The Great Commentary of Cornelius a Lapide: S. John
Allegorically. S. Augustine says, “ Christ made clay of the spittle because the Word was made flesh.” He anointed the eyes of the blind man, but yet he did not see, for when He anointed him He most likely made him a catechumen. He sends him to the pool of Siloam. For being baptized in Christ he is illuminated. The Gloss says, “ The spittle is the wisdom which came forth from the mouth of the Most High ; the earth is the flesh of Christ, to anoint the eyes is to make a catechumen. He that believeth in the Word made flesh is sent to wash, that is to be baptized in Siloam, that is in Him that was sent, i.e ., in Christ. But he who is baptized receives the light of the mind through faith, hope, and charity, which are infused into him by God in baptism.”
Ver. 7 . — And said unto Him, &c. Siloam is a stream at the foot of Mount Sion, which does not flow continuously, but at uncertain times of the day; it bursts forth (says S. Jerome) with a loud noise, and is then silent. It hides itself under the earth, and by channels runs into the pool of Siloam, and hence is conveyed silently and gently into the royal gardens, which it waters. (See S. Jerome on
Is. viii.) Epiphanius thus gives its history. “God made the fount of Siloam at the request of the Prophet (Isaiah), who shortly before his death prayed that He would grant the waters to flow from that place, and He immediately poured down from heaven living waters ; whence the place obtained the name Siloam, which means sent down. And under king Hezekiah, before he built the pool, a small stream sprang up at the prayers of Isaiah (for they were hard pressed by the enemy), that the people might not perish for lack of water. The soldiers searched everywhere for water and could not tell where to find it. But when the poor Jews went to seek water it burst out for them in a stream. But strangers could not find it, for the water withdrew itself. And even up to the present time it bursts forth secretly, thus signifying a mystery.” Epiphanius records this in his life of the Prophet. Baronius compares it to a stream in Palestine called Sabbaticus, because it flowed only on the Sabbath. (See Baronius a.d. 33, cap. xxvi, and Josephus, de Bello Jud. cap. xiv.) S. Irenaeus (iv. 19) says that Siloam effected its cures very frequently on the Sabbath.
(2.) From Siloam, flowing as it did at intervals, and in a country where there was a want of water, the water was drawn gently and noiselessly into the pool, or bath, and thence passed into the gardens. From this letting in and letting out of the waters it was called Siloam from the root schalack.
But why did Christ send the blind man to this particular pool ? (1.) Because it was a type of Himself who was sent into the world, to enlighten it. (See S. Chrysostom and S. Irenaeus, iv. 19.) (2.) Because Christ was meek and gentle like its waters, and because He was secretly and silently sent forth by the Father, as God in heaven, and on earth by His birth from the Virgin. He is also, like Siloam, a fountain of water, “springing up into eternal life.” (3.) He is the Fount of graces, who distributes His gifts to the faithful. (See Is. xii. 3, and Zech. xiii. 1, and notes thereof.)
And Isaiah, who was an express type of Christ both in his life and martyrdom, caused this pool to be built. (4.) Solomon was anointed to be king near the spot. Hence the waters of Siloam signify the royal race of David. And Christ sent the blind man there to show that He was the Son of David. (5.) He sent the blind man to Siloam to recall the prophecy of Jacob (Gen. xlix. 10), as indicating that he was the messenger and ambassador sent from the Father. (6.) Siloam was the type of Christian Baptism, whereby we are spiritually enlightened. Baptism is called in Greek (See S. Ambrose, Epist. lxxv., and S. Augustine in loc.). And hence S. Irenaeus (v. 15) thinks that this man was enlightened both in body and mind by the waters of Siloam. (7.) There is great affinity between water and light, ablution and illumination. The Hebrew word ain signifies both a fountain and light. Cicero and Quinctilian speak of the lights of wisdom, and floods of oratory, &c. And even the Psalmist uses both terms, “ For with Thee is the well of life, and in Thy Light shall we see light.” And here too Christ connects light with a fountain. For after having said, “ I am the Light of the world,” He sent the blind man to Siloam to recover his sight. Water washes away the noxious humours of the eyes, and thus gives them light.
Adrichomius describes Siloam and the virtue of its waters, speaking of the value Saracens and Turks put upon them, especially for restoring the sight. And no wonder. For as Christ, by being baptized in Jordan, sanctified the waters, and gave them the power of washing away sins in baptism ; in like manner by giving sight to the blind man by the waters of Siloam, He seemed to have conferred on them a somewhat similar power of giving sight to others, and accordingly S. Helena (says Nicephorus, viii. 30) erected some magnificent works about the pool. S. Chrysostom (in loc.) says that in Siloam was the virtue of Christ which cured the blind man. For as the apostles called Christ “ a spiritual door,” so was He a spiritual Siloam. (So too S. Cyril, and S. Basil on Isaiah viii. 6, and Eusebius, Demonst. Evang. vii. 2.)
Which is by interpretation. “Sent,” because it was a type of the Messiah, whose name was Siloach (i.e., sent, or to be sent, by God). For unless He had been sent, none of us (says S. Augustine) would have been delivered from his guilt.
He went therefore, &c. Not by the virtue of the waters of Siloam, but by that of Christ, who used these waters for the enlightenment of the blind man, as He uses the waters of Baptism for the purification and enlightenment of the soul. “ In Siloam,” says S. Chrysostom, “was the virtue of Christ, which cured the blind man.” But the faith and obedience of the blind man merited this, not of condignity, but of congruity. For he believed that he would recover his sight by washing away in the waters of Siloam the clay which Christ had put on his eyes. For had he not believed this, he would not have kept the clay on his eyes, to the ridicule of those who saw him ; nor would he have gone to Siloam, nor have there washed away the clay from his eyes. The Gloss says with less truth, “ How was this man healed without faith, when nobody is said to have been healed outwardly by Christ without being healed within?” This is said of those who were sick on account of their sins, but he was suffering for the glory of God ; for as I have shown, his faith and obedience were great, and by them was he alike justified, as we shall hear at the end of the chapter. So Elisha cleansed from his leprosy Naaman the Syrian by means of the waters of Jordan. And he also made sweet the bitter waters by the salt which was thrown into them. S. Augustine remarks that Christ was “ the day who divided the light from the darkness, when He took away his blindness and restored him his sight.”
Ver. 8, 9. — The neighbours therefore , &c., and they that saw him, that he was a beggar , &c. (Vulg.) “ The greatness of the deed caused incredulity,” says S. Chrysostom. “ And the opening of the eyes had changed the appearance of the blind man,” says S. Augustine, “so that looking on him they doubted whether he who saw was the one who aforetime was blind ; but carefully watching him as he walked along the long way, they acknowledged him to be the same, and that it could not be denied.” So S. Chrysostom.
The wondrous mercy of God healed most carefully those who were beggars, counting those who were mean of birth to be worthy of His providential care ; for He came for the healing of all. Thus many poor people and of slender means obtain of the Blessed Virgin miracles of healing, at her shrines at Loretto and Sichem, both because they are in greater need than the rich, and are more innocent in their lives, also exhibit greater faith and devotion, and because she specially cares for them, as being destitute ; just as it is said, “ The poor committeth himself to Thee [is left to Thy care] ; Thou art the helper of the orphan ” (Ps. x. 14).
Ver. 10. — Therefore said they unto him , &c. “The man,” says Euthymius and Theophylact, “knew not as yet that Jesus was God.” The blind man had learned the name of Jesus from common report, or from asking the bystanders. That he called Him not Rabbi, must be ascribed partly to his simplicity and candour, and partly to his truthfulness. For in order that he might not give any weight to his own opinion respecting Christ, he spake only the bare truth, and merely called Him Jesus. Perhaps he did it, likewise, in order not to excite the Jews, who were opposed to Christ, the more against Him.