Luke 13:4

Luk 13:4. Or those eighteen, &c. — The case here referred to seems to have occurred lately, and may seem, in some respects, more to the purpose than the former, as there was no human interposition attending the death of these men; so that their destruction appeared to be more immediately from Providence than that of the Galileans, whom Pilate had massacred: on whom the tower in Siloam fell — From the fountain of Siloam, which was without the walls of Jerusalem, a little stream flowed into the city, (Isa 8:6,) which was received in a kind of basin, thought by some to be the same with the pool of Bethesda. Being near the temple, it is no wonder that many frequented it for purification. And the calamity here spoken of, occasioned by the fall of a neighbouring tower, had probably happened at some late feast; and some of Christ’s hearers might then have been at Jerusalem.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:4 when the tower in Siloam fell: This incident is also unknown apart from this reference. The pool of Siloam was a reservoir in the southeastern corner of Jerusalem, so the tower might have been part of the southern wall of Jerusalem.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 13:4. Ἢ, or) From the Galileans He passes in His discourse, inasmuch as His departure from Galilee was close at hand, to the people of Jerusalem; comp. Luk 13:33. He passes from slaughter inflicted by men to a casualty, which might seem to have happened by chance.—οἱ δέκα καὶ ὀκτὼ, those eighteen) A profound and mysterious judgment in the case of the deaths of so many joined together.—ὀφειλέται, debtors[129]) Comp. Luk 13:34.—ΚΑΤΟΙΚΟῦΝΤΑς ἘΝ ἸΕΡΟΥΣΑΛῊΜ) So the LXX. In Jerusalem, a city in other respects esteemed “the holy city.”

[129] ‘Sinners’, Mat 18:24, and above, ch. Luk 11:4—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_13:4-5. Likewise historically unknown.

ὁ πύργος] the well-known tower. What sort of a one it was is altogether uncertain; perhaps a tower of the town-walls (Joseph. Bell. v. 4. 2), so that the spring of Siloah is here meant (Joseph. l.c. says of the walls of the ancient city, πρὸς νότον ὑπὲρ τὴν Σιλωὰμ ἐπιστρέφον τηγήν). As to the spring (on the south-east side of the ancient city) and the pool of Siloah, see on Joh_9:7.

ἐν τ. Σιλ.] ἐν of the immediate neighbourhood, at. Comp. Xen. Anab. iv. 8. 32, and thereon, Kühner, Hom. Il. xviii. 521, and elsewhere.

καὶ ἀπέκτ. αὐτούς] a genuine Greek transition from a relative to a demonstrative sentence on account of the different government of the two verbs. Comp. on Luk_10:8.

αὐτοί] (see the critical remarks) they on their part, in opposition to the others, taking them up emphatically, Bornemann, ad Sympos. iv. 63, p. 154; Bernhardy, p. 290. Observe that ὡσαύτως is stronger than ὁμοίως, and hence most appropriately used at Luk_13:5.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 13:4 . Jesus refers to another tragic occurrence, suggesting that He was acquainted with both. His ears were open to all current news, and His mind prompt to point the moral. The fact stated, otherwise unknown to us. ὀφειλέται , word changed, in meaning the same as ἁμαρτωλοὶ , moral debtors paying their debt in that dismal way.

The utterances of Jesus on this occasion do not bear on the general question: how far may lot be viewed as an index of character? which was not then before His mind. He assumed that the sufferers in the two catastrophes were sinners and even great sinners, so acquiescing in the popular view, because He wanted to point a lesson for the whole nation which He regarded as fast ripening for judgment. From the saying in the Teaching on the Hill concerning the Father in Heaven giving sunshine and rain to evil and good alike, it is evident that He had risen not only above popular current opinion, but even above the O.T. view as to the connection between physical and moral good and evil. That saying implies that there is a large sphere of Divine action within which moral distinctions among men are overlooked, that good may come to had men and evil to good men. To our Lord it would not have appeared impossible that some of the best men in Israel might be involved in the two calamities here mentioned.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

To wit, in the place, or river: for Siloam was a small river, from whence the conduits of the city came, whereof John 9:7 and Isa. 8:6, and therefore it was a tower or castle, built upon the conduit side, which fell down suddenly, and killed some.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

tower in Siloam--probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. The tower in Siloam] This tower was probably built over one of the porticoes near the pool, which is mentioned Joh 9:7. See also Ne 3:15.

Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came. A different word is used when speaking of the Galileans: they are termed αμαρτωλοι, as this word is often used to signify heathens; See Clarke on Lu 7:37; it is probably used here in nearly a similar sense. "Do ye who live in Jerusalem, and who consider your selves peculiarly attached to the law, and under the strongest obligations to obey it - do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Upon whom the tower in Siloam fell.—Here, again, we have a reference to an incident not recorded elsewhere. It was clearly one that had impressed the minds of men with horror, as a special judgment. At or near to Siloam, the modern Birket-Silwan, is a swimming-pool, or tank (Joh_9:7), where the valley of Tyropœon opens into that of the Kedron. It was supplied through artificial conduits, and appears to have been one of a series of pools so fed. It is not unlikely, connected as Siloam thus was with the water-system of the city, that the tower in question was part of the works which Pilate had planned, and partly executed, for the construction of an aqueduct, and for which he appropriated part of the Corban or sacred treasure of the Temple, and if so, the popular excitement which this measure caused (see Note on Mat_27:2) might well lead men to look on its fall as an instance of a divine judgment on what they regarded as an act of sacrilege.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. those eighteen, upon whom the tower in Siloam fell] It is an ingenious, but of course uncertain conjecture of Ewald, that the death of these workmen was connected with the notion of retribution because they were engaged in building part of the aqueduct to the Pool of Siloam, for the construction of which Pilate had seized some of the sacred Corban-money (Mar_7:11; Jos. B. J. 11. 9, § 4);

Siloam] The pool (Joh_9:7; Isa_8:6), near the village of Silwan, at the entrance of the Tyropoeon valley, which runs into the valley of Jehoshaphat between Sion and Moriah.

that they were sinners] Rather, that they themselves were debtors.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Or those eighteen,.... Men; the Persic version reads, "those twelve"; but all copies, and other versions, agree in this number:

upon whom the tower in Siloam fell, and slew them; there was a pool near Jerusalem, called the Pool of Siloam, Joh 9:7 near, or over which, was a tower built, which fell down and killed eighteen men; very likely as they were purifying themselves in the pool, and so was a case very much like the other, and might be a very late one: and this Christ the rather observes, and puts them in mind of, that they might see that not Galileans only, whom they had in great contempt, but even inhabitants of Jerusalem, died violent deaths, and came to untimely ends; and yet, as not in the former case, so neither in this was it to be concluded from hence, that they were sinners of a greater size, or their state worse than that of other men:

think ye that they were sinners; or debtors; for as sins are called debts, Mat 6:12 so sinners are called debtors:

above all men that dwelt in Jerusalem? there might be, and doubtless there were, as great, or greater sinners, in that holy city, and among such that made great pretensions to religion and holiness, as they were.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

Ver. 4. The tower of Siloam] A tower, belike, upon the wall of Jerusalem, which stood by the fish pool of Siloam, mentioned Joh 9:17.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Or those eighteen - Jesus himself adds another similar case, to warn them - a case which had probably occurred not long before, and which it is likely they judged in the same manner.

Upon whom the tower in Siloam fell - The name Siloah or Siloam is found only three times in the Bible as applied to water - once in Isa 8:6, who speaks of it as running water; once as a pool near to the king’s garden in Neh 3:15; and once as a pool, in the account of the Saviour’s healing the man born blind, in Joh 9:7-11. Josephus mentions the fountain of Siloam frequently as situated at the mouth of the Valley of Tyropoeon, or the Valley of Cheesemongers, where the fountain long indicated as that fountain is still found. It is on the south side of Mount Moriah, and between that and the Valley of Jehoshaphat. The water at present flows out of a small artificial basin under the cliff, and is received into a large reservoir 53 feet in length by 18 feet in breadth. The small upper basin or fountain excavated in the rock is merely the entrance, or rather the termination of a long and narrow subterranean passage beyond, by which the water comes from the Fountain of the Virgin. For what purpose the “tower” here referred to was erected is not known; nor is it known at what time the event here referred to occurred. It is probable that it was not far from the time when the Saviour made use of the illustration, for the manner in which he refers to it implies that it was fresh in the recollection of those to whom he spoke.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Or those eighteen, &c. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the sight of another’s dangers, and thus become the heirs of the kingdom of heaven. But then you will say, is another punished that I may become better? No; he is punished for his own crimes; but his punishment becomes to those that witness it the means of salvation. (St. John Chrysostom, Concio. 3. de Lazaro.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

4. Or those eighteen—A more striking instance, as being more purely providential. Of course history makes no mention of so ordinary an accident as the fall of a tower.

The tower of Siloam—Siloam is a fountain south-east of Jerusalem, for a full account of which see Joh_9:7. This tower seems to have stood near the fountain, or perhaps in the locality which received its name from the fountain.

Dwelt in Jerusalem—And this brings it home to those informants themselves. Not the poor Galileans alone, but the proud inhabitants of the mountain-girt capital even, must repent or perish.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? "You remember," goes on the Master, "the catastrophe of the fall of the tower in Siloam; the poor sufferers who were crushed there were not specially wicked men." The Lord used these occasions, we see, for something more than the great national lesson. Men are too ready, now as then, to give way to the unloving error of looking at individual misfortune as the consequence of individual crime. Such human uncharitable judgments the Lord bitterly condemns. Ewald"s conjecture in connection with this Siloam accident is ingenious. He supposes that the rigid Jews looked on the catastrophe as a retribution because the workmen who perished were paid by Pilate out of the sacred corban money (see Josephus, "Bell. Jud:," 2:9:4). The works were no doubt in connection with the aqueduct to the Pool of Siloam.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Another instance our Saviour gives of persons that fell by a sudden death, even eighteen that were slain by the fall of a tower in Jerusalem. He takes occasion from thence to caution the Jews, that they did not rigidly censure the sufferers, or conclude that those have wrought the most sin, who are brought to most shame. Oh, how ready are we to judge of men’s eternal condition, by their present visitation; and to conclude them the greatest offenders, upon whom God inflicts the most visible punishments! Our Saviour forbids this, and advises every one to look at home, telling the whole body of the Jews, that if they did not repent, they should all likewise perish, and that two ways:

1. By as certain a punishment as these did.

2. Ye shall likewise perish, by the same kind of punishment; you shall perish by the ruin of your whole city, as they did by the downfall of that tower, if a timely and sincere repentance does not intervene.

Learn hence, that we must judge of persons by their conversation towards God, and not by God’s dispensation towards them; all things here fall alike to all. A sudden death, yea, a violent death, as it comes upon many men, so it may come upon the best of men, as well as others: think not, says Christ, that those eighteen were sinners above all that dwelt in Jerusalem, because they sufferd such things, I tell you, Nay; but except ye repent, ye shall all likewise perish.

Teaching us, that repentance is the only way and means to prevent punishment here, and perishing hereafter: Except ye repent, ye shall perish.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4, 5. Those eighteen, on whom the tower of Siloam fell. Nothing is known of the incident. The lesson is the same as before. These did not perish because they were greater sinners. All must repent or perish. Siloam was a suburb of Jerusalem, south of the city.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Or those

This is Jesus' second example of people who suffered. AT: "Or consider those" or "Think about those"

eighteen people

"18 people" (See: Numbers)

Siloam

This is the name of an area in Jerusalem. (See: How to Translate Names)

do you think they were worse sinners ... Jerusalem? No, I say

"does this prove that they were more sinful ... Jerusalem? No, I say." Jesus uses this question to challenge the understanding of the people. AT: "you think that they were more sinful ... Jerusalem, but I say that they were not" or "I say that you should not think that they were more sinful ... Jerusalem" (See: Rhetorical Question)

they were worse sinners

The crowd assumed that they died in this terrible way because they were especially sinful. This could be explicitly stated. AT: "they died because they were worse sinners" (See: Assumed Knowledge and Implicit Information)

other men

"other people." The word here is the general term for a person. (See: When Masculine Words Include Women)

No, I say

Here "I say" emphasizes "No." It may be helpful to state Jesus' point clearly. AT: "They certainly did not die because they were more sinful" or "You are wrong to think that their suffering proves that they were more sinful" (See: Assumed Knowledge and Implicit Information)

perish

die

translationWords

Jerusalem

repent

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. ἐκεῖνοι οἱ δεκαοκτώ, ἐφ’ οὓς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωάμ. It is an ingenious, but of course uncertain conjecture of Ewald, that the death of these workmen was connected with the notion of retribution because they were engaged in building part of the aqueduct to the Pool of Siloam, for the construction of which Pilate had seized some of the sacred Corban-money (Mar 7:11; Jos. B. J. II. 9, § 4).

Σιλωάμ. The pool (Joh 9:7; Isa 8:6), near the village of Silwân, at the entrance of the Tyropoeon valley, which runs into the Valley of Jehoshaphat between Sion and Moriah.

ὅτι αὐτοὶ ὀφειλέται ἐγένοντο. ‘That they themselves proved themselves to be debtors.’ (Wyclif, Rhem. and Vulg[276] debitores.)

[276] Vulg. Vulgate.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4, 5. The Moral of the Catastrophe at Silosm. This incident also is recorded here only. Jesus mentions it spontaneously as something fresh in their memories. “The tower” means the wellknown tower.

4. ἐν τῷ Σιλωάμ. The ἐν perhaps indicates that it was surroundde by buildings.

The Greek form of the name varies. Σιλωάμ in LXX and Josephus; Σιλωάς in Josephus; Σιλωά in Aquila, Symmachus, and Theodotion. Note the article, which agrees with Jewish usage. In Joh 9:7 and in LXX the article occurs: comp. τὸν Σαρῶνα (Act 9:35). Few sites have been identified with more certainty than Siloam: Conder, Handbk. of B. p. 335; Stanley, Sin. & Pal. pp. 180, 428; Tristram, Bible Places, p. 162.

ὀφειλέται. 7:41, 11:4; Mat 6:12, Mat 18:24-34. The change of word from ἁμαρτωλοί (ver. 2) ought to be marked in translation, as by Wic. Rhem. and RV.; and also the change from ὁμοίως (ver. 3) to ὡσαύτως (ver. 5), as by RV., although there is little change of meaning. If Ewald’s guess is correct, that these eighteen were working at the aqueducts made by Pilate, to pay for which he had used τὸν ἱερὸν θησαυρόν (καλεῖται δὲ κορβανᾶς), then ὀφειλέται may be used in allusion to this, implying that it was held that these workmen ought to pay back their wages into the treasury (Jos. B. J. ii. 9. 4). Jesus reminds the people that they are all sinners, and that all sinners are debtors to Divine justice (12:58).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Sinners [οφειλεται] . Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Mt 5:25; Mt 6:12; Mt 18:24; Luk 11:4.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.