Albert Barnes Commentary John 5

A feast. Probably the Passover, though it is not certain. There were two other feasts—the Pentecost and the Feast of Tabernacles—at which all the males were required to be present, and it might have been one of them. It is of no consequence, however, which of them is intended.

The sheep-market. This might have been translated as the sheep-gate, or the gate through which the sheep were taken into the city for sacrifice. The marginal rendering is gate, and the word "market" is not in the original, nor is a "sheep-market" mentioned in the Scriptures or in any of the Jewish writings. A sheep-gate is repeatedly mentioned by Nehemiah (Nehemiah 3:1, 32; Nehemiah 12:39) as the gate through which sheep and oxen were brought into the city. Since these were brought mainly for sacrifice, the gate was undoubtedly near the temple, and near the present place that is shown as the pool of Bethesda.

A pool. This word may mean either a small lake or pond in which one can swim, a place for fish, or any waters collected for bathing or washing.

Hebrew tongue. Hebrew language. This refers to the language spoken at that time, which did not differ essentially from the ancient Hebrew.

Bethesda. The house of mercy. It was called this because of its strong healing properties—the ability to restore health to the sick and infirm.

Five porches. The word porch commonly means a covered place surrounding a building, where people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apartments, where the sick could remain, from each of which they could access the water. This "pool" is described as follows by Professor Hackett (Illustrations of Scripture, pages 291 and 292):

"Just to the east of the Turkish garrison, and under the northern wall of the mosque, is a deep excavation, supposed by many to be the ancient pool of Bethesda, into which the sick descended 'after the troubling of the water,' and were healed (John 5:1 and following). It is 360 feet long, 130 feet wide, and 75 deep. The evangelist says that this pool was near the sheep-gate, as the Greek probably signifies, rather than sheep-market, as translated in the English version. That gate, according to Nehemiah 3:1 and following, was on the north side of the temple, and therefore the location of this reservoir would agree with that of Bethesda. The present name, Birket Israil, Pool of Israil, indicates the opinion of the native inhabitants regarding the purpose of the excavation. The general opinion of the most accurate travelers is that the so-called pool was originally part of a trench or moat that protected the temple on the north. Although it currently contains no water except for a little that trickles through the stones at the west end, it has evidently been used at some time as a reservoir. It is lined with cement, and suited in other respects to hold water."

Dr. Robinson established by personal inspection the fact of the subterranean connection of the pool of Siloam with the Fountain of the Virgin, and made it likely that the fountain under the mosque of Omar is connected with them. This spring is, as he himself witnessed, an intermittent one. There may have been some artificially constructed basin connected with this spring, which was named Bethesda.

He supposes, however, that there is not the slightest evidence that the place or reservoir now pointed out as Bethesda was the Bethesda of the New Testament (Biblical Researches, Volume 1, pages 501, 506, 509).

In the time of Sandys (1611), the spring was found running, but in small quantities. In the time of Maundrell (1697), the stream did not run. Probably in Maundrell's time, as now, the water that had formerly filtered through the rocks was dammed up by the rubbish.

Impotent folk. Sick people; or people who were weak and feeble from a long-lasting disease. The word means those who were feeble rather than those who were afflicted with acute disease.

Halt. Lame.

Withered. Those who were afflicted with one form of palsy that withered or dried up the affected part .

Moving of the water. It appears that this pool had medicinal properties only when it was agitated or stirred. It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of special properties, and that about these times the people assembled in multitudes who were to be healed.

An angel. It is not affirmed that the angel did this visibly, or that they saw him do it. They judged by the effect, and when they saw the waters agitated, they concluded that they had healing properties, and descended to them. The Jews were in the habit of attributing all favors to the ministry of the angels of God (Genesis 19:15; Hebrews 1:14; Matthew 4:11; Matthew 18:10; Luke 16:22; Acts 7:53; Galatians 3:19; Acts 12:11).

This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, etc., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda, there does not appear to have been anything miraculous, but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation.

All that is peculiar about them in the record is that this was produced by the ministry of an angel. This was in accordance with the common sentiment of the Jews, the common doctrine of the Bible, and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel.

There is no more absurdity in the belief that a pure spirit or holy angel should aid man than that a physician or a parent should; and no more absurdity in supposing that the healing properties of such a fountain should be produced by his aid than that any other blessing should be (Hebrews 1:12).

What man can prove that all his temporal blessings do not come to him through the medium of others—of parents, of teachers, of friends, of angels? And who can prove that it is unworthy of the benevolence of angels to minister to the wants of the poor, the needy, and the afflicted, when man does it, Jesus Christ did it, and God himself does it daily?

Went down. Descended to the pool.

At a certain season. At a certain time; periodically. The people knew about the time when this was done and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others.

Troubled the water. Stirred or agitated the water. There was probably an increase, and a bubbling and agitation produced by the admission of a fresh quantity.

Whosoever then first. This does not mean that only one was healed, and that the first one, but that those who first descended into the pool were healed. The strong medicinal properties of the waters soon subsided, and those who could not at first enter into the pool were obliged to wait for the return of the agitation.

Stepped in. Went in.

Was made whole. Was healed. It is not implied that this was done instantaneously or by a miracle. The water had such properties that he was healed, though probably gradually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not affirmed, that it was done at once and in a miraculous manner.

In regard to this passage, it should be remarked that the account of the angel in the 4th verse is missing from many manuscripts and has been by many supposed to be spurious. There is not conclusive evidence, however, that it is not a part of the genuine text, and the best critics suppose that it should not be rejected.

One difficulty has been that no such place as this spring is mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned by the Jewish historian, and it is no evidence that there was no such place as this because he did not mention it.

When this fountain was discovered, or how long its healing properties continued to be known, is impossible now to ascertain. All that we know of it is what is mentioned here, and conjecture would be useless. We may remark, however, that such a place anywhere is an evidence of the great goodness of God.

Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are often healed in such places that no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a "house of mercy." They regarded it as under the care of an angel.

And there is no place where man should be more aware of the goodness of God, or be more disposed to offer him praise as in a "house of mercy," than when at such a healing fountain. And yet how lamentable is it that such places—watering places—should be mere places of gaiety and thoughtlessness, of balls, and gambling, and dissipation! How melancholy that amid the very places where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, folly, and vice!

Was made whole (Ezekiel 47:8–9; Zechariah 13:1).

An infirmity A weakness. We do not know what his disease was. We know only that it disabled him from walking, and that it was of very long standing. It was doubtless regarded as incurable.