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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Joh_5:1-9 a
1After these things there was a feast of the Jews, and Jesus went up to Jerusalem. 2Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes. 3In these lay a multitude of those who were sick, blind, lame, and withered, 4[waiting for the moving of the waters; for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.] 5A man was there who had been ill for thirty-eight years. 6When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, "Do you wish to get well?" 7The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me." 8Jesus said to him, "Get up, pick up your pallet and walk." 9Immediately the man became well, and picked up his pallet and began to walk.
Joh_5:1 "a feast" Some ancient Greek uncial manuscripts, à and C, have "the feast," but the majority of manuscripts have "a feast" (P66, P75, A, B, and D). There were three annual feast days which were mandatory for Jewish males to attend if at all possible (cf. Leviticus 23): (1) Passover; (2) Pentecost; and (3) the Feast of the Tabernacle. If this refers to a Passover, then Jesus had a four- year public ministry instead of three (cf. Joh_2:13; Joh_2:23; Joh_6:4; Joh_12:1). It is traditionally held that Jesus had a three-year public ministry after John's baptism. This is ascertained only by the number of Passover feasts mentioned in John's Gospel.
▣ "Jesus went up to Jerusalem" Jesus is said to have gone to feasts in Jerusalem several times in John (cf. Joh_2:13; Joh_5:1; Joh_7:10; Joh_12:12).
Jerusalem was built on seven hills and was higher than the surrounding land. So the phrase "went up" could be physically true. However, it seems to have been a metaphor idiom of preeminence. Jerusalem, because of the Temple, was the high place of the earth and center (navel) of the earth.
Joh_5:2 "by the sheep gate" This "gate of the flock" was on the northeast part of the wall of Jerusalem. It is mentioned in Nehemiah's rededication and reconstruction of the walls of the city (cf. Neh_3:1; Neh_3:32; Neh_12:39).
NASB, NKJV "a pool, which is called in Hebrew Bethesda"
NRSV "called in Hebrew Beth-zatha"
TEV "in Hebrew it is called Bethzatha"
NJB "called Bethesda in Hebrew"
There are several alternative spellings of this name. Josephus also called it by the Hebrew name "Bethzatha," which was the name for this section of Jerusalem. It is also called "Bethsaida" in the Greek manuscripts. The Qumram copper scrolls called it "Bethesda," which means "house of mercy" or "house of double spring." Today it is known as St. Anne's pool(s).
In Jesus' day the Jews of Palestine spoke Aramaic, not Hebrew. In John when it says "Hebrew" it means Aramaic (cf. Joh_5:2; Joh_19:13; Joh_19:17; Joh_19:20; Joh_20:16; Rev_9:11; Rev_16:16). All of Jesus' statements, such as
1. Talitha kum, Mar_5:41
2. Ephphatha, Mar_7:34
3. Eloi, Eloi, lama sabachthani, Mar_15:34 are in Aramaic.
Joh_5:4 This verse (Joh_5:3-4) is a later scribal commentary which tries to explain
1. the presence of all the sick people by the pool
2. why this man had been there so long
3. why he wanted someone to put him in the water, Joh_5:7
It is obviously a Jewish folk tale. It was not part of John's original Gospel. The evidence for this verse not being included is:
1. it is not in manuscripts P66, P75, à , B, C*, D
2. it is marked by an asterisk in over 20 additional later Greek manuscripts, showing that this text was thought not to be original
3. there are several non-Johannine terms used in this short verse.
It is included in several early Greek uncial manuscripts, A, C3, K, and L. It is also included in the Diatessaron (about a.d. 180), and the writings of Tertullian (a.d. 200), Ambrose, Chrysostom, and Cyril. This shows its antiquity but not its inclusion in the original inspired Gospel. It is included in KJV, NASB (1995 Update, with brackets), and NKJV, but omitted in NASB (1970), NRSV, NJB, REB, NET Bible, and NIV.
For a good discussion of the manuscript variant by an evangelical textual critic, see Gordon Fee, To What End Exegesis?, pp. 17-28.
Joh_5:5-6 Exactly why Jesus chose this particular man is unknown to us. Possibly he had been there the longest. There is little faith required on this man's part. Apparently Jesus was trying to initiate a confrontation with the Jewish leaders. This gave Him the opportunity to assert His Messianic claim. The eschatological passage of Isa_35:6 may be related to this Messianic healing.
Many of Jesus' miracles were not done primarily for the individual, but for those watching.
1. disciples
2. Jewish authorities
3. a crowd
The Gospels select certain miracles to clearly reveal who Jesus was. These events are representative of His daily actions. They are selected to show
1. His person
2. His compassion
3. His power
4. His authority
5. His clear revelation of the Father
6. His clear revelation of the Messianic age
Joh_5:8 "'Get up, pick up your pallet, and walk'" This is a series of commands.
1. a present active imperative
2. followed by an aorist active imperative
3. then another present active imperative
The pallet was a cloth cushion that the poor used for sleeping. For these sick, lame, and paralyzed people it served as a sitting pad during the day (cf. Mar_2:4; Mar_2:9; Mar_2:11-12; Mar_6:55; Act_9:33).