*5:1 The manuscript evidence is badly divided here, between ‘the feast’ and ‘a feast’—I take it that the best evidence is on the side of the definite article. In that event the feast was the Passover (with the other alternative it could still be the Passover), the second during Christ's public ministry; one and a half years are behind Him and there are two to go. For events between the first two Passovers see Mark 1:14-2:17, Luke 4:14-5:39 and Matthew 4:12-8:4.
†5:2 Fully 99% of the Greek manuscripts read the familiar ‘Bethesda’, and this name is attested by the 1st century Copper Scroll from Qumran. The so-called ‘critical text’ (UBS and N-A) serves up the pitiful ‘Bethzatha’, following just five Greek manuscripts (as in TEV, RSV, Jer., etc.). The UBS editors have introduced an historical error into their text on the flimsiest of evidence, even going against their favorites, 𝕻75 and B.
‡5:2 The pool is a rectangle (it is still there), so it has four sides—so where was the fifth porch? Across the middle, dividing the pool into two smaller ones. Instead of ‘porch’ one could use ‘portico’, ‘cloister’, ‘colonnade’—a covered walkway.
§5:4 The angel, whether good or bad, would presumably be invisible to the people, so this information must have been revealed to John.
*5:4 About 0.8% of the Greek manuscripts, of objectively inferior quality, omit the last clause of verse 3 and all of verse 4 (as in NIV, NASB, LB, [TEV], etc.). But obviously all those people would not stay there (in discomfort) day in and day out, year in and year out, if nothing was happening. Obviously people got healed (from serious diseases), and verse 7 makes clear that it had to do with the stirring of the water—so why didn't those manuscripts omit verse 7 as well? The UBS editions do us a considerable disservice by following a very small minority of manuscripts (perhaps 2%) and making the angel ‘of the Lord’. Since angels can be good or fallen, it seems most likely to me that the angel involved was fallen. A capricious, occasional healing condemned all those people to added suffering (being at the pool instead of the comfort of home), including the frustration and despair of those who never made it (like the man Jesus healed). A sadistic procedure is just like Satan.
†5:5 Wow!
‡5:7 That is right, “throw”. Hey, where a split second could make the difference no one is going to stand on ceremony—when the water started to move there would be a mad scramble; people would be thrown at the water, literally. (The demons would really enjoy themselves, seeing ‘the image of God’ humiliated in that way.)
§5:13 Let's stop and think about what Jesus did here. There were probably hundreds of sick people there—why did He only heal one of them? And why did He disappear into the crowd before the man could find out who He was? And why did He do this on a Sabbath? I think it was all deliberate—He wanted to provoke the Jews. He chose a Sabbath; He chose a man who had a pallet, but who had no slave or other helper; He commanded (yes, commanded) the man to carry the pallet; He got out of the way so the Jews would have the man to themselves. In this way He set up a confrontation, as we will see below. [In passing we may note that if ever there was a ‘divine healer’ it was the Lord Jesus, and yet He did not empty out this ‘hospital’. Maybe divine healers aren't supposed to empty hospitals.]
*5:14 The Lord seems to be implying that the former sickness was the result of sin. But he had been sick for 38 years, so he had paid a heavy price!
†5:16 Less than 3% of the Greek manuscripts, of inferior quality, omit “and trying to kill Him” (as in NIV, NASB, LB, TEV, etc.).
‡5:16 The last recorded events before John 5:1 are in Luke 5:12-39. The healing of the paralytic had impressed the Jews, but then Jesus immediately went and ate with publicans; and verses 36-39 were against what the Jews represented. Here in John Jesus challenges their authority over the Sabbath.
§5:17 Not only does Jesus not run and hide, He ‘ups the ante’—He claims to be God, as the Jews understood perfectly well (and which in their mind called for the death penalty, since they were not prepared to acknowledge that claim).
*5:19 I find this statement to be amazing, revealing and challenging. Jesus only did what He saw the Father doing; so how about us? I would say that my main ‘ministry’ problem is that I often don't know what the Father is doing, and so I waste a lot of time and effort.
†5:20 To my surprise the verb here is φιλεω, not αγαπαω—the Father is emotionally attached to the Son. Well, since we have emotions God must have had them first. God affirms that He has soul (Isaiah 42:1, Matthew 12:18, Hebrews 10:38).
‡5:22 I suppose this means that it will be the Son who sits on the ‘great white throne’ (Revelation 20:11).
§5:23 Of course someone who does not honor the Father will not honor the Son either.
*5:23 I take it that the Lord Jesus is saying that monotheistic people (Jews, Muslims) who claim to honor the Father, but do not honor the Son, are not really doing so. (Perhaps that would not apply to those who have never heard about Jesus.)
†5:24 Most versions render ‘hear’ instead of ‘listen’, both here and in the next verse, but from the context it seems clear that Jesus is not talking about sound striking the eardrum; He is talking about acting on the basis of what is heard.
‡5:24 “The death” refers to Satan's kingdom; “the life” refers to Christ's kingdom (and they are the only alternatives in this world).
§5:25 It seems clear that the picture here is different from that in verses 28-29. Here Jesus says “now is”, so He is not talking about future judgment; so the dead here are spiritually dead, and those who listen to Him receive spiritual life. In verse 28 the reference is to the physically dead, who are raised to face the final judgment.
*5:27 We as human beings will be judged by another human being, someone who knows what it's like. There is no definite article with either “Son” or “Man”, so this is not the title He normally used.
†5:29 Notice again the emphasis on doing, because what you do reflects what you really believe, and what you really believe is what you are—and you cannot kid God. “All those in the graves” means everyone who has died; all will be raised, and all must face the final Accounting.
‡5:31 According to the Law at least two witnesses were required, so if Jesus had only His own word it would not be enough, would not be valid (even though He told the truth).
§5:32 I take it that this witness must be the Father, since in verse 34 Jesus discounts John the Baptizer.
*5:34 Since Jesus has three supernatural witnesses—the Father, His own works and the Scriptures—He does not need John. I do not believe Jesus was angry with John or otherwise dissatisfied with his testimony; it is just that the Jews had already rejected John's testimony about Jesus (as they had rejected Jesus Himself). As He says, He would like for them to turn around and be saved, so He organizes His argument in that attempt.
†5:36 Nicodemus recognized this.
‡5:38 The Lord declares their spiritual bankruptcy. For a religious leader to have never heard God's voice is pretty poor, but much worse is to study God's Word without its ever finding a place in your heart.
§5:40 Jesus had proved that He was the Messiah, but He threatened everything that they stood for.
*5:42 That is what the Text says, “I have come to know”—presumably He is referring to knowledge gained by observation; they have clearly demonstrated in His presence that in fact they do not have God's love.
†5:43 Might this be a prophetic reference to the Antichrist?
‡5:44 Here I follow what I consider to be by far the best line of transmission, although attested by less than 30% of the Greek manuscripts.
§5:44 This is serious! Apparently one's attitude toward glory affects his ability to believe. If the approval of people is more important to you than the approval of God, you probably will not believe into Jesus.
*5:47 The Lord is affirming the inspiration and authority of Moses' writings; in effect He places them on a level with His own word, for which He claims eternal authority (Luke 21:33).