v1: A later journey to Jerusalem, another "feast of the Jews," thought to be Purim (book of Esther), a feast added by the people to the levitical feasts.

v2-4: John completes a description of the colonnade at Bethsaida (or Bethesda) in the city. A great multitude lay around the pool. We note that a sinful world leaves multitudes sick. The reference to the angel coming at different times is in the NIV margin. There was some expectation of healing, see v7.

Although there was a multitude, Jesus healed only one. Ultimately, God chooses who is healed, or who is saved (1.13); we cannot accuse Him of injustice because He does not save or heal everyone, for no one deserves any good from God.

I make no apology for providing this link to a blog on this incident: thesimplepastor.co.uk/questions-from-the-pool-of-bethesda/ 

v5-7: The problem, a serious and long-term condition. The man's paralysis pictures Israel's condition, but may be applied to the church.

The expectation was that the water would provide the answer, but the man could not avail himself of the blessing. It seems he was resigned to his existence. When Jesus asked if he wanted to be made well, he did not answer a clear 'Yes.' "I have no one to help me," nobody helped this man, for each is concerned for his own well-being (Ps 142.4; Phil 2.20), we must have a genuine concern for the good of others.

There was no question of believing in Jesus, for the man did not know who Jesus was (v13). Like His other signs, this was to demonstrate the grace and power of Christ, amongst other things.

v8-9: The command of Jesus was simple and clear; His power was manifested, and the man walked immediately.  There is no explicit reference to the man's faith. This was an act of Jesus' gracious power to heal. Such a contrast with the apparent caprice of the pool and its legend.

v10-15: The man apparently feared the Jews, reporting to them that it was Jesus who had healed him; this became the basis of their attack, in v16. 

Jesus knew that, by directing the man to carry his mat, he would come into conflict with the religious leaders. 

"Something worse," perhaps indicating that the man's condition was caused by his sins.

Are there not bad attitudes that render Christians or churches impotent or weak spiritually; traditions of man, hypocrisy, lack of love or faith or unity, doubt, criticism, grumbling, unbelief, etc?

v16-30: Equality and unity in the Godhead, perfect likeness and agreement. Jesus' statements here are either true, or they are blasphemy; there is no halfway house; He cannot be just a good teacher / a great man / a super human.

v16-18: The accusation of the Jews; they understood the clear implication of Jesus' words and actions. Jesus knew exactly what He intended. He made Himself equal with God; we learn that this is not inconsistent with His submission to the Father (v19, 30).

v19: United in work and character, no disagreement, no divergence of opinion. Notice that the Son copies what the Father does, and how He does it, 'in like manner.' The character of Christ is seen in His ways, His authority and grace and humility.

Christ is the prophet, seeing prophetic vision, like Moses (Heb 8.5), Jeremiah (Jer 1.11), etc.

v20: Perfect unity in all things; love within the Godhead is declared to the world, 'that you may marvel,' or "to your amazement." The Son is revealed so that men might believe and worship.

The Son sees all that the Father does, for there are no secrets.

v21: Father and Son united in giving life, see v26.

v22: To Jesus is committed all judgment, as in v27, "because He is the Son of Man," the incarnate Jesus is exalted and glorified, and given special authority.

v23: Honour the Father and honour the Son; the Jews claimed to give honour to God the Father, but Jesus insisted that equal honour be given to the Son. We cannot honour the Father, and reject the Son.

The early church followed this command, and honoured the Son; see Acts 2.36; 3.16; 4.10,12; 5.31; 7.52; 8.33; 9.5; 10.43; 13.23,38; 16.31; 17.3,31; 18.5.

v24: Total confidence in Jesus Christ; through faith in Him comes life; a definite and irreversible change.

v25-26: Life given to the dead though hearing the voice of the Son of God (1 Pet 3.19; 4.6); that life is in Him; both Father and Son have life in themselves, and give life to men. In this respect the Son is no less able than the Father; neither have needs.

v27: The Son of Man has authority to execute judgment, for He is the perfect man.

v28-29: The coming resurrection and judgment. Some marvel, or mock, at the doctrine of resurrection, but this is the truth of Christ.

v30: Submission does not make one greater, it is to do with role, not rank; the same is true in a marriage, where the wife submits to the husband.

v31-34: Jesus did not come to bear witness of Himself; He could do, but chose not to, so "that you may be saved." We need to see the consistent teaching about Jesus in the gospels.

There are four witnesses, John, the works, the Father, the Scriptures; all bear witness, giving testimony to Jesus; these are referred to through the rest of the chapter. Jesus needs no testimony from man, for He is who He is, whatever men may say, see v41.

v35: The people rejoiced in the lesser light of John, but once the greater light of Jesus shone, they would not accept it; here is an in-built animosity towards the Son of God.

v36: Jesus' works, not just to please Himself, but given by the Father; such works demonstrated His deity. Nicodemus testified, "no man can do these works unless God is with him," see also 9.32; 10.32. For us too, our works of mercy and truth must declare to the world that Jesus Christ is Lord.

v37: The testimony of the Father, referring to Jesus' baptism, and, possibly, the transfiguration, where the voice of God announced the glory of Christ.

v38-44: The Scripture, the word, also testify of Jesus; there is eternal life there, for that life is in Jesus Christ. The Law is a school-master, to bring us to Christ, that we might have life (Gal 3.24); the picture is of the slave taking the children to school, even using a whip to get them there; yet the slave would be more ignorant than the children.

Jesus refers to lifeless religion;

• ignorant of the scripture, v39;
• rejecting Christ, and therefore life, v40;
• having no real love for God, v42;
• tolerated error and false teachers, v43;
• seeking glory for themselves, v44.

Jesus exposed and condemned the attitude of many Jews.

v45-47: The references to Moses are significant, for the Jews esteemed him highly, see 9.29. Jesus explains that by rejecting Him, they are also rejecting Moses' ministry; since they did accept Moses, they ought to believe in Jesus.