All this is, however, of very subordinate importance, compared with the marvellous facts of the narrative itself. In the five porches surrounding this pool lay a great multitude of the impotent,' in anxious hope of a miraculous cure. We can picture to ourselves the scene. The popular superstitions, [2221] which gave rise to what we would regard as a peculiarly painful exhibition of human misery of body and soul, is strictly true to the times and the people. Even now travellers describe a similar concourse of poor crippled sufferers, on their miserable pallets or on rugs, around the mineral springs near Tiberias, filling, in true Oriental fashion, the air with their lamentations. In the present instance there would be even more occasion for this than around any ordinary thermal spring. For the popular idea was, that an Angel descended into the water, causing it to bubble up, and that only he who first stepped into the pool would be cured. As thus only one person could obtain benefit, we may imagine the lamentations of the many' who would, perhaps, day by day, be disappointed in their hopes. This bubbling up of the water was, of course, due not to supernatural but to physical causes. Such intermittent springs are not uncommon, and to this day the so-called Fountain of the Virgin' in Jerusalem exhibits the phenomenon. It is scarcely necessary to say, that the Gospel-narrative does not ascribe this troubling of the waters' to Angelic agency, nor endorses the belief, that only the first who afterwards entered them, could be healed. This was evidently the belief of the impotent man, as of all the waiting multitude. [2222] But the words in verse 4 of our Authorised Version, and perhaps, also, the last clause of verse 3, are admittedly an interpolation. [2223]
In another part of this book it is explained at length, [2224] how Jewish belief at the time attached such agency to Angels, and how it localised (so to speak) special Angels in springs and rivers; and we shall have presently to show, what were the popular notions about miraculous cures. If, however, the belief about Bethesda arose merely from the mistaken ideas about the cause of this bubbling of the water, the question would naturally suggest itself, whether any such cases as those described had ever really occurred, and, if not, how such a superstition could have continued. But that such healing might actually occur in the circumstances, no one would be prepared to deny, who has read the accounts of pilgrimages to places of miraculous cure, or who considers the influence of a firm expectancy on the imagination, especially in diseases which have their origin in the nervous system. This view of the matter is confirmed, and Scripture still further vindicated from even the faintest appearance of endorsing the popular superstition, by the use of the article in the expression a multitude of the impotent' (plthos tn sthenonton), which marks this impotence as used in the generic sense, while the special diseases, afterwards enumerated without the article, are ranged under it as instances of those who were thus impotent. Such use of the Greek term, as not applying to any one specific malady, is vindicated by a reference to St. Matt. viii. 17 and St. Mark vi. 56, and by its employment by the physician Luke. It is, of course, not intended to imply, that the distempers to which this designation is given had all their origin in the nervous system; but we argue that, if the term impotent' was the general, of which the diseases mentioned in verse 3 were the specific - in other words, that, if it was an impotence,' of which these were the various manifestations - it may indicate, that they all, so far as relieved, had one common source, and this, as we would suggest, in the nervous system. [2225]
With all reverence, we can in some measure understand, what feelings must have stirred the heart of Jesus, in view of this suffering, waiting great multitude.' Why, indeed, did He go into those five porches, since He had neither disease to cure, nor cry for help and come to Him from those who looked for relief to far other means? Not, surely, from curiosity. But as one longs to escape from the stifling atmosphere of a scene of worldly pomp, with its glitter and unreality, into the clearness of the evening-air, so our Lord may have longed to pass from the glitter and unreality of those who held rule in the Temple, or who occupied the seat of Moses in their Academies, to what was the atmosphere of His Life on earth, His real Work, among that suffering, ignorant multitude, which, in its sorrow, raised a piteous, longing cry for help where it had been misdirected to seek it.