How can the healing at the pool of Bethesda (John 5:2–9) be historically validated when some scholars question the pool’s existence?

Historical and Geographical Context

The account recorded in John 5:2–9 situates the healing event at a pool called Bethesda, located in Jerusalem near the Sheep Gate. The text reads, “Now there is in Jerusalem near the Sheep Gate a pool with five porticoes, called Bethesda in Aramaic…” (John 5:2). For years, some questioned whether such a pool actually existed. However, research into ancient Jerusalem’s topography, combined with archaeological excavations, has led to compelling evidence that confirms both the presence and characteristics of this pool.

Jerusalem in the first century featured various water systems—cisterns, reservoirs, and pools—necessary for ritual and practical uses. The Sheep Gate itself is attested by other historical sources, including writings by Flavius Josephus referencing the layout of the city walls. The area described aligns with the northeastern section of the city, consistent with the location of the present-day ruins identified as Bethesda.

Archaeological Evidence of the Pool of Bethesda

1. Discovery of a Multi-Layered Pool Complex

In the late 19th century, excavations near the Church of St. Anne in Jerusalem (which is situated just north of the Temple Mount) uncovered the remains of a large double pool complex. Archaeologists found evidence of a series of reservoirs and porticos that match the “five porticoes” or “five colonnades” wording in John’s Gospel (John 5:2).

2. Structural Details Matching the Biblical Text

Research has shown that the site contained two adjacent rectangular pools separated by a partition, effectively creating a platform for “five porticoes”: four surrounding the outer edges and one running in between. These findings align with the textual description of a covered area where the sick would lie, hoping for healing.

3. Layers Reflecting Different Historical Periods

Beneath later Byzantine and Crusader structures, archaeologists discovered older layers dating to around the first century. This supports the likelihood that the pool system existed at the time described in the Gospel of John. These findings have been published in various archaeological and historical journals, underscoring that the remains are not a later addition from much later centuries.

Textual Consistency and Manuscript Evidence

1. Variants of the Name

Some ancient manuscripts refer to this site as “Bethzatha” (a variant spelling), while others preserve the name “Bethesda.” Such variations are common in ancient texts involving place names, especially in multilingual regions like Judea. The variant spellings do not undermine the historicity of the place; they instead reflect the fluid nature of transliterating Aramaic or Hebrew terms into Greek.

2. Confirmation from Early Manuscripts

Papyrus manuscripts (e.g., P66 and P75) that date to the second and third centuries respectively attest to the overall passage in John, showing that the mention of a pool with porticoes near the Sheep Gate was accepted by Christians very early. Additionally, the consistent internal detail—namely, the proximity to the Sheep Gate—matches other historical records about ancient Jerusalem, reinforcing the credibility of the account.

3. Integration with the Broader Gospel Context

The narrative pattern seen in John’s Gospel—where multiple specific locations are named (the Temple precinct, the Kidron Valley, the Pool of Siloam, etc.)—serves as a significant internal evidence. Mentioning real places, many of which have been archaeologically identified, supports the reliability of these details regarding the Pool of Bethesda.

Early Church Testimony and Pilgrim Reports

1. Post-Apostolic References

Early Christian writers make mention of pools and sites in Jerusalem that were reportedly associated with Jesus’s ministry. While not all mention Bethesda by name, their testimonies about the city’s water sources in the region serve as a reminder that a pool at or near the Sheep Gate was indeed known.

2. Pilgrimage Accounts

By the Byzantine and Crusader eras, Christian pilgrims visiting Jerusalem described various holy sites, including the Pools of Bethesda. Some accounts detail the presence of churches or chapels built near these pools, which later archaeology has confirmed existed. These pilgrim narratives are often preserved in writings from the fourth century onward, indicating that the site was held in memory and high esteem by the early Christian community.

Addressing Scholarly Skepticism

1. Misidentification of the Site

A key reason some once doubted the pool’s existence had to do with misidentifications or lack of excavations prior to the 20th century. With modern archaeological methodologies, the discovery of the double pool complex has answered these doubts. Skeptical arguments that the site did not exist have largely diminished in academic circles once the precise remains were unearthed.

2. Multiplicity of Pools in Jerusalem

There were multiple pools in the city, each with its own name or function. Some scholars erroneously conflated the Pool of Siloam with Bethesda or interpreted references to the city’s water system too narrowly. Thorough archaeological surveys and clear excavation notes helped distinguish Bethesda from other pools, clarifying any confusion in the historical record.

3. Physical Evidence vs. Documentary Gaps

Even when ancient writers mention sites only sporadically, the direct physical evidence discovered through excavation can fill in gaps. The uncovered structures near St. Anne’s Church, with architectural features corresponding closely to the biblical account, offer a point of validation that textual references alone cannot fully provide.

Significance of the Bethesda Healing Account

1. Connecting Physical Place with Spiritual Significance

The healing narrative in John 5:2–9 depicts a man who had been an invalid for thirty-eight years, lying near the pool and hopeful for healing. When Jesus sees him, He says, “Get up, pick up your mat, and walk” (John 5:8). The immediacy of the man’s recovery points to the transformative power recounted in the text.

2. Consistency with Jerusalem’s Ritual Context

Water rituals were common in first-century Jewish contexts—purification washings in Mikvah pools, for instance. The existence of a pool where many disabled individuals gathered can be historically contextualized. Such a setting fits well with known practices of the time and reaffirms the plausibility of the biblical narrative.

3. A Demonstration of Healing

The account emphasizes compassion shown to those in need. The location’s verifiable historicity underscores the real-world context in which this act of mercy happened. This lends real credibility to the narrative—presented not as myth in an undefined locale, but in an identifiable place in Jerusalem.

Conclusion

Archaeological excavations near the Church of St. Anne in Jerusalem have uncovered a double pool structure matching the description of five porticoes at Bethesda. Early manuscript evidence, variant place names common in ancient texts, and the layout of Jerusalem’s water supply corroborate John’s portrayal of this location. The existence of a pool with these characteristics was questioned prior to modern digs, but discoveries since the late 19th century have provided strong support for the historicity of the biblical record.

Together, the archaeological finds, textual manuscript consistency, and early church references offer a coherent picture: the Pool of Bethesda was a tangible location in first-century Jerusalem. The healing event described in John 5:2–9, once the subject of controversy, now rests on a solid foundation of historical and geographical evidence. These findings illuminate how a place mentioned in Scripture aligns with the realities of the ancient world, reinforcing confidence in the reliability of the narrative.