John 5: The Hidden Feast Revealed 5:5

The mysteries of God’s Word are often hidden in plain sight—waiting for the appointed time when the Holy Spirit illuminates them for those with ears to hear and hearts ready to receive (John 16:13). This revelation from our Lord Jesus Christ unveils one such mystery: the unnamed feast in John 5:1. What may seem like a minor narrative detail is, in fact, a prophetic marker pointing to the Second Passover (Numbers 9:9–11), and thus the mid-tribulation redemption and rapture of the First Fruits, including the Gentile Bride—those once far off, now brought near through Christ (Ephesians 2:13). Through careful alignment of Scripture, geography, chronology, and typology, the Holy Spirit reveals a breathtaking pattern—one that confirms God’s redemptive plan is exact, intentional, and unfolding right on time.

The fifth chapter of John contains one of Scripture’s most carefully concealed truths—the unnamed “feast of the Jews.” Through the Spirit of revelation, it becomes evident that this was the Second Passover (Pesach Sheni), a feast ordained for those who missed the first Passover due to defilement or distance. This event is a heavenly appointed signpost—a prophetic symbol pointing to the mid-tribulation rapture of the Gentile Bride. It underscores God's desire that none be left behind—not even those once deemed unclean or distant. This speaks prophetically to the Bride, who, like those eligible for Pesach Sheni, was once far from the covenant but is now fully part of God's redemptive plan. Building upon previous revelations the Lord imparted, this groundbreaking understanding confirms that the Feasts of Trumpets indeed serve as the sacred bookends of Daniel’s seventieth week, with the Second Passover marking its glorious midpoint.

As we consider this chronology, the setting of the miracle in John 5 becomes rich with prophetic meaning. The Pool of Bethesda, or “House of Mercy,” stood beside the Sheep Gate—the very entrance through which the Passover lambs were brought into Jerusalem for sacrifice. This detail is not incidental but divinely intentional, anchoring the moment during the season of Passover imagery and confirming the unnamed celebration as the true Second Passover. As sacrificial lambs passed through this gate, so the Lamb of God entered, demonstrating His power to redeem those once excluded from the promises (John 1:29).

As one to whom the Lord has shown this mystery, I testify only to His grace in revealing what was once hidden.The man’s thirty-eight-year infirmity is the master key to unlocking this hidden pattern. Scripture records this specific duration only once before—in Deuteronomy 2:14, marking the length of Israel’s wilderness wandering after their failure at Kadesh-barnea. This was not a random stretch of time, but a divine delay for a generation unwilling to enter the Promised Land. The paralyzed man, lying near the Sheep Gate yet unable to step into the healing waters, embodies this same condition: a people in prolonged waiting, held back from restoration until the appointed time. Jesus’ command—“Rise, take up your bed and walk” (John 5:8)—is far more than a physical healing; it is a prophetic picture of the Bride’s resurrection at the mid-tribulation hour. And it is especially significant for the Gentile Bride, who, like this man, has waited outside the gates of covenant—longing, hoping, unable to act without the direct intervention of the Messiah. What was long delayed is suddenly fulfilled by the voice of the Lord.

This is why the Second Passover is so profoundly tied to the Gentile Bride. It was instituted for those who, for one reason or another, could not participate in the original Passover—a clear image of those outside the camp, whether defiled or distant. Spiritually, this speaks to the Gentiles, who were not part of the original covenant people but are now grafted in. The timing of the Second Passover, occurring exactly one month after the first, prophetically aligns with the Bride’s delayed—but divinely appointed—gathering. It is the feast of second chances, of inclusion, of divine mercy extending beyond the boundaries of tradition. In this, the Lord affirms that the Gentile Bride is not an afterthought, but a central piece of His redemptive masterpiece—redeemed, restored, and raised in due season.

Jesus’ command—“Rise, take up your bed and walk”—is far more than a physical healing; it is a prophetic picture of the Bride’s awakening at the mid-tribulation hour. The language of rising here carries deep eschatological weight. The Greek word egeirō, used when Jesus commands the man to rise, is also found throughout the New Testament in the context of resurrection. This consistent use reinforces the truth that the miracle at Bethesda is a foreshadowing of the rapture—both the dead in Christ and the living Bride will be lifted by the same divine command.

Building upon this framework, the companion miracle in Luke 7 provides another prophetic echo. Jesus raises the widow’s son at Nain, an event that occurs “soon afterward,” within the same Second Passover window. As He approaches the town gate, He encounters a funeral procession. With compassion, He touches the bier—a platform that is considered unclean under the Law because it carries a dead body. Anyone who touches it would normally be disqualified from the main Passover and would have to wait for the Second Passover to participate. Yet Jesus, being above all ceremonial laws, reaches out without hesitation and commands, “Young man, I say to you, arise!” The dead sit up and begin to speak—a demonstration of resurrection power in its purest form. The crowd’s response—“Fear gripped them all… God has visited His people!”—reflects not only awe and astonishment, but true reverence for the presence of God. This fear of the Lord is foundational to salvation itself. These two miracles work in tandem: one depicts redemption after long delay, the other resurrection from death. Together, they form a living parable of what will unfold at the mid-tribulation gathering of the Bride.

If the miracles in John 5 and Luke 7 foreshadow the rapture, why doesn’t Scripture explicitly connect them? Let’s tackle this with clarity and biblical precision. Foreshadowing in Scripture often hints at deeper truths, offering partial glimpses of greater realities revealed later. For example, the Passover lamb in Exodus foreshadowed Christ’s death, but the full significance wasn’t understood until the New Testament. Similarly, Jonah’s three days in the fish was a sign of Jesus’ resurrection. In the same way, Jesus’ miracles demonstrated resurrection power (egeirō), but the rapture’s full mechanics (egeirō + harpazō) weren’t revealed until Paul’s letters.

The rapture is a mystery—a truth not fully revealed in the Old Testament or Jesus’ earthly ministry. Here’s why: Jesus’ primary mission was to proclaim the Kingdom and the resurrection, not yet the destiny of the Body. The rapture is a truth for the Bride, revealed after Pentecost. Even the disciples didn’t grasp the sequence of events; the rapture’s details came through Paul. While Jesus’ miracles implied resurrection power, the rapture’s full picture awaited further revelation. Full revelation, as promised in Scripture, will come at the end times, with the Lord unsealing the mysteries to His servants, just as He did for Daniel. It is through this divine unveiling that we see the rapture's significance, confirmed by the Lord and echoed through prophetic understanding. What was once hidden is now being revealed for the Bride in these latter days.

The rapture involves resurrection (egeirō – dead saints rise) and translation (harpazō – living First Fruits are caught up). Jesus’ miracles only show the first part because they were signs pointing to His divinity and victory over death, not a full eschatological timeline. The harpazō or (rapture) is unique to the Bride of Christ, a mystery later revealed. It’s like seeing a trailer for a movie—you get glimpses of the plot (resurrection power), but not the full story (the rapture) until the film releases (Paul’s epistles).

The chronology is remarkably precise. Daniel's seventieth week begins and ends with the Feasts of Trumpets, framing the seven-year tribulation. The midpoint, marked by the abomination of desolation, occurs roughly 3.5 years into the tribulation, signaling the second half. This pattern reflects God's divine design. The appointed times of the Lord are not mere holy days—they are prophetic markers on heaven's calendar. God has orchestrated His timeline with breathtaking accuracy: the tribulation begins on Tishri 1, the abomination of desolation occurs at its center, the Second Passover signals the resurrection and rapture shortly after, and the tribulation concludes on Tishri 1, three and a half years later. The stirring of the waters at Bethesda, which happened "at a certain season," symbolizes the Holy Spirit’s preparatory work before the resurrection. The paralyzed man’s inability to enter the waters alone highlights our utter dependence on grace. It is not by works or strength, but by the Word of the Lord, that the Bride is raised.

The events of John 5 carry deep prophetic significance. Christ’s entry into Jerusalem for this sacred observance foreshadows His role as the Redeemer. His healing on the Sabbath stirred the ire of the religious authorities, a foretaste of the global division that will follow the rapture, when many will respond with either hatred or awe at His sudden intervention. All of this points to a midpoint fulfillment—hidden in plain sight for two thousand years, now revealed by the Holy Spirit. This mystery affirms multiple truths at once: the mid-tribulation rapture, the inclusion of the Gentile Bride, the precision of Daniel’s timeline, and the seamless, prophetic continuity of Scripture. The unnamed feast is no longer unnamed—it is the Second Passover, ordained from the beginning for a people who were distant, delayed, but never forgotten. It is a celebration not only of redemption but of inclusion—the final gathering of a Bride drawn from every nation, tribe, and tongue. The mystery is now fully revealed: the Second Passover is the sign, and the mid-tribulation resurrection is its fulfillment. The invitation still stands: to watch, to wait, and to be ready.

“Blessed are those servants whom the master finds awake when he comes” (Luke 12:37). 

Even so, come, Lord Jesus...

Amen and Hallelujah!