In these lay a great multitude of invalid folk, of blind, lame, paralyzed, waiting for the moving of the water.
All Commentaries on John 5:3 Go To John 5
Cornelius a Lapide
AD 1637
In them . . . languishing people (Vulg.); Greek, α̉σθενόντων; Eng. Ver. sick folk; withered (Vulg.) aridorum, dry, i.e, whose arm, or hand, or foot, or some other limb, was lifeless.
An angel of the Lord; either Raphael, or some other. Raphael, who presides over bodily healing, is so called from the Hebrew, which signifies the medicine, or physician of God. Whence he cured Tobit of his blindness.
According to a time (Vulg.), i.e, at a certain time determined by God, or the angel, but unknown to men. Wherefore what Tertullian and Cyril say does not seem to be correct, that it was only once in the year, namely, at Pentecost, that the angel went down into the pool. For if Song of Solomon , the sick folk would not have lain beside it (for so long a time), but would have waited at home until Pentecost was close at hand. As Euthymius says, "By speaking of a stated time, he showed that the miracle was not continually taking place, but at certain times, unknown indeed to men, though often, as I think, in the course of the year."
The water was moved (Vulg.); Greek, ε̉ταζάσσετο Ïδω̃ζ, i.e. he disturbed or troubled the water. "The sound of moving signified that angels were present to sanctify the water," says S. Cyril. "The water was moved in order to show that the angel had descended," says S. Ambrose.
And he that first went down, &c. In order to show the value of labour and diligence, and that we ought to be swift and active to take God"s benefits. Thus it was necessary for him who would gather the manna to rise at dawn, for when the sun was risen it melted, "that it might be made known unto all that it was needful to prevent the rising of the sun for Thy blessing, and to worship Thee at the dawning of the day" ( Wisdom of Solomon 6:28). For God gives His gifts to the watchful and earnest, not to the slow and sleepy. Thus in the race only he who excels the rest receives the prize ( 1 Corinthians 9:24).
You will ask why, after the troubling of the water, as it is in the Greek, only he who first stepped in after the troubling was healed? I answer, that the literal reason was to show that this power of healing did not proceed from any natural virtue of the water, but from the moving of the angel, and the command of God. This moving of the angel did not impress any physical power or quality upon the water to heal any disease, but it was a sign of the Divine power and working, which were about to heal that sick person who had previously, by his own diligence, stirred up himself, and had, gone down into the water that he might there receive the miraculous blessing of God. This moving, therefore, was an invitation to the sick to receive healing in the troubled water.
Appositely indeed did the angel make use of this sign of motion, because, whilst it was being moved, the virtue of the water became lively and efficacious. For life consists in motion, death in quietude and torpor.
Tropologically, the reason was to signify that the sinner, when he is converted and healed by God, is wont to be troubled and agitated in his conscience by various emotions of fear, shame, and hope. For by these God moves a man to repentance and contrition, that he may thereby be healed, as the Council of Trent teaches.
0f whatsoever disease. From hence it is plain that the healing virtue of this pool did not proceed from the victims which were washed in it, nor from wood lying at the bottom, of which the cross of Christ was afterwards made, as some have supposed, but was supernatural and miraculous. For God wished to bestow this benefit upon believing people about the time of Christ"s coming (for there is no mention of it in the Old Testament), in order that Christ thus healing a sick man might show that He was God, who had given this property to the pool, and therefore that He without it could heal the sick. Wherefore it would seem that this gift was taken away from the ungrateful Jews when they killed Christ, for we find no subsequent mention of it. As Tertullian says (cont. Judges , c13), "The pool of Bethsaida, which, to the coming of Christ, healed the sicknesses of Israel, afterwards ceased from bestowing its benefits through their persevering fury."
Allegorically, God willed that this pool should be a token of His Passion and His Baptism. For as the angel descended into the water, so Christ went down to His Passion and torments; and in them, as in water, He was immersed and buried. And as the pool was red with the blood of the victims which were washed in it, so was Christ ruddy, and stained with His own blood ( Isaiah 63:2), that by the merit of His blood He might cause baptism (wherefore the Syriac here translates baptistery), in whose water believers are washed, to heal all spiritual infirmities. So Tertullian (de Baptismo, c5), S. Ambrose (de Spir. Sc, lib1 , c7), and S. Chrysostom. The latter says, "For when God wished to instruct us in the belief of baptism now nigh at hand, He drove away not only pollutions, but diseases by means of water: for the nearer the images and figures were to the truth, they were more illustrious than the ancient figures." And S. Austin says, "To descend into the troubled water is humbly to believe in the Lord"s Passion. There one was healed to signify unity. Whosoever came afterwards was not healed, because whoso is outside of unity cannot be healed."
