Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Revelation 5:1-10
The Sealed Scroll and the Lamb
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[1] And I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals; [2] and I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?" [3] And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, [4] and I wept much that no one was found worthy to open the scroll or to look into it. [5] Then one of the elders said to me, "Weep not; lo, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals."
[6] And between the throne and the four living creatures and among the elders, I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth; [7] and he went and took the scroll from the right hand of him who was seated on the throne. [8] And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints; [9] and they sang a new song, saying, "Worthy are thou to take the scroll and to open its seals, for thou wast slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation, [10] and hast made them a kingdom and priests to our God, and they shall reign on earth."
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Commentary:
1-5. The sealed scroll contains God's mysterious plans for the salvation of mankind; no one on earth can disclose them (v. 3). Only the risen Christ can take the scroll and make its contents known (vv. 6-7). On this account he is praised by the four living creatures, by the elders (vv. 8-10), by a whole host of angels (vv. 11-12) and by all creation (vv. 13-14).
The image of a scroll (or book) containing God's hidden plans for mankind was used before, particularly by the prophet Daniel (cf. Dan 12:4-9; also Is 29:11), who refers to a prophecy remaining sealed until the end of time. St John uses this image to make the point that the End Time, the Last Days, have already begun with Christ, so now he can reveal God's plans. The fact that there are seven seals stresses the hidden nature of the scroll's contents; and its being written on both sides shows its richness.
The author of the Book of Revelation, and everyone in fact, really does need to know what is written on the scroll; for, if he knows God's plans he will be able to discover the meaning of life and cease to be anxious about events past, present and future. Yet no one is able to open the scroll: that is why the author weeps so bitterly.
The scroll is sealed: the Revelation of the salvation of mankind and the consolation of the Church is being delayed. Soon, however, the seer ceases to weep, for he learns that Christ (here called "the Lion of the tribe of Judah" and "the Root" or descendant of David: cf. Gen 49:9; Is 11:1, 10) has conquered and therefore is able, to break the seven seals.
The Church contemplates Christ's victory when it "believes that Christ, who died and was raised for the sake of all, can show man the way and strengthen him through the Spirit in order to be worthy of his destiny [...]. The Church likewise believes that the key, the center and the purpose of the whole of man's history is to be found in its Lord and Master" (Vatican II, "Gaudium Et Spes", 10).
"In fact," the Council adds, "it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear. For Adam, the first man, was a type of him who was to come (cf. Rom 5:14). Christ the Lord, Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling" (ibid., 22).
6-7. Christ is able to open the scroll on account of his death and resurrection--an event symbolized by the Lamb standing upright and victorious and at the same time looking as though it had been immolated. In the Fourth Gospel, John the Baptist calls Christ "the Lamb of God" (Jn 1:29, 36); in the Apocalypse this expression is the one most often used to refer to him: he is the Lamb raised to the very height of God's throne and has dominion over the entire cosmos (cf. 5:8, 12-13; 6:1, 16; 7:9-10; 13:8; 15:3; etc.). This Christological title, which is a feature of St John's writings, has great theological depth; the Church reverses it, using it frequently in the liturgy-- particularly in the Mass, after the kiss of peace when the Lamb of God is invoked three times; also, just before Holy Communion is distributed the host is shown to the faithful as him who takes away the sin of the world and those who are called to his marriage supper are described as "happy" (cf. Rev 19:9).
The image of the Lamb reminds us of the passover lamb, whose blood was smeared on the door frames of houses as a sign to the avenging angel not to inflict on Israelites the divine punishment being dealt out to the Egyptians (cf. Ex 12:7, 13). St Paul refers to the Lamb in one of his letters: "Christ, our paschal lamb, has been sacrificed" (1 Cor 5:7). At a high point in Old Testament prophecy Isaiah portrays the Messiah as the suffering Servant of Yahweh, "a lamb that is led to the slaughter" (Is 53:7). St Peter, on the basis of that text, states that our Lord "bore our sins in his body on the tree, that we might die to sin and live to righteousness" (1 Pet 2:24).
The Lamb is a sacrifice for sin, but the Apocalypse also focuses attention on the victorious power of the risen Lamb by showing him standing on the throne, in the center of the vision; the horns symbolize his power and the eyes his knowledge, both of which he has to the fullest degree as indicated by the number seven. The seven spirits of Christ also indicate the fullness of the Spirit with which Christ is endowed and which he passes on to his Church (cf. notes on Rev 1:4 and 4:5). This completes the description of the risen Christ, who through his victory reveals the mystery of God.
8-10. The greatness of Christ the Lamb is duly acknowledged and proclaimed through the worship rendered him, firstly, from the four living creatures and the twenty-four elders, then from all the angels and finally from the whole of creation (vv. 11-13). St John selects these three points to highlight on the praise rendered by the heavenly Church, with which the pilgrim Church on earth joins through its own prayer (symbolized by the image of the golden bowls). Later on (15: 7ff), seven bowls appear again, this time filled with God's wrath, which is caused by the complaint of the righteous who are being cruelly tormented by the agents of evil.
All this shows the value of the prayers of those who stay loyal to God: "the prayer of a righteous man has great power in its effects" (Jas 5: 16), for "the prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord" (Sir 35:17).
The "new song" proclaims that Christ alone decides the destinies of the world and of mankind; this is a consequence of himself being offered in sacrifice as the atoning victim "par excellence". By shedding his blood Christ has won for himself an immense people, from every nation under heaven; in them, a holy people, his chosen ones that people which was originally assembled in the Sinai desert (cf. Ex 19:6; 1 Pet 2:9f) has come to full maturity. When it says that they have been ransomed from every tribe and nation, it is pointing out that God's salvific plans extend to the whole human race: he "desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2:4). This does not exempt us from making an effort to merit salvation, for, as St Augustine teaches, "God who created you without your cooperation will not save you without your cooperation" ("Sermon" 169, 11). Here is how another early writer puts it: "we know that God will give to each individual the opportunity to be saved--to some in one way, to others in another. But whether we respond eagerly or listlessly depends on ourselves" (Cassian, "Collationes", 3, 12).
"Didst ransom men for God": in many important Greek manuscripts this reads, "you ransomed us for God", and some even change the reading of the following verse: "you made us a kingdom...and we will reign". The earlier Latin translation, the Vulgate, chose that reading, which emphasizes that those who are intoning the chant are men, that is, members of the Church triumphant in heaven. The new official Latin version, the New Vulgate, follows what it considers to be the most reliable Greek text. But the meaning does not really change.
The Messiah Enters the Holy City
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[28] And when He had said this, He went on ahead, going up to Jerusalem. [29] When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, [30] saying, "Go into the village opposite, where on entering you will find a colt tied, on which no one has ever yet sat; untie it and bring it here. [31] If any one asks you, 'Why are you untying it?' you shall say this, 'The Lord has need of it.'" [32] So those who were sent went away and found it as he had told them. [33] And as they were untying the colt, its owners said to them, "Why are you untying the colt?" [34] And they said, "The Lord has need of it." [35] And they brought it to Jesus, and throwing their garments on the colt they set Jesus upon it. [36] And as he rode along, they spread their garments on the road. [37] As he was now drawing near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, [38] saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" [39] And some of the Pharisees in the multitude said to him, "Teacher, rebuke your disciples." [40] He answered, "I tell you, if these were silent, the very stones would cry out."
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Commentary:
28. Normally in the Gospels when there is mention of going to the Holy City it is in terms of "going up" to Jerusalem (cf. Matthew 20:18; John 7:8), probably because geographically the city is located on Mount Zion. Besides, since the temple was the religious and political center, going up to Jerusalem had also a sacred meaning of ascending to the holy place, where sacrifices were offered to God.
Particularly in the Gospel of St. Luke, our Lord's whole life is seen in terms of a continuous ascent towards Jerusalem, where His self-surrender reaches its high point in the redemptive sacrifice of the Cross. Here Jesus is on the point of entering the city, conscious of the fact that His passion and death are imminent.
30-35. Jesus makes use of a donkey for his entry into Jerusalem, thereby fulfilling an ancient prophecy: âRejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an assâ (Zech 9:9).
The people, and particularly the Pharisees, were quite aware of this prophecy. Therefore, despite itâs simplicity of form, there was a certain solemnity about the whole episode which impressed those present, stirring the hearts of the people and irritating the Pharisees. By fulfilling the prophecy our Lord was showing everyone that he was the Messiah prophesied in the Old Testament.
Other aspects of this episode are commented on in connection with Mark 11:3.
[Commentary on Mark 11:3: 3. Although, absolutely speaking, our Lord has no need of man, in fact he does choose to use us to carry out his plans just as he made use of the donkey for his entry into Jerusalem. âJesus makes do with a poor animal for a throne. I donât know about you; but I am not humiliated to acknowledge that in the Lordâs eyes I am a beast of burden: âI am like a donkey in your presence; nevertheless I am continually with you. You hold my right hand,â (Ps 72:23), you take me by the bridle.
âTry to remember what a donkey is like--now that so few of them are left. Not an old, stubborn, vicious one that would give you a kick when you least expected, but a young one with his ears up like antennae. He lives on a meagre diet, is hard-working and has a quick, cheerful trot. There are hundreds of animals more beautiful, more deft and strong. But it was a donkey Christ chose when he presented himself to the people as king in response to their acclamation. For Jesus has no time for calculations, for astuteness, for the cruelty of cold hearts, for attractive but empty beauty. What he likes is the cheerfulness of a young heart, a simple step, a natural voice, clean .eyes, attention to his affectionate word of advice. That is how he reigns in the soulâ (St. J. Escriva, "Christ Is Passing By", 181). ]
38. Christ is greeted with the prophetic words referring to the enthronement of the Messiah, contained in Psalm 118:26: âBlessed be he who enters in the name of the Lord!â But the people also acclaim his as king. This is a great messianic demonstration, which infuriates the Pharisees. One of the acclamations, âPeace in earth, and glory in the highestâ, echoes the announcement made by the angel to the shepherds on Christmas night (cf. Lk 2:14).
40. To the reproaches of the Pharisees, who are scandalized by the peopleâs shouts, our Lord replies in a phrase which sounds like a proverb: so obvious is his messiahship that if men refused to recognize it nature would proclaim it. In fact, when his friends were cowed on the hill of Calvary the earth trembled and the rocks split (cf. Mt 27:51). At other times our Lord imposed silence on those who want to proclaim him King or Messiah, but now he adopts a different attitude: the moment has come for his dignity and his mission to be made public.