Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Revelation 21:9b-14, 22-23
A New World Comes Into Being. The New Jerusalem
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[9b] (One of the seven angels) spoke to me, saying, "Come, I will show you the Bride, the wife of the Lamb." [10] And in the Spirit he carried me away to a great high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, [11] having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal. [12] It had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of Israel were inscribed; [13] on the east three gates, on the north three gates, on the south three gates, and on the west three gates. [14] And the wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb.
[22] And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. [23] And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb.
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Commentary:
9-21. In contrast with the punishment visited on the evil city, Babylon, the harlot (cf. 17:1), we are now shown the Holy City, the new Jerusalem, the spouse, coming down from heaven. There is a significant parallel between 17:1ff and 21:9ff.
The author writes with a truly remarkable mastery of language: after the introduction (v. 9), he describes the Holy City using three literary devices which, after giving the measurements of the city, he repeats in more or less reverse order. The description is like the impressions a traveler has as he approaches: first, from afar, he sees its radiance--the city as a whole and the glory of God (vv. 10-11); as he comes closer he can distinguish walls and gates (vv. 12-13), and when closer still its foundation stones (v. 14). Once inside, he realizes its sheer scale (vv. 15-16) and is able to assess the size and richness of its walls (vv. 17-18) and foundation stones and gates (vv. 19-21); and he is spellbound by the brightness that shines from the glory of God (21:22-22:5).
The city is given the titles of Bride and Wife (Spouse) which are normally used to designate the Church (cf. 19:7). This is easy to understand in the context of the imagery used: the city represents the Church, the community of the elect viewed in its complete, indissoluble union with the Lamb.
10-14. This vision is rather like the one the prophet Ezekiel had when he saw the New Jerusalem and the temple of the future (cf. Ezek 40-42). However, St John stresses (cf. also 21:2) that the city comes down from heaven: this shows that the full establishment (so long desired) of the messianic kingdom will be brought about by the power of God and in line with his will.
The description of the Holy City begins with the view from outside. This is the first thing that is seen and it is what makes it strong and unassailable. He speaks of walls and gates and foundations. The names of the tribes of Israel and the twelve Apostles show the continuity between the ancient chosen people and the Church of Christ; and yet the point is made that the Church is something quite new which rests on the twelve Apostles of the Lord (cf. Eph 2:20). The arrangement of the gates, in threes facing the four points of the compass, indicates that the Church is universal: all nations must come to it to gain salvation. his is what St Augustine means when he says that "outside the catholic Church one can find everything except salvation" ("Sermo Ad Cassar", ).
21b-27. After taking us up to the walls and through the gates of the ity, the author brings us right inside, to its very center; this also so amazingly rich. However, surprisingly, there is no temple. This makes it different from the Jerusalem described by Ezekiel, for the center of that city was the temple (cf. Ezek 4042). The temple in Jerusalem and the tent of the tabernacle in the wilderness symbolized the fact that God dwelt there; it was the visible sign of divine presence ("shekinah" in Hebrew), a presence revealed by the descent of the cloud of the glory of God.
In the heavenly Jerusalem there is no longer any need for God to have a dwelling-place, because God the Father himself and the Lamb are always present. The Godhead does not need to be brought to mind by the temple (the symbol of his invisible presence), because the blessed will always see God face to face. This sight of God is what causes the righteous to be forever happy. "There are no words to explain the blessedness which the soul enjoys, the gain which he obtains once his true nature has been restored to him and he is able henceforth to contemplate his Lord" (Chrysostom, "Ad Theodorum Lapsum", 1, 13).
In the Old Testament theophanies of Yahweh, a splendid brightness revealed the divine glory. And so, the presence of God will fill the heavenly Jerusalem with such a brightness of light that there is no need of sun or moon. Beside God the Father, with equal rank and dignity, is the Lamb, whose glory will also shine out, revealing his divinity.
This light will illuminate all those who worship the Lord, thereby fulfilling the messianic prophecies of Isaiah (cf. Is 60:3, 5, 11; 65-66).
The gates of the Holy City will stay open by day, that is, always, because there will be no more night, nor anything unclean: the saints will be the only ones to enter.
The Calling of the First Disciples
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[45] Philip found Nathaniel, and said to him, "We have found Him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." [46] Nathaniel said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." [47] Jesus saw Nathaniel coming to Him, and said to him, "Behold, an Israelite indeed, in whom is no guile!" [48] Nathaniel said to Him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." [49] Nathaniel answered Him, "Rabbi, you are the Son of God! You are the King of Israel! [50] Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." [51] And He said to him, "Truly, truly, I say to you, you will see Heaven opened, and the angels of God ascending and descending upon the Son of Man."
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Commentary:
43. "Follow Me" is what Jesus usually says to all His disciples (cf. Mt4:19; 8:22; 9:9). During Jesus' lifetime, His invitation to follow Him implied being with Him in His public ministry, listening to His teaching, imitating His lifestyle, etc. Once the Lord ascended into Heaven, following Him obviously does not mean going with Him along the roads of Palestine; it means that "a Christian should live as Christ lived, making the affections of Christ his own, so that he can exclaim with St Paul: "It is now no longer I that live, but Christ lives in me'" ([St] J. Escriva, "Christ Is Passing By", 103). In all cases our Lord's invitation involves setting out on a journey: that is, it requires one to lead a life of striving always to do God's will even if this involves generous self-sacrifice.
45-51. The Apostle Philip is so moved that he cannot but tell his friend Nathaniel (Bartholomew) about his wonderful discovery (verse45). "Nathaniel had heard from Scripture that Jesus must come from Bethlehem, from the people of David. This belief prevailed among the Jews and also the prophet had proclaimed it of old, saying: `But you, O Bethlehem, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler of Israel' (Micah 5:2).Therefore, when he heard that He was from Nazareth, he was troubled and in doubt, since he found that the announcement of Philip was not in agreement with the words of the prophecy" (St. John Chrysostom, "Hom.on St. John", 20, 1).
A Christian may find that, in trying to communicate his faith to others, they raise difficulties. What should he do? What Philip did--not trust his own explanation, but invite them to approach Jesus personally: "Come and see" (verse 46). In other words, a Christian should bring his fellow-men, his brothers into Jesus' presence through the means of grace which He has given them and which the Church ministers--frequent reception of the sacraments, and devout Christian practices.
Nathaniel, a sincere person (verse 47), goes along with Philip to see Jesus; he makes personal contact with our Lord (verse 48), and the outcome is that he receives faith (the result of his ready reception of grace, which reaches him through Christ's human nature: verse 49).
As far as we can deduce from the Gospels, Nathaniel is the first Apostle to make an explicit confession of faith in Jesus as Messiah and as Son of God. Later on St. Peter, in a more formal way, will recognize our Lord's divinity (cf. Matthew 16:16). Here (verse 51) Jesus evokes a text from Daniel (7:13) to confirm and give deeper meaning to the words spoken by His new disciple.
Source: Daily Word for Reflection—Navarre Bible Commentary