Replies

From: Revelation 21:9b-14

A New World Comes Into Being. The New Jerusalem (Continuation)

[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 hea-
ven 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.

*********************************************************************************************
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, co-
ming 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 introduc-
tion (v. 9), he describes the Holy City using three literary devices which, after gi-
ving 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 a-
far, 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 foun-
dation 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. This is what St Augus-
tine means when he says that “outside the catholic Church one can find every-
thing except salvation” (”Sermo Ad Cassar”, 6).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: John 1:45-51

The Calling of the First Disciples (Continuation)

[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 Hea-
ven opened, and the angels of God ascending and descending upon the Son of
Man.”

*********************************************************************************************
Commentary:

45-51. The Apostle Philip is so moved that he cannot but tell his friend Nathaniel
(Bartholomew) about his wonderful discovery (verse 45). “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 Ju-
dah, 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 mini-
sters — 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 re-
ceives 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.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.