The Queen in Ophir's Gold
Queen of Heaven
My
heart is stirred by a noble theme
as I recite my verses for the king;
my tongue is the pen of a skillful writer.
You are the most excellent of men
and your lips have been anointed with grace,
since God has blessed you forever.
Daughters of kings are among your honored women;
at your right hand is the royal bride in gold of Ophir.
Listen, daughter, and pay careful attention.
Forget your people and your father’s house.
Let the king be enthralled by your beauty;
honor him, for he is your lord.
Psalm 45, 1-2, 9-11
Then
Bethsabee came to king Solomon, to speak to him for Adonias:
and the king arose to meet her, and bowed to her, and sat down upon
his throne: and a throne was set for the king’s mother, and she sat on
his right hand.
1 Kings 2, 19
“And
behold, you will conceive in your womb and bear a son,
and you will name him Jesus. He will be great and will be called
the Son of the Most High, and the Lord God will give to him the throne of his
ancestor David. He will reign over the house of Jacob forever,
and of his kingdom there will be no end.”
Luke 1, 31-33
During ancient Israel’s history,
particularly in the kingdom of Judah, the royal house of David held a distinct
and significant tradition regarding its monarchy. Adjacent to the throne
occupied by the king, there was an additional seat explicitly reserved for the
king’s mother, known as the Queen Mother. This esteemed position, referred to
in Hebrew as the “Great Lady” (Gebirah), was a symbol of power and respect,
embodying a crucial role within the royal family and the larger societal
structure.
The Queen Mother wielded considerable
influence and authority, serving as a key advisor to the king and a vital link
between the monarchy and the populace. She was responsible for overseeing
domestic affairs and had the final say in decisions related to the royal
household, including the management of the harem, which consisted of the king’s
wives and concubines. This role was not merely ceremonial; the Gebirah actively
participated in political and diplomatic matters, often advocating for the
interests of her family and people.
While the king’s wives were primarily
entrusted with the critical responsibilities of bearing and raising potential
heirs, the Queen Mother held a distinct status that granted her significant
respect and recognition. Her influence extended beyond the palace’s confines,
as she often acted as a mediator and representative of royal interests in
public matters. The position of the Gebirah thus exemplified the unique balance
of power and gender roles within ancient Jewish culture, highlighting the vital
contributions of women in governance and society during this period.
The Gebirah, a prominent figure in the
royal court, served as a close and trusted adviser to her son, King Solomon,
while also acting as a devoted advocate for the welfare of the people. It was a
well-established practice that anyone wishing to present a petition or seek an
audience with the king was expected to first approach him through his mother,
leveraging her influence and patronage to gain access to the throne. This
protocol was notably exemplified when Adonijah, Solomon’s half-brother, sought
a high-ranking bride and relied on Queen Mother Bathsheba’s intercession to
facilitate his request.
In a significant gesture of respect and
recognition for his mother’s role, Solomon placed her throne at his right,
symbolizing her authority and the esteemed position she held in both the royal
court and the hearts of the people. This act has been interpreted by many
Catholics as a prophetic foreshadowing of Mary’s Assumption into Heaven and her
Coronation as Queen. In this heavenly realm, she is seen as reigning alongside
her divine Son, Jesus Christ, acting as our intercessor and advocate at the
right hand of the King in the order of grace, as suggested in the Gospel of
Mark 10:40. This profound connection emphasizes the importance of maternal
intercession and the honored role of the Queen Mother in both earthly and
divine contexts.
Historically, the institution of the
Gebirah, or Queen Mother, in the Kingdom of Judah is seen as a precursor to the
eternal kingdom that God would ultimately establish. This kingdom, as Christ calls it, is meant to encompass people from
every nation on earth. It is reasonable to assert that our Lord and King,
Jesus, a descendant of David, would not abolish an office rooted in Divine
endorsement, especially one held by His own mother, Mary. The absence of an
eternal Queen Mother alongside her royal Son would imply an inevitable
imperfection in God’s divine plan, as it seemingly lacks a vital aspect of
royal hierarchy and intercession.
The significance of the Gebirah can be
traced back to the reign of King Solomon, who established this role, which
continued to hold importance throughout the Davidic monarchies of the righteous
kings of Judah. This role was more than ceremonial; it carried substantial
political and spiritual authority, as the Queen Mother often acted as an
intercessor, advocating for the needs and concerns of the people before the
king. The office remained vital until the fall of the southern kingdom of Judah
to the Babylonians in 587 B.C., marking a profound shift in the nation’s
history and the culmination of the Davidic dynasty’s earthly reign. Thus, what
God meticulously prepared in the Old Dispensation was not merely historical; it
was a foreshadowing of the fulfillment found in the New Covenant through Christ
and His Mother.
God did not promise an uninterrupted
monarchy in David’s line but instead affirmed the existence of a continuous
line of David's descendants who would have the rightful claim to his throne.
This promise establishes the monarchy’s re-establishment as eternal,
culminating in Jesus Christ, who ascends to the throne forever in divine
sovereignty. Legally, Jesus could trace his lineage only through Joseph, his adoptive father, since Joseph was not his biological father. However, because
Jesus was born of Mary, who was a descendant of David, he could trace his
bloodline back to David and thus legitimately claim his royal inheritance as
prophesied in Scripture. As noted in Psalm 132:11, “The LORD has sworn in truth
to David; he will not turn from it; Of the fruit of your body will I set on
your throne.” This verse highlights the divine commitment to establishing
David’s lineage in a profound way.
Furthermore, this lineage is a key reason
behind God’s choice to become incarnate; as articulated in Galatians 4:4, He
was “made of a woman.” The necessity of a natural mother in the incarnation
underscores the theological significance of the virgin birth, ensuring that
Jesus not only fulfills the ancestral lineage of David but also embodies the
fullness of humanity, thereby bridging the divine and human realms. This
intricate interplay of legal and biological heritage is pivotal in
understanding the nature of Jesus’ kingship and role as the promised Messiah.
The concept of God’s perfect plan is
evident in the biblical narrative surrounding King David and his descendants.
Despite the northern kingdom’s rejection of Rehoboam, Solomon’s son, and the
subsequent destruction of Judah by Nebuchadnezzar, the promise of an eternal
dynasty for David remains. This promise reflects the belief in the eventual
Messiah and the fulfillment of the Davidic kingdom, which is expected to
manifest in the New Dispensation with Jesus as the King and Mary recognized as
his Queen Mother. This idea is supported by the scripture found in 2 Samuel
7:8-13.
The kingdom of Israel, particularly during
the reigns of David and Solomon, when it was united, serves as a symbolic
precursor to the kingdom of Heaven. This ideal alignment, however, was
disrupted by the failures in leadership characterized by wickedness and
injustice. As a result, King Jehoiachin and Queen Mother Nehusta lost their
crowns and were taken into exile by Nebuchadnezzar, along with the
high-ranking officials and defeated warriors of Judah (Jer 13:18; 22:24-26).
Following this, King Zedekiah’s reign, which represented the kingdom's lowest and poorest remnants, ended dramatically due to his own immoral actions. His
downfall was accompanied by the loss of his mother, Queen Hamital, and his crown during the Babylonian conquest that followed Zedekiah’s rebellion against the
Babylonian king (2 Kings 24:12-24).
God’s promise to David is fulfilled in
Jesus, the son of Mary, as articulated in the Gospel of Luke: “And behold, you
will conceive in your womb and bear a son, and you shall name Him Jesus. He
will be great and will be called the Son of the Highest, and the Lord God will
give Him the throne of His father David” (Lk 1:31-32). Additionally, the
acknowledgment of Mary is emphasized when she is greeted with the words,
“Blessed are you among women, and blessed is the fruit of your womb!” (Luke
1:42). Furthermore, Jesus is described as being “made of the seed of David
according to the flesh” (Rom 1:3). His resurrection is reaffirmed with the
statement, “Remember that Jesus Christ rose from the dead and was descended
from David” (2 Tim 2:8). It is important to note that the lineage of Jesus is
traced through his mother, Mary, who contributes all necessary genetic material
to establish his bloodline. His blood mixed with his mother’s royal blood in
her womb.
The genealogy of Jesus presented in the
Gospel of Luke differs significantly from that in the Gospel of Matthew. Luke’s
account is particularly aimed at Gentile audiences who were not bound by the
Mosaic Law. In Jewish tradition, genealogies were typically traced through male
lineage, as established by the law. For instance, the Book of Numbers states,
“So, Moses and Aaron took these men designated and assembled the whole
community on the first day of the second month. Every man of twenty years or
more declared his name and lineage according to clan and ancestral house” (Num
1:17-18). This practice underscores the importance of paternal lineage in
Jewish society.
In Luke 3:23-38, the genealogy of Jesus traces
it back through significant figures, beginning with Jesus, then through David, to
Judah, and ultimately to Adam and God. Notably, Luke identifies David’s
descendant as Nathan (verse 31), in contrast to Matthew, who lists Solomon.
This distinction raises the possibility that Luke’s genealogy represents the
lineage through Mary rather than Joseph, as it follows a different ancestral
line. The passage begins with the statement about Jesus: “And Jesus himself was
beginning about the age of thirty years; being (as it was supposed) the son of
Joseph, who was of Heli [Eli], who was of Matthat” (Lk 3:23).
This passage raises an interesting question
regarding the genealogies presented in the Gospels of Matthew and Luke. While
Matthew identifies Joseph as the son of Jacob, Luke states that Joseph is the
son of Heli (also known as Eli). This apparent contradiction suggests a deeper
understanding of Jesus’ ancestral lines. One plausible explanation is that Heli
may refer to Mary’s father, making him the biological grandfather of Jesus and
the father-in-law of Joseph. Although Mary’s name is not explicitly mentioned
in the genealogy, it is reasonable to infer her inclusion based on Jewish
customs and legal practices of the time. The Greek term “as it was supposed,”
nomizo, meaning “to hold by custom or usage,” supports the idea that lineage
tracing reflects these cultural norms. This interpretation allows harmonizing
the genealogical accounts without them contradicting each other.
Since it was customary to trace a son’s
lineage through his father, God chose Joseph to be Mary’s husband and the
earthly father of Jesus. Mary could marry Joseph because it was also customary
for individuals from the same tribe to wed (Num 36:6-7). Luke traces Jesus’
genealogy back to God through David and Adam, making it appropriate to
designate Mary not only as the Mother of God but also as the Queen Mother of
God’s heavenly kingdom, due to her royal bloodline, which Jesus, our Lord and
King, received through her.
And
the angel being come in, said unto her:
Hail, full of grace, the Lord is with thee:
blessed art thou among women.
Luke 1, 28 {DRB}
The angel Gabriel acknowledged Mary’s royal
dignity with a profound gesture, likely greeting her with a respectful
genuflection—a physical manifestation of reverence and awe. In the original
Greek text, his salutation, “chaire kecharitomene,” translates to “Hail, O
favored one by grace.” This phrase is deeply significant; in ancient Greek
culture, the term “Hail” (χαιρε/chaire) was not merely a greeting but a formal
expression reserved for royalty, reflecting deep loyalty and allegiance to
those of noble status.
Such a salutation carries immense
theological significance, as it implies that Mary is honored as the most
blessed among women and has been bestowed with lasting divine grace, setting
her apart as the mother of our Lord Jesus Christ. Notably, this particular
expression appears only once more in the New Testament, during an episode of
mockery by Roman soldiers. They taunt Jesus by placing a crown of thorns on His
head and a reed in His hand, proclaiming, “Hail, King of the Jews!” (χαιρε,
βασιλεῦ τῶν Ἰουδαίων, Jn 19:3), highlighting a stark
contrast between the reverence Mary receives and the derision Jesus endures.
Gabriel’s greeting thus celebrates Mary’s
unparalleled role in salvation history; it emphasizes that she is not only the
mother of our Lord but also regarded as the Queen of Angels, a title that
immortalizes her significance in the Christian tradition. This duality of
honor—elevating both Mary and Jesus—underlines the divine plan in which Mary is
chosen to give birth to the Messiah, reinforcing her place not just in the
earthly realm but also in the heavenly hierarchy.
In ancient Jewish tradition, Sarah is often
regarded as a prefiguration of the Gebirah, or Queen Mother, of the Kingdom of
Judah. Originally named Sarai, God instructed Abraham to change his wife’s name
to Sarah to signify her elevated status (Gen 17:15-16). In ancient Hebrew, the
name Sarai translates to “princess,” while Sarah means “exalted princess.” This
distinction highlights the transformation from a mere princess to a queen, a
status marked by greater dignity and authority.
Just as God commanded Abraham to no longer
call his wife Sarai, recognizing her role as the mother of Isaac and the
Matriarch of the Covenant between God and Israel, it is fitting that the angel
Gabriel addressed Mary not by her given name but rather by emphasizing her
perfect and perpetual state of grace. In the Gospel of Luke, the angel addresses
her as “kecharitomene,” a female vocative meaning “full of grace.” This title
signifies not only her unique role but also her divine favor, underscoring her
predestined purpose.
Mary’s role as the royal mother of our Lord
and King, Jesus, who is prefigured by Isaac in the near-sacrifice story (Gen
22:2), further establishes her significance. As the Matriarch of the New
Covenant, Mary embodies the fulfillment of the promises made to Sarah,
signifying her vital place in the Divine order of redemption. In this
narrative, Sarah’s legacy is realized through Mary, who is seen as the Mother
of all nations, destined to give birth to a royal Son who shall rule all
nations with a “scepter of justice” (Ps 2:9; Rev 2:27). This connection
reinforces the continuity between the two women and underscores their pivotal
roles in God’s redemptive plan throughout biblical history.
They
were overjoyed at seeing the star,
and on entering the house,
they saw the child with his mother Mary.
Then they prostrated themselves and did him homage.
Matthew 2, 10-11
In the early Church, Judeo-Christians
viewed Mary as an antitype of the Gebirah, a queen associated with David's
royal lineage. They recognized her Divine Maternity as a fulfillment of this
tradition, referencing Scripture such as Luke 1:31-33 and 1:35. St. Matthew
further reinforces this continuity between Jewish tradition and the New
Dispensation by highlighting that Mary, the mother of Jesus, was present when
kings from distant lands came to pay homage and offer gifts to her Son.
Additionally, upon his announcement to Mary, the archangel Gabriel conveyed the
message, “The Lord is with you” (Lk 1:28). This relationship underscores the
close connection between Mary and Jesus in the Kingdom of Heaven, underscoring
their shared royal heritage.
Matthew’s narrative underscores a profound
theological principle: that anyone, regardless of status—whether royal figure
or common folk—who seeks an audience with the King must do so in the presence
of the Queen Mother. This insistence on the Queen Mother’s presence is not
merely a ceremonial formality; it symbolizes the vital connection between the
royal line and maternal authority. Throughout the Gospels, every phrase is
laden with significance, and the deliberate use of the term “mother of Jesus”
transcends mere narrative embellishment. Instead, it serves to illuminate the
depth and importance of their relationship.
Mary’s role as Jesus’ mother is not only
historical but also steeped in eschatological significance, pointing towards a
greater spiritual reality. By affirming this maternal bond, the Gospel
narrative aligns with the early Christian community’s beliefs, which were
deeply rooted in their Judaic heritage. This belief is particularly evident in
the veneration of Mary, who was divinely chosen to bear the Messiah, thereby
establishing her as an integral figure in His redemptive mission.
This narrative presents a royal lineage
involving key characters, with a particular focus on Mary, who is integral to
Jesus’ claim to his royal heritage. Mary serves as the guarantor of her son’s
rightful inheritance to the throne of King David, a fact that underscores her
significance over Joseph, whose presence is notably not mentioned. The Gospel
of Matthew emphasizes the unique role of the Virgin Mary; her maternal figure
symbolizes the esteemed royal office she holds as an instrument of God’s grace
within His heavenly kingdom, as well as the divine nature of the child she
bears.
Interestingly, within the pages of the
Gospel of Luke, we encounter the shepherds who “came with haste; and they found
Mary and Joseph (not to be confused with “Mary, the mother of Jesus”), and the
child lying in the manger” (Lk 2:16). Unlike the regal and majestic figures of
the Magi, the shepherds were humble and common folk, which eliminates the
necessity for Luke to allude to Mary’s royal identity as the mother of Jesus.
Theophilus, the recipient of Luke’s narrative, was already aware that Mary bore
the title of the Messiah’s mother. However, it was vital for him to grasp that
Mary represented much more than just the biological mother of our Lord and
King. In another significant moment, John characterizes her as ‘the mother of
Jesus’ during his account of the Wedding at Cana (Jn 2:1-11), highlighting her
essential intermediary role in the unfolding of her Son’s grand redemptive
mission.
Matthew emphasizes that the Virgin Mary
serves as a significant sign of the restoration of the Davidic Kingdom through
her role as the mother of the promised Messiah-King, as prophesied in the
Scriptures (Isa 7:14, 11:1; Micah 5:1-3; Jer 31:22). Being Jewish, Matthew
would have been familiar with the symbolism associated with royal authority,
particularly the role of the Queen Mother. Traditionally, the Queen Mother’s
status was signified by her crown and by her position beside the King in the
royal court, a practice dating back to the time of Solomon and integral to the
continuation of the Davidic dynasty.
Historically, the fates of the King and the
Queen Mother were closely linked. The ascension of a King to the throne was
directly tied to his mother's identity, underscoring their mutual reliance on
one another for legitimacy and safety. In instances where an external power
threatened the throne, both the King and the Queen Mother faced grave risks (1
Kings 1:21). Furthermore, if the King were exiled, his Queen Mother and the
entire royal court would be compelled to follow him into exile (2 Kings 24:12;
Jer 13:18, 22:26, 29:2). This intricate relationship highlights the importance
of the Queen Mother in the royal lineage and governance.
After the Jews of the Southern Kingdom were
freed from captivity and restored as a nation, many male descendants of David
emerged. However, none of them could legitimately inherit the throne of David
and continue his dynasty, as there was no Queen Mother to validate his Davidic
kingship. God had sworn an oath to David that the fruit of his lineage would
inherit his throne forever. This promise is fulfilled with the coming of the
Messiah, King. The legitimacy of the Davidic throne could only be assured if David’s
mother held the title of Gebirah. Thus, Matthew implicitly affirms the
historical truth that the Blessed Virgin Mary is the Queen Mother of the
Messiah, King Jesus, by giving birth to Him. Jesus fulfills the prophecies
regarding the restoration of the Davidic dynasty and kingdom as the Son of
David, the fruit of her womb.
Mary’s destiny is deeply intertwined with
that of her Son, Jesus. Following the ascension of the Messiah King into
heaven, where he took his place at the right hand of God, Mary was also
believed to have been assumed into heaven, both body and soul, through divine
power after her earthly life. In her heavenly role, Mary is recognized as the
Queen Mother, symbolizing her Son’s rightful claim to the throne of David
within his eternal royal court. Additionally, she acts as an intercessor and
Mediatrix of Grace for the faithful while reigning alongside her Son in the
spiritual realm, as referenced in 2 Timothy 2:12.
The Jewish community, recognized as the
first to accept the Christian faith, acknowledged Mary’s significant role as
the mother of Jesus Christ, who is descended from the line of David. This
recognition illustrates her royal dignity and the esteemed privileges she
holds. The reverence they maintained for Mary following her Dormition and
subsequent Assumption into heaven is evident in the words of her relative,
Elizabeth, who expressed surprise and honor at Mary’s visit, asking, “Whence is
this to me, that the mother of my Lord should come to me?” (Lk 1:43-44). This
passage highlights Mary’s role as a mediator, as seen when the unborn John the
Baptist responds joyfully to her presence, underscoring her influence. In
Judean culture, it was common to refer to the queen mother, or Gebirah, as the
“mother of my Lord” when seeking her intercession for favors from her son,
reinforcing her importance in the faith and community. This practice is
reminiscent of biblical references, such as in 2 Samuel 24:21.
The Blessed Virgin Mary’s role as an
advocate and mediator of grace in the Kingdom of Heaven is viewed as a special
privilege she holds by her maternal rights. Early Christians must have felt deeply
honored to know that the mother of Jesus was attentive to their spiritual needs
from her heavenly position. This private devotion to Mary flourished in the
early Church and spread throughout the Roman and Greek world, becoming a
significant aspect of Catholic belief.
Early Christians frequently turned to Mary
for assistance and intercession amid persecution. Many sought solace in her
Immaculate Heart, praying to her while standing before her heavenly throne,
which was situated alongside her Son’s throne of grace. As persecution
intensified and martyrs emerged, the Church grew, ultimately becoming resilient
enough to outlast the Roman Empire, significantly aided by the intercession of
the Queen of Heaven and the Martyrs.
‘Under
your mercy we take refuge, O Mother of God.
Do not reject our supplications in necessity,
but deliver us from danger,
O, you alone pure and alone blessed.’
Sub Tuum Praesidium (c.250 AD)
Gird
your sword upon your hip, mighty warrior!
In splendor and majesty ride on triumphant!
In the cause of truth, meekness, and justice
may your right hand show your wondrous deeds.
Your arrows are sharp;
peoples will cower at your feet;
the king’s enemies will lose heart.
Your throne, O God, stands forever;
the king’s enemies will lose heart.
Your throne, O God, stands forever;
your royal sceptre is a sceptre for justice.
You love justice and hate wrongdoing;
therefore God, your God, has anointed you
with the oil of gladness above your fellow kings.
Psalm 45, 4-8
Solomon was notable for being the first
king to elevate his mother, Bathsheba, to a significant position within the
administration of his kingdom. He inherited the throne from his father, King
David, who established his royal lineage through divine appointment rather than
through maternal inheritance. Unlike Solomon, David did not have a Queen
Mother, as he did not ascend the throne by hereditary succession; instead, his
kingship was bestowed upon him by God in anticipation of the Messiah, as
outlined in 2 Samuel 5:1-4. However, David made a crucial promise to Bathsheba
that their son Solomon would succeed him as king, overriding the claims of
Adonijah, the son of his other wife, Abishag the Shunammite (1 Kings 1:28-31).
By ensuring Solomon’s ascent to the throne, he reinforced the royal lineage,
positioning Bathsheba as a key figure in legitimizing Solomon’s rule.
After the Jews were freed from captivity in
Babylon and re-established as a nation in Palestine, the matriarchal figure
known as the Queen Mother, or Gebirah, was no longer present in the royal
lineage. This was significant because, despite the interruption in the line of
Davidic kings, the office of the Queen Mother could be restored only through divine intervention if the dynasty was to continue, with the Messiah inheriting
David’s throne. While Jesus could reign over a heavenly kingdom, his connection
to the House of David was essential for establishing a lasting dynasty. Thus,
the role of the Virgin Mary as the Queen Mother became crucial, as she embodies
the fulfillment of prophetic signs regarding the restoration of the Davidic
kingdom.
The Bible does not specify David’s mother's name, but ancient Jewish tradition, documented in the Talmud (Baba Bathra 91a), identifies her as Nitzevet (or Nisbeth), the daughter of Adael. The name
Nitzevet is derived from the Hebrew word “nitzav,” meaning “to stand.” This is
reflected in the Hebrew Bible passage: “For, behold, we were binding sheaves in
the field, and, lo, my sheaf rose [nitzbat] upright; and behold, your sheaves
stood round about, and made obeisance to my sheaf” (Gen 37:7). Throughout
David’s reign, Nitzevet was a steadfast presence, accompanying her son to his
coronation and providing support and guidance during his challenges. Her
dedication exemplified maternal loyalty, as she remained by his side during
turbulent times, serving as an early model for the role of queens in the
monarchy. Nitzevet’s name also symbolizes the respect accorded to the king’s mothers and wives, particularly within the evolving royal
structures established during Solomon’s rule.
In the kingdom of Judah, the roles of the
king’s wives differed significantly from those of the Gebirah, or queen mother.
While the wives were primarily responsible for bearing and raising the king’s
children—especially his potential heirs—the Gebirah held a more influential
position. As the most important woman in the kingdom, she had significant sway
over her son, the king, surpassing the combined influence of all his wives.
This dynamic illustrates the hierarchy within the royal family. This historical
context is also reflected in the Christian tradition, which regards the Virgin
Mary as the Blessed Queen Mother. According to this tradition, she serves a
vital role in Heaven as the Advocatrix and Mediatrix of all saving grace,
continuing her intercessory work alongside the throne of grace. This
understanding emphasizes her importance and influence within the spiritual
realm.
A
great sign appeared in heaven: a woman clothed with the sun,
with the moon under her feet and a crown of twelve stars on her head.
She was pregnant and cried out in pain as she was about to give birth…
The dragon stood in front of the woman who was about to give birth
so that it might devour her child the moment he was born. She gave birth
to a son, a male child, who “will rule all the nations with an iron scepter.”
And her child was snatched up to God and to his throne.
Revelation 12, 1-5
The “great sign” or “Great Lady” described
by John’s vision in heaven represents the restoration of the Davidic Messianic
kingdom, embodied in the figure of the Blessed Virgin Mary, who gives birth to
the Messiah King. The Nativity of Christ aligns with the fulfillment of various
Old Testament prophetic signs regarding this Restoration. The child born to
this woman in the Book of Revelation is identified as the Messiah King,
indicating that she must have been historically and literally recognized as the
Virgin Mary. Moreover, from an allegorical viewpoint, this woman may symbolize
both Israel and the Church (Rev 12:5; Ps 2:9). A notable aspect of this vision
is the woman’s crowning, as she is the mother of a male child destined to “rule
all nations with a rod of iron.” In the ancient Davidic kingdom, the only other
member of the royal court to receive a crown alongside the king was the Queen
Mother, who held a prominent role on the throne alongside him.
The Queen Mother in John’s vision serves as
a genuine, tangible, and biological representation of the Davidic King's royal
lineage. Similar to the figures of the Child (Jesus) and the Dragon (Satan),
the woman (Mary) is not merely a corporate symbol; she is a personal and
authentic entity. This is evident not only in Revelation 12 but also in Genesis
3:15, which is recognized as the first Messianic prophecy. The phrase “a great
sign appeared in heaven” can be interpreted as the Blessed Virgin Mary being
present in heaven, body and soul, as the Gebirah (“Great Lady”) of the New
Dispensation. This event symbolizes the prophetic sign of the restoration of
the Davidic kingdom through her role in giving birth to the Messiah-King, as
foretold in Isaiah 7:14.
Mary played a significant role in the
Christian narrative, giving birth to Jesus both literally and historically in
Bethlehem, as referenced in Isaiah 66:7-9, and figuratively experiencing sorrow
during His crucifixion at Calvary, in line with scriptures such as Jeremiah
4:10. After His crucifixion, Jesus rose from the dead and ascended into heaven,
where He took His place at the right hand of God, solidifying the royal
authority of the male child mentioned in Revelation 12:5 and 10. Gary G.
Michuta, in his book Making Sense of Mary (Sophia, 2008), highlights that
during His public ministry, Jesus indicated that Calvary would serve as the
site of judgment for the “prince of this world,” referring to the Devil, who
would be cast out of heaven, while Jesus Himself would be “lifted up” (Jn
12:31-33; Rev 12:9, 12). The ascension marked Jesus’s eternal enthronement as
King in the kingdom of heaven. Given that the fortunes of the King and His
Queen Mother, Mary, are intertwined, she, too, is believed to have been raised
into heaven, body and soul, through her glorious Assumption, where she shares a
royal place at the right hand of her Son.
The doctrine of the Queenship of the
Blessed Virgin Mary holds that Mary has a unique and elevated position in
heaven, symbolized by her royal crown. According to this perspective, Mary’s
throne is situated alongside that of her Son, Jesus Christ, which is essential
for the restoration of the Davidic monarchy and kingdom. This connection is
tied to God’s promise to David’s wife, Bathsheba. The theology surrounding
Mary’s role is further supported by Scripture, particularly in the passage from
the Song of Solomon 3:11, which describes a scene where King Solomon is crowned
by his mother: “Go forth, ye daughters of Zion, and see King Solomon in the
diadem wherewith his mother crowned him in the day of his espousals” This
imagery is often interpreted as a foreshadowing of Mary’s role in the divine
plan, reinforcing the belief in her Queenship and Christ’s eternal claim to the
throne of David through the Divine Maternity.
“But
you, Bethlehem Ephrathah, though you are small among the
clans of Judah, out of you will come for me one who will be ruler over
Israel, whose origins are from of old, from ancient times.” Therefore,
Israel will be abandoned until the time when she who is in labor bears
a son, and the rest of his brothers return to join the Israelites.
Micah 5, 1-3
