That the Mother of My Lord Should Come to me?
NEW ARK OF THE COVENANT
And
David was afraid of the Lord that day,
saying: How shall the ark of the Lord come to me?
2 Samuel 6, 9
And
whence is this to me, that the mother of my Lord should come to me?
For behold
as soon as the voice of thy salutation sounded in my ears,
the infant in my
womb leaped for joy.
Luke 1, 43-44
Biblical typology is a method of
interpreting scripture that identifies certain figures, events, or institutions
in the Old Testament as “types” that prefigure or foreshadow greater realities
found in the New Testament. This interpretative approach holds that God has
woven a coherent narrative throughout the Bible, with the Old Testament serving
as a backdrop to the themes and truths revealed in the New Testament. A “type”
is typically a person, event, or thing that serves as an example or symbol of
something greater to come. For instance, Adam is often seen as a type of
Christ. Just as Adam brought sin into the world, Christ, referred to as the
“Second Adam,” brings redemption and reconciliation. Similarly, the Passover
lamb in Exodus is viewed as a type of Christ, illustrating that Jesus is the
ultimate sacrifice for sin.
In typology, there are several key
components to consider: The “type” in the Old Testament corresponds to an
“antitype” in the New Testament. The type points to something beyond itself,
fulfilled in Christ or in the New Covenant. Typology often carries a prophetic
aspect, demonstrating how events and characters in the Hebrew Scriptures
anticipate the coming of Jesus and the establishment of God’s kingdom through
Him. Biblical typology can reflect the various covenants (such as those with
Noah, Abraham, or Moses) that God makes with humanity. These covenants unveil
the unfolding of God’s redemptive plan leading to Jesus.
The use of typology deepens understanding
of the Christian faith, providing insights and lessons applicable to
contemporary believers. It highlights God’s faithfulness and the continuity of
His plan throughout history. Typology emphasizes a Christ-centered reading of
the Old Testament, underscoring the belief that all scripture ultimately points
to Jesus and His work.
Furthermore, biblical typology emphasizes
the unity of the Bible, demonstrating that both covenants reflect a consistent
divine purpose and plan. This perspective encourages deeper engagement with the
historical and spiritual dimensions of scripture, inviting believers to reflect
on how these typological relationships can inform their faith and practice
today. Through this lens, individuals can gain insights into God’s character,
His covenantal faithfulness, and the fulfillment of promises made throughout biblical
history. In essence, biblical typology enriches the believer’s journey through
scripture, fostering a more comprehensive appreciation for the theological
richness embedded within the biblical narrative.
Biblical typology also highlights the pivotal role of the Blessed Virgin Mary in the Divine plan of redemption.
God desires that we fully acknowledge her significance in the economy of
salvation, as her role is integral to His overarching mission to redeem
mankind. In the Old Testament, we encounter Marian types in figures such as Sarah, who embodies the theme of miraculous motherhood; Judith, whose courage and fidelity exemplify a protector of God’s people; and Esther, whose intercession and bravery illustrate the importance of a maternal figure intervening on behalf of her people. These Hebrew Matriarchs, along with others, foreshadow
Mary, reflecting qualities that align beautifully with her unique vocation.
Moreover, the Ark of the Covenant—an
essential symbol in the Old Testament that contained the tablets of the Law,
manna, and Aaron’s rod—finds its ultimate fulfillment in Mary. Just as the Ark
was a sacred vessel that housed God’s presence among His people, Mary became
the dwelling place of the Incarnate Word, Jesus Christ. Both the Ark and Mary
serve as instruments of divine revelation and salvation. The gold with which
the Ark was constructed and the precious items it contained echo the purity and
sanctity that characterize Mary as the Mother of God. Let us delve deeper into
the parallels between the Blessed Virgin and the Ark of the Covenant, exploring
how these profound connections enhance our understanding of Mary’s vital place
in salvation history.
In ancient Judaism, the Ark of the Covenant
was one of the most venerated religious relics, alongside the Bread of the
Presence, which was kept in the Tabernacle and later in the Temple. The Ark was
considered intrinsically holy because of its unique role as the manifestation of Yahweh’s presence, particularly in the form of a glory cloud that
enveloped it during key moments of divine revelation. This sacred object was
crafted according to precise specifications outlined in the Torah, featuring a
wooden frame overlaid with pure gold and adorned with ornate cherubim that
faced each other on its lid, known as the Mercy Seat.
The Ark served as God’s personal dwelling
place within the terrestrial realm, akin to the Temple in Jerusalem, where it
was housed during specific periods when the Israelites were in the Promised
Land. It was entirely separate from anything viewed as profane, symbolizing the
ultimate connection between the divine and humanity. The sacred purpose for
which the Ark was constructed, including its role in rituals such as the Day of
Atonement, in which the High Priest would sprinkle blood on it to atone for the
people's sins, further contributed to its exalted status and profound holiness.
This reverence for the Ark underscored its significance in Jewish worship and
communal identity throughout ancient history.
This sacred object, revered as a divine
symbol, was crafted from the purest natural materials: incorruptible acacia
wood (shittim) and the finest gold (tahor). The Ark’s
exterior was elegantly covered in gold, while the interior was meticulously
lined with the same precious metal, creating a radiant sanctuary for what it
contained. A beautifully designed golden wreath encircled the Ark, serving as a
striking adornment that emphasized its sanctity. The Ark of the Covenant was
imbued with such profound holiness that anyone who dared to touch it without
undergoing the required ritual purification would be struck dead, regardless of
their intentions or reverence (2 Sam 6:6-7). This underscores the immense power
and sacredness associated with the Ark.
Initially, the Ark was housed within the
Tent of Meeting, a portable temple or tabernacle constructed by Moses. This
sacred space was designed to be a transient dwelling for God’s presence as the
Israelites journeyed through the wilderness. Later, the Ark found its permanent
home in the Holy of Holies, the innermost sanctuary of the magnificent Temple
built by King Solomon in Jerusalem. The Holy of Holies was a meticulously
maintained environment, symbolizing the epitome of purity.
According to Jewish sacred law (Leviticus
16:2-4), only the high priest could enter this sacred space, and he could do so
only once a year on Yom Kippur, the Day of Atonement. This day was set aside
for the high priest to make atonement for the people's sins, underscoring the
gravity of the Ark’s holiness. Moreover, the severity of the regulations
surrounding the Ark’s access was underscored by the fact that even the high
priest faced death should he enter the inner sanctuary on any other day of the
year, highlighting the deep respect and caution that surrounded this most
sacred object in Jewish tradition.
The Ark of the Covenant was a sacred chest
made of acacia wood, overlaid with pure gold, symbolizing the divine presence
among the Israelites. Inside this revered container lay two stone tablets,
meticulously inscribed with the Ten Commandments, which represented the
fundamental laws governing the covenant between God and His people.
Additionally, the Ark held the budded rod of Aaron, the high priest, a
miraculous sign of his divinely appointed leadership, and a golden jar filled
with manna, the heavenly food that sustained the Israelites during their
arduous journey through the wilderness.
During processions, the Ark was carried
with great reverence and joy, accompanied by exuberant singing from the
congregation, the harmonious sound of various musical instruments such as
trumpets and lyres, and participants adorned in colorful religious vestments
symbolizing their dedication to God. This vibrant procession served not only as
a celebration of God’s abundant blessings but also as a communal moment to
reaffirm and receive the grace of His enduring covenant, as highlighted in 2
Samuel 6:3. It was an occasion marked by spiritual fervor, unity, and a deep
recognition of their unique relationship with the Divine.
The Ark of the Covenant was profoundly
symbolic of God’s providential care throughout Israel's history. A
prime example of this divine assistance is seen during the Battle of Jericho,
where the Ark was carried by the Levitical priests as the Israelites marched
around the fortified city’s walls for seven consecutive days. This act not only
demonstrated their faith but also mirrored the seven days of Creation,
culminating in the miraculous collapse of the walls on the seventh day (Josh
6:11-17).
Additionally, the Ark played a crucial role
during the Israelites’ crossing of the Jordan River. As the priests, bearing
the Ark, stepped into the water, God orchestrated a miraculous event by halting
the flow of the river, allowing the people to cross on dry ground (Josh 3:2-4,
17). This moment was further commemorated by Joshua, who set up the Twelve
Stones at Gilgal—a tangible reminder of their entry into the Promised Land.
These stones prefigure the twelve Apostles, who would later become the
foundational ministers of Christ’s sacrament of Baptism, initiating new
believers into the Church.
When the Israelites venerating the Ark
engaged in worship and praise, they were not merely honoring a physical object;
they were acknowledging and celebrating God’s Divine Presence among them and
the abundant grace He bestowed upon them. In a similar manner, Catholics who
venerate the Blessed Virgin Mary do so with the understanding that she serves
as a powerful intercessor, facilitating the distribution of God’s grace to His
people. Just as the Ark was central to the Israelites’ relationship with God, Mary
holds a vital place in the spiritual journey of Catholics, guiding them closer
to her Son, Jesus Christ.
And
the temple of God was opened in heaven: and the ark of his
testament was seen in his temple, and there were flashes of lightning,
and voices, and an earthquake, and great hail. And a great sign appeared in
heaven:
A woman clothed with the sun, and the moon under her feet,
and on her
head a crown of twelve stars.
Revelation 11, 19… 12, 1
Since the earliest days of Christianity,
the Catholic Church has held in deep veneration the Blessed Virgin Mary,
recognizing her as the Ark of the New Covenant (See Revelation 11:19; 12:1).
The first converts to Christianity were predominantly Jews, as most adherents
during the Apostolic Age of the first century were rooted in Judaic traditions
and beliefs. Because of this strong heritage, they naturally recognized Mary as
the anti-type of the Ark of the Covenant, seeing her as the culmination of this
sacred symbol in their faith.
This parallel, which depicted Mary as a
vessel of the divine presence, was so pronounced that it became a cherished
tradition within the Church—a tradition that endures to this day. Just as the
ancient Israelites revered the Ark for its holiness and significance,
particularly until its disappearance prior to the Babylonian Captivity in the
6th century B.C., so too did the early Christian community hold the mother of
Jesus in profound esteem. Her unique role as the Theotokos, or God-bearer,
signified her extraordinary relationship with the divine, particularly through
her bearing of Christ, the incarnate Word of God. This understanding emphasized
not only her sanctity but also her pivotal association with the physical
manifestation of God’s presence on earth, as encapsulated in the hypostatic
union in Christ’s incarnation.
Moreover, the faithful deeply recognized
Mary’s exceptional holiness and her profound separation from all that is
profane and even sinful. The nascent Church revered her as the chosen vessel
who conceived the Divine Word made flesh, Jesus Christ, in her womb through the
miraculous power of the Holy Spirit, as described in Luke 1:35 and John 1:14.
Her body can be compared not only to the incorruptible acacia wood that framed
the Ark of the Covenant but also to the magnificent Temple where the Ark was
ultimately housed. In this metaphor, her womb is like the sacred sanctuary, the
Holy of Holies, which housed the Ark itself—an area so sacred that only the
High Priest could enter, and only once a year, on the Day of Atonement.
The pristine gold that adorned the Ark
draws a parallel to the purity of Mary’s soul, which is vividly underscored in
Luke 1:46 as she praises God, reflecting her deep faith and commitment. This
symbolism emphasizes her role as the immaculate mother of Jesus, highlighting
that just as the Ark contained the presence of God through the tablets of the
Law, so too did Mary carry the very embodiment of God in her womb. Her
exceptional grace set her apart and has made her a central figure in Marian
devotion throughout the centuries.
The connection becomes profoundly clear as
we reflect on the significant role of Mary, the mother of our Lord. In her, she
held not only the Divine Word, the Logos made flesh, but also embodied the High
Priest in the order of Melchizedek, as referenced in Hebrews 5:8-10. This
priestly lineage emphasizes the unique mediating role of Jesus, who offers
Himself as a perfect sacrifice. Furthermore, Mary bore within her the “true
manna come down from heaven” — the “Bread of Life,” as articulated in John 6:35
and 51. This exquisite metaphor highlights Jesus as the sustenance for our
souls, fulfilling humanity's deepest spiritual hungers.
Mary serves as the anti-typical embodiment
of the sacred relics housed within the Ark of the Covenant. Just as the Ark
contained the tablets of the Law, the manna, and the staff of Aaron, which
collectively pointed to God’s covenant and presence among His people, so too
did Mary encompass the ultimate fulfillment of these sacred objects in the
person of her Divine Son. The importance of Mary cannot be overstated; she is
the culmination of the Ark of the Covenant, for her womb was the sacred
dwelling place where the very incarnate Word of God took flesh. By conceiving
and bearing Him, Mary becomes the new Ark, embodying grace and divine mystery
and serving as a powerful testament to God’s plan for salvation and the
intimate relationship between humanity and the divine.
The existence of a nascent Marian tradition
within the Church is undeniably supported by biblical literature and
theological interpretation. In St. Luke’s Gospel, a deliberate parallel is
drawn between Mary and the Ark of the Covenant, as he alludes to significant
persons and pivotal events described in the Book of Exodus, the Second Book of
Samuel, 1 Chronicles, 1 Kings, and Zephaniah. This connection underscores the
sanctity and importance of Mary in the narrative of salvation. Furthermore, the
evangelist’s writings, inspired by Divine guidance, rely heavily on the
Apostolic Tradition of the Church, which has faithfully transmitted the
teachings and experiences of those who were the first witnesses to Christ’s
ministry. The authenticity of his Gospel is grounded in the oral traditions
passed down from these early disciples, as articulated in Luke 1:1-4, where he
emphasizes their importance in conveying the life and
teachings of Jesus Christ. This foundation not only reinforces the historical
validity of the Marian tradition but also highlights its theological
significance within the broader context of Christian faith.
Keeping this in mind, let us delve deeper
into Luke’s writings as we continue our critical examination of the emerging
Marian tradition within the Church. In doing so, we should pay particular
attention to how Luke draws parallels between Mary and the Ark of the Covenant,
using numerous Old Testament references to enrich our understanding. This
correlation is far from incidental; rather, it serves as a powerful
illustration of Biblical typology. The significance of Mary is profound, and
God seems to urge us to reflect closely on her role as depicted in Sacred Scripture.
This exploration requires us to recognize that her importance is not always explicitly articulated or strictly literal (sensus plenior). To fully
grasp the dimensions of Mary’s significance, we must approach the Scriptures
through multiple lenses. This encompasses a rich tapestry of meanings,
including the spiritual sense—whether allegorical, analogical, anagogical, or
moral.
To
begin with, Mary arises and goes to the hill country of Judea to stay with her
kinswoman, Elizabeth, for three months. David arises and goes to the same hill
country to stay with the Ark for three months. Elizabeth lives in Ein Kerem,
and Abu Ghosh, where the Ark resides, is only a short walk away. Mary and the
Ark are both on a journey to the same hill country of Judea (Luke 1:39; 2
Samuel 6:23); John the Baptist leaps for joy in his mother’s womb at the sound
of Mary’s greeting. King David leaps for joy as he dances before the Ark (Lk
1:41; 2 Sam 6:16); Elizabeth deferentially asks her much younger cousin Mary
how the mother of her Lord (Adonai / Kyrios) should come to her. David, in
reverential awe of the Lord (Adonai / Kyrios), asks how the Ark should come to
him (Lk 1:43; 2 Sam 6:9).
Additionally, Mary stays with Elizabeth for three months to look after
her. The Ark is kept in the house of Obededom for three months. The Lord
blesses his house and all his possessions because of the Ark’s presence.
Elizabeth’s house is blessed the first instant her infant leaps in her womb at
the sound of Mary’s voice. Mary (the new Ark of the Covenant) and the Ark of
the Covenant serve, respectively, as moral and physical channels of divine
grace (Lk 1:56; 2 Sam 6:11; 1 Chronicles 13:14). Finally, Mary returns home
from visiting Elizabeth and eventually goes to Jerusalem to present her infant
Jesus to God in the Temple. The Ark leaves the house of Obededom and is taken
to Jerusalem, where eventually, the presence and glory of God are manifested in
the newly built Temple. There, the Ark is resting in the sacred sanctuary of
the Holy of Holies (Lk 2:21-22; 2 Sam 6:14).
Furthermore, in the Greek translation of the Hebrew Old Testament, the
Septuagint has the salutation chairo (χαρῆτε) for “sing aloud”. The word can mean “to
be full of cheer” or “rejoice,” as we have it in St. Luke’s Gospel. The reason
for Mary to rejoice and be full of cheer is that God is in her midst, just as
He was for Israel in the figure of Daughter Zion. But Mary’s cause for
rejoicing is that God has favored her to conceive and bear His Only-begotten
Son. God is in her midst much more by being physically present in her womb. The
Hebrew word for God in Israel’s midst is qereb (keh’-rev), meaning “in the womb”.
Further, the same word is used elsewhere in the Hebrew OT to describe how God
dwells amid His people through the Ark in a physical sense (Luke 1:28;
Zephaniah 3:14-16).
We
read in the Septuagint Book of the Exodus that the Lord covered the Tabernacle
where the Ark was kept and filled it with His glory. This refers to the bright
glory cloud (Shekinah), which the Jews believed to be a physical manifestation
of God’s overshadowing spiritual presence and His word. Luke tells us in his
Gospel that the power of the Highest shall “overshadow” Mary. He uses the same
Greek word episkiazo (ἐπισκιάζω) for the word ‘overshadow’ in the
future tense: episkiasei (ἐπισκιάσει). The Holy Spirit came upon Mary
and “covered” her with His shadow, by whose power she conceived the Divine Word
in the flesh. The sanctuary of her womb was filled with God’s glory as He
enveloped her body’s temple with His physical incarnation (Luke 1:35; Exodus
40:35).
Gary G. Michuta (Making Sense of Mary: Grotto Press, 2013) cites Zechariah 2:10 to connect it to John 1:14. In the
prophecy, God says, “I am coming to dwell among you.” The author informs us
that the Greek word for “dwell” is kataskenoso, whose root word for “tent” or
“tabernacle” is skene, viz., the portable tent or tabernacle that housed the
Ark of the Covenant before Solomon built the Temple. In the Gospel of John
(1:14), the Greek word for “dwelt” is eskenosen, derived from the same root as
skene. So, the evangelist says, “The Word became flesh and tabernacled among
us.” This occurred when Mary was overshadowed by the Holy Spirit and
conceived our Lord. God’s incarnated presence filled the temple of her body and
the sanctuary of her womb, in which He personally dwelled and filled her with His
glory as He had filled the Ark of the Covenant.
Last but not least, the Greek word anephōnēsen or ‘ἀνεφώνησεν’ (“lift up the voice” / “cry out with a loud voice”) rarely
appears in sacred Scripture. In the New Testament, it appears only once,
concerning Mary, in Luke 1:42. There are only five instances in which this word
is employed in the Septuagint, and on these occasions, it is in association
with the Ark and Temple worship (1 Chronicles 15:28; 16:1-4,5, 42; 2 Chronicles 5:13).
Thus, the parallelism found in the Gospel of Luke serves to affirm the
emerging Marian tradition within the early Church, reflecting a significant
development stemming from Judaic beliefs held by the first Christian
communities. These communities were deeply rooted in the oral transmission of
God’s word, which they received directly from the Apostles. Mary’s designation
as the Ark of the New Covenant establishes a profound theological link between
the Old and New Testaments, illustrating how the former is fulfilled in the
latter. This connection, deeply embedded in the fabric of Christian belief,
often eludes those unfamiliar with the Old Testament narratives and the rich
traditions of ancient Judaism. Recognizing this parallel enhances our
understanding of Mary’s pivotal role in salvation history and the continuity of
God’s covenantal relationship with humanity.
The Ark of the Covenant, as described in
sacred texts, was meticulously crafted by God to carry His divine presence in
this earthly realm. In parallel, God uniquely created Mary to bear the
incarnate Divine Word, accomplished through the overshadowing of the Holy
Spirit at the Annunciation. Both the Ark of the Old Covenant and Mary, revered
as the Ark of the New Covenant, were endowed with intrinsic holiness through
the Divine's active intervention.
Just as the Ark was constructed from the purest gold inside and out,
symbolizing divine purity, and the incorruptible acacia wood—known for its
resistance to decay and destruction by worms and insects—was chosen to signify
God’s presence among His people, Mary was similarly sanctified. At the moment
of her conception, God preserved her soul in a state of grace, free from all
stains of original sin, thereby ensuring that her entire being would be a fitting
dwelling place for the Messiah. This sanctification allowed Mary to embody a
unique role in salvation history, serving as the vessel through which God’s
ultimate plan was manifested in the world. In both instances, the sanctity and
purity of these vessels reflect the profound nature of their divine missions
and the importance of their roles in God’s covenant with humanity.
As
with all Catholic Marian doctrines and dogmas, our deeper understanding of
Mary’s role in the economy of salvation enriches our comprehension of her
significance and enhances our appreciation for her divine Son, Jesus Christ. In
particular, Mary’s role as the Ark of the New Covenant emphasizes the profound
and sacred truth of Christ’s identity—the one divine Person who embodies both
divine and human natures, forever united in the hypostatic union while remaining
distinct in their attributes. This analogical comparison to the Ark of the
Covenant, which contained the presence of God and the sacred items of the Old
Testament, highlights Mary’s special vocation as the bearer of God himself.
Just as the Ark was central to Israel’s worship and covenant relationship with
God, Mary holds a pivotal place in the narrative of salvation history, bridging
the old covenant with the new through her obedience and faith. By reflecting on
Mary’s unique position and qualities, we can better grasp the depths of the Incarnation
and the magnanimity of God’s love revealed in Jesus Christ.
In
the words of St. Hippolytus (200 A.D.): “For whereas the Word of God was
without flesh, He took upon Himself the holy flesh (the true manna come down
from Heaven) by the holy Virgin.” Mary was made holy by the grace of God, for
she was predestined to be overshadowed by the Holy Spirit and carry the Divine
Presence in the sanctuary of her womb. She is the new Ark, which was “overlaid
with pure gold with the Word within and the Holy Spirit without.” St. Gregory Thaumaturgus
(c. A.D. 260) concurs: The Ark of the Covenant is truly fulfilled in the holy
Virgin Mother, “gilded within and without,” having “received the treasure of
sanctification.” St. Dionysius of Alexandria (c. A.D. 248) testifies following
this sacred Tradition of the Church: “As Christ, our Priest was not chosen by
the hand of man, so neither was His tabernacle framed by men, but was
established by the Holy Spirit; and by the power of God is that tabernacle
protected” from all putridity and corruption, “to be had in everlasting
remembrance, Mary, God’s Virgin Mother.”
Early Church Testimony
St.Hippolytus (c. A.D. 205)
In Daniel Vl
St. Gregory Thaumaturgus (ante. A.D. 270)
Orat. in Deip. Annunciat.
S. Ephrem, On the Nativity, 3 (ante. A.D. 370)
St. Athanasius of Alexandria (ante AD 373)
Homily of the Papyrus of Turin, 71:216
St. Ambrose of Milan (ante. A.D. 397)
Serm. xlii. 6, Int. Opp., S. Ambrosiiz
St. Jerome (ante A.D. 420)
Epist. Xxii.
