Mary: Eternal Virgin?

What does the Bible actually say?

Contention often arises between Christian groups over the subject of Mary, her veneration and whether or not she was a perpetual virgin. Some claim that she is the “Mother of God” and others that she was an exceptional woman chosen by God for a special privilege and while she is someone to emulate in faith, that she is not to be venerated, nor did she maintain perpetual virginity. How can Christians come to the proper understanding of this matter? A look at the Biblical accounts and the meanings in the original languages will resolve any confusion in this matter.

One place to start is a  specific scripture that refers to Jesus as Mary's "firstborn." This term is found in the Gospel of Luke and gives further clues as to Mary having other children.

Luke 2:7

• "And she brought forth her firstborn Son, and wrapped Him in swaddling cloths, and laid Him in a manger, because there was no room for them in the inn." (NKJV)

• The Greek term used here for "firstborn" is πρωτότοκος (prototokos), which indicates that Jesus was the first child born to Mary. The term "firstborn" can imply that Mary had other children after Jesus and  primarily emphasizes Jesus' status as the first to be born to her.

This reference to Jesus as Mary's "firstborn" is significant in the context of Jewish culture, where the firstborn son held a special status and certain religious and familial responsibilities. However, the use of "firstborn" in this context does not conclusively prove whether Mary had other children, but it does leave open the possibility. The term "firstborn" suggests that other children could have followed, especially since it does not use a term that would imply "only child" (e.g., μονογενής, monogenēs, meaning "only begotten" or "unique son"). There is however further and more abundant evidence in scripture.

Several Greek verses suggest that Joseph and Mary had normal marital relations after the birth of Jesus. These verses are significant for understanding the relationship between Joseph and Mary from a non-Trinitarian perspective, where the perpetual virginity of Mary is not emphasized. Here are the key passages:

1. Matthew 1:24-25

• Greek: Καὶ ἐγερθεὶς Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου, καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ· καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.

• Translation: "And Joseph, waking up from sleep, did as the angel of the Lord had commanded him and took his wife, and he did not know her ἕως οὗ she gave birth to her firstborn son; and he called his name Jesus."

• Analysis: The phrase ἕως οὗ (heōs hou) indicates "until," implying a change in the state of affairs. In this context, it suggests that Joseph did not have marital relations with Mary until after Jesus was born, which implies that they had normal marital relations afterward.

2. Matthew 13:55-56

• Greek: Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχὶ ἡ μήτηρ αὐτοῦ λέγεται Μαρία καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσῆς καὶ Σίμων καὶ Ἰούδας; καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὖν τούτῳ ταῦτα πάντα;

• Translation: "Is not this the carpenter’s son? Is not his mother called Mary? And his brothers, James and Joseph and Simon and Judas? And his sisters, are they not all with us? Where then did this man get all these things?"

• Analysis: This passage refers to Jesus' siblings, indicating that Mary had other children after Jesus, which would require normal marital relations with Joseph. (James later became an apostle in the Jerusalem congregation.)

3. Mark 6:3

• Greek: Οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.

• Translation: "Is not this the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us? And they took offense at him."

• Analysis: Like the passage in Matthew, this verse mentions Jesus' brothers and sisters, further supporting the idea that Joseph and Mary had additional children after Jesus.

These verses collectively imply that Joseph and Mary had a normal marital relationship after Jesus' birth, leading to the birth of other children. The Greek text, particularly the use of ἕως οὗ in Matthew 1:25, is critical in supporting this interpretation.

There are however those that assert that the Greek term ἀδελφοί ("adelphoi"), often translated as "brothers," could refer to cousins rather than biological siblings is primarily based on linguistic arguments that are certain theological traditions. However, this interpretation has been contested, particularly when examining the usage of adelphoi in the New Testament and the broader cultural and linguistic context of the time.

Examination of the Term "Adelphoi"

1. Common Usage of Adelphoi:

   • In Koine Greek, the word ἀδελφός ("adelphos") typically refers to a biological brother, and ἀδελφή ("adelphē") refers to a biological sister. The plural form, ἀδελφοί ("adelphoi"), generally means brothers or, in a mixed-gender context, siblings.

   • In cases where more distant relatives are meant, such as cousins, the Greek language typically uses other terms, such as ἀνεψιός ("anepsios"), which specifically means "cousin." For example, in Colossians 4:10, Mark is referred to as "the cousin of Barnabas" (Greek: ἀνεψιός).

2. Contextual Evidence in the Gospels:

   • The Gospels explicitly mention Jesus' adelphoi in ways that strongly suggest they were His literal brothers, not cousins. For example, Mark 6:3 lists Jesus' siblings by name: "Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon? And are not His sisters here with us?" The specific mention of these individuals as being known to the community supports the understanding that they were His direct family members, not distant relatives.

   • There is no indication within the immediate context of these passages that the term "adelphoi" is being used in an extended or metaphorical sense. The natural reading would understand these as literal siblings.

3. Cultural and Linguistic Context:

   • Some argue that because Hebrew and Aramaic, languages spoken by Jesus and His contemporaries, have broader uses of words for "brother" (like אַח, "ach" in Hebrew, and ܐܚܐ, "aha" in Aramaic), the Greek adelphoi might similarly include cousins or close kin. However, this argument is not sound because assumes a direct linguistic transfer from Semitic languages to Greek without accounting for the Greek-speaking audience of the Gospels, who would understand adelphoi in its standard Greek usage.

   • Furthermore, cross comparison with the Greek translation of the Hebrew Bible (the Septuagint) uses adelphos to translate Hebrew terms for "brother," but when cousins or more distant relatives are intended, other terms like syggenēs (relative) are typically used.

Theological Interpretations and Tradition

The interpretation that "adelphoi" means cousins has roots in certain theological traditions, particularly within the Roman Catholic and Eastern Orthodox Churches, which uphold the doctrine of the perpetual virginity of Mary and uphold Marian Worship. This doctrine asserts that Mary remained a virgin for her entire life, and thus, the siblings of Jesus mentioned in the New Testament are interpreted as His cousins or step-siblings (children of Joseph from a previous marriage).

Yet again this interpretation is not explicitly supported by the Greek text of the New Testament. The natural reading of the passages suggests that adelphoi refers to Jesus' biological brothers and sisters. This understanding is consistent with a plain reading of the text and with how Greek speakers would have understood the term.

The passage used as counter argument to this point is found in John 19:26-27, where Jesus, while being impaled, says to His mother, Mary, and the beloved disciple (commonly understood to be John):

"When Jesus saw His mother, and the disciple whom He loved standing by, He said to His mother, 'Woman, behold your son!' Then He said to the disciple, 'Behold your mother!' And from that hour that disciple took her to his own home." (NKJV)

Understanding Jesus' Words: "Behold Your Son"

1. Context of Faith and Spiritual Family:

   • In the context of Jesus' ministry, He often emphasized the importance of spiritual bonds over biological ones. For instance, in Matthew 12:48-50, when told that His mother and brothers wanted to speak with Him, Jesus replied, "Who is My mother and who are My brothers?" He then pointed to His disciples and said, "Here are My mother and My brothers. For whoever does the will of My Father in heaven is My brother and sister and mother."

   • This indicates that Jesus valued spiritual kinship based on faith and obedience to God over mere biological connections. Thus, when Jesus entrusted Mary to John, it was likely because John was a faithful disciple, demonstrating the spiritual family principle.

2. The Unbelief of Jesus' Biological Brothers:

   • The Gospels suggest that Jesus' biological brothers did not believe in Him during His earthly ministry. John 7:5 states, "For even His brothers did not believe in Him." Given this lack of faith, it would be consistent with Jesus' teachings and priorities to entrust His mother to someone who shared His faith and understood His mission.

   • Entrusting Mary to John, who was not only faithful but also present at the crucifixion, ensured that she would be cared for by someone who was spiritually aligned with Jesus, particularly during a time when His biological brothers were not yet believers.

3. No Contradiction with Other Children:

   • The act of entrusting Mary to John does not imply that Mary had no other children. It simply reflects the immediate circumstances and Jesus' concern for her well-being. Given the cultural context, it would have been essential for Mary to be cared for by someone who could provide both material and spiritual support, especially as a widow (Joseph is not mentioned in the later parts of the Gospels, implying he may have already passed away).

   • Since Jesus' biological brothers were not yet believers and possibly not present at the crucifixion, it made practical sense for Jesus to entrust Mary to John. This act does not preclude the existence of other children but highlights the importance of faith and spiritual responsibility within the early Christian community.

4. Early Christian Understanding:

   • The early Christian community likely understood Jesus' words in the context of spiritual kinship. The emphasis on the spiritual family in early Christian writings supports the interpretation that Jesus was creating a new family bond between Mary and John, based on their shared faith, rather than making a statement about Mary’s other potential children.

Early Christian View

The view amongst early Christians toward Mary do not afford her any special recognition even in instances where Mary appears, such as at the wedding at Cana (John 2:1-11) or at the execution of Christ (John 19:25-27), the emphasis remains on Jesus rather than on Mary. Later in the Book of Acts, Mary is mentioned as being present with the apostles in the upper room in Jerusalem after Jesus' ascension (Acts 1:14). However, there is no indication in this passage that she was venerated or given any special status beyond that of a faithful disciple and mother of Jesus.

Was Perpetual Virginity Ordained?

The idea that it is disrespectful to Mary to state that she did not remain a virgin or that Mary could be "tainted" by sexual intercourse with her husband Joseph is not supported by biblical teachings and contradicts the biblical understanding of marriage, sexuality, and purity. The Bible presents sexual relations within the context of marriage as a holy and God-ordained union, rather than something that would cause defilement or taint someone’s purity.

1. Biblical View of Marriage and Sexuality

• Marriage as God’s Design: The Bible clearly teaches that marriage is instituted by God as a good and holy union. In Genesis 2:24, it says, "Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh." This "one flesh" union refers to the sexual relationship between husband and wife, which is seen as a natural and good part of God's design for humanity.

• Sexual Relations Within Marriage Are Honorable: Hebrews 13:4 states, "Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge." This verse emphasizes that sexual relations within the bounds of marriage are pure and undefiled. It would be contradictory to claim that Mary, by engaging in normal marital relations with Joseph, could somehow be "tainted."

2. Purity and Righteousness Are Not Diminished by Marital Relations

• Sexual Relations Are Not Sinful Within Marriage: The Bible never teaches that sexual relations within marriage are sinful or that they diminish one’s purity. On the contrary, sexual intimacy between husband and wife is seen as a gift from God, intended for the expression of love, unity, and the procreation of children (Proverbs 5:18-19; 1 Corinthians 7:3-5).

• Mary’s Righteousness: Mary is presented in the Scriptures as a righteous and faithful servant of God. Her righteousness was not dependent on remaining a perpetual virgin but on her obedience to God’s will. There is no indication in Scripture that having marital relations with Joseph would have in any way compromised her spiritual standing or purity.

3. Misunderstanding of Purity and Virginity

• Virginity Is Not a Requirement for Holiness: While Mary’s virginity at the time of Jesus' birth fulfilled prophecy (Isaiah 7:14), there is no biblical mandate that she needed to remain a virgin to maintain holiness or purity. The Bible does not teach that sexual relations within marriage defile a person; therefore, the idea that Mary would have been "tainted" by marital relations with Joseph is unfounded.

• Biblical Figures and Sexuality: Throughout the Bible, many of the most revered figures, including the patriarchs and prophets, engaged in marital relations without any suggestion that they were "tainted" by doing so. Abraham, Moses, and David, among others, are examples of holy individuals who fulfilled their marital duties without any implication of impurity.

4. Marital Relations as a Part of God’s Plan

• God’s Blessing on Marital Union: God blessed the marital union between husband and wife, as seen in the creation narrative where He declares that everything He created, including the institution of marriage, was "very good" (Genesis 1:31). This blessing includes the sexual union between a husband and wife, which is intended to be enjoyed within the boundaries of marriage.

• Children as a Blessing: The Bible often speaks of children as a blessing from God (Psalm 127:3-5). The idea that Mary could be "tainted" by having other children contradicts the biblical view that children and the marital relationship are gifts from God.

Final Reflection

What can we learn from this? The examination of scriptural references to Jesus as Mary’s "firstborn," alongside the mention of His siblings, provides compelling evidence that Mary likely had other children after Jesus. The use of the Greek term πρωτότοκος (prototokos) in Luke 2:7 suggests Jesus was the first of several children, a view that is reinforced by passages like Matthew 1:24-25 and Mark 6:3, which imply normal marital relations between Joseph and Mary following Jesus' birth. The argument that the term ἀδελφοί (adelphoi) could refer to cousins rather than biological siblings does not hold up well under linguistic scrutiny, especially when considering the specific and consistent use of the term in the New Testament to denote literal brothers and sisters. Furthermore, the context of Jesus entrusting Mary to the apostle John during His execution does not contradict the possibility of Mary having other children; rather, it reflects Jesus' concern for her well-being in a spiritual sense, given the unbelief of His biological brothers at that time.

Overall, the scriptural evidence points to the conclusion that Mary had other children and that the doctrine of her perpetual virginity, along with later Marian veneration, developed outside the direct teachings of the New Testament and the practices of the early Christian community. The early Christian emphasis on spiritual kinship over biological ties further supports this interpretation, highlighting the importance of faith and the spiritual family established by Christ.