TaborBlog

“All things biblical” from the Hebrew Bible to Early Christianity in the Roman World and Beyond
July 28, 2012

Was Jesus Married?

We have to accept that the gospels, as theological treatises, simply do not supply us with such details, particularly when it comes to women or children. They are simply not considered important to the story, but it does not mean they did not exist.

During my entire academic career stretching now over 30 years I have consistently taken the position that there is no historical evidence that Jesus was married or had children. Here is what I wrote in 2006 in the preface to my book, The Jesus Dynasty:

“The Jesus Dynasty has no connection to the recently popularized notions that Jesus married and fathered children through Mary Magdalene. While gripping fiction, this idea is long on speculation and short on evidence.”

I was, of course, referring to the notions made popular by the 1982 book by Michael Baigent, Holy Blood, Holy Grail, and more recently by the runaway blockbuster bestseller, The DaVinci Code by Dan Brown. There have also been a few scholars, influenced by some of the later gospel traditions (particularly the Gospel of Mary and the Gospel of Philip), who have argued that Jesus’ relationship with Mary Magdalene included some type of sexual intimacy if not marriage. William E. Phipps published a full-scale study in 1970 titled, Was Jesus Married? The Distortion of Sexuality in the Christian Tradition (New York: Harper & Row). Phipps argued that Jesus’ status as a Jewish male, a teacher, and a rabbi, would have virtually required that he be married. I have never found these arguments from silence convincing, knowing that there were forms of Judaism, at least according to Josephus and Philo, that honored celibacy, and that Paul himself mounts a strong argument in defense thereof, even as a Jewish male and “rabbi.” I found the treatment summarized by Birger A. Pearson, “Did Jesus Marry?” (Bible Review Spring 2005, pp 32-39 & 47) to be quite convincing. What seems notable is that over the years Pearson may have begun to change his mind, or at least to express more openness to the idea of a married Jesus, see his latest here, “Was Mary Magdalene the Wife of Jesus? Was She a Prostitute?”

The Talpiot tomb has caused me to take another look at the evidence, since indeed, the “Jesus son of Joseph” of this tomb appears to have a son, “Judah son of Jesus,” and presumably a wife, perhaps the one known as Mariamene Mara. And yet, in looking at our New Testament texts, they appear to be devoid of any reference to such an idea. I have been wondering if there might be anything in these records that I might have missed.

Just recently I noticed something that others have perhaps noticed that I had overlooked all these years. I consider it very strong evidence indeed that Jesus was in fact married, and if married, the possibility that he had a child or children is quite plausible as well.

The seven early/authentic letters of Paul are our earliest direct and unedited witness to the early Jesus movement (1 Thessalonians, Galatians, 1 & 2 Corinthians, Romans, Phillipians, Philemon). Although Paul seldom tells us anything about the life, career, or teachings of Jesus, other than his theological treatment of his death on the cross and resurrection from the dead, he is surely in touch with Peter, James the brother of Jesus, as well as others who knew Jesus intimately in his lifetime.

On the matter of marriage Paul explicitly mentions that Cephas (Peter), the other apostles, as well as the “brothers of the Lord,” are accompanied on their travels by their wives, so that not only their expenses are carried by the community but those of their wives as well (1 Corinthians 9:5). One might assume those who made up Jesus’ council of Twelve, as well as Jesus’ brothers, would likely be married with children, but other than Peter’s unnamed “mother-in-law” being mentioned in Mark 1:30, no wives are ever mentioned much less identified by name. One might conclude, incorrectly, it seems, that the “silence” of the gospels regarding wives for the apostles and brothers of Jesus indicates they were living celibate or single lives. We have to accept that the gospels, as theological treatises, simply do not supply us with such details, particularly when it comes to women or children. They are simply not considered important to the story, but it does not mean they did not exist.

Earlier in this same letter Paul had mounted a vigorous defense of celibacy or remaining “unmarried.” Although he does not require it of his followers, he asserts that he lives the single non-sexual life and he strongly recommends it as the most practical as well as the most spiritually devoted lifestyle. He writes, in this regard, “I wish that all were as I myself am,” and “To the unmarried and the widows, I say it is well for them to remain single as I do” (1 Corinthians 7:7-8).

In this section of the letter Paul takes up a number of related topics, particularly whether divorce/separation is allowed and under what circumstances, but he is quite careful to explicitly state whether he has specific sanction from “the Lord.” It is quite important to him to bring in the authority and teaching of Jesus when he can to back up and lend weight to what he is saying.

I think one can conclude that if Paul had known Jesus to have been single or unmarried, living a celibate life, he would have mentioned it prominently. In fact it would have been one of his main points. It would have been irresistible. He mounts every possible defense of celibacy, but in the end is only able to appeal to his own example. Imagine how much more rigorously he could have argued had he been able to say, “follow me here, as I follow Christ.” In this particular case I think his silence is “deafening.” As with Cephas, the other apostles, and the brothers of the Lord, he knows that having a wife as a companion is the norm and pattern in the group. Paul must have known that Jesus was married, and he, as our earliest witness, would surely have been in a position to know. When he can use the teachings of Jesus or the example of Jesus he does. Here is an obvious example where he can not.

Stay tuned, much more to come on this topic…

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July 28, 2012

Mark and John: A Wedding at Cana–Whose and Where?

There is a very intriguing story, unique to the gospel of John, about a wedding attended by Jesus and his disciples at the Galilean village of Cana (John 2:1-11). Within the gospel of John the story functions in a theological and even allegorical manner–it is the “first” of seven signs, the “water into wine” story, but that is not to say it lacks any historical foundation.

The story is part of an earlier written narrative that scholars call the “Signs Source,” now embedded in the gospel of John much like the Q source is embedded in Matthew and Luke. Many scholars consider the Signs Source to be our most primitive gospel narrative, earlier than, and independent from, the gospel of Mark. Most readers of John’s gospel concentrate on the long “red letter” speeches and dialogues of Jesus with the lofty language about him as the “Son” sent from heaven, in cosmic struggle with “the Jews” who are cast in a pejorative light. Such elements are apparently a much later theological overlay, as they are absent from this primitive narrative source. The work, at least according to this “Signs Source,” was originally written to promote the simple affirmation that Jesus was the Messiah, the anointed King of the line of David, and to explain how his death was part of the plan of God. This narrative source is written in a completely different style from the later material now in John’s gospel. It moves along from scene to scene with vivid details and in gripping narrative flow.

The elements of the Cana story are fascinating. Jesus and his disciples, who have been down in the Jordan valley with John the Baptizer, return to the area to join the wedding celebration. Jesus’ mother Mary (though unnamed in John) and his brothers are already there (2:12), so it seems to be some kind of “family affair.” Indeed, Mary seems to be at some level officially involved in the celebration as a kind of co-hostess since she takes charge of things when the wine planned for the occasion, unexpectedly runs out, indicating either that the crowd was larger than expected or that things became quite festive, or both. Mary turns to Jesus and the rest of the story is well known to everyone–he miraculously turns six stone vessels, filled initially with water, into the finest wine. But beyond the “miracle” or the “sign,” a number of other quite interesting questions arise.

First, one has to ask why the lack of wine would be a concern of Mary, Jesus’ mother? And what do we know about Cana? And most important, whose wedding was this and why was Jesus and his family present in the first place?

Let’s begin with Cana itself. What do we know about it? Most tourists are taken to the traditional site of Cana (Kefr Kenna) near Nazareth on the road to Tiberius that the Franciscans maintain. The problem is this location has no Roman period ruins and most certainly is not the place mentioned in the New Testament. Its veneration began sometime in the Middle Ages. An alternative site, Khirbet Qana, is 8 miles northwest of Nazareth and 12 miles west of the Sea of Galilee. It is high on a hill overlooking the Bet Netofa valley. This location has much more evidence in its favor. My college and friend, the late Professor Doug Edwards, began excavating there in 1998, and Tom McCollough, has carried on his work as time has allowed.  What they have found seems fairly decisive, including 2nd Temple period tombs, houses, and possibly a beth midrash or synagogue. Evidence of Christian veneration at this site dates back to the 6th century CE. You can see photos and a summary of the finds here.

Right after the wedding, according to John 2:12, Jesus goes to Capernaum and with him are his disciples, but also his mother and his brothers. I think that implies the whole family, including the brothers (and thus the sisters) were not only at the wedding but are now traveling with him. They go to Capernaum, where he sets up a kind “residence” or operational HQ, according to the tradition that Mark has received (see Mark 2:1; 3:19; 9:33 and the references to the house and being ‘at home.”). Mark knows nothing of Cana but John mentions it again when Jesus returns from a trip to Judea where he stirred up a considerable amount of trouble and needs someplace to “lay low.” He and his disciples go back to Cana (John 4:46). Why go back there if the first visit was just for a wedding and had no connection to him? I think this is important in that it seems to become for Jesus a kind of “safe house” or place of operations when he needs to retreat to Galilee, much like Capernaum.

There is definitely a “Jesus connection” to Cana, parallel to the one that Mark reports regarding Capernaum. Peter Richardson, of the University of Toronto, has written a significant academic article on this point titled “What Has Cana to Do with Capernaum?” (New Testament Studies 2002:48: 314-331) that I highly recommend. He argues that the significant differences on geographical matters between the Synoptics with their sources and John with its sources–especially the question of Jesus’ “place”–should not be resolved simply in favor of Mark. Cana as a place in John is as significant as Capernaum in Mark. In fact, Richardson argues that Cana served as an operational base for Jesus according to the tradition that John reflects. It is interesting to note that during the Jewish Revolt Josephus, commander of the Jewish forces in Galilee, made Cana his strategic headquarters for a time (Life 86). Its prime location, overlooking Sepphoris and the cities of the Bet Netofa valley made it an ideal location. Also, Jewish tradition locates the priestly family of Eliashib, mentioned in 1 Chronicles 24:19 as one of the 24 orders of Cohanim or priest, as from Cana.

John indicates the connection in the last chapter of his gospel, where he says that the disciple Nathanael, mentioned only in the gospel of John is from Cana in Galilee (21:2). Nathanael is mentioned earlier in the gospel of John as an early follower or disciple, associated with Andrew of Bethsaida (1:45). He is most often identified as one of the Twelve, under his father’s name, Bar-Tholomew or “Bar Tolmai” in Aramaic, in Mark’s list of the disciples (Mark 3:18). I find this identification likely.

Given this background all we can do is speculate. I think we can assume that Mary, the mother of Jesus, is somehow involved in the wedding and since we know Jesus and his disciples, as well as his brothers are there, it is not a passing event but some kind of family affair. And since he returns to the place when things get heated for him and his disciples in Judea, it is a safe place for him, and one to which he is connected. So whose was the wedding? Or can we even make a wild guess?

Many have suggested that the wedding at Cana was that of Jesus. I find this unlikely. Even though the account is very “allegorical” as it comes to us in John, and it is accordingly hard to derive historical material therefrom, the way in which Jesus shows up with his disciples, when his mother and brothers are already there, indicates to me that the wedding is of someone else. My own guess would be that it is the wedding of either one of his brothers or sisters. Since Mary is involved, but not, as I read it, as the hostess, but one concerned with the provisions for the wedding. Since the wedding is held in Cana, my guess is that it could very well be the wedding of one of Jesus’ brothers, perhaps James, to a sister or daughter of Nathanael, thus accounting for it being held in that village. Cana then becomes a place to which Jesus can return, and as with Capernaum, it served as a kind of “home” for him. Regardless, I do think, as Richardson has argued, we should take John’s references to geographical locations as rooted in some of the earliest traditions we have related to the life of Jesus–even predating Mark.

I have of late become persuaded that Jesus well might have been married, and this represents a change of mind for me that I have detailed in our new book, The Jesus Discovery. If such be the case it seems impossible to tell whether he would have been married long before this point in his life, perhaps in his 20s, or whether he chose not to be married into his adult life, and only subsequently did so closer to the end. More on the notion of a “married Jesus” to come.

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