The topic of whether Mary had other children besides Jesus is one that has been debated for centuries among Christians. The Bible does not explicitly state whether Mary had other biological children, so interpretations vary. There are a few key biblical passages that are often looked to when considering this question.
Matthew 13:55-56
In Matthew 13:55-56, Jesus is teaching in the synagogue in Nazareth, and people are astonished at his wisdom and miracles. They say, “Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? And are not all his sisters with us? Where then did this man get all these things?”
This passage suggests that Jesus had four brothers – James, Joseph, Simon, and Judas – and at least two unnamed sisters. The people speaking seem to imply that these are Jesus’ literal siblings, born to Mary. However, the Greek word used for “brother” (adelphos) can also refer to close relatives or step-brothers. The exact meaning is not entirely clear.
Mark 6:3
A parallel passage to the one above occurs in Mark 6:3. When Jesus is teaching in the synagogue in Nazareth, the people say, “Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?”
Again this indicates that Mary was the mother of Jesus and the mother of James, Joses, Judas, Simon, and at least two unnamed sisters. The same questions around the Greek word adelphos apply.
Galatians 1:19
In Galatians 1:19, Paul writes, “But I saw none of the other apostles except James the Lord’s brother.” This verse directly calls James the brother of Jesus, which provides evidence that Mary and Joseph had a son named James together after Jesus was born.
Matthew 1:25
Matthew 1:25 says about Mary and Joseph, “But he had no union with her until she gave birth to a son. And he gave him the name Jesus.” The word “until” implies that after Jesus was born, Mary and Joseph did have normal marital relations and may have had other children.
Luke 2:7
In Luke 2:7, there is a subtle distinction made between Jesus as Mary’s “firstborn” son, implying she may have had other children after him: “And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.”
John 7:5
In John 7:5, the verses states, “For not even his brothers believed in him.” This suggests that Jesus had brothers who did not believe he was the Messiah.
Acts 1:14
Acts 1:14 mentions Jesus’ mother and brothers praying together after his ascension into heaven: “All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers.” The inclusion of Mary and Jesus’ brothers suggests his brothers were literal siblings.
Mark 3:31-35
In Mark 3:31-35, Jesus’ mother and brothers come looking for him while he is teaching. Jesus replies, “Who are my mother and my brothers?” And looking about at those who sat around him, he said, “Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother.” This passage shows that Jesus distinguished his disciples from his literal family.
Matthew 12:46-50
Matthew 12:46-50 tells a similar account of Jesus’ mother and brothers coming to speak with him. He replies that his true family are those who do the will of his Father in heaven. This again suggests Jesus had actual biological brothers.
Luke 8:19-21
The account in Luke 8:19-21 of Jesus’ mother and brothers trying to reach him also implies Jesus had literal siblings. He says his true family are those who hear the word of God and do it.
Possible Counterarguments
While the above passages seem to suggest Mary had other biological children, there are some counterarguments from those who believe in the perpetual virginity of Mary.
First, the word adelphos in Greek does not always mean a literal brother or sister. It can refer to relatives or close associates. So these “brothers” of Jesus may have been extended family members.
Second, Aramaic and Hebrew lack specific words for close and distant relations. So the writers may have used “brothers” loosely to refer to step-brothers or cousins.
Third, Catholics argue that the Bible sometimes uses the word “brother” in a wider symbolic sense. For example, Matthew 23:8 states: “But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers.” This demonstrates a spiritual brotherhood, not a biological one.
Fourth, just because Jesus had brothers does not necessitate that they were Mary’s children. They could have been Joseph’s children from a previous marriage, which would still make them Jesus’ brothers.
Fifth, Matthew 1:25’s reference to Joseph not knowing Mary “until” she gave birth does not necessarily mean they had marital relations afterwards. The word “until” in ancient languages was not always so precise.
Sixth, Jesus as Mary’s “firstborn son” could simply mean the first child who opened her womb, not necessarily implying other children later.
So in summary, while the most direct reading of the biblical texts implies Jesus did have literal brothers and sisters born to Mary, there are reasonable counterarguments for why this may not have been the case. The perpetual virginity of Mary continues to be debated between Protestants and Catholics.
Church History Perspectives
Throughout church history, there have been three main perspectives on whether Mary had other children after Jesus:
- Perpetual Virginity View – Mary remained a virgin her entire life and had no other children. This has been the traditional Catholic and Eastern Orthodox perspective.
- Step-Sibling View – The “brothers” were children of Joseph from a previous marriage. Luther and Calvin endorsed this perspective, since they rejected perpetual virginity but still affirmed Mary’s virgin birth of Jesus.
- Helvidian View – Named after 4th century theologian Helvidius, this view claims Mary and Joseph had normal marital relations after Jesus’ birth and bore other children together. This became the dominant Protestant perspective.
Evidence that early Christians believed in Mary’s perpetual virginity include:
- The Protoevangelium of James (c. 120 AD) endorsed Mary’s vow of lifelong virginity.
- In the 2nd century, Irenaeus called Jesus the “only begotten Son,” implying Mary had no other children.
- The 3rd century father Origen strongly defended Mary’s perpetual virginity.
- The Catechism of the Catholic Church cites the perpetual virginity of Mary as an article of faith.
However, those defending the alternative views cite several key points:
- The Helvidian view better fits the plain reading of the biblical texts about Jesus’ “brothers.”
- Nothing in Scripture states Mary took a vow of perpetual virginity.
- Early Judaism valued marriage and childbearing, making lifelong celibacy unlikely.
- The Protestant reformers denied the perpetual virginity doctrine as an unbiblical Catholic invention.
This historical debate continues today, with Catholics and Eastern Orthodox affirming Mary’s perpetual virginity, and most Protestants rejecting it based on the biblical texts.
Evidence Mary Had Other Children
Looking at the evidence, there are several reasons many believe the Bible indicates Mary and Joseph indeed had other children together after Jesus’ birth:
- Jesus is referred specifically as Mary’s “firstborn” son (Luke 2:7), implying she had other children after him.
- Matthew 1:25 says Joseph had no relations with Mary “until” Jesus was born, hinting at marital relations later.
- Jesus’ “brothers” and “sisters” are mentioned in multiple passages as if they are his literal siblings (Matthew 13:55-56, Mark 6:3, etc.)
- Jesus’ brothers did not believe he was the Messiah (John 7:5), unlike what would be expected from devout cousins.
- Jesus distinguishes his spiritual brothers from his physical brothers who are outside (Matthew 12:46-50).
- Paul refers to James as the “Lord’s brother” (Galatians 1:19), not cousin.
- The perpetual virginity doctrine lacks strong biblical support and seems motivated by ascetic ideals.
Taken together, most Protestant interpreters see a clear biblical basis that Mary and Joseph had normal marital relations after Jesus’ birth and had other children together.
Evidence for Mary’s Perpetual Virginity
However, there are also reasons why the Catholic, Orthodox, and some Protestant traditions believe in Mary’s perpetual virginity:
- “Brothers” can refer to relatives, not just literal siblings, in Greek and Hebrew.
- Early Christians saw Mary as a consecrated temple virgin, set apart to bear the Son of God.
- Mary asks “How will this be since I do not know man?” indicating a vow of virginity (Luke 1:34).
- The Protoevangelium of James and other early Christian writings express belief in Mary’s perpetual virginity.
- According to John 19:26-27, Jesus entrusts his mother to the Apostle John at the cross, indicating she had no other children to care for her.
Based on these points, Catholics, Orthodox, and some Protestants believe Mary remained a virgin her entire life after bearing Jesus. This also points to wider beliefs in her immaculate nature and status as the holy Mother of God.
Conclusion
In conclusion, whether Mary had other children besides Jesus is a complex, nuanced issue. The biblical texts can reasonably be interpreted both ways. Those who accept Mary’s perpetual virginity emphasize her special consecrated role in salvation history. Those who believe Mary and Joseph had normal marital relations after Jesus’ birth emphasize a plainer reading of the biblical texts. Throughout church history, devout Christians have fallen on both sides of the debate.
Ultimately, this is not a topic that undermines core doctrines of the Christian faith. Faithful Christians can study the same texts and come to differing conclusions. What remains most important is that Jesus Christ was conceived by the Holy Spirit and born of the Virgin Mary, then went on to live a sinless life, die for our sins, and rise again – our salvation rests on his unique identity and saving work.