Catholic and non-Catholic students of Scripture are not agreed as to who were the parents of James and Joseph and Simon and Jude. Most Catholic scholars believe that they are the cousins of the Lord, their mother being Mary, the wife of Cleophas (Clopas). They come to this conclusion by comparison with other texts, i.e., John 19:25.
We also know that in the Old Testament the word “brother” or “brethren” was not reserved for blood brothers but for other relatives also. It was used:
- FOR ALL RELATIVES.
Genesis 29:15: “And Laban said unto Jacob, ‘Because thou art my brother, should thou, therefore, serve me for naught’.”
We know that Jacob was the nephew of Laban.
- KINSMEN.
Genesis 13:8: “Abram therefore said to Lot . . . ‘Let therefore there be no quarreling between my herdsmen and thy herdsmen for we are all brethren’.”
- ALSO FOR NIECES.
Genesis 12:13.
So also in everyday use today we call our preacher brother and the preacher calls us brother. But we are not brothers. In our union halls we salute each other by the title “brother.” In our lodges the same is true.
In this particular text if Simon and Jude and James and Joseph were cousins, as they probably were, they could not be CALLED “cousin” for there was no word in Aramaic for cousin. If we suppose that these were blood brothers we will have to admit they were born AFTER Christ – since no one today questions the virginity of Mary PRIOR to the birth of Christ.
But in John 7:3, 4 and also in Mark 3:21 we see these “brothers” rebuking our Lord. Now it was unthinkable among Jews for a younger brother to take such a role. Still further, in the story of the crucifixion in John 19, we read that the dying Lord gave His mother into the keeping of St. John. This would not be done if He had other living brothers. Lightfoot, who was a non-Catholic scholar, said:
“It is inconceivable that our Lord would thus have snapped asunder the most sacred ties of natural friendship.”
The most important argument, however, is found in the fact that nowhere in the New Testament is anyone else EXCEPT Jesus called the ''SON" of Mary. He is always pointed out as HER Son. Nor is SHE ever called the MOTHER of anyone else. She is always referred to as the mother of JESUS.
B. FIRST-BORN.
Matthew 1:25. The next argument by the objectors to the virginity of Mary is found in this text where Christ is called the first-born. From this, the presumption is drawn that there were other children. However, this is not the usual meaning of the word “firstborn.” A family may only have one child and that child is the first-born. In the Old Testament we find examples of this in: (a)Num. 18:15: The first-born son was to be given to God. This son was to be given BEFORE any other sons were born and even if NO OTHER sons were born.(b)Exodus 3:2: “Sanctify every first-born that openeth the womb among the children of Israel.” This was to be done BEFORE others were born and even if NO others were born.C. THE WORD “UNTIL”
In the same chapter of the same text (Matthew 1:25) where we read “and he knew her not until she brought forth her first-born son.” This word, however, does not mean that he DID know her AFTERWARDS. It refers to what has already been done and not to the future.
For example: In Genesis 8:6, 7, we read that Noah sent forth a raven which did not return UNTIL the waters dried up. As a matter of fact the raven NEVER returned, even after the waters dried up. So, too. in Psalm 109: “Sit thou at my right hand UNTIL I make thy enemies my footstool.” Now, of course, Christ will continue to sit at the right hand even after enemies are made the footstool of God. As Catholics we believe in the perpetual virginity of Mary before, during, and after the birth of Christ. After the birth of Christ she lived in the home with her Son whom she knew by revelation to be “the Son of God.” There was no place for selfish personal feelings when she was so absorbed in the love for her Son. It is like looking directly into the sun; we see nothing except the sun. So in heaven we will know God, see God and there will be no reason for turning our attention to the creatures of the world or of thinking of ourselves. This was true, likewise, of Mary, living, as she was, with the Son of God.
Doesn’t seem too likely to me. By the way, St Jerome, the Biblical scholar, was an adiment supporter of the Ever-Virgin status of Mary.