Was Jesus Christ married? Did Jesus have a wife?

Notice in verse 3 the negative character of the teachings of such deceivers. "Forbidding to marry" may sound very holy and self-denying, but it is not so. A sect may be easily formed on a basis of this kind, but it is opposed to the truth of Christ. They may justify it by insisting that Christ was unmarried, and Paul was unmarried, which two facts are true. But the Lord Jesus nevertheless confirmed and emphasized what Genesis had declared, that "For this cause shall a man leave father and mother, and shall cleave unto his wife: and they twain shall be one flesh" (Mt. 19:5). And Paul no less strongly declares the truth of the purity of the marriage bond in Scriptures such as 1 Timothy 5:14; Hebrews 13:4; and 1 Corinthians 7:28. He himself had voluntarily made himself a eunuch for the kingdom of heaven's sake (Mt. 19:12), willingly foregoing marriage that he might the more fully serve the Lord. But he would adamantly oppose any suggestion of men to make such a thing a rule: this would be utter evil.

In the Old Testament, God is repeatedly presented as husband and Israel as wife (Isa. 54:5). When we come to the New Testament, we learn that the Lord Himself explained in what sense God was the bridegroom: it was none other than Himself, the Word made flesh – a real Man and yet Jehovah of the Old Testament. When the disciples of John the baptist asked the Lord why His disciples – in contrast to themselves as well as the Pharisees – did not fast, He gave this remarkable answer: “Can the sons of the bridechamber mourn so long as the bridegroom is with them?” (Mt. 9:15). This statement settles the question – with divine authority. Christ was the bridegroom. He Himself declared it to be the case.

This was the beginning of the miracles, or "signs" as they are called in the fourth Gospel, wrought in Cana of Galilee. In it the "Lord Jesus manifested his glory," a glory truly divine. The occasion was a marriage feast, to which He was invited, and His disciples, His mother also being there. How instructive the grace which thus lighted up with love and holiness from above an institution of God that began in the paradise of man, but apt to sink with the fall of man into levity and licence! The law failed to retrieve it; the Lord alone vindicated it according to the mind of God that had been expressed before the law (Gen. 2; Matt. 19),

The first of these signs was wrought in Cana, soon after the Saviour emerged from the retirement of Nazareth, and before His first visit to Jerusalem as a Prophet. He had been invited with His disciples to a wedding feast, His mother being there also (John 2:1-11). Unlike His herald, John the Baptist, our Lord was no ascetic (Luke 7:33-34). He was the most accessible and gracious of men. Marriage is a divine institution; He would signify His respect for it by His presence at its celebration when called. In a world of evil, marriage is an immense moral safeguard for men, and is "honourable in all" (Heb. 13:4). "Forbidding to marry", is one of the predicted marks of the apastasy (1 Tim. 4:3). Amongst the notable first preachers of Christianity Paul seems to have been the only unmarried man. Peter and the other apostles took their wives with them on their missionary journeys (1 Cor. 9:5).

The two testimonies to Christ that were to be borne in this world, both gathering to Him as centre, had been borne; that of John, and that of Jesus taking His place in Galilee with the remnant — the two days of God's dealings with Israel here below. The third day we find in chapter 2. A marriage takes place in Galilee. Jesus is there; and the water of purification is changed into the wine of joy for the marriage-feast. Afterwards at Jerusalem He cleanses the temple of God with authority, executing judgment on all those who profaned it. In principle these are the two things that characterise His millennial position. Doubtless these things took place historically; but, as introduced here and in this manner, they have evidently a wider meaning. Besides, why the third day? After what? Two days of testimony had taken place — that of John, and that of Jesus; and now blessing and judgment are accomplished. In Galilee the remnant had their place; and it is the scene of blessing, according to Isaiah 9 — Jerusalem is that of judgment. At the feast He would not know His mother: this was the link of His natural relation with Israel, which, looking at Him as born under the law, was His mother. He separates Himself from her to accomplish blessing. It is only in testimony therefore in Galilee, for the moment. It is when He returns that the good wine will be for Israel — true blessing and joy at the end. Nevertheless He still abides with His mother, whom, as to His work, He did not acknowledge. And this also was the case with regard to His connection with Israel.

On "the third day," we are told, "there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and His disciples, to the marriage." Few can doubt, if at least they have entered into the prophetic teaching concerning the future restoration of Israel, that this whole scene is emblematical. The statement that it was on the third day that the marriage took place plainly points to this, whether by the third day is understood the period of blessing (and judgment, if the purging of the temple is added) which follows upon the two days of testimony - that of John the Baptist, and that of Jesus Himself - recorded in chapter 1; or that it signifies, as so often, resurrection, and thus shadows forth the fact that the blessing of the earthly people, even as that of the heavenly, can only be established in resurrection. To comprehend the symbolical character of this marriage, a marriage which, while it actually took place, was selected for this purpose, is to possess the key to the narrative. It is necessary to say this much because men, and even Christians, have been betrayed into the discussion concerning the Lord's personal conduct to Mary on this occasion, forgetting, in their human thoughts, the glory of the One who manifests here, as everywhere, His perfection in every relationship in which He stood.*

Moreover, if Christ secures true happiness, He does so as One Who is wholly apart from Israel and the world. In verse 1 we see a social occasion with which the mother of Jesus is connected. In verse 2 we see Jesus and His disciples forming a distinct circle apart from the world. They are called to the marriage; and in response, the Lord graces the occasion with His presence, thus putting His sanction upon a relationship instituted by God.

This bridegroom and bride though poor, and though the ruler of the feast that they had appointed was a man without resources, were highly favoured people, for with Jesus at their feast they wanted nothing. Their Guest became the Servant of their need and He raised the joy of their marriage day to a level they could not have known if He hid not been there. How blessed it is for us to see the first shining of His glory and to learn the heart that was in Him. He who, as I have read somewhere, had refused to turn stones into bread to appease His own hunger turns water into wine to give perfection to the marriage feast of His humble friends.

John alone of the four Evangelists tells us that Jesus was present at a marriage feast. He also tells us, and he alone, that He stood with bereaved and sorrowing women at a closed grave. The marriage is the brightest day of a man's life, its true beginning, the closed grave is the darkest day, the end of all its hopes and joys, and Jesus was at both.

John alone of the four Evangelists tells us that Jesus was present at a marriage feast. He also tells us, and he alone, that He stood with bereaved and sorrowing women at a closed grave. The marriage is the brightest day of a man's life, its true beginning, the closed grave is the darkest day, the end of all its hopes and joys, and Jesus was at both.