Marital Status of Apostles Other Than Peter
While the New Testament explicitly mentions Peter's mother-in-law, indicating his married status [1, 7], the marital status of the other apostles is less directly stated but can be inferred from various biblical and early Christian sources. The Apostle Paul, in 1 Corinthians 9:5, asks, "Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" [1]. This verse is a key piece of evidence, suggesting that many, if not all, of the other apostles were married and traveled with their wives [7].
Early Church fathers also provide insights into the marital status of some apostles. Clement of Alexandria, as quoted by Eusebius, states that "Peter and Philip, indeed, had children; Philip also gave his daughters in marriage to husbands" [4]. This tradition indicates that at least two other apostles, besides Peter, were married and had families. Tertullian also refers to Peter as a "married apostle" [4]. These patristic accounts reinforce the idea that marriage was not uncommon among the apostles.
The question of apostolic marriage often arises in discussions about clerical celibacy. Charles Hodge, in his Systematic Theology, notes that "prophets, apostles, confessors, and martyrs, have been married men," using this as an argument against the idea that marriage is a degradation for clergy [6]. He emphasizes the sanctity of marriage, pointing out its symbolic use in Scripture to represent the relationship between God and His people [6].
Paul's own marital status is a subject of scholarly discussion. In 1 Corinthians 7:7, he states, "For I would that all men were even as I myself" [3]. John Gill interprets this not as a wish for all men to be in the same marital state as Paul (whether married or unmarried), but rather to possess the "gift of continency" that he had [3]. This suggests that Paul was either unmarried or, if married, lived in a state of continence, advocating for it as a spiritual gift [3]. Clement of Alexandria, while acknowledging Peter and Philip's marriages, also mentions other figures like Timothy and Titus who "departed this life in [perfect] chastity," though he does not explicitly state Paul's marital status in this context [2].
The broader context of 1 Corinthians 9:5 indicates that Paul was asserting his rights as an apostle, including the right to be accompanied by a believing wife, just as "other apostles" did [1, 7]. Matthew Henry's commentary on this verse highlights that Paul claimed the right to "lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas" [7]. This implies that it was a common practice for apostles to have wives who traveled with them, and that these wives were also supported by the ministry [7].
The early Christian understanding of marriage and celibacy was complex. While some early figures, like Clement, praised those who lived in chastity, they did not condemn marriage [2]. Clement explicitly states, "Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken" [2]. This indicates a recognition and acceptance of marriage among early Christian leaders, including apostles. Tertullian, while discussing marriage, also refers to Paul's teachings on the matter, particularly concerning monogamy as a foundational principle for the ecclesiastical order [5].
The New Testament does not provide a comprehensive list of the marital statuses of all twelve apostles. However, the evidence from 1 Corinthians 9:5 strongly suggests that marriage was common among them, with Peter and Philip explicitly named as married with children in early patristic writings [1, 4]. Paul's own situation, while debated, leans towards a state of continence, which he presented as a spiritual gift rather than a universal requirement [3]. The early church, while valuing chastity, did not universally condemn marriage for its leaders, recognizing it as a legitimate and even blessed state [2, 6].
Sources
- 1 Corinthians “1 Corinthians 9:5 (NASB) — Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. IV.--HAVE BUT ONE EUCHARIST, ETC. (part 2): as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in [perfect] chastity,(6) Not, however, that I blame the other blessed [saints] because they entered into the married state, of which I have just spoken.(7) For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, and Isaac, and Jacob; as of Joseph, and I”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 7:7: For I would that all men were even as I myself,.... The apostle speaks not of his state and condition, as married or unmarried, for it is not certain which he was; some think he had a wife, others not: it looks, however, as if he had not at this time, as appears from Co1 7:8 but be it which it will, it can hardly be thought he should wish all men to be in either state, either all married, or all unmarried; but he speaks of the gift of continency, which he had, as the following words show; and this he desires for all men, that they might not be in any danger from”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — ELUCIDATION.: (Marriage lawful, p. 39.) ST. PETER was a married apostle, and the traditions of his wife which connect her married life with Rome itself render it most surprising that those who claim to be St. Peter's successors should denounce the marriage of the clergy as if it were crime. The touching story, borrowed from Clement of Alexandria, is related by Eusebius. "And will they," says Clement, "reject even the apostles? Peter and Philip, indeed, had children; Philip also gave his daughters in marriage. to husbands; and Paul d”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XI.--FURTHER REMARKS UPON ST. PAUL'S (part 2): to the beginning in Christ?[2] If he wills us to iterate conjugal connections, how does he maintain that "our seed is called" in the but once married Isaac as its author? How does he make monogamy the base of his disposition of the whole Ecclesiastical Order, if this rule does not antecedently hold good in the case of laics, from whose ranks the Ecclesiastical Order proceeds? [3] How does he call away from the enjoyment of marriage such as are still in the married position, saying”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: prophets, apostles, confessors, and martyrs, have been married men. If marriage was not a degradation to them, surely it cannot be to monks and priests. The strongest proof of the sanctity of the marriage relation in the sight of God, is to be found in the fact that both in the Old and in the New Testaments, it is made the symbol of the relation between God and his people. “Thy Maker is thy husband,” are the words of God, and contain a world of truth, of grace, and of love. The departure of the people from God, is illustrated by a referen”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 9:3: Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it. I. These he states, Co1 9:3-6. "My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (Co1 9:4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintai”