Doubting Salome
The story of Salome (Protevangelium 20) begins with Salome’s attempt to discern Mary’s virginity by a physical examination. She fails and receives a dramatic suffering on her hand, inflicted by God, who is protecting Mary’s sanctity. Yet, her suffering is healed when she follows the order of an angel and then carries the infant Jesus. This action of Jesus is precocious and marks the first healing of Jesus in his earthly life.
Questions pertaining to Mary’s virginity before and after the birth of Jesus are answered in the Protevangelium. One must carefully examine the two questions of Mary to the angel of annunciation (Protevangelium 11.2) and the reasons behind them. Next, one must understand the words of the midwife who is aware of the conception of Jesus, because of the words of Joseph (Protevangelium 19.1) and information from the high priest (Protevangelium 12.1). Finally, the midwife also witnessed the birth of Jesus in person (Protevangelium 19.2) and was perceptive enough to relate what she had seen to the law of holiness that applied to both priests of the temple and to nazirites such as Mary. Arguments about Mary’s virginity are answered here. It was God’s decision to abide by the law of holiness in both the conception of Jesus and in the birth of Jesus in response to Mary’s concern about these issues.
In addition, the action of Salome also has other consequences. It demonstrates that Mary continues to be protected by God and is a living holy of holies for Jesus throughout his life.
Finally, it may be noted that the Voice of God orders Salome not to report what marvels she had seen until the child comes to Jerusalem. The phrase about Jesus coming to Jerusalem appears to be a prophetic reference to his death.
Jesus himself discusses the messianic secret most directly in Mark 8:29–30 and in Mark 9:9. Mark also includes three instances in which Jesus speaks of his own passion and death (Mark 8:31, 9:30–32, and Mark 10:32–34). Mark is clear that the messianic secret ends with the death of Jesus.
On the other hand, the Protevangelium indicates that it begins with the birth of Jesus. (Protevangelium 20.4). Thus, we now have bounds for the messianic secret which runs from the birth of Jesus to his death. Significantly, it does not apply to the earlier period prior to Mary’s consent to be the mother of Jesus in Protevangelium 11. At this point, the person we identify as Jesus had not yet been conceived and did not exist.
In Mark’s account of the crucifixion, there are some notices that have special interest here.
There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and Joses, and Salome. These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem. (Mark 15:40–41).
When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salomebrought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. (Mark 16:1–2).
Much earlier, an angel of the Lord had appeared to Salome and told her to bring her injured hand to the child and ‘carry him and you will have salvation and joy’. (Protevangelium 20.3). Salome did so and she then affirms that she will ‘worship him, for a great king has been born to Israel’. Her hand has been healed, and Salome left the cave justified. (Protevangelium 20.4).
These details provide additional evidence that Mark had access to the Protevangelium when he wrote his gospel.
