It is the object of this paper to show that those who take the lines of denial on the Virgin birth just sketched do great injustice to the evidence and importance of the doctrine they reject. The evidence, if not of the same public kind as that for the resurrection, is far stronger than the objector allows, and the fact denied enters far more vitally into the essence of the Christian faith than he supposes. Placed in its right setting among the other truths of the Christian religion, it is not only no stumbling-block to faith, but is felt to fit in with self-evidencing power into the connection of these other truths, and to furnish the very explanation that is needed of Christ’s holy and supernatural Person. The ordinary Christian is a witness here. In reading the Gospels, he feels no incongruity in passing from the narratives of the Virgin birth to the wonderful story of Christ’s life in the chapters that follow, then from these to the pictures of Christ’s divine dignity given in John and Paul. The whole is of one piece: the Virgin birth is as natural at the beginning of the life of such an One — the divine Son — as the resurrection is at the end. And the more closely the matter is considered, the stronger does this impression grow. It is only when the scriptural conception of Christ is parted with that various difficulties and doubts come in.
It is, in truth, a very superficial way of speaking or thinking of the Virgin birth to say that nothing depends on this belief for our estimate of Christ. Who that reflects on the subject carefully can fail to see that if Christ was virgin born — if He was truly “conceived,” as the creed says, “by the Holy Ghost, born of the Virgin Mary” — there must of necessity enter a supernatural element into His Person; while, if Christ was sinless, much more, if He was the very Word of God incarnate, there must have been a miracle — the most stupendous miracle in the universe — in His origin? If Christ was, as John and Paul affirm and His church has ever believed, the Son of God made flesh, the second Adam, the new redeeming Head of the race, a miracle was to be expected in His earthly origin; without a miracle such a Person could never have been. Why then cavil at the narratives which declare the fact of such a miracle? Who does not see that the Gospel history would have been incomplete without them? Inspiration here only gives to faith what faith on its own grounds imperatively demands for its perfect satisfaction.
The idea of the Messiah, gradually gathering to itself the attributes of a divine King, reaches one of its clearest expressions in the great Immanuel prophecy, extending from Isaiah 7 to 9:7, and centering in the declaration: “The Lord Himself will give you [the unbelieving Ahaz] a sign; behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isa. 7:14; Cf. 8:8, 10). This is none other than the child of wonder extolled in chapter 9:6, 7: “For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, [Father of Eternity], The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom,” etc. This is the prophecy quoted as fulfilled in Christ’s birth in Matt. 1 .23, and it seems also alluded to in the glowing promises to Mary in Luke 1:32, 33. It is pointed out in objection that the term rendered “virgin” in Isaiah does not necessarily bear this meaning; it denotes properly only a young unmarried woman. The context, however, seems clearly to lay an emphasis on the unmarried state, and the translators of the Greek version of the Old Testament (the Septuagint) plainly so understood it when they rendered it by parthenos, a word which does mean “virgin.” The tendency in many quarters now is to admit this (Dr. Cheyne, etc.), and even to seek an explanation of it in alleged Babylonian beliefs in a virgin-birth. This last, however, is quite illusory. It is, on the other hand, singular that the Jews themselves do not seem to have applied this prophecy at any time to the Messiah — a fact which disproves the theory that it was this text which suggested the story of a Virgin birth to the early disciples.
It is sometimes argued that a Virgin birth is no aid to the explanation of Christ’s sinlessness. Mary being herself sinful in nature, it is held the taint of corruption would be conveyed by one parent as really as by two. It is overlooked that the whole fact is not expressed by saying that Jesus was born of a virgin mother. There is the other factor — “conceived by the Holy Ghost.” What happened was a divine, creative miracle wrought in the production of this new humanity which secured, from its earliest germinal beginnings, freedom from the slightest taint of sin. Paternal generation in such an origin is superfluous. The birth of Jesus was not, as in ordinary births, the creation of a new personality. It was a divine Person — already existing — entering on this new mode of existence. Miracle could alone effect such a wonder. Because His human nature had this miraculous origin Christ was the “holy” One from the commencement (Luke 1:35). Sinless He was, as His whole life demonstrated; but when, in all time, did natural generation give birth to a sinless personality?