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.
The history of the early church is occasionally appealed to in witness that the doctrine of the Virgin birth was not primitive. No assertion could be more futile. The early church, so far as we can trace it back, in all its branches, held this doctrine. No Christian sect is known that denied it, save the Jewish Ebionites formerly alluded to. The general body of the Jewish Christians — the Nazarenes as they are called — accepted it. Even the greater Gnostic sects in their own way admitted it. Those Gnostics who denied it were repelled with all the force of the church’s greatest teachers. The Apostle John is related to have vehemently opposed Cerinthus, the earliest teacher with whom this denial is connected.
Doctrinally, it must be repeated that the belief in the Virgin birth of Christ is of the highest value for the right apprehension of Christ’s unique and sinless personality. Here is One, as Paul brings out in Romans 5:12 ff., who, free from sin Himself, and not involved in the Adamic liabilities of the race, reverses the curse of sin and death brought in by the first Adam, and establishes the reign of righteousness and life. Had Christ been naturally born, not one of these things could be affirmed of Him. As one of Adam’s race, not an entrant from a higher sphere, He would have shared in Adam’s corruption and doom — would Himself have required to be redeemed. Through God’s infinite mercy, He came from above, inherited no guilt, needed no regeneration or sanctification, but became Himself the Redeemer, Regenerator, Sanctifier, for all who receive Him. “Thanks be unto God for His unspeakable gift” (2 Cor. 9:15).