One’s mind turns first to that oldest of all evangelical promises, that the seed of the woman would bruise the head of the serpent. “I will put enmity,” says Jehovah to the serpent-tempter, “between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15. R. V.). It is a forceless weakening of this first word of Gospel in the Bible to explain it of a lasting feud between the race of men and the brood of serpents. The serpent, as even Dr. Driver attests, is “the representative of the power of evil” — in later Scripture, “he that is called the Devil and Satan” (Rev. 12:9)— and the defeat he sustains from the woman’s seed is a moral and spiritual victory. The “seed” who should destroy him is described emphatically as the woman’s seed. It was the woman through whom sin had entered the race; by the seed of the woman would salvation come. The early church writers often pressed this analogy between Eve and the Virgin Mary. We may reject any element of over-exaltation of Mary they connected with it, but it remains significant that this peculiar phrase should be chosen to designate the future deliverer. I cannot believe the choice to be of accident. The promise to Abraham was that in his seed the families of the earth would be blessed; there the male is emphasized, but here it is the woman — the woman distinctively. There is, perhaps, as good scholars have thought, an allusion to this promise in 1 Timothy 2:15, where, with allusion to Adam and Eve, it is said, “But she shall be saved through her (or the) child-bearing” (R. V.).
There is no doubt, therefore, about the testimony to the Virgin birth, and the question which now arises is — What is the value of these parts of the Gospels as evidence? Are they genuine parts of the Gospels? Or are they late and untrustworthy additions? From what sources may they be presumed to be derived? It is on the truth of the narratives that our belief in the Virgin birth depends. Can they be trusted? Or are they mere fables, inventions, legends, to which no credit can be attached?
The answer to several of these questions can be given in very brief form. The narratives of the nativity in Matthew and Luke are undoubtedly genuine parts of their respective Gospels. They have been there since ever the Gospels themselves had an existence. The proof of this is convincing. The chapters in question are found in every manuscript and version of the Gospels known to exist. There are hundreds of manuscripts, some of them very old, belonging to different parts of the world, and many versions in different languages (Latin, Syriac, Egyptian, etc.), but these narratives of the Virgin birth are found in all. We know, indeed, that a section of the early Jewish Christians — the Ebionites, as they are commonly called — possessed a Gospel based on Matthew from which the chapters on the nativity were absent. But this was not the real Gospel of Matthew: it was at best a mutilated and corrupted form of it. The genuine Gospel, as the manuscripts attest, always had these chapters.
Next, as to the Gospels themselves, they were not of late and non-apostolic origin; but were written by apostolic men, and were from the first accepted and circulated in the church as trustworthy embodiments of sound apostolic tradition. Luke’s Gospel was from Luke’s own pen — its genuineness has recently received a powerful vindication from Prof. Harnack, of Berlin — and Matthew’s Gospel, while some dubiety still rests on its original language (Aramaic or Greek), passed without challenge in the early church as the genuine Gospel of the Apostle Matthew. Criticism has more recently raised the question whether it is only the “groundwork” of the discourses (the “Logia”) that comes directly from Matthew. However this may be settled, it is certain that the Gospel in its Greek form always passed as Matthew’s. It must, therefore, if not written by him, have had his immediate authority. The narratives come to us, accordingly, with high apostolic sanction.
As to the sources of the narratives, not a little can be gleaned from the study of their internal character. Here two facts reveal themselves. The first is that the narrative of Luke is based on some old, archaic, highly original Aramaic writing. Its Aramaic character gleams through its every part. In style, tone, conception, it is highly primitive — emanates, apparently, from that circle of devout people in Jerusalem to whom its own pages introduce us (Luke 2:25, 36-38). It has, therefore, the highest claim to credit. The second fact is even more important. A perusal of the narratives shows clearly — what might have been expected — that the information they convey was derived from no lower source than Joseph and Mary themselves. This is a marked feature of contrast in the narratives — that Matthew’s narrative is all told from Joseph’s point of view, and Luke’s is all told from Mary’s. The signs of this are unmistakable. Matthew tells about Joseph’s difficulties and action, and says little or nothing about Mary’s thoughts and feelings. Luke tells much about Mary — even her inmost thoughts — but says next to nothing directly about Joseph. The narratives, in short, are not, as some would have it, contradictory, but are independent and complementary. The one supplements and completes the other. Both together are needed to give the whole story. They bear in themselves the stamp of truth, honesty, and purity, and are worthy of all acceptation, as they were evidently held to be in the early church.
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.