The germs now indicated in prophetic scriptures had apparently borne no fruit in Jewish expectations of the Messiah, when the event took place which to Christian minds made them luminous with predictive import. In Bethlehem of Judea, as Micah had foretold, was born of a virgin mother He whose “goings forth” were “from of old, from everlasting” (Micah 5:2; Matt. 2:6). Matthew, who quotes the first part of the verse, can hardly have been ignorant of the hint of pre-existence it contained. This brings us to the testimony to the miraculous birth of Christ in our first and third Gospels — the only Gospels which record the circumstances of Christ’s birth at all. By general consent the narratives in Matthew (chapters 1, 2) and in Luke (chapters 1, 2) are independent — that is, they are not derived one from the other — yet they both affirm, in detailed story, that Jesus, conceived by the power of the Holy Spirit, was born of a pure virgin, Mary of Nazareth, espoused to Joseph, whose wife she afterwards became. The birth took place at Bethlehem, whither Joseph and Mary had gone for enrollment in a census that was being taken. The announcement was made to Mary beforehand by an angel, and the birth was preceded, attended, and followed by remarkable events that are narrated (birth of the Baptist, with annunciations, angelic vision to the shepherds, visit of wise men from the east, etc.). The narratives should be carefully read at length to understand the comments that follow.
The objection on which most stress is laid (apart from what is called the evidently “mythical” character of the narratives) is the silence on the Virgin birth in the remaining Gospels, and other parts of the New Testament. This, it is held, conclusively proves that the Virgin birth was not known in the earliest Christian circles, and was a legend of later origin. As respects the Gospels — Mark and John — the objection would only apply if it was the design of these Gospels to narrate, as the others do, the circumstances of the nativity. But this was evidently not their design. Both Mark and John knew that Jesus had a human birth — an infancy and early life — and that His mother was called Mary, but of deliberate purpose they tell us nothing about it. Mark begins his Gospel with Christ’s entrance on His public ministry, and says nothing of the period before, especially of how Jesus came to be called “the Son of God” (Mark 1:1). John traces the divine descent of Jesus, and tells us that the “Word became flesh” (John 1:14); but how this miracle of becoming flesh was wrought he does not say. It did not lie within his plan. He knew the church tradition on the subject: he had the Gospels narrating the birth of Jesus from the Virgin in his hands: and he takes the knowledge of their teaching for granted. To speak of contradiction in a case like this is out of the question.