BY THE REV. PROF. JAMES ORR, D. D.,
UNITED FREE CHURCH COLLEGE, GLASGOW, SCOTLAND.
It is well known that the last ten or twenty years have been marked by a determined assault upon the truth of the Virgin birth of Christ. In the year 1892 a great controversy broke out in Germany, owing to the refusal of a pastor named Schrempf to use the Apostles’ Creed in baptism because of disbelief in this and other articles. Schrempf was deposed, and an agitation commenced against the doctrine of the Virgin birth which has grown in volume ever since. Other tendencies, especially the rise of an extremely radical school of historical criticism, added force to the negative movement. The attack is not confined, indeed, to the article of the Virgin birth. It affects the whole supernatural estimate of Christ — His life, His claims, His sinlessness, His miracles, His resurrection from the dead. But the Virgin birth is assailed with special vehemence, because it is supposed that the evidence for this miracle is more easily got rid of than the evidence for public facts, such as the resurrection. The result is that in very many quarters the Virgin birth of Christ is openly treated as a fable. Belief in it is scouted as unworthy of the twentieth century intelligence. The methods of the oldest opponents of Christianity are revived, and it is likened to the Greek and Roman stories, coarse and vile, of heroes who had gods for their fathers. A special point is made of the silence of Paul, and of the other writings of the New Testament, on this alleged wonder.
It is time now to come to the Scripture itself, and to look at the fact of the Virgin birth in its historical setting, and its relation with other truths of the Gospel. As preceding the examination of the historical evidence, a little may be said, first, on the Old Testament preparation. Was there any such preparation? Some would say there was not, but this is not God’s way, and we may look with confidence for at least some indications which point in the direction of the New Testament event.
The very abundance and persuasiveness of the evidence of the deity of Christ greatly increases the difficulty of adequately stating it. This is true even of the scriptural evidence, as precise and definite as much of it is. For it is a true remark of Dr. Dale’s that the particular texts in which it is definitely asserted are far from the whole, or even the most impressive, proofs which the Scriptures supply of our Lord’s deity. He compares these texts to the salt-crystals which appear on the sand of the sea-beach after the tide has receded. “These are not,” he remarks, “the strongest, though they may be the most apparent, proofs that the sea is salt; the salt is present in solution in every bucket of sea-water.” The deity of Christ is in solution in every page of the New Testament. Every word that is spoken of Him, every word which He is reported to have spoken of Himself, is spoken on the assumption that He is God. And that is the reason why the “criticism” which addresses itself to eliminating the testimony of the New Testament to the deity of our Lord has set itself a hopeless task. The New Testament itself would have to be eliminated. Nor can we get behind this testimony. Because the deity of Christ is the presupposition of every word of the New Testament, it is impossible to select words out of the New Testament from which to construct earlier documents in which the deity of Christ shall not be assumed. The assured conviction of the deity of Christ is coeval with Christianity itself. There never was a Christianity, neither in the times of the Apostles nor since, of which this was not a prime tenet.