Introduction: In this paper
we will deal with incarnation and virgin birth of Jesus. The first part of the paper will dwell on the
incarnation and the later portion will contain the virgin birth of Jesus
1. Incarnation: The idea that God or the gods have made
themselves present amongst men in human form is widespread in the history of
religion. The Christian doctrine of the
Incarnation represents this strand in its most highly developed form. This central Christian doctrine states that
God, in one of the modes of his triune being and without in any way ceasing to
be God, has revealed himself to mankind for their salvation by coming amongst
them as a man. The man Jesus is held to
be the Incarnate Word or Son of God.
A. The subject of incarnation: It was not the triune God but the
second person of the Trinity that assumes human nature. For that reason it is better to say that the
Word became flesh that that God became man.
At the same time we should remember that each of the divine persons was
active in the incarnation (Mt.1:20; Lk.1:35; Jn.1:14; Acts 2:30; Rom.8:3;
Gal.4:4; Phil.2:70. This also means that
the incarnation was not something that merely happened to the Logos, but was an
active accomplishment on his part. In
speaking of the incarnation in distinction from the birth of the Logos, his
active participation in this historical fact is stressed, and his pre-existence
is assumed. It is not possible to speak
of the incarnation of one who had no previous existence. This pre-existence is clearly taught in
Scripture (Jn.1:1; 6:38; 2 Cor.8:9; Phil.2:6-7; Gal.4:4). The pre-existent Son of God assumes human
nature and takes to himself human flesh and blood, a miracle that passes our
limited understanding. It clearly shows
that the infinite can and does enter into finite relations, and that the
supernatural can in some way enter the historical life of the world.
B The necessity of the incarnation: Since the days of Scholsticism the
question: whether the incarnation should be regarded as involved in the idea of
redemption, or as already involved in the idea of creation, has been
debated. Popularly stated, the question
was, whether the Son of God would have come in the flesh even if man had not
sinned. Rupert of Deutz was the first to
assert that the Son of God would have become incarnate irrespective of
sin. This view was shared by Alexander
of Hales and Duns Scotus, but Thomas Acquinas took the position that the reason
for the incarnation lay in the entrance of sin into the world. The Reformers shared this view, and the
Churches of the Reformation teach that the incarnation was necessitated by the
fall of man. Some Lutheran and Reformed
scholars, however, were of the contrary opinion. They said incarnation must have been included
in the original plan of God. If a
Mediator is necessary now, he must have been necessary also before the
fall. However, it should be noted that Scripture
invariably represents the incarnation as conditioned by human sin. The force of such passages as Lk.19:10;
Jn.3:16; Gal.4:4; 1 Jn.3:8; Phil.2:5-11 is not easily broken.
C. The method of incarnation:
(i) Virgin birth: The Church Confession affirms that the human nature of
Christ was “conceived in the womb of the blessed virgin Mary by the power of
the Holy Ghost, without the means of man.”
(ii) Not his origin, but simply the door of
entrance:The Church
Confession emphasizes the fact that the birth of Christ was not at all an
ordinary but a supernatural birth, in virtue of which He was called “the Son of
God.” So it is not original but simply
an entrance to enter the world. God used
the Blessed Virgin Mary’s womb without using sinful seed. The most important element in connection with
the birth of Jesus was the supernatural operation of the Holy Spirit, for it
was only through this that the virgin birth became possible (Mt.1:18-20;
Lk.1:34-35; Heb.10:5).
D. Changes involved in incarnation:
(i) The Word (Logos) became flesh
(Jn.1:14):The Word became flesh
and dwelt among us. When we are told
that the Word became flesh, this does not mean that the Logos ceased to be what
he was before. As to his essential being
the Logos was exactly the same before and after the incarnation. The verb egeneto in Jn.1:14 (the Word became
flesh) does not mean that the Logos changed into flesh, and thus altered his
essential nature, but simply that he took on that particular character, that he
acquired an additional form, without in any way changing his original nature. He remained the infinite and unchangeable Son
of God. Again, the statement that the
Word became flesh does not mean that he took on a human person. The word sarx (flesh) here denotes human
nature, consisting of body and soul. The
word is used in a somewhat similar sense in Rom.8:3; 1 Tim.3:16; 1 Jn.4:2; 2
Jn.7).
(ii) From heaven to earth (Jn.6:51): He is the living bread coming
down from heaven to earth in order to give his life for the world. Providing eternal life would be costly to the
giver.
(iii) From riches to poverty (Lk.9:58; 2 Cor8:9):Though he was rich, yet for the sake
of sinners he became poor (he has no place to lay his head on earth), so that
through his poverty the sinners might become rich. (The change temporary)
(iv) From glory to obscurity (Jn.1:10;
17:5): (The change temporary)
E. The purpose of incarnation:
(i) The Logos became flesh in order to
die for sinners and to save them from their sin (Mt.1:21). Spirit cannot die but the body dies. So the Son of God has to become flesh to die
for the sinners.
(ii) That
he might share with men his own eternal life (Jn.10:10)
(iii)That
he might know human life from the inside by personal experience
(Heb.2:1-7). He took on exactly what we
are. He knows everything-sorrow, pain,
sickness.
(iv) That
he might reveal himself the ideal humanity (1 Jn.2:6; 3:2; 1 Pet.2:21). People think that human being is sinner. Jesus is human being but not a sinner. He
represented the ideal human being. One
day our sin will be removed and we will be like Jesus. Though we are sinful now, we will be like
Jesus someday.
(v)That
he might show us an everlasting revelation of God in visible human form
(Jn.1:18; 20:28; Col.1:15). The people
of Israel worshipped idols for some time.
They wanted to see God in visible form. They said, “Show us God.” 2000
years ago God appeared in a visible form in Jesus; in that human being the
divine attributes are present. That
is, divine attributes are there in
Jesus. From now on, you can never say:
‘Show us God.’ Invisible God appears in
a visible God in Jesus.
2.The Virgin Birth:
A. Introduction: Liberal theologians will not accept
Jesus’ incarnation and and virgin birth.
We have here some arguments:
(i) The arguments against the virgin
birth:
(a) Virgin birth mentioned in only two
gospels: Matthew and Luke.
(b) Matthew and Luke contradict each other.
(c) Other NT writers knew nothing about it.
(d) No practical value and not essential for life.
(c) Other NT writers knew nothing about it.
(d) No practical value and not essential for life.
B. Church Confession onVirgin Birth: The Church Confession affirms
that the human nature of Christ was “conceived in the womb of the blessed
virgin Mary by the power of the Holy Ghost, without the means of man.” This emphasizes the fact that the birth of
Christ was not t all an ordinary but a supernatural birth, in virtue of which
Jesus was called ‘the Son of God.’ The
most important in regard with the birth of Jesus was the supernatural operation
of the Holy Spirit, because it was only through this that the virgin birth
became possible (Mt.1:18-20; Lk.1:34-35; Heb.10:5). The work of the Holy Spirit in connection
with the conception of Jesus was twofold as given below:
(i) Efficient cause:The Holy Spirit was the efficient cause of what
was conceived in the womb of Mary, and thus excluded the activity of man as an
efficient factor. This was entirely in
harmony with the fact that the person who was born was not a human person, but
the person of the Son of God, who as such was not included in the covenant of
works and was in himself free from the guilt of sin.
(ii) Sanctification: The Holy Spirit sanctified
the human nature of Christ in its very inception, and thus kept it free from
the pollution of sin. We cannot say
exactly how the Holy Spirit accomplished this sanctifying work, because it is
not yet sufficiently understood just how the pollution of sin ordinarily passes
from parent to child. It should be
noted, however, that the sanctifying influence of the Holy Spirit was not
limited to the conception of Jesus, but was continued throughout his life
(Jn.3:34; Heb.9:4).
C. Virgin Birth in the Scripture:
(i) Virgin birth in OT:
(a) The seed of woman (Gen.3:15)
(b) The virgin birth was a predicted sign
(Isa.7:14)
(ii) Virgin birth in NT:
(a) Mt.1:18-2:1 “of whom” refers to a feminine. Joseph says he is not responsible for the child.
(b) Lk.1:26-28; 2:1-11, 21. Mary claims to be chaste.
D. Virgin birth in the Church history:The Christian Church always
believed in the virgin birth of Christ from the very beginning until now. The denial of the virgin birth is a recent
development only in the last 150 years ago.
It is not the issue of virgin birth but the issue of theism. If we believe in the existence of God, there
is no point of impossibility of the virgin birth.
E. Importance
of virgin birth:
(i) Essential
to the trustworthiness of the Gospel records.
(ii) Vital
relation to his sinless nature.
(iii) Virgin birth gives only reasonable explanation
of the incarnation of Christ.
(iv) Virgin birth protects Christ and his mother from
the blasphemous alternatives. Joseph denies any procreative responsibility for
this child. Mary denies any
unfaithfulness to her fiancé.
(v) Virgin birth completes the picture of his
supernatural life on earth.
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