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the Son of the Highest", and in verse 35, "He shall be called the Son of God". Now there
can be no possible doubt but that the "Highest" stands here in the relation of Father, and
the relation of Father in the sense that Mary was the mother. This being so, the title Son
of God must not be taken to assert Deity, but must be held to refer to the Lord as the Son
of Mary His mother, and of God His Father by the operation of pneuma hagion.
A passage in John 1: must now be noticed. The thirteenth verse reads: "which were
born", and refers to "those that believe on His name". Antecedent to any extant
manuscript there is found in the writings of the Fathers the reading "Who" instead of
"which". This is not accidental, for Tertullian develops an argument on the subject,
and charges the Gnostics with altering the original. If this testimony is to be accepted,
verse 13 supplies another link in the chain--a negative one:--
"Who was begotten, not of blood, nor of the will of the flesh, nor of the will of man,
but of God."
Bringing together the two features that we have seen, we find the Lord (1) was
begotten by pneuma hagion = spirit, and (2) was not begotten of blood, nor flesh,
nor man.
Before we pass on to the birth of Christ, it will be proper to note how the scripture
assures us that Joseph had no part in the matter. How did he act? As soon as it became
evident that Mary was about to become a mother, his one thought was that she must be
"put away". Being a "kind" man, for such is often the O.T. meaning of the word, he was
minded to take the merciful course, and put her away privately. The law that governed
Joseph's action is painfully plain as a reference to Deut. 22: 22 will prove. Joseph's
qualms are stilled by the message of an angel, saying:--
"Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is
conceived in her is of pneuma hagion, and she shall bring forth a son, and thou shalt call
His name JESUS: for He shall save His people from their sins. Now ALL THIS was
done that it might be fulfilled which was spoken of the Lord by the prophet, saying,
behold, THE VIRGIN shall be with child, and shall bring forth a son, and they shall call
His name Emmanuel, which being interpreted is, God with us."
Joseph is directed to the prophecy of Isaiah, and to the birth of Christ as its fulfillment.
The Hebrew word in Isa. 7: 14 for virgin is almah, and is a wider term than our word
"virgin", although it includes it. The Greek word parthenos, however, does mean a
virgin in its strictest sense, and consequently settles for us the meaning of Isa. 7: 14.
If the begettal of the Son is proved to be supernatural, the birth is found to be normal.
So careful is Scripture to make this plain that we dare not shirk the exposition. Let us go
back a little. Luke 1: tells us of Zacharias and his wife Elizabeth, and that they had no
children. Then an angel reveals to Zacharias that his wife, though old, should have a son.
Luke 1: 24-27 says, "And after those days his wife Elizabeth conceived and hid herself
five months . . . . . and in the sixth month the angel Gabriel was sent from God . . . . . to a
virgin", and announces to her that she of all women has been highly favoured, and should
be the mother of the Christ. In order to strengthen Mary's faith, God in His