Chp.84 - A Sign Can Only Signify An Uncommon Birth

“Moreover, the prophecy, ‘Behold, the virgin shall conceive, and bear a son,’ was uttered respecting Him. For if He to whom Isaiah referred was not to be begotten of a virgin, of whom1 did the Holy Spirit declare, ‘Behold, the Lord Himself shall give us a sign: behold, the virgin shall conceive, and bear a son?’ For if He also were to be begotten of sexual intercourse, like all other first-born sons, why did God say that He would give a sign which is not common to all the first-born sons? But that which is truly a sign, and which was to be made trustworthy to mankind,—namely, that the first-begotten of all creation should become incarnate by the Virgin’s womb, and be a child,—this he anticipated by the Spirit of prophecy, and predicted it, as I have repeated to you, in various ways; in order that, when the event should take place, it might be known as the operation of the power and will of the Maker of all things; just as Eve was made from one of Adam’s ribs, and as all living beings were created in the beginning by the word of God." Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 241). Buffalo, NY: Christian Literature Company. Justin brings Trypho back to the "virgin" question. How will it be a sign if the birth of this Messiah will be like every other common birth? If Isaiah only intends to mean "young woman," why make it a sign to make men believe? It makes no sense to call it a sign; for what would the birth of a child to a common young woman signify? But Justin points out that the name of this child will be called "Immanuel," which means God with us. But if this child is born of merely any young woman, how will this incarnation of God in this child be distinct and stand out from any other man? Surely, Isaiah could not have meant just any "young woman," but a "virgin" young woman to signify the utter otherness of this man, completely outside of the creation, who is conceived as the "first begotten of creation" in the wisdom of God for the salvation of mankind. Therefore, for it to be a true sign of God, it then must be superior to all other signs of life. For this was eternal life incarnate in the form of a babe, and so this babe must be born of a virgin apart from the sexual act to eliminate any appearance of sin. For this child shall be conceived apart from sin to be the atonement for His land and His people. Failure to confess this sign, is failure to confess Christ as Lord and Savior and to remain in the condemnation of sin without eternal life.

Isaiah 2:22 (NKJV) 22 Sever yourselves from such a man, Whose breath is in his nostrils; For of what account is he? Isaiah prophesies that the children of God should sever themselves from such a man whose life is entirely in his own works, his own imaginations, his own determination and will, and in his own testimony; depending entirely on himself. What does such a man profit and what good does such a man bring to God? Though the man expresses faith in a god outside of himself, he cannot see by bowing down to an idol that he is a fool and lies to himself, because it was shaped and formed by his own hands. The fool worships and serves himself in an image made to look like the Creator, but this image has no life in its nostrils. So, "in the sight of God," the man who worships in this way has no "eternal" life abiding in him. John 6:53 (NKJV) 53 Then Jesus said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.

So when the incarnate Son comes along and says something offensive to the idolatrous mind of the Jews like, "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you," then he, along with Isaiah, is saying look carefully at your self in the mirror, you hypocrites. You worship and serve yourselves and have no regard for God. God is not a lifeless image, nor can he be shaped by the mind and hand of man. No, this sign comes through the virgin woman, chosen and set apart by God, to carry this child into the world. Therefore, Justin is also pointing Trypho to look to at the error of Israel's own idolatry. "You are no better than the abominations of Egypt. Look at how Israel went down to Egypt to learn her ways; to lie and to deceive, even to themselves; to the destruction of your own walls and cities." And in the context of Isaiah's time, he was sent to preach to them "the truth" until their utter destruction came (Isa.6:8-13). But you in these matters venture to pervert the expositions which your elders that were with Ptolemy king of Egypt gave forth, since you assert that the Scripture is not so as they have expounded it, but says, ‘Behold, the young woman shall conceive,’ as if great events were to be inferred if a woman should beget from sexual intercourse: which indeed all young women, with the exception of the barren, do; but even these, God, if He wills, is able to cause [to bear]. Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 241). Buffalo, NY: Christian Literature Company. And now Israel, in the days of Justin and Trypho, has a sign of Jerusalem's destruction, a nation driven out and scattered to this desolation of which Isaiah spoke. So you must see and understand your discipline in order to be corrected of the purpose of this sign. This sign was to bring Israel, once again, out of the idolatry of Egypt and be saved from her sins. But the whole nation refused, and is now desolate and lying in ruins, from the Temple to the pasture. But God is able to raise it up again through repentance! The Christian life is not centered around a flag pole, but around the Word of God; and so the Christian conforms his or her life to the living and abiding Word.

For Samuel’s mother, who was barren, brought forth by the will of God; and so also the wife of the holy patriarch Abraham; and Elisabeth, who bore John the Baptist, and other such. So that you must not suppose that it is impossible for God to do anything He wills. And especially when it was predicted that this would take place, do not venture to pervert or misinterpret the prophecies, since you will injure yourselves alone, and will not harm God. Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 241). Buffalo, NY: Christian Literature Company.

The ignorance of man does no injury to God. You only harm yourselves when you deny the truth in Christ. You only harm yourself when you chose to form your own opinions and pervert the holy justice of God. Christ died not to keep us as ignorant slaves but to set us free as sons unto the glory of His righteousness. What righteousness anyone has, is not their own, but is derived from the Author of life. And so whatever God wills, God can and will do. If He opened a barren womb in Sarah, Samuel's mother, and Elisabeth, God most certainly can give a virgin birth; to signify the incarnate Son of God, and to demonstrate His sovereign power over everything that exists.