In the context of Isaiah chapter 7, the mention of a child born of a virgin provided two things. One, it should have provided Ahaz with a means to trust in God. In a short time, the two kings Ahaz feared would be gone. In the time that a woman could conceive and give birth to a son, and that son could grow to a knowledgeable age, the kings would be gone. The second points toward the virgin birth of the Son of God. This one was likely not understood by Ahaz, and many scholars suggest it might not have been fully understood by Isaiah at the time it was proclaimed. However, there does not seem to be enough evidence to prove that Isaiah did not know the meaning of what he was saying. Either way, the Holy Spirit led him to utter the words that pointed to the birth of the Messiah.
In the Garden of Eden, Eve was deceived by the serpent and partook of the forbidden fruit; likewise, Adam partook of that which was forbidden. After these events, judgment came by God on Adam, Eve, and the serpent (devil). In Gen.3:14 (NKJV), a curse is placed directly on the serpent, “Because you have done this, you are cursed more than all cattle, and more than every beast of the field; on your belly, you shall go, and you shall eat dust all the days of your life.” In the following verse, there is a connection made with the prophecy in Isaiah 7:14. Genesis 3:15 reads, “And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.” This verse, as well as Isaiah 7:14, is Messianic. The seed that is referenced is the Seed of God. Christ Jesus is the Son of God who was born through the seed of a woman, conceived through the Holy Spirit.
If the woman (Mary, the mother of Jesus) had become pregnant like any other woman, there would be no significance in her Son’s birth. However, the fact is that just as Isaiah prophesied, she did not conceive as any other woman. Instead, Mary conceived miraculously through the Holy Spirit. In the virgin birth, the immaterial (the Spirit) and the material (Mary’s womb) were both involved. Just as, at creation, “the earth was formless and empty,” and dark (Genesis 1:2), Mary’s womb was an empty place. Mary had not come to know Joseph in such a way that she could be with child (Luke 1:34-35). And just as, at creation, “the Spirit of God was hovering over the waters” (Genesis 1:2), the Spirit of God came upon Mary (Luke 1:35). Only God can make something out of nothing; only God could perform the miracles of creation, the incarnation, and the virgin birth.
The virgin birth is important in that it preserves the truth that Jesus is fully God and man simultaneously. His physical body He received from Mary. But His eternal, holy nature was His from all eternity past. The virgin birth of Jesus is an example of God’s gracious work on our behalf. God took the initiative; Mary was not looking to become pregnant. It was all God’s idea. Joseph had no role in the conception; his body was not involved, so the power had to come from God. Similarly, our salvation is based on God’s initiative and power to save us. We did not seek God, but He sought us, and we did nothing to earn our salvation, but we rely on God’s provision. Because of one man’s sin, all men are subject to die once, and because of Christ, all men have the means of salvation (Rom. 5:15-19). Without Christ, there would be no salvation for humanity. Without Christ being born in the flesh, there would be no blood to cleanse us of our sins fully.
By: Jerrod Hammond