INTRODUCTION
One of the central historical facts surrounding the birth of Christ is the virgin birth. Isaiah foretold this (Is. 7:14, Mt. 1:23). And Mary conceived by the power of the Holy Spirit and apart from the ordinary contribution of a man.
But when this was first announced to Mary, the angel also highlighted the conception of her cousin Elisabeth, who was called barren. This indicates that the virgin birth is in part the culmination of the theme of barrenness and its healing found in the Old Testament.
The Text: “Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee…” (Lk. 1:34-38).
SUMMARY OF THE TEXT
Having announced that Mary will conceive and bear a son named Jesus, and that He will be the Messiah who will reign on the throne of David forever, Mary askes how this is even possible since she is a virgin (Lk. 1:31-34). The angel says this will happen by the Spirit overshadowing her, since this son will be called the Son of God (Lk. 1:35). The angel also announces that Mary’s elderly cousin Elisabeth is six months pregnant with a son, even though she was well known as barren, proving that with God nothing will be impossible (Lk. 1:36-37). And Mary accepted the assignment from the Lord in obedience to His word (Lk. 1:38).
BARREN WOMBS (AND GROUND)
Barrenness is a theme that goes back to the entrance of sin into the world and the curses pronounced in the Garden: “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children… And unto Adam he said… cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee…” (Gen. 3:16-18)
Here we learn that the curse of sin will affect the fruitfulness of the woman’s womb and the ground. And the two things go together: barrenness is complete inability or great difficulty in bearing fruit (Ex. 23:26, Dt. 7:14, 2 Kgs. 2:19-21, Ps. 107:34). And barrenness becomes a common trial in the story of Scripture, beginning with all three patriarchs: Sarah was barren (Gen. 11:30), Rebekah was barren (Gen. 25:21), and Rachel was barren (Gen. 29:31). But also the wife of Manoah was barren (Jdg. 13:2), Ruth was apparently barren (Ruth 1:4), and Hannah was barren (1 Sam. 1:2), culminating with Elisabeth (Lk. 1:7).
But the stories illustrate at least two things. First, the pain and helplessness of barrenness: “There are three things that are never satisfied, yea, four things say not, It is enough: The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough” (Prov. 30:15-16). Barrenness is like a festering wound, a constant ache. But second, in every one of these stories, the helpless emptiness is repeatedly interrupted by the joy of God’s provision: “He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the Lord” (Ps. 113:9, cf. 1 Sam. 2:5).
THE BARRENNESS OF SIN
All of this is one of the signs of the barrenness of sin and the fruitfulness of salvation. Sin makes everything fruitless and impossible, and we are powerless to change it. And yet the Prophet Isaiah announced in the midst of Jerusalem’s shameful destruction and powerless exile: “Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord” (Is. 54:1). The prophet instructs those afflicted with the barrenness of sin to fix their eyes on God and break forth with singing, believing that He will make them fruitful.
A little later, the same prophet foretells the salvation of Israel in terms of the barren giving birth: “Shall I bring to birth, and not cause to bring forth, saith the Lord: shall I cause to bring forth, and shut the womb? Saith thy God… For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream…” (Is. 66:9, 12). Like a river suddenly flowing in a desert, the virgin birth is the answer to all our barrenness.
APPLICATIONS
1. As you celebrate Christmas, remember that you are celebrating God breaking into history in order to do what is impossible. The hardest thing, the most impossible thing is reconciling defiant sinners to a holy God. But we often get this backwards in our hearts and minds: we think the barrenness in our material lives is the impossible thing but God just forgives sinners easy-peasy. But it’s actually the other way around: healing is relatively easy, but our sin, our spiritual death and barrenness is the impossible thing.
Justice required the wrath of God to be poured out on a perfect man, but there was no man who was perfect and no man who could survive the wrath of God. Think about that: the impossibility of our salvation. But what was completely impossible for us, God has done for us in His own well-beloved Son. The justice due for our sin was the most impossible thing, and therefore, with God now all things are possible. God can and will make everything fruitful. He is for you.
2. Barrenness is a curse, not a lifestyle choice. We reject all voluntary barrenness, even as we sometimes must accept it from the Lord. At the same time, remember the apostolic injunction to “mind thine own business.” Don’t be nosy, and don’t assume the worst. This can apply to marriage, bearing children, and other personal matters.
Also closely related, remember that fruitfulness is to be defined biblically not materialistically. Eight kids that are poorly cared for and hate Jesus is not more fruitful than three kids well-loved and walking in the Light. And sometimes the hard assignment of fruitfulness is no kids and loving your community well, and sometimes there are seasons of different assignments. And we must learn to say, “Let it be according to Thy word.”
3. Finally, singing is required. Right after this scene in Luke’s gospel, Mary visits Elisabeth and breaks into song: “My soul magnifies the Lord!” She is of course singing because she has seen the reversal of the curse. But Isaiah urged the Jews to sing while they were still in exile, while they were still experiencing the effects of the curse because God will surely make all things new. Whether now in this life, or in the life to come, He will wipe away every tear, and He will make everything fruitful. So you must sing, which is to say, you must rejoice. In the midst of pain and suffering and disappointment, sing louder in faith.