Tag: blood

The Virgin Birth

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jesus-birth-james-schultz
Jesus’ Birth by James Schultz, 2017

The virgin birth of Jesus is one the main tenets of the Christian faith. This miraculous event is recorded in Scripture. Had Jesus not been born of the virgin Mary, He wouldn’t have been the proper sacrifice for our sins. He would have been born into sin and therefore would have sinned. According to the Old Testament, the sacrifice for sin had to be spotless and without blemish. Regarding Jesus, this doesn’t mean spotless physically. This means that He was without sin. His blood did not carry the sin trait that was borne to the rest of us from Adam.

What about His mother? Wasn’t she human born into sin? The Catholic doctrine of the Immaculate Conception teaches that Mary was born without sin in order for her to  conceive a sinless Christ. However, there is no biblical proof of the Immaculate Conception (which begs the question; wouldn’t the same logic require Mary’s mother to have been born without sin to conceive a sinless Mary, and her mother before her, and so on and so forth?). Mary needed saving from her sins like we all do. It was believed in the past that the baby in the womb shared his mother’s blood. What we know today, however, is that the baby when in the womb makes his own blood. His blood is unique to himself. That’s why Jesus’ blood, and Jesus’ blood only, has the power to wash away sins.  “The fetal blood and maternal blood do not mix. In fact, if this were to be the case, there would be such immunological protest from the mother that she would soon make enough antibodies to the baby’s blood to destroy the pregnancy.” (https://www.babble.com/pregnancy/anatomy-fetus-placenta/)

Jesus was unique in that His father was God. Although the Bible calls the nation of Israel the child of God in the Old Testament (Exodus 4:22, Deuteronomy. 14:1) and those that place their faith in Jesus are His children (Romans 8:16-17) under the New Covenant, only Jesus is called the “only begotten”. Jesus is God’s only son in the same way God called Isaac Abraham’s only son (Genesis 22:2) even though Abraham had another son (Ishmael) prior to Isaac. The Greek word for “only begotten” is monogenēs (μονογενής) which literally means “one of a kind” or “the only of its kind.” In the ancient near East, a person’s lineage was based on who their father was, not their mother. Jesus was, therefore, of His father and not of His mother. This also has scientific bearing today. As this article from Discover magazine puts it “You may have inherited your mother’s eyes, but, genetically speaking, you use more DNA passed down from your father.” If Jesus was born of Joseph and Mary, He could not have been the only begotten son.

One of the main arguments against the virgin birth is that the word for virgin in the Book of Isaiah means “young girl” or “maiden”. Thus the prophecy only means that the Messiah would be born to a young girl.

This argument, however, fails to take a few facts into consideration. In Isaiah chapter 7, verse 14, the prophet foretells of the future Messiah being born of a virgin. The Hebrew word for virgin here is עַלְמָה or “almah”. Almah literally means “a virgin, maiden, a young woman of marrying age.” People dismiss that almah can mean virgin and say that it just means a young woman. And that Mary was just a young “betrothed” woman, not a virgin when she conceived Jesus. However, nowhere in the Hebrew scriptures does “almah” denote a young woman who is not a virgin.

An important part of understanding scripture is to understand what other scriptures say concerning the same topic. Let’s just say that we can’t tell whether Isaiah 7:14 is speaking of a virgin or just a young woman. Well we look to see how the authors of the New Testament would have read it. Matthew 1:22 is proof that the Jews of the time knew Isaiah 7:14 was speaking of a literal virgin and Matthew shows that Jesus is the fulfillment of this prophecy. When the angel Gabriel announced to Mary that she would conceive a child, she said “How can this be, since I am a virgin?” If she were just a young and married woman, it would not have come as such a surprise to her. Gabriel also would not have had to say that the child would be conceived of the Holy Spirit. No other place in scripture describes a birth in this fashion. The prophet Samuel was a “miracle child” but scriptures plainly tells us that his parents “knew” each other before he was born (1 Samuel 1:19). Samson was a “miracle child” but He was not conceived of the Holy Spirit or born of a virgin. Isaac was a miracle born to Abraham and Sarah, not because Sarah was a virgin, but because she was too old too conceive.

The whole purpose for the virgin birth, the whole purpose for the incarnation, was the cross. Actually, it was love that led to the cross. The cross is of much importance because of Who was hung on the cross. It was God who became a man. Born of a virgin. Laid aside heavenly pleasure for the likes of earthly pain. Only God could do this. Only He could be the sacrifice for our sins.

As C.S Lewis says, “Now if we had not fallen, that would all be plain sailing. But unfortunately we now need God’s help in order to do something which God, in His own nature, never does at all – to surrender, to suffer, to submit, to die. Nothing in God’s nature corresponds to this process at all. So that the one road for which we now need God’s leadership most of all is a road God, in His own nature, has never walked. God can share only what He has: this thing, in His own nature, He has not.
But supposing God became a man – suppose our human nature which can suffer and die was amalgamated with God’s nature in one person – then that person could help us. He could surrender His will, and suffer and die, because He was man; and He could do it perfectly because He was God. You and I can go through this process only if God does it in us; but God can do it only if He becomes man. Our attempts at this dying will succeed only if we men share in God’s dying, just as our thinking can succeed only because it is a drop out of the ocean of His intelligence: but we cannot share God’s dying unless God dies; and he cannot die except by being a man. That is the sense in which He pays our debt, and suffers for us what He Himself need not suffer at all.”

Further reading: Hebrews 7:26, Romans 5:12,17,19

Derrick Stokes
Theologetics.org

Hematidrosis: Did Jesus Sweat Blood?

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Courtesy of Apologetics Press:

Dr. Dave Miller

Luke, the author of the New Testament books of Luke and Acts, who himself, by profession, was a physician. His writings manifest an intimate acquaintance with the technical language of the Greek medical schools of Asia Minor.

Of the four gospel writers, only Dr. Luke referred to Jesus’ ordeal as “agony” (agonia). It is because of this agony over things to come that we learn during His prayer “his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). Only Luke referred to Jesus’ sweat (idros)—a much used term in medical language. And only Luke referred to Jesus’ sweat as consisting of great drops of blood (thromboi haimatos)—a medical condition alluded to by both Aristotle and Theophrastus.1 The Greek term thromboi (from which we get thrombus, thrombin, et al.) refers to clots of blood.2Bible scholar Richard Lenski commented on the use of this term: “‘As clots,’ thromboi, means that the blood mingled with the sweat and thickened the globules so that they fell to the ground in little clots and did not merely stain the skin.”3

The Greek word hosei (“as it were”) refers to condition, not comparison, as Greek scholar Henry Alford observed:

The intention of the Evangelist seems clearly to be, to convey the idea that the sweat was (not fell like, but was)like drops of blood;—i.e., coloured with blood,—for so I understand the wJseiv, as just distinguishing the drops highly coloured with blood, from pure blood…. To suppose that it only fell like drops of blood (why not drops of any thing else? And drops of blood from what, and where?) is to nullify the force of the sentence, and make the insertion of aJivmato$ not only superfluous but absurd.4

We can conclude quite justifiably that the terminology used by the gospel writer to refer to the severe mental distress experienced by Jesus was intended to be taken literally, i.e., that the sweat of Jesus became bloody.5

A thorough search of the medical literature demonstrates that such a condition, while admittedly rare, does occur in humans. Commonly referred to as hematidrosis or hemohidrosis,6 this condition results in the excretion of blood or blood pigment in the sweat. Under conditions of great emotional stress, tiny capillaries in the sweat glands can rupture,7 thus mixing blood with perspiration. This condition has been reported in extreme instances of stress.8 During the waning years of the 20th century, 76 cases of hematidrosis were studied and classified into categories according to causative factors. The most frequent causes of the phenomenon were found to be “acute fear” and “intense mental contemplation.”9 While the extent of blood loss generally is minimal, hematidrosis also results in the skin becoming extremely tender and fragile,10 which would have made Christ’s pending physical insults even more painful.

From these factors, it is evident that even before Jesus endured the torture of the cross, He suffered far beyond what most of us will ever suffer. His penetrating awareness of the heinous nature of sin, its destructive and deadly effects, the sorrow and heartache that it inflicts, and the extreme measure necessary to deal with it, make the passion of Christ beyond comprehension.

ENDNOTES

1 William K. Hobart (1882), The Medical Language of St. Luke (Grand Rapids, MI: Baker, 1954 reprint), pp. 80-84.

2 W. Robertson Nicoll, ed. (no date), The Expositor’s Greek Testament (Grand Rapids, MI: Eerdmans), 1:631; M.R. Vincent (1887), Word Studies in the New Testament (Grand Rapids, MI: Eerdmans, 1946 reprint), 1:425.

3 R.C.H. Lenski (1961), The Interpretation of St. Luke’s Gospel (Minneapolis, MN: Augsburg), p. 1077.

4 Henry Alford (1874), Alford’s Greek Testament (Grand Rapids, MI: Baker, 1980 reprint), 1:648, italics in orig.; cf. A.T. Robertson (1934), A Grammar of the Greek New Testament in the Light of Historical Research (Nashville, TN: Broadman Press), p. 1140.

5 Cf. A.T. Robertson (1930), Word Pictures in the New Testament (Grand Rapids, MI: Baker), 2:272.

6 A.C. Allen (1967), The Skin: A Clinicopathological Treatise (New York: Grune and Stratton), second edition, pp. 745-747; “Hematidrosis” (2002),Dorland’s Illustrated Medical Dictionary, p. 832, https://goo.gl/U192fY.

7 R. Lumpkin (1978), “The Physical Suffering of Christ,” Journal of Medical Association of Alabama, 47:8-10.

8 See R.L Sutton, Jr. (1956), Diseases of the Skin (St. Louis, MO: Mosby College Publishing), eleventh edition, pp. 1393-1394).

9 J.E. Holoubek and A.B. Holoubek (1996), “Blood, Sweat, and Fear. ‘A Classification of Hematidrosis,’” Journal of Medicine, 27[3-4]:115-33. See also J. Manonukul, W. Wisuthsarewong, et al. (2008), “Hematidrosis: A Pathologic Process orStigmata. A Case Report with Comprehensive Histopathologic and Immunoperoxidase Studies,” American Journal of Dermatopathology, 30[2]:135-139, April; E. Mora and J. Lucas (2013),“Hematidrosis: Blood Sweat,” Blood, 121[9]:1493,February 28.

10 P. Barbet (1953), A Doctor at Calvary: The Passion of Our Lord Jesus Christ as Described by a Surgeon (Garden City, NY: Doubleday Image Books), pp. 74-75; cf. Lumpkin, 1978.

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