The Seven Remarkable Births Preceding the Virgin Birth of Jesus
1. Introduction
One of the most well-known facts from the birth narrative of Jesus Christ is His birth from a virgin. Such a miraculous birth is unique. However, in the history of the people of Israel, we encounter several earlier instances of remarkable births—namely, the birth of a child to a barren woman. These accounts share several elements, such as the promise of a son by God—sometimes delivered through an angel—and the statement that the child grew up in the Lord.
When we line up these events, a striking pattern emerges. Remarkable births appear to mark turning points in the history of Israel. The birth of Jesus takes place after the seventh remarkable birth, namely the birth of John.
2. Abraham and Sarai
In Genesis[i] we read how three things are connected: God making a covenant with Abraham and his descendants, the promise of a son for Sarai and the command to circumcise boys on their eighth day. Despite her old age, Sarai gives birth to a son, and with that begins what God has promised: the creation of a great nation. In this history, God Himself indicates what the child should be called, and we read about the circumcision of the child[ii].
Rebekah, Abraham's daughter-in-law, is also initially barren. But when her husband Isaac prays for her, she becomes pregnant with twins, Jacob and Esau[iii].
Jacob marries Rachel and Leah, and Rachel also does not become pregnant at first[iv]. But then God remembers her and Joseph is born.
In these last two stories we do not read about a promise from God that a child will be born.
Thus the history of the earth fathers begins with three women, all three of whom are initially barren.
3. From the judges to the kings
The transition from the era of the judges to the era of the kings is marked by two special births.
The last judge is Samson. His mother, the wife of Manoah, is told by an angel that she will have a son, despite the fact that she has been barren until now. What is striking is the instruction that this son will be a Nazarite from birth, and his hair may not be shaved[v].
The age of the kings is introduced by the birth of Samuel. Hannah is childless for a long time, until the priest Eli tells her in the temple that her wish will be granted[vi]. Here too we read that the child's hair may not be cut [vii].
4. From the Kings to the Prophets
In the middle of 1 and 2 Kings, we encounter the two most ungodly kings, Omri and Ahab, and the two greatest prophets, Elijah and Elisha. From this point on, the role of the kings in maintaining the relationship between God and His people comes to an end, and the prophets take on a central role.
In this account, we read how Elisha promises a son to a woman from Shunem, where he regularly stayed. The woman finds it hard to believe, but a year later she bears a son. Notably, it is mentioned that her husband was already old [viii].
5. End of the age of the prophets
At the end of the prophetic period, we see another remarkable birth: the birth of John, the son of Zechariah and Elizabeth [ix]. Both parents are elderly and barren. As with Abraham, we read that God specifies the child’s name and that the child is circumcised [x].
Notably, God commands that John must not drink wine or strong drink. While this is not strictly Nazirite status, it strongly resembles it.
6. The Birth of Jesus
After these seven remarkable births comes the birth of Jesus [xi]. Here too we read of an announcement by an angel, the giving of the child’s name, and the circumcision of the child [xii]. What makes this account unique compared to the others in this chapter is that it is not the birth from a barren woman, but from a virgin.
Luke clearly places the birth of John alongside the birth of Jesus. This is evident in the similar structure of both accounts: an announcement by an angel [xiii] who says, “Do not be afraid,” [xiv] declares that a son will be born, and gives the child’s name [xv]. Both sons are described by the angel as being “great.” [xvi]. For both children, their circumcision is mentioned [xvii], and it is stated that they grow and are strengthened in spirit [xviii].
There is also a contrast. The birth of John is announced by an angel to an elderly man in the temple, whereas the birth of Jesus is announced by an angel to a young woman in a house in Nazareth.
7. Luke's message
It is clear that Luke, in the birth narratives of John and Jesus, intends to show that a new era is dawning. He does so by demonstrating that John’s birth fits into a sequence of unique births throughout history. First, there are three remarkable births at the beginning of Israel’s history: Isaac, Jacob and Esau, and Joseph. Then comes Samson, the last judge, and Samuel at the beginning of the period of the kings. At the transition from kings to prophets, we encounter the woman from Shunem. Finally, John appears as the last prophet.
The birth of Jesus, on the one hand, shares several parallels with the birth of John, yet on the other hand it is unique because His mother is not barren but a virgin. A completely new era has begun.
Bas Krins
[i] Gen. 17
[ii] Gen. 21:4
[iii] Gen. 25:21
[iv] Gen. 29:31
[v] Richt. 13
[vi] 1 Sam. 1:1-20
[vii] 1 Sam. 1:11
[viii] 2 Kings 4:8-17
[ix] Luk. 1:5-20
[x] Luk. 1:59
[xi] Luk. 1:26-38
[xii] Luk. 2:21
[xiii] Luk. 1:11 en 1:26
[xiv] Luk. 1:13 en 1:30
[xv] Luk. 1:13 en 1:31
[xvi] Luk. 1:15 en 1:32
[xvii] Luk. 1:59 en 2:21
[xviii] Luk. 1:80 en 2:40