The time of year that Jesus was born is a matter of some debate, but the exact timing of Jesus’ birth is nothing to be dogmatic about, given the Bible’s lack of detail on the subject. Of course, the traditional date of celebrating Jesus’ birth is December 25, but the Bible nowhere points to His being born in mid-winter. One alternative theory is that Jesus was born sometime in September.
Those who propose that Jesus was born in September make their case using the following points: first, at the time of Jesus’ birth, there were shepherds
in the fields watching their flocks (Luke 2:8). According to some sources, shepherds were not normally in the fields during December, due to the cold and wet conditions in Judea during that time of year.
Therefore, Luke’s account suggests that Jesus may have been born in late summer or early fall (i.e., in September). The problem with this argument is that the average low temperature in Bethlehem in December is in the low-to-mid-forties—the same as Jacksonville, Florida.
Second, the idea of a September birth of Jesus includes a consideration of
the census affecting Mary and Joseph (Luke 2:1–4). Some argue that Roman censuses would not have been taken in winter, as cold temperatures and poor road conditions would have made participation in a census difficult. However, others point out that Roman officials were not all that concerned with the burdens they placed on the citizenry. It was either obey Caesar or else;
ease and convenience did not factor into the law-making process.
Third, and most significant, the theory that Jesus was born in September depends on the timing of John the Baptist’s birth. These biblical facts lay the groundwork: John’s father, a priest named Zechariah, was taking his turn to serve in the temple when the angel Gabriel appeared to him and announced that Elizabeth, Zechariah’s wife, would conceive a son (Luke 1:8–13).
After Zechariah returned home, his wife conceived, just as the angel had
said (Luke 1:23–24). Gabriel then visited Mary to announce the miraculous conception of Jesus, and this visit came in the sixth month of Elizabeth’s pregnancy (Luke 1:26, 36). Another important detail: Zechariah
“Belonged to the priestly division of Abijah” (Luke 1:5).
Using the above information, the calculations are made thus: the priests in the Abijah division served from June 13—19. Assuming that Elizabeth conceived shortly after Gabriel’s announcement to Zechariah, her sixth month—the month that Gabriel visits Mary—would be December or January. Assuming that Mary conceived shortly after Gabriel’s announcement to her, Jesus would have been born nine months later, i.e., August or September.
There is still one problem with using those calculations to arrive at a September birth of Jesus. We just aren’t sure exactly when the Abijah division of priests served. The priestly divisions were created by David and instituted during Solomon’s reign (1 Chronicles 24:7–18), through the Babylonian exile required a “reset” of the divisions and their rotation (Ezra 2). Zechariah’s division could have served in mid-June, but other sources calculate Abijah’s course to have ended on October 9 of that same year.
An October conception of John would place Jesus’ birth in December or January. In the final analysis, no one knows in what month Jesus was born.
It could have been December. It could have been September or some other month. Usually, supporters of the September date are reacting against the
fact some ancient pagan holidays were celebrated in late December. But it should be noted that the Christian observance of December 25 has nothing to do with paganism today. If anything, Christian practice has “redeemed” the date from paganism and given it a new meaning full of praise to our Savior.
This chronology assumes the “wise men” arrived sometime after Jesus
was dedicated at the temple. Here are some thoughts to meditate on.
JESUS’ BIRTH AND EVENTS AFTERWARD:
Jesus is born Matt. 1:18-25; Luke 2:1-7
Shepherds in the field KJV
Luke 2:8-20
Jesus circumcised
Luke 2:21
Jesus dedicated
Luke 2:22-38
Magi arrive and worship Jesus
Matt. 2:1-12
Jesus’ parents flee
Matt. 2:13-18
Herod dies
Matt. 2:19-20
(Returned to Nazareth)
Parents return to Nazareth
Matt. 2:21-23; Luke 2:39
BIBLE QUESTIONS ANSWERED
What Does the Bible Say About Christmas?
The history of six popular Christmas customs may surprise you.
The Bible’s answer.
The Bible does not give a specific date for the birth of Jesus Christ, as these reference works show:
“The true birth date of Christ is unknown.”—New Catholic Encyclopedia.
“The exact date of Christ’s birth is not known.”—Encyclopedia of Early Christianity.
While the Bible does not directly answer the question, ‘When was Jesus born?’ It does describe two events surrounding his birth that led many to conclude that he was not born on December 25.
Not in winter.
The registration. Shortly before Jesus was born, Caesar Augustus issued
a decree ordering “all the inhabited earth to be registered.” Everyone had to register in “his own city,” which might have required a journey of a week or more. (Luke 2:1-3) That order—probably made to support taxation and military conscription—would have been unpopular at any time of year, but it is unlikely that Augustus would have provoked his subjects further by forcing many of them to make long trips during the cold winter.
The sheep. Shepherds were “living out of doors and keeping watches
in the night over their flocks.” (Luke 2:8) The book Daily Life in the Time of Jesus notes that flocks lived in the open air from “the week before the Passover [late March]” through mid-November. It then adds: “They passed the winter under cover; and from this alone it may be seen that the traditional date for Christmas, in the winter, is unlikely to be right, since the Gospel says that the shepherds were in the fields.”
In early autumn.
We can estimate when Jesus was born by counting backward from his death on Passover, Nisan 14 in the spring of the year 33 C.E. (John 19:14-16) Jesus was about 30 years old when he began his three-and-a-half-year ministry,
so he was born in the early fall of 2 B.C.E.—Luke 3:23.
Why is Christmas on December 25th?
Since there is no evidence that the birth of Jesus Christ occurred on
December 25, why is Christmas celebrated on this date? The Encyclopædia Britannica says that church leaders probably chose it “to coincide with the pagan Roman festival marking the ‘birthday of the unconquered sun,’” at the time of the winter solstice. According to The Encyclopedia Americana, many scholars believe that this was done “in order to make Christianity more meaningful to pagan converts.”
The Church of the Nativity, or Basilica of the Nativity,[a]
Is a basilica located in Bethlehem in the West Bank, Palestine?
The grotto it contains holds a prominent religious significance to Christians
of various denominations as the birthplace of Jesus. The grotto is the oldest
site continuously used as a place of worship in Christianity, and the basilica
is the oldest major church in the Holy Land.
The church was originally commissioned by Constantine the Great a short time after his mother Helena‘s visit to Jerusalem and Bethlehem in 325–326, on the site that was traditionally considered to be the birthplace of Jesus.[3][4] That original basilica was likely built between 330 and 333, being already mentioned in 333, and was dedicated on 31 May 339.[3][4] It was destroyed by fire during the Samaritan revolts of the sixth century, possibly in 529, and a new basilica was built a number of years later by Byzantine Emperor Justinian (r. 527–565), who added a porch or narthex, and replaced the octagonal sanctuary with a cruciform transept complete with three apses, but largely preserved the original character of the building, with an atrium and a basilica consisting of a nave with four side aisles.[3][4]
The Church of the Nativity, while remaining basically unchanged since
the Justinianis reconstruction, has seen numerous repairs and additions, especially from the Crusader period, such as two bell towers (now gone),
wall mosaics and paintings (partially preserved).[5] Over the centuries, the surrounding compound has been expanded, and today it covers approximately 12,000 square meters, comprising three different monasteries: one Greek Orthodox, one Armenian Apostolic, and one Roman Catholic,[6] of which the first two contain bell towers built during the modern era.[5]
The silver star marking the spot where Christ was born, inscribed in Latin, was stolen in October 1847 by Greek monks who wished to remove this Catholic item.[3] Some assert that this was a contributing factor in the Crimean War against the Russian Empire.[7] Others assert that the war grew out of the wider European situation.[8]
Since 2012, the Church of the Nativity is a World Heritage Site and was the first to be listed by UNESCO under ‘Palestine’.[9][10]
A 250-year-old understanding among religious communities, the Status Quo, applies to the site.[11][12]
Church and A Manger.
First, Jesus was born in a stable (Luke 2:7) but the “wise men” visited Jesus in a house. (Matthew 2:11) This implies that time elapsed between His birth and the visit of the “wise men.” This means the “wise men” did not find Jesus in a stable or a feeding-trough. The shepherds did, (Luke 2:7, 16) however. Also, Matthew 2:11 describes Jesus as a child. The Greek word for “child” means that Jesus could have been an infant or a toddler. Consequently, the “wise men” did not arrive near the time of Jesus’ birth but much later.
Travel Time.
In order to determine when Jesus was born, the first chronology assumes that Joseph took his family to Egypt immediately after the “wise men” left and then returned to Jerusalem for the dedication of Jesus at the temple. This means that Herod would have had to die within two to three weeks after the Magi left, since Jesus was dedicated back in Jerusalem forty days after his birth.
We need to ask if the 40 days after the Magi’s visit is enough time for the family to make a 150-mile trip from Bethlehem to Egypt and then back to Jerusalem? We need to remember that Joseph’s wife had just recently given birth and she would have needed some time to heal before the trip. We also need to remember that Jesus was circumcised eight days after birth.
Did they circumcise Him during the trip?
A person in good health can normally travel about 10 miles a day on foot. This means a one-way trip would have taken them about 15 days to complete to the eastern edge of Egypt if she fed and cared for the child while riding on a donkey or camel. This means a minimum of 30 days were required for a round trip.
If we now allow for additional time for Mary to heal and time to stop caring for the child, only a few days, if any, are left before they would have had to return to Israel. Would God send this couple to Egypt only to turn around and come back immediately? This chronology is difficult to accept due to the rapid travel required.
Other Considerations.
If the magi arrived several, or even as many as twenty-four months later, then Jesus could have been dedicated in Jerusalem before the magi arrived. With this chronology there is adequate time for the family to leave Bethlehem, flee to Egypt, and then return to Nazareth even years after Herod’s death. This seems to be a better chronology. It is also the one accepted by most biblical scholars.
Conclusion:
The Way We Think About the Messiah is Very Problematic
By Candida Moss
The arrival of a newborn is always an occasion for celebration and joy. A child’s first Christmas, however, is also an opportunity for family members to project their hopes and unfulfilled dreams onto the next generation. That Harvard onesie or baseball bat under the tree, are not-so-subtle hints about the life you want for your child. Just as people heap expectations on new arrivals today, baby Jesus had a lot to live up to. For Christians, Jesus is the Messiah, the anointed one of God, a descendent of King David, and the one who would save the world. That’s a lot for any of us to shoulder, but especially an infant. These messianic expectations are particularly prominent during the Christmas season popping up everywhere from beloved Carols to children’s Christmas books.
But what does it mean to call Jesus the Messiah?
And did Jesus live up to society’s expectations?
Even if you think of Christmas as more about the tree, Santa, and present
than anointing or kingship, the imagery and language of a royal messiah ripples through the Christmas story. According to the Gospel of Matthew, the Magi (sorry, there aren’t Three Kings in the Gospels) come to see the one “born King of the Jews.” The angels proclaim the arrival of “Christ the Lord” to the shepherds in the Gospel of Luke. The word “Christ,” which to modern readers seems like a family name, just means “anointed one” and is the Greek version of the Hebrew word “Mashiah” or “anointed.” It’s from the Hebrew that we get the English word “Messiah.” The twin themes of royal lineage and messiahship are found everywhere in the Nativity story.
For Jews who lived at the turn of the Common Era, the Messiah (or messiahs in some instances) was very much on their minds. At the time the holy land was occupied and controlled by the Roman Empire, and people wrestled with the economic and political ramifications of foreign occupation. As a result, Jews spoke about a coming anointed one, a Messiah, who was spoken of in scripture and who would liberate them from their oppressors and usher in a new era of independence and flourishing. Matthew Novenson, Senior Lecturer in New Testament and Christian Origins at the University of Edinburgh, and author of two books on Messianism, told the Daily Beast that the Messiah was “a kind of mythology, that had a solid foundation in scriptural sources, that was useful for making religious sense of Judea’s complicated political situation in the early Roman Empire.”
There was considerable diversity of thought, however, about what the Messiah would be like. Some claimed that he would be, like King David, a monarch who would lead a successful military rebellion. Others emphasized his prophetic or priestly credentials. Others still, like the inhabitants of Qumran who wrote the Dead Sea Scrolls, seemed to have thought that there would be two messiahs. This model reproduces the organizational structure of ancient Israel, when the people were led by both a King and a High Priest. These messiahs, Novenson told me, “Were often associated with certain ancient scriptural heroes, in particular Aaron the high priest and King David.”
We can see the same tendency among followers of Jesus:
“Our sources about Jesus mostly associate him with King David, either saying that he was a descendant of David, or that he did things like David did, or both.” There was no set script here. The messiah was a mythological construct that was constantly being redescribed and reinterpreted. There were other early Christians, Novenson noted, who tried to distance Jesus from David, just as there were ancient Jews who did not appear to care about the idea of a messiah at all. The infancy stories about Jesus in the Gospels of Matthew and Luke, however, are preoccupied with messianism because stories about ancient kings and heroes were, generally speaking, fascinated by childhood stories.
Just as every Marvel superhero has his or her “origin story” so too biographies of political leaders, generals, and revolutionaries were interested in where the great man came from, who raised him, and what kinds of auspicious events accompanied his birth. In this context the appearance of a star was not unusual. Dr. Robyn Walsh, an associate professor at the University of Miami, told me that “from the biblical Abraham and Moses, to Alexander the Great and the Roman emperor Augustus, the birth of great leaders, heroes, and founders of cities were often marked by celestial events.”
Broadly speaking, she said, ancient artwork and propaganda used stars to symbolize the transition of political power or “birth” of a new order.
Birth stories, quasi-miraculous events, and narratives about influential figures go hand in hand. Of course, as every practicing Christian knows, Jesus was no Alexander the Great or Augustus. He didn’t overthrow the Romans or lead a successful rebellion. As a result, later generations of Christians (including our own) reinterpreted the references to messiahship in the Gospels as spiritual kingship, rather than literal earthly rule.
This simple fact led to the development of a particularly problematic explanation that is found in modern scholarship, religious writings, and on popular websites: the idea that the Christian messiah wasn’t political, he was spiritual.
A study guide for high school students, produced by the BBC, for example, hints at this idea. It suggests that the term Messiah may not be helpful because it might “confusing[ly]” to evoke ideas of earthly monarchy.
It would be “misleading,” it seems, to think of the messiah as a political earthly figure. Out of this crucial distinction have grown other antisemitic sentiments and ideas: namely, that Jews couldn’t understand their own scriptures. Jews of Jesus’s day, the argument goes, may have been anticipating a political messiah, but they were fundamentally wrong. The Christian website gotquestions.org, for example, connects this supposed misunderstanding about the Messiah to an even more troublesome idea: the Jewish rejection of Jesus.
The website reads, “The Jews rejected Jesus because He failed, in their eyes, to do what they expected their Messiah to do—destroy evil and all their enemies and establish an eternal kingdom with Israel as the preeminent nation in the world. The prophecies in Isaiah 53 and Psalm 22 describe a suffering Messiah who would be persecuted and killed, but the Jews chose to focus instead on those prophecies that discuss His glorious victories, not His crucifixion.”
(At risk of being a pedant, although they are important passages for Christians, we should note that neither Isaiah 53 nor Psalm 22 refer to a crucified messiah. It thus seems unfair to imply that Jewish interpreters were overlooking something. You have to have a suffering messiah to read these texts this way.)
The bigger problem here is the idea that Jews rejected Jesus: Jesus himself and all his first followers were Jews. Historically, the idea that Jews rejected Jesus has been linked to the dangerous and erroneous idea that “the Jews” were responsible for killing the messiah. Some Christians go even further and assert that Jewish messianism is not just wrong or mistaken, it is actually demonic.
In his work on messianism, Novenson argues that these explanations aren’t just tragically cruel and antisemitic, they are also grounded in some profound historical errors.
When Christians claim that Jesus was a spiritual messiah they do so because they “take for granted the messiahship of Jesus and say whatever they need to say to maintain that axiom.” It’s precisely because Jesus suffered and because Christians believe he was the messiah that Christians argue for a spiritual messiah who suffers. In truth, says Novenson “Christian messianic texts are not categorically different from Jewish messianic texts.” They do describe Jesus as a political figure. Novenson told me that, “The idea of Jesus as a political, not just spiritual, messiah appears in a number of Gospel sayings
and stories (e.g., Matt 10:34: “I did not come to bring peace, but a sword”).
But above all in the widespread early Christian idea of the future coming (or parousia) of Jesus to execute judgment and rule over the nations.”
In other words, early Christians do anticipate that Jesus will behave as a political messiah, just not yet.
The sharpest example of this, Novenson said, is the book of Revelation in which Jesus returns and a New Jerusalem descends onto the earth. There are all kinds of things to worry about in this vision of the Second Coming—Revelation describes genocide and the widespread destruction of non-believers in ways that should be ethically concerning for devout Christians—but the point here is that the Jesus of end of days is as political a messiah as they come.
As Wil Gafney, author of the recently published Womens’ Lectionary for
the Whole Church and Hulsey Professor of Hebrew Bible at Brite Divinity, has written, this is the problem with romanticizing monarchy and Christly kingship. David, who we name-check throughout our Christmas celebrations was a warlord and a thug.
Kingship, says Gafney, “comes with so much baggage.” If we want to augment the messiahship of Jesus it should be for this reason. What the broad view of Christian messianic expectation means, Novenson writes in his book Grammar of Messianism, is that Christianity did not change the definition of messiah,
It just chooses from among the available ancient Jewish definitions,
then added its own details to the developing tradition. It’s one thread in a tapestry of ancient interpretative traditions about the meaning of scripture and the identity of the messiah. “We can see a very similar thing,” said Novenson, “happening in texts about other Jewish messiahs like Judah Maccabee, Bar Kokhba, or Rabbi Judah the Patriarch.” The point of all of this is that the celebration of the birth of the Messiah does not need to invoke inaccurate or antisemitic ideas about Christianity’s superiority to and difference from Judaism. Christianity is not uniquely special. On the contrary, our Nativity story is fully embedded in the theopolitical thought of first century Judaism.
We do not know for sure when Jesus was born,
but the early church fathers say that he was born in December/January.
They were closer in time with better information than we have today.
My Guess Christmas on December 25 was meant to be a celebration
of Life Begins at Conception and When Jesus Was Conceived into Life!!!
You may be interested in a study about the birth of Jesus at this site.
Church in Bethlehem where Jesus was born – Bing video
Retracing The Steps of The Crusades to The Holy Land | Timeline
Holy Land: Israel and Palestine Today – Rick Steves Travel Talks
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The Case for Christmas: A Journalist Investigates the Identity of the Child in the Manger: Lee Strobel: 9780310340591 – Christianbook.com
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