But I say, have they not heard? Yes indeed: “Their sound has gone out to all the earth,
And their words to the ends of the world."
Romans 10:18
The birth of Christ is one of the most celebrated events in Christian tradition. While the vast majority of Christians celebrate Jesus' birth on December 25, there is another compelling argument suggesting that He was more likely to have been born in the Jewish month of Tishri, which would be the month of September in our Gregorian calendar. This theory is built upon a complex weaving of astrological, Biblical, and historical data, including a connection of the timing of the census, the alignment of celestial events, and the religious cultural context of the day.
In this article, we are going to look at the scenario of both a September and December birth of our Lord.
From Bethlehem to the Calendar - Exploring a September Nativity
Astronomy and Astrology in the Ancient World
Before we dive into the astrological aspect of a September nativity of our Lord, let me just give a little overview of the concept of astrology by both the Hebrew and pagan culture of the ancient world.
Contrary to today's conservative Christian thought, the Hebrew culture of the Bible placed a significant emphasis on celestial objects in the heavens. In the ancient world, astronomy and astrology were pretty well blended. While they were distinguishable, all of it had a very deep religious flavor so that it all blended in what we think of today as astrological thinking. What offended the Hebrews, however, in terms of astral religion, was the pagan notion that the movements of the objects in the heavens controlled individual destiny and fate. That concept was theologically offensive because understandably, they would say only God determines someone's fate, not stuff moving around in the sky. In this article, when we talk about a complex weaving of astrological, Biblical, and historical data surrounding the Birthdate of Jesus, we're not talking about horoscopes, zodiacs, and astrology the way astrologers today do. We're referring to the notion among Jews that it was the God of Israel who created the things that we see in the sky, and he created them (according to Genesis) to mark times and seasons, which of course, they knew, included the flow of human history and what happened on earth.
The Alignment of Celestial Events
Perhaps the most surprising argument for a September 3 BC birthdate comes from connecting an ancient astronomical phenomena with Matthew 2:1-2, Revelation 12:1-4, Romans 10:18, and Psalms 19:1-4. Let's start with Revelation, where John sees a vision in the heavens. the passage goes as follows:
Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars. Then being with child, she cried out in labor and in pain to give birth. And another sign appeared in heaven: behold, a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads. His tail drew a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born. She bore a male Child who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne.
Some Bible scholars believe that this vision seen by the apostle John could be connected to an ecliptic event that happened in September of 3 BC, when the constellation Virgo (The constellation Virgo represents a virgin (or maiden) in astro-thinking.) was clothed with the sun (The sun was in her mid section... how fitting considering the woman in John's vision was with child) and the moon at her feet. Constellation Leo (How fitting for Leo to represent a lion (think lion of Judah.)) was at her head, and the constellation Scorpius and Libra (In ancient astrology, Scorpius and Libra were combined in one constellation and were often thought to represent a dragon.) next in line below her (see picture below). Interestingly, the alignment of these planets, constellations, sun, and moon could only occur within an eighty minute window. For a more in-depth understanding of the significance of this Astro phenomena, click on this YouTube link, What do the Magi and the Dead sea Scrolls Have in Common?, where the late Michael Heiser addresses this in a short 10 minute video.
In addition, the Gospel of Matthew 2:1-2, describes a “star” that led the wise men to the birthplace of Jesus. The text reads as follows:
Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”
This star is widely interpreted by Biblical scholars, as likely a significant conjunction of planets, particularly Jupiter and Venus. These alignments may have been interpreted by the Magi, who were likely skilled astrologers, as signs of a royal birth.
In Romans 5:10, Paul's use of the Old Testament is also quite interesting and takes us into (believe it or not) this topic of astral prophecy. This is the chapter that talks about "whoever calls on the name of the Lord will be saved". If we start in verse 5 we get the context of Paul's messaging. Lets look at the passage:
For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.” But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down from above) or, “ ‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the Lord shall be saved.”
Paul is clearly describing here, the necessity of believing in Jesus for salvation: this is pretty clear in the passage. But in order to believe in Jesus, people have to hear about him. When Paul sets this up, we think Paul is going to say, "Look, this is why we're here, this is why we preach, we've got to get people out there to evangelize..." And while he does say all that, he then raises the expected question, But I ask, have they not heard? Paul then gives an unexpected answer; Indeed they have... He says they have heard. Here is where we think, "What in the world? Where? How?" He then follows by quoting an Old Testament passage as his proof text that people everywhere have indeed heard about Jesus. Here is the passage he quotes:
Their sound has gone out to all the earth,
And their words to the ends of the world.”
The passage that Paul quotes from the Old Testament is Psalm 19:4. Now what Paul does here is he quotes from the Septuagint translation of Psalm 19:4. (The Septuagint is the Greek translation of the Hebrew Old Testament.) For Paul, everyone had heard (or certainly should have) about the coming of Jesus because "their voice has gone out to all the earth and their words to the ends of the world." Whose voice is Paul talking about? If you go to Psalm 19:1-4 in the NKJV, you find out that he's talking about the heavens and the objects in the heavens. Here is the passage:
The heavens declare the glory of God; And the firmament shows His handiwork. Day unto day utters speech, And night unto night reveals knowledge. There is no speech nor language Where their voice is not heard. Their line has gone out through all the earth, And their words to the end of the world.
While Paul may have used the Septuagint translation for clarity, the Hebrew scripture is just as clear when we have the context in view. Paul is telling his audience that their 'line' (the ecliptic in the heavens) has gone out through all the earth, And their 'words' (message of the new King) to the end of the world. No language barrier in all the world could have kept people from understanding what the heavens were proclaiming.
The Timing of the Census
Another key piece of evidence for the theory of a September birth in the year of 3 BC is the timing of the census described in the Gospel of Luke.
According to Luke 2:1-3, Joseph and Mary traveled to Bethlehem to register for a census ordered by Emperor Augustus. This census required people to return to their ancestral towns, which would have caused a significant movement of people across Judea.
Historical records show that a census did take place under Quirinius, governor of Syria, around 6 AD, but this date does not align with the reign of King Herod, during which Jesus was born. However, some scholars suggest that another census, or registration, could have been ordered earlier, possibly in 3 BC. This would coincide with the time when Augustus decreed that everyone in the Roman Empire should be registered. The process of registration could have taken several years to complete, especially in the more remote regions of the empire like Judea.
Cultural and Religious Context
The September 11 3 BC date is significant because it also corresponded to Tishri 1, which was New Years Day for Jews, and the day of Trumpets. This day also marked the first day of the reign of every new Davidic king.
Additionally, the Jewish festival "Feast of Tabernacles", or "Sukkot", which occurs in late September to early October, was a major Jewish festival commemorating God's provision for the Israelites during their 40 years in the wilderness. Some scholars suggest that Jesus' birth during this time would be symbolically significant, as Sukkot is also known as the “Feast of Ingathering,” a time when God “tabernacles” with His people. The idea of Jesus as Emmanuel, “God with us,” aligns well with the themes of Sukkot.
The September 3 BC date also fits better within the climate cultural context of first-century Judea. The shepherds in the fields, as described in the Gospel of Luke, were likely watching their flocks during the night, a practice more common in the warmer months. By late autumn or winter, the colder and wetter weather would have driven the flocks into shelter, making it less likely that shepherds would be out in the fields.
Moreover, the earliest Christian writings and traditions do not support the December 25 date. In fact, the celebration of Christmas on December 25 was not solidified until the 4th century, and it may have been chosen to coincide with the Roman festival of Sol Invictus, a celebration of the "unconquered sun." Before this, various dates were proposed for Jesus' birth, including in the spring and autumn. Some early Christian writers, such as Clement of Alexandria, even suggest a spring birth, but the September 3 BC date provides a more comprehensive alignment of historical, astronomical, and scriptural evidence.
While the exact date of Jesus' birth may never be definitively known, the argument for a September 3 BC birth is compelling. It aligns with the timing of the Roman census, significant celestial events that could explain the Star of Bethlehem, and the cultural and religious practices of the time. This theory offers a plausible and well-supported alternative to the traditional December 25 date, providing a richer understanding of the historical context of Jesus' birth.
From Bethlehem to the Calendar - Exploring a December Nativity
Early Christian Tradition and Historical Evidence
The December 25th date for the birth of our Lord, comes from early Christian tradition. By the early 4th century, Christians were already celebrating Jesus’ birth on this date. The Roman Christian historian Sextus Julius Africanus, writing around 221 AD, suggested that Jesus' conception occurred on March 25th. According to this view, if Jesus was conceived on March 25th, then His birth would naturally fall nine months later, on December 25th. This date was later formalized by the Church in Rome and became widely accepted throughout the Christian world. The spread of this tradition is evident in early Christian writings and the establishment of Christmas as a significant feast day by the time of the Council of Nicaea in 325 AD.
Theological Significance
The December 25th date carries profound theological symbolism, which may have influenced early Christians in selecting this day. This date closely coincides with the winter solstice, which in the Roman calendar was considered to be December 25th. The winter solstice marks the point in the year when the days begin to grow longer, symbolizing the victory of light over darkness.
Early Christians saw a parallel between this natural event and the birth of Jesus, who is described in the New Testament as the "Light of the World" (John 8:12). Celebrating His birth at the time when light begins to return to the world would have been a powerful symbol of the spiritual light that Jesus brought to humanity.
Moreover, December 25th may have been chosen to align with or repurpose the Roman festival of Sol Invictus, the "Unconquered Sun," which celebrated the sun god’s victory over darkness. By placing the celebration of Jesus’ birth on this date, Christians could emphasize that Christ, the true "Sun of Righteousness" (quoted in Malachi 4:2), was the ultimate conqueror of spiritual darkness.
Cultural and Liturgical Considerations
The choice of December 25th also reflects practical and cultural considerations. In the early centuries of Christianity, the Roman Empire was a diverse and multi-religious society. By selecting a date close to existing pagan festivals, the early Church could provide a Christian alternative to these celebrations, helping to distinguish and solidify Christian identity in a pluralistic world.
The integration of Christmas with the Roman festival calendar also facilitated the spread of Christianity throughout the empire. As new converts adopted Christian practices, the celebration of Christmas on December 25th became a way to Christianize popular customs and rituals.
In addition, the timing of the celebration allowed it to become embedded in the liturgical calendar of the Church, with Advent, the season of preparation for Christmas, becoming a key period of reflection and anticipation for Christians. The placement of Christmas within the broader framework of the Church year helps reinforce the narrative of Christ's coming as a fulfillment of Old Testament prophecy and as the culmination of God's redemptive plan for humanity.
The Role of Shepherds and the Climate Argument
Critics of the December 25th date often point to the biblical account of shepherds watching over their flocks by night (Luke 2:8), suggesting that this would not have occurred during the cold winter months. However, it is important to note that the climate in the region of Bethlehem is mild compared to modern winters in Europe or North America. Shepherds in the Judean hills could have been out with their flocks even in late December, particularly if the flock included lambs that required special attention. Furthermore, the argument that shepherds would not have been in the fields in December is based on assumptions about the local climate and agricultural practices that may not fully account for the historical and geographical context of the time.
Some Closing Thoughts
While the exact date of Jesus' birth may remain a mystery, the tradition of celebrating it on December 25th is rooted in early Christian history and carries cultural significance in Christian theology. The alignment with the winter solstice and the symbolism of light emerging in darkness resonate profoundly with the Christian message. As previously mentioned, the choice of this date helped to establish a distinct Christian identity within the Roman Empire and has become an integral part of the liturgical and cultural fabric of Christianity. These factors combine to make December 25th a meaningful and enduring date for the celebration of Jesus' birth.