Most of the focus at Christmastime is on the birth of Christ itself as that is what the Christmas story is all about. However, we need to also understand what Joseph, and especially Mary, had to go through for Jesus to be born during the time they lived with the customs and mores of the day. This event was extraordinary in more ways than one. This story below is from a viewpoint of a family in Nazareth who were associated with Joseph and, like Joseph, had to come to grips with what God was doing through Mary.

Mary Returns

Approximately 60 miles north of Jerusalem and 20 miles west of the Sea of Galilee lies a small inconsequential town called Nazareth. Running past the town well and across the street, a young girl in her teen’s bursts through the doorway of a small, but well-kept house where her mother is preparing the evening meal. “Ima! Ima!” she shouts. “She’s back! Mary’s back!”

Rebecca whips around, at first afraid her daughter is hurt, but then sighs in relief when she sees her unharmed—just excited. She then sees her youngest daughter, Hannah, follow Rachel into the house, now out of breath, as her younger and smaller legs had quite the workout to keep up with her older sister by about five years. Her cornsilk doll dangles and jostles as she runs to catch up holding it by its cloth arm.

“Gracious, Rachel,” Rebecca says. “You gave me such a fright.”

Rachel stops in her tracks, now looking somewhat sheepish. “Sorry, Ima.” Her eyes then brighten again. “May I go see her? It’s been a little over six months since she went to visit her cousin. She must have so much to tell me of her adventure.”

“Well . . .,” Rebecca begins, glancing at the food she is preparing knowing she needs her daughter’s help to get the meal finished on time as her husband, Eli, will expect.

“Yeah,” Hannah chimes in, “and she’s fat.”

Rebecca scrunches her brow and focuses on her youngest daughter, now noticing the dirt on her cheeks. “What? What do you mean? And how did you get so dirty so fast?” Rebecca wets her thumb with her tongue and begins wiping Hannah’s cheeks.

Hannah squirms. “Ima!” she says with irritation. She then speaks with exasperation. “I said, she’s fat. Her cousin must be wealthy.”

Rebecca shakes her head. “No, they’re no better off than we are.”

“Then why is she so fat?” Hannah asks, looking quite determined to know the answer to her question.

“What’s all the commotion?” Eli asks as he lays some stones down next to the doorway. “I was going to repair our courtyard, but I heard something about being fat.”

Rachel turns to her father. “May I go see Mary? She just got back.”

Eli cocks his head. “Mary?”

Rachel sighs. “Really, Abba. Mary. You know, my best friend, Mary.”

“Oh, she’s back?”

Rachel nods but her look indicates she feels her father is slow on the uptake.

“And she’s fat,” Hannah reiterates.

“Hannah, that’s not nice,” Rachel says in a somewhat scolding manner.

Hannah crosses her arms over her abdomen. “Well, she is.”

Eli’s gaze goes to Rebecca as his eyebrows raise, the tell-tale sign of asking for clarity. Rebecca motions with her head for Eli to come closer. She then turns to the girls.

“Why don’t the two of you go wash up? We’ll discuss when you can go visit at dinner.”

Rachel sighs with disappointment. “Yes, Ima.”

Both girls leave the room.

Eli walks over and says in almost a whisper. “I can only think of one thing that could make a young girl . . .” He does air quotes. “. . . fat.”

Rebecca nods. “My thoughts exactly.”

Eli shakes his head. “Joseph is going to be heartbroken. He’s my best friend. I’ve known him for many years. A good carpenter and craftsman. Very devout. Would have made a good provider. I can’t imagine what he’s feeling.”

“You don’t think . . .” Rebecca starts, but then stops herself. “No, it . . . it couldn’t be.” She cocks her head. “But that won’t stop the rumors.”

Eli’s eyes widen. “Rebecca! I’m surprised you would insinuate such a thing. Joseph is as honorable as they come. He would never engage in such a thing before their union is officially sanctioned.”

“I know, I know,” Rebecca says. “But, think about it, Eli. She leaves right after their betrothal. Now it’s a little over six months, and she’s showing.”

Eli shakes his head. “No. That cannot be a possibility.” He looks at her sternly. “And don’t you go start any such rumor as that. Eldad’s wife can spread a rumor faster than lightning, so don’t you dare even suggest such a thing to her.”

Rebecca holds up her hands. “I would never, Eli! Yet I don’t think I will have to say anything for such a rumor to start.”

Eli exhales hard through his nose in exasperation. “Poor Joseph. He’s likely hurt and confused. He’s talked about nothing over the last six months but him looking forward to making a life with Mary.” He paces for a minute in thought and then turns back to his wife. “A Roman! I bet a Roman took advantage of her.”

Rebecca’s eyes grow wide. “Well, that doesn’t make it any better!”

“It does for Joseph, though. He’ll be able to annul the marriage quickly and legitimately.”

Rebecca puts her hand to her cheek. “Oh, the shame for her family.”

“I’m going to go see Jospeh. He must be beside himself. Likely in shock right now and needs the support.”

“Bring him over for dinner. It’s not good for him to be by himself right now.”

Eli nods. “Good idea.” He kisses his wife on her cheek. “Be back soon.”

With that he leaves, travelling at a quick gait.

Joseph’s Response

Hannah’s chin lay in her palm with her arm propped on the table. “I’m hungry, Ima. Can’t we go ahead and eat?”

“We have to wait for Abba,” Rachel says. “You know that.”

Hannah sticks out her bottom lip. “All I know is my stomach is hungry.”

Rebecca knows she can’t keep the girls waiting all night, and if Eli returns with Joseph, she doesn’t want the girls to hear their conversation. She suddenly sits upright with a big smile on her face.

“I know. Why don’t I prepare a plate for you girls, and you eat your dinner on the roof.”

Hannah suddenly sits up with a quick change in disposition with eyes bright. “Really, Ima? You haven’t let us do that in ages.”

Rebecca quickly puts food on separate plates. Rachel pours water into two clay cups and hands them to Hannah. “Take these up to the roof and I’ll bring up your plate. All right?”

Hannah nods enthusiastically, putting her doll’s cloth arm between her teeth and then takes the two cups, one in each hand, out the door to go up the outside stairs to the roof.

Once Hannah leaves, Rachel turns to her mom. “What’s going on, Ima? I know there’s something you’re not telling me. It’s about Mary, isn’t it?”

Rebecca puts her hand on her daughter’s shoulder. “I’ll talk to you tomorrow about it. I promise.”

Rachel gives her mother a hard look, but then nods. “Okay. I’m Mary’s best friend, so if it is about her, I want to know.”

Rebecca nods. “Yes, I know. I agree.”

As she heads toward the door, Eli walks in with Joseph. Rachel pauses. “Hannah and I are going to eat on the roof. Ima’s suggestion.”

Eli smiles. “Great idea.” He walks over and kisses his daughter on the top of her head. “I’ll come and get you when it’s time to come back down. Joseph and I need to have a conversation.”

Rachel glances at Joseph who gives a weak smile. “Have fun under the stars. Sounds like a treat.”

She smiles back at Joseph and gives a nod to her father. “Yes, Abba.”

“Sorry to be late,” Eli says as he turns to Rebecca. “I waited for Joseph to talk to Mary’s family.” He then leans in close to Rebecca as he passes her, leading Joseph to the table, and whispers, “I don’t think it went very well.”

Rebecca’s eyebrows raise in anticipation of hearing the encounter, but she knows more than to ask a direct question. She simply nods but hopes Eli will elaborate. After serving, she sits at the other end of the table across from Eli with Joseph between them. She wants to be able to see Eli’s expressions as he and Joseph talk.

Eli turns to Joseph. “You never really said what happened. It was a Roman soldier, wasn’t it?”

Joseph looks solemn but simply shakes his head.

Eli takes a sip of the soup broth and then cocks his head. “No?” He glances at his wife giving a wide-eyed look like Joseph’s news proves even more devastating.”

Eli’s hand goes to Joseph’s arm. “Don’t tell me it was by a fellow Israelite.”

Rebecca gives a slight gasp but tries to quieten it with her hand going to her mouth.

Joseph simply shakes his head again.

Eli gives another glance at Rebecca, giving a slight shrug. He then turns his attention back to his friend.

“Joseph, tell me. What happened? Who is the culprit?” He pats Joseph’s forearm. “I’m with you. We’ll face this together.”

Joseph looks up slowly, focusing on Eli. “She said it was no one.”

Eli sits upright, head jerking back. “What? No one. How?”

Rebecca tilts her head slightly, giving Eli a look of disbelief. She knows it can’t be no one.

Joseph did not take his gaze off Eli who then starts to look uncomfortable. “She said she was visited by an angel shortly before she left to visit her cousin Elizabeth and was sometime later impregnated by God’s Spirit.”

[The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. (Lk 1:35), NIV]

Eli glances back at Rebecca. She knows her eyes are now as wide as they could possibly be. He gives a slight nod and focuses back on Joseph, saying quietly but with a tone of disbelief, “And . . . you believe such a thing?”

He gives a shrug. “To be honest, I’m not sure what to believe. Scripture does tell us of such a thing.”

[Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. (Is 7:14), NIV]

“Well, yes,” Eli says, sounding doubtful. “But why would such an honor go to Mary? Who is she—or anyone in Nazareth for that matter? No one in this village is important enough to bear such a blessing. Wouldn’t it need to be someone of prominence so our Messiah could gain the influence and following needed to overcome Rome, and set Israel up as a nation to be superior to all nations.”

“She said the angel Gabriel told her the child would be called Son of the Most High, God would give him the throne of his father David, and his kingdom would never end.”

[You will conceive and give birth to a son, and you are to call him Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end. (Lk 1:31-33, NIV)]

Eli scrunches his brow.

Rebecca thinks this all so bizarre.

“Yes,” Eli says, “but how is that supposed to happen?” He puts his hand back on Joseph’s forearm. “Is she just using Scripture to get out of a stoning?”

Joseph squints. “Stoning?” He glances from Eli to Rebecca and back. “Who said anything about a stoning?”

“What choice do you have, Joseph? You either admit you are the father, which you aren’t, right?”

Joseph shakes his head.

“Or you admit the child is not yours and that means she broke her purity vow which has a penalty of death by stoning.”

A look of horror comes over Joseph’s face. “Eli, you know I have loved Mary for quite some time. She has always been an honorable woman. I can’t have such a thing happen to her.”

“But her purity has been ruined . . .” Rebecca starts, but then catches herself.

Joseph shakes his head. “Doesn’t matter. If I don’t accuse her, she will not be stoned. I will divorce her and let her live.”

“So much shame to bear, though,” Eli says.

Tears well up in Joseph’s eyes as he puts his head in his hands and begins to shake his head back and forth. “I don’t know what to do . . . or how to handle this.” He looks back up with tear-stained cheeks. “I still love her, Eli, despite what she did, or what someone did to her. I know I can’t go through with the marriage now, but I still care for her.”

“You’re not angry?”

“Of course I’m angry!” Joseph blurts out emphatically. “Happiness has been ripped from my heart and has left it raw and bleeding.” He shakes his head. “But she’s not to blame. I know our custom is for a woman to protect her purity, but how can a woman do such if a man wishes to take it from her?”

Joseph suddenly stands. “Thank you, Eli and Rebecca, for your hospitality. But I’m not hungry. I just want to go home and be alone.”

Eli stands. “I’ll walk with you.”

Joseph shakes his head. “No. Thanks anyway. I just want to think.”

Eli nods and they both watch Joseph leave looking more forlorn than they have ever seen him before.

Joseph Accepts His Role

Eli comes in and plops down at the table where Rebecca and Rachel are kneading dough and gives a sigh.

“How did the town council meeting go?” Rebecca asks.

Eli shakes his head. “Not well.”

He glances at Rachel. “Sweetie, can you give your Ima and me some time alone to discuss?”

Rachel gives her mom a pleading look.

“Uh, Eli, she already knows everything.”

Eli’s eyes widen. “Everything?”

Rebecca nods.

“Is that wise? I mean. She’s still young.”

Rachel sighs and sits next to her father, wiping her hands on a cloth. “Really, Abba. I’m only a year younger than Mary and I saw you talking to Jesse’s parents the other day. That was about me, right?”

“Well . . .” He gives a glance to Rebecca as if to say, ‘help me.’

She simply gives a shrug. “Well, she has a point, Eli. In another year, she’ll be going through something similar.”

Eli sits up straighter. “Similar? Well, I certainly hope not!”

Rebecca gives a dismissive wave. “Oh, you know what I mean. All the township scrutiny she’ll be subjected to. They talk about you because of something you did or didn’t do. We protect our daughters, which I certainly agree with, but then don’t really prepare them for what marriage is really like. And the women of the town, rather than support, criticize until the new bride learns to develop a backbone and stand up for herself. We can do better for Rachel.”

“I hear you, but I don’t think anything would have prepared Joseph or Mary for this scenario.”

“No, probably not,” Rebecca says.

“But why not?” Rachel asks. “Isn’t it part of Scripture?”

“Now, Rachel,” Eli begins, “This is different.”

“Is it? I don’t mean any disrespect, Abba, but I had a long talk with Mary.”

Eli sits more upright. “You went against my wishes?”

“No!” She shuffles in her seat. “I mean, yes. I . . . I guess.” She gives a slight shrug. “Mary was so desperate for an ear. I just had to, Abba. I just had to. Joseph has you to talk to, but she has no one. None of the women in this town will talk to her or try to understand her point of view. They shun her at every turn and won’t even be seen at the well with her. They feel her guilt is cut and dry. Some even question why she’s still alive.”

“What?! Who? Who would say that?”

“The wives of the men who are saying the same thing,” Rebecca says. “You must admit, Eli. Not many are on their side.”

Eli sighs. “And probably even less after today.”

Rebecca stops her kneading and sits while wiping her hands with a damp cloth, giving Eli a questioning look. “What happened?”

“He admitted the child was his.”

Rebecca sucks in a breath. “No!” she says in disbelief. “Why would he do that?”

Rachel looks from her mother to her father and shakes her head. “Why wouldn’t he? After all, he is the child’s earthly father.”

“That’s a strange thing to say,” Eli says. “What did Mary tell you?”

“Abba, she’s scared. She knows the angel told her she would bear the Messiah. He even told her what to name the child. Why can’t everyone just believe her?”

Eli puts his hand on his daughter’s shoulder. “Dear, it’s just, that is not how babies are made.”

“But this is not any baby. It’s the prophesied baby. You’ve told me the story so many times. Didn’t you believe what you told me?”

“Well, yes, of course. But to have that fulfilled here in our small town with people of no consequence? That seems a little . . .”

“Strange?” Rachel asks.

Eli nods.

“Don’t you think Mary and Joseph feel the same way? Abba, you’ve told me of many prophets who went against what was popular with people to tell the message God gave them. Is this any different?”

Eli rubs his chin but then chuckles. “You sound somewhat like Joseph today.”

“What do you mean?”

“He said he has no idea why God chose him but that night after he left our house after talking with Mary’s parents, an angel also visited him in a dream and told him the same story the angel told Mary, and even said the child would take away the sins of his people.”

[An angel of the Lord said: You are to give him the name Jesus because he will save his people from their sins. (Mt 1:21, NIV)]

Eli’s eyebrows raise as he cocks his head. “And that went over poorly with the council, I might add. Yet ever since his dream, he’s been adamant that the child, while not his physically, is his because God deemed it so. Therefore, he is not going to go against God just because some . . .” He does air quotes. “. . . narrow minded old men . . . would not believe that Scripture could be fulfilled in their lifetime.”

Rebecca’s hand goes to her cheek. “Oh, my! He didn’t really say that, did he?”

Eli chuckles. “I cringed when he said it. But I have to say, I admire him for his stance. He believes this wholeheartedly. He’s going to take Mary to Bethlehem for this new census that’s been imposed on us.”

Rebecca’s eyes narrow. “Why does he have to go to Bethlehem?”

“He’s from the tribe of Judah and a descendant of King David,” Eli says, with a chuckle to follow. “I knew I always liked him. That makes me a friend of royalty.”

Rebecca smiles. “Well, I don’t think that gives us any advantages, though.”

“But that proves it, don’t you think?” Rachel asks. “It’s like you tell us, Abba. The Messiah will be a descendant of King David but the curse on King Jehoiachin, who is in the Messianic lineage, put many Jewish leaders in a quandary to explain it.”

Eli looks at his daughter with admiration. “Rachel, that’s profound. So, by Jospeh claiming the child as his own, this makes him a legitimate heir of King David, but not from the lineage of King Jehoiachin.”

Rachel nods, giving a smile.

“And how did you get so smart?” Eli asks as he chuckles. “I may have to reconsider marrying you off to Jesse.”

Rachel puts her hand on her father’s forearm. “Oh, please don’t, Abba.” Her cheeks turn a blush. “I think you made a wise choice.”

Eli looks at Rebecca and they both grin.

After gaining her composure, Rachel asks, “So, what happens now?”

Eli cocks his head and gives a small shrug. “It’s all up to God now.”

Leaving Nazareth

Eli continues his discussion with his daughter and wife. He knows Joseph has a long and dangerous journey ahead of him.

“How long will it take them to reach Bethlehem, Abba?” Rachel asks.

Eli tilts his head in thought. “Hmm. Several days, for sure. Even longer with Mary being pregnant. Yet I know Joseph is anxious to get away from all the stares and whispers directed toward them by many of the townsfolk.”

Rebecca shakes her head. “A lot of risk with her being with child, though.”

“Perhaps. But there will be many traveling in their direction. There is always more safety in numbers.”

Rebecca nods. “True. That’s at least a comfort. But where will they stay once they get there?”

“Joseph and Mary will stay with one of his relatives in Bethlehem until the census is over,” Eli says.

“As long as she doesn’t deliver while there,” Rebecca replies. “Our purity laws can make things complicated.”

Eli pauses in thought. “Well, if God has given them this commission, I’m sure he can work out the details of the child’s birth as well.”

“Midgal Eder,” Rachel says.

“What, dear?” Eli asks as he gives her a questioning look.

“Remind Joseph of Migdal Eder. You told us many times that some of your religious teachers said the prophet Micah was predicting the coming Messiah would be born at Migdal Eder, the watchtower of the flock. Isn’t that near Bethlehem?”

Eli nods. “Yes, just outside the city limit, I believe. That’s where the Bethlehem shepherds take care of the temple sheep the priests use for their various offerings and feast days. These shepherds ensure the sheep are without any blemishes so the priests will accept them for temple sacrifice.”

“Maybe that’s where Joseph is supposed to go so his son can be born,” Rachel says, giving a shrug. “Sounds like the right place.”

“I’ll certainly mention it to him. It could at least be a contingency plan.” He chuckles. “You surprise me, Rachel. I never knew you paid so close attention to the stories I tell you and Hannah. Speaking of Hannah. Where is she?”

“Oh, she’s next door playing house with some of her friends.”

“Hmm,” Eli says as his eyes twinkle. “Maybe you should get some tips from her then of how to be a homemaker since she’s getting so much practice for domestic duties.” He then raises his eyebrows and says in a teasing manner, “Jesse wants the very best, you know.”

Rachel gives her father a silly face. “Not funny.”

Eli reaches over and kisses her on her forehead. “The two of you will be good for each other. He’s a hard worker and you’re a brain. You’ll make him look good to all his peers.”

Rebecca nods. “And he’ll adore you all the more.”

“And if the Messiah is finally here,” Rachel says, “then it seems we’ll be living in awesome times.”

“Interesting times at any rate,” Eli says. “Let’s have an early dinner and get ready for bed so we can see Joseph and Mary off on their journey to Bethlehem in the morning. Joseph wants to get an early start tomorrow. My guess is that they will not have many supporters for that.”

“It’s so far for someone in her condition, though,” Rebecca says.

“True,” Eli agrees. “But it will give them time to know each other better and get any hard feelings out of the way. They will only have themselves to lean on. That has to be a good thing, doesn’t it?”

Rebecca nods. “Yes, I suppose so. Both dangerous and exciting at the same time.”

“I just can’t wait to hear of her adventures when she gets back and tells me of all the different types of people she met while there,” Rachel says. “You think they’ll meet anyone of importance?”

Eli rubs his chin in thought. “Well, I don’t think anyone more important than the Messiah, for sure.”

Rachel smiles. “Then maybe God will let others know our Messiah is here so they can visit him.” Her eyes widen. “Like shepherds, for instance.”

Eli’s eyes narrow as if he is in doubt of her statement. “What makes you say that? How would they know?”

Rachel looks at her mom. Rebecca shrugs. “Don’t look at me. You two seem to be the ones putting this puzzle together.”

Rachel turns back to Eli. “Well, I’m sure God can inform them somehow. Yet if Mary’s son is born at Migdal Eder, the watchtower of the flock, then the shepherds will most likely know they are there and become curious to their visit and will go see why they have come.”

Eli gives a slight nod. “Perhaps. Also, I do recall some of our Jewish teachers reading some passages from Psalms and Isaiah which indicate, or at least imply, kings from the east will bring gifts. I recall the passage in Psalms saying: ‘Young camels of Midian and Ephah. All from Sheba will come, bearing gold and incense and proclaiming the praise of the LORD’ (Is 60:6, NIV). Some say this refers to King Solomon.”

“Oh, like the Queen of Sheba who brought gifts to him?” Rachel asks.

Eli nods. “Precisely, but the tense of the words by Isaiah seem to indicate some future time of such an event. He said, ‘Herds of camels will cover your land, young camels of Midian and Ephah. All from Sheba will come, bearing gold and incense and proclaiming the praise of the LORD’ (Is 60:6).”

Rachel’s eyes widen. “Like now?”

Eli cocks his head. “Could be. Maybe we’ll hear what happened on their journey once they get back.”

“Well, I can hardly wait,” Rachel says, looking excited. “I just know it’s going to be epic.” She pauses, but then blurts out, “Can you believe it? Our Messiah is almost here! How much more epic can it get?”

They each hug. Rachel goes to get Hannah, and Rebecca begins getting dinner completed. Eli sits in thought. He always believed Scripture but is now realizing that he is going to be living Scripture now.

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Visit Books & Words to Inspire by Randy C. Dockens

In the last post, we discussed the gifts the Magi gave to Jesus. But when were these gifts actually given? Even though most Christmas stories have the Magi arriving with the shepherds to view the baby Jesus, we find from Scripture that the Magi actually came much later (Mt 2:11). We also know that the early Catholic Church recognized this distinction by celebrating Epiphany (the arrival of the Magi, the three kings) in January. How much later did they actually arrive? Well, let’s see if we can piece all the clues together.

Many say that Christmas was created to provide a Christian alternative for a pagan holiday, but is that the whole story? Maybe. Maybe not. Let’s investigate.

Frederick Larsen (1) has given a lot of evidence on specific dates for the events of Jesus’ early life. I won’t go into all that he has done. It’s fascinating, so I hope you check it out in more detail.

Based upon several Biblical passages, (Gn 49:9; Rv 12:1-5) and the conjunction of specific planets or stars (Jupiter, Regulus, and Venus), it is likely that Jesus’ conception was in September of 3 BC. This puts the event around Rosh Hashanah of that year. Very apropos, don’t you think? This holiday is also called Feast of Trumpets in Scripture (Lv 23:24-15) and was a memorial feast of the blowing of trumpets to ask God to remember His covenant with Israel.2 The conception of the Messiah would indeed represent God remembering his people after the 400 years of prophetic silence.

If this is true, it would put his birth nine months later in June of 2 BC. This also coincides with a triple conjunction of Jupiter with Regulus, and Jupiter then continuing its journey for a rendezvous with Venus, noted as the Mother planet. With the naked eye, these stars would appear as one star – one very bright star. In addition, this would put Christ’s birth near the Jewish holiday of Shavuot (or Pentecost). This holiday has marked many paradigm shifts in scripture: (2) e.g. giving of the Law, and the beginning of the church. And now, we see this fits with his birth as it was certainly a paradigm shift for Israel. We don’t have time to get into all of that here, but look at his teachings and the Jewish leaders’ response as well as his initial gospel to Israel.

Now, if we follow Larsen’s logic of when the star was over Bethlehem and appeared to “stay” (i.e., as Jupiter entered retrograde motion), it would put their visit at Bethlehem on December 25, 2 BC. Isn’t that interesting? The first gifts were given when we actually give gifts to each other. Somewhat serendipitous? Maybe.

This also helps us understand why Herod killed everyone in Bethlehem two years old and younger. While the above information would show that Jesus was only six months old at this time, we need to realize the signs in the stars occurred nine months earlier which would make the total time to be slightly under two years. Herod, and the wise men, may have been unsure if the initial signs were of conception or of birth. Herod was making sure of either in case it was the later.

I find it interesting and awesome that all that happened in the birth of Christ match the meaning of the different Jewish festivals upon which they occurred around, and although December was chosen to celebrate his birth as an alternative to a pagan holiday, it still has a Biblical significance showing us when those first gifts were actually given. Sometime serendipity isn’t serendipity at all.

Have a joyous New Year.

1Frederick A. Larsen, “The Star of Bethlehem.” Sound Enterprises, Inc., http://www.bethlehemstar.net/

2Robert R. Congdon, An Appointment with God: The Feasts of the Lord (Bloomington, IN: CrossBooks, 2009).

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Visit Books & Words to Inspire by Randy C. Dockens

This is the monologue that I wrote and then gave tonight at our Christmas Eve service at our church. I thought I would share it with you. I hope you are blessed by it.

Can you believe that? Almost being fired for delivering news we have all waited for for centuries. I mean, who else should be more excited than me about this, but them? I thought that was why my great grandfather, by grandfather, my father, and I have worked as shepherds for the temple.

My father taught me it was an honor to watch over the sheep that produce lambs for temple sacrifice. We have always taken great pride in ensuring the animals are without any blemish because we want only the best to be offered to Yahweh. The Torah commands it. We obey. That’s what the priests teach us and repeat to us almost every time we bring them the lambs.

“We can’t afford to offer anything with any hint of sickness, deformity, or blemish,” they say. “It’s your job to ensure that,” they drill into us.

And we do! I can’t remember a single time I had to be reprimanded for bringing in a bad lamb or goat.

I learned from my father and grandfather what to do. And I was determined to do it even better. I was going to be known for the quality of my work. I would watch each ewe carefully for when they showed signs of being ready to deliver. I would bring them to Migdal Eder, our watchtower for the flock just outside Bethlehem, when they got near their time for delivery so I could watch them closely. As soon as the lamb was born, I would grab it, wrap, and swaddle it so neither the mother could accidently kick or step on it nor the lamb somehow injure itself. The swaddling cloths would cause the lamb to calm. After it calmed down, I would place it in the stone manger and examine every square inch of its body to ensure it was a lamb worthy of temple sacrifice: free from any blemish or malady. I had to watch all the lambs born for an entire year to ensure they fed properly, didn’t become too rambunctious, or do anything that could potentially harm or mar them in any way. Even if I do say so myself, that’s a lot of hard work. And I take great pride in it. Doing otherwise yielded harsh consequences.

Oh, I saw how these “benevolent” priests could get so riled when things didn’t go their way. I was determined not to go through their scolding. They can be brutal. After all, wasn’t it only a couple months ago they were commending me on the quality of sheep they got from me for Passover? Now, today, they tell me I must be drunk because I saw hallucinations, and if I don’t stop spreading these false rumors, they will not only fire me but excommunicate me. And maybe even my entire family from the temple! I can’t bring such a disgrace to my family.

But I can’t deny what happened and what I saw either.

There we all were, sitting around the campfire as the sheep had finally settled down. All of a sudden, the dark, night sky burst into glorious light. It was a light almost like that of the sun, but different somehow. I was able to look at it. The light began to move, and I realized it wasn’t light after all, but an angel! I didn’t know what was happening and wanted to run, but my feet wouldn’t move. I was terrified, I tell you. But the angel spoke. Such a calming tone yet commanding somehow.

“Don’t be afraid,” the angel said. “I bring you good news of great joy which is for all people. Born to you, even today, in the City of David is a Savior, the Christ, the Messiah you have been waiting for. Here is a sign for you: you will find him as a baby wrapped in swaddling cloths, lying in the manger.”

Then, suddenly, the night sky exploded with light. Many, many angels seemed to be everywhere around us! Each shining like a glorious star—and singing. I can still hear them:

“Glory to God in the highest, on earth peace, good will toward men.”

We all were stunned, standing there looking into the sky with mouths partially open. I don’t know how long it lasted. It seemed like an eternity and like a split second at the same time. Then, just as suddenly as they appeared, they vanished.

The darkness enveloped us once again.

We all just stared at each other for several seconds.

Benjamin broke the silence and said, “What just happened?”

“A miracle,” Elimelech added.

I then chimed in, “Let’s go see.”

“See what?” Benjamin asked. Benjamin has always been a little slow on the uptake, granted, but I just couldn’t believe him.

“See what? The baby, the Messiah, of course.”

“Let’s do it,” Eldad replied, “but where?”

Maybe they were still too stunned, but I know they heard the same words as I did.

“Why, Midgal Eder, of course. Where else has a manger we know about?”

So, we left Simon and Jesse with the sheep as the rest of us headed to the watchtower.

As we approached Migdal Eder, we saw a small fire going, so we knew someone was using the watchtower. The timing for birthing of the lambs was practically over so we only had some supplies and a few animals there at the time. When we poked our heads in, a woman and man looked at us, at first startled, but the mother then smiled at us—almost like she knew we would be coming. She was somewhat rocking the baby as it lay in the stone manger; she waved for us to come closer.

The man spoke first. “I am Joseph. This is my wife, Mary. And this . . .”

Mary picked up the infant so I could see his face, “is our son.”

I think I gasped. It was such a special moment.

Now any baby is cute, but this one—well, he was different. His eyes were so mesmerizing. Looking into his eyes was like looking into eternity. I can’t really explain it, but I just knew he was special—he was the One Israel had been waiting for. With eyes like that, yes, he was the One.

“What is his name?” I asked.

The mother smiled and said, “Jesus.”

I grinned. “The Lord Saves.”

Mary nodded. “He will save his people from their sins.”

My eyes began to water. “My name is Joshua,” I said.

Mary smiled again. “Then you both have something in common already. Your names are similar to each other,” she said as she placed her son back in the manger.

I nodded again—overcome with emotion.

I looked down at the infant in the stone manger, and I gasped again. He looked just like a newborn lamb I would wrap in swaddling cloths inspecting it for blemishes to ensure it would be suitable for sacrifice. It hit me like a ton of bricks. This is the One who would save his people from their sins. Sin requires sacrifice. This meant he would, somehow, become the sacrifice for Israel. How he would do that I had no idea but knew he would. This One had come to be born to die.

My eyes watered again, and I looked at Mary who seemed to know what I was thinking. She gave a slight nod as her eyes watered as well.

It then struck me what Joseph had said. “If you are married, how can you be the virgin to give birth to our promised Messiah as prophesied by the great prophet Isaiah?”

Mary touched my shoulder and looked into my eyes. “I assure you; the Holy Spirit has conceived this child. Joseph and I have not yet been together.”

When I looked at Joseph, he nodded. “I took her as my wife to protect her.”

I nodded as I knew immediately what he meant. Knowing the wrath the priests could bring upon someone, I knew he had likely saved her from being stoned to death. But I just knew the high priest would welcome this one with open arms. After all, this baby was fulfilling prophecy, several in fact, and the Sanhedrin certainly believed in prophecy, or so I thought.

I told Joseph and Mary all that had happened: about the angel and what he said, about the angels singing, and the bright star I had noticed.

“Oh,” she said, “I don’t think many even look up to notice the star. How did you notice it?”

I laughed. “A shepherd has two things to do,” I said. “Tend sheep during the day and look at the stars at night. And I’m certainly not going to count sheep at night to go to sleep. I spend all day counting sheep. I’d rather just look at the stars until I fall asleep.”

Both Mary and Joseph thought that a little funny.

We stayed a little longer and then left the couple there with their infant so they could have privacy and get some sleep themselves.

I had a hard time sleeping that night, though. What would the priests say? Would we still have a job if the true sacrifice was already with us?

But I learned something. Greed trumps prophecy. I overhead some of the priests say that if the people heard what I had just told them, then they may stop buying sheep for sacrifice. They definitely didn’t want that to happen. Then, as I said earlier, they threatened me to remain silent. I eventually told them what they wanted to hear: I would not spread false rumors.

But what I saw and heard was not false. No! It was truth!

Truth is something to be shared. And that is what I will do! I will share the truth because it is the truth that will set one free. So, I will go and spread truth. After what you’ve heard from me, I hope you will do the same. Until we meet again. Shalom.

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Visit Books & Words to Inspire by Randy C. Dockens

For about three centuries after the birth of Jesus Christ, his birthday was not celebrated. The early church focused more on Christ’s crucifixion, death, burial, and resurrection as that was considered more important because believing this act of Christ was payment for mankind’s sin, for any individual’s sin, and was how one was able to have eternal life. That was certainly more important than when Christ was physically born. One can’t argue with that point.

However, as the early church became more organized and developed into what became the Catholic Church, church leaders looked for ways to turn people toward Christian ways and away from pagan ways. However, this had both positive and negative consequences. The pro of this was that it gave a positive slant to a pagan holiday and allowed traditions to become more Christianized. However, the negative is that this was an attempt to force people to accept Christianity by changing their traditions rather than reaching the hearts of people to change their internal focus which would then affect their outward actions. So what resulted was a blend of Christian customs and traditions with and pagan customs and traditions into the same holiday.

The first claim that Christ’s birthday was on December 25th seems to have occurred in 221 AD. Yet, there was still no real celebration. The first recorded celebration of December 25th as Christ’s birthday was in the Calendar of Filocalus in 354 AD. Furius Dionysius Filocalus was the leading scribe or calligrapher during this period—just after the reign of Constantine. Another date celebrated by some was January 6th, called Epiphany, meaning the manifestation of God to man. Eastern orthodox Christians said this was proven at his baptism and western Christians said this was proven at the visit of the Magi. The time between December 25th and January 6th became known as the 12 days of Christmas.

Although church officials knew that Jesus was not born in winter, why did they choose December 25th as the day to celebrate Christ’s birth? Well, most cultures had a pagan celebration of the winter solstice. The early celebrations, like Saturnalia, also had human sacrifice, licentious rites, drunkenness, and all sorts of abbreviate behavior. Therefore, it is not far reaching to understand why the church officials wanted to turn this type of celebration around. However, as usual, many of the pagan rituals became part of the Christian celebration, although they usually became tamer and over time lost their original intent and meaning.

So, if Christ was not born in December, when was he born? Scripture tells us that the angel Gabriel appeared to a young Jewish girl named Mary who was betrothed to Joseph, but they were not yet married (Lk 1:26-27). However, it was Jewish custom for the official marriage to occur sometime later but even at this stage even though there was no cohabitation they were considered legally married and a formal divorce was necessary to break the marriage covenant. Gabriel told Mary she would bear a son with the help of the Holy Spirit (Lk 1:35) and her son would be the Messiah, she should name him Jesus, and he would be equal in state to God, would one day sit on the throne of David (Lk 1:30-33), and would save his people from their sins (Mt 1:21). Jesus being equal with God is a fulfillment of many Old Testament scriptures (2Sa 7:8-16; 1Ki 2:24-25; Ps 2:1-12; Ps 89:14, 19-29, 35-37; Ps 110:1-7; Ps 132:11-12; Is 9:6-7; Is 11:1-5, 10; Jr 23:5-6).

Isaiah had prophesied the Messiah would be born to a virgin (Mt 1:23; Is 7:14). In Isaiah, the word “almah” which is the more precise and accurate Hebrew word for virgin and Matthew uses the Greek word “parthenos” which is always interpreted “virgin.” Although this did fulfill prophecy and people were expectant of a coming true Messiah, having a child without a man would seem physically impossible and so God appeared to Joseph in a dream to let him know of Mary’s truthfulness (Mt 1:18-25). Because Christ had no human father, he became the word of God to mankind and was equal to God (Jn 1:1). Joseph therefore claimed the pregnancy as his own, initiated cohabitation, but did not have intercourse with Mary until after Jesus’ birth (Mt 1:24-25).

Rick Larson in his DVD Star of Bethlehem gives compelling evidence to the date of Christ’s conception. At the time of the Jewish New Year, Rosh Hashanah, in September of 3 BC, the planet Jupiter (known as the king planet) made a very close conjunction with the star Regulus (known as the king star), and over the next couple of months Jupiter actually made three conjunctions with Regulus. Not only that, but this occurred in the constellation of Leo which is the constellation representing a lion, both a symbol of Judah and of royalty as well as of the coming conquering Messiah; it would fulfill the prophecy of Isaac to Judah (Gn 49:9) as these three conjunctions would be occurring around the feet of Leo within this constellation. In addition, the constellation Virgo at the time of Rosh Hashanah in 3 BC would occur during the daytime, i.e., clothed in the sun, as described in Revelation, with the new moon at her feet (Rv 12:1-5). Rosh Hashanah was also known as the Feast of Trumpets (Lv 23:24-25) which was a memorial feast of the blowing of trumpets to ask God to remember His covenant with Israel.  Therefore, the conception of the Messiah would indeed represent God remembering His people after the 400 years of prophetic silence.

Therefore, if conception was in September of 3 BC, then Christ’s birth would occur around 9 months later: June 2 BC. There are two other events that also help us to see that this is likely the date of Christ’s birth. Again, the stars tell the story. After the triple conjunction of Jupiter with Regulus, Jupiter continued its journey for a rendezvous with Venus, the Mother planet. With the naked eye, they would appear as one star—one very bright star. This would have occurred on June 2 BC. This was also around the time of Shavuot which has been the festival around different paradigm shifts. It was this time that God made the covenant with Israel at Mt. Sinai (Ex 19) and the time the Holy Spirit was given to the first Christians (Ac 2)—both paradigm shifts of how God intervened with His relationship to mankind. Christ’s birth would certainly fit into this category as well.

Next time we will look further at how the star played a role in Christ’s birth and the place of Christ’s birth.

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Visit Books & Words to Inspire by Randy C. Dockens

Why would I say salvation is a paradox? Well, God states that salvation is something He provided for us, and there is nothing we can do ourselves to earn it. Therefore, if we work toward our salvation, we cannot attain it; but if we don’t work for it, we attain it. See, doesn’t that sound like a paradox? However, there is a logical answer to this mysterious statement.

Adam’s act of disobedience—actually, rebellion (read chapter 4 of my book, Why is a Gentile World Tied to a Jewish Timeline?) forever separated mankind from God. This is a chasm that mankind cannot bridge. Our best is still counted as equivalent to a filthy rag to God (Is 64:6). Therefore, we were forever destined to be separated from God. However, God loved us so much that He decided to bridge this gap for us. The second person of the Godhead, who became Jesus Christ, became known as the Son of God, came, and died on the cross for the payment of all of mankind’s sin: past, present, and future. All of the work needed to restore us to God was done by God. This neither means our salvation is cheap nor is it automatic. Jesus Christ paid a huge price. Although he was God, he came in human flesh and sacrificed his life for us. This was a payment God required for sin. The past sacrifices had been done, and were required to be done, on a repeated basis. These sacrifices were instituted to show that mankind cannot get to God on works alone, and pointed toward the one Messiah who was to come to be the ultimate sacrifice, and pay the universal debt these animal sacrifices could not pay. Also, God is spirit and, therefore, each personality of the Godhead was spirit. By Jesus Christ coming in human form, he forever remained human so he will always identify with us—in human form when he was present on earth, and in glorified form in our eternal future. Jesus Christ paid the necessary price to restore our relationship with God; however, each individual must accept that offering. It is not granted automatically. God is not going to force this gift on us if we are not willing to accept it. Although the price was great, it’s acceptance is available to all just by the act of acceptance, with humility.

Faith is the element that is need for our salvation’s acceptance. To accept what has been done for us, we have to accept, by faith, that this is our only way for being accepted by God: not on our own merit but on the merit of Jesus Christ alone. There is no work, no act, no moral goodness that we can rely on for God’s acceptance of us. It must be on Jesus Christ alone. There is no other name on which we can be saved (Ac 4:12).

Connected to this, and tied to this paradox, is the virgin birth of Christ. Without his virgin birth, there is no way Christ’s act of salvation could be possible for us. There is no human that can pay for the sin of even one person, much less that of all mankind. Without His virgin birth, there would be no salvation. Therefore, belief in Christ’s virgin birth is essential to our salvation. Just as faith is needed to trust in Christ’s death, burial, and resurrection for our right standing with God, faith is also needed to believe in Christ’s virgin birth. Both are essential. The latter cannot be achieved without the former being true.

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Visit Books & Words to Inspire by Randy C. Dockens

Many of the events around Christ’s birth have been verified historically. Although, for some, the dates don’t seem to jive, but evidence is not always the force that causes one to believe. There is evidence that Caesar Augustus had 3 censuses during his reign with one being in 8 BC. As we have learned previously, Christ was likely born in 2 BC. So, is this a discrepancy? Not really. Think about how long it would take to do a census in 8 BC. Just because Caesar said to “make it so” in 8 BC, would it occur everywhere at the same time? We are so used to internet and microwaves that we forget the time in which we are referring. Taking six years to reach Palestine and getting the framework set up to taking such a census in that region is doing pretty good. Others have criticized Luke stating that “this taxing was first made when Cyrenius [Quirnius] was governor of Syria” (Lk 2:2). History does show Quirnius to be in Syria during this time period but not as Governor. He was governor in 6-7 AD. Again, a blunder? Not really. Just as our American words can have different meanings so can Greek words. The word translated ‘first” (i.e., prote) can also mean “prior to.” Therefore, the statement could be that this is the census before Quirnius was Governor in Syria. The historical placement of the event can be considered accurate.

Joseph had to return to Bethlehem to get registered for the taxation which was being implemented (Lk 2:1-3). He was from the lineage of King David, and Bethlehem was David’s home town (Lk 2:4-5). With Mary being pregnant and on the journey with him, it took longer than normal to travel from Nazareth to Bethlehem. Yet, there were so many people traveling for this same issue, the roads were likely safer than they ever were previously. Yet, it took a lot out on Mary.

Back in the first century, Bethlehem was not a booming town. Even when the prophecy was given by Micah (Mi 5:2), it was not a booming town. It is only about six miles south of Jerusalem and was not a city where many people traveled since it wasn’t on a major Roman road of the day. Besides, even if someone was on such a road, would they stay in Bethlehem when Jerusalem was so close? In addition, the custom of the day was for family to stay with family—not in an inn or other places of abode. Inns were more common in large cities, like Jerusalem, and perhaps on major thoroughfares, as travelers would not have close relatives nearby, because they had not arrived at their final destination where family likely were located. In addition, the word used here (kataluma) is the same word used more definitely for a spare room (Lk 22:11) rather than a separate lodging (pandokheion, Lk 10:34; 11:22) which uses a different word for such. The guest room was already full of additional relatives (Lk 2:7).

Also, Bethlehem was a shepherding community and not one where travelers would frequently travel through. For someone to go to a place like Bethlehem, they had to be wanting to go there—not passing through. Therefore, the need for an inn was very low, and the number of visitors an innkeeper would get would likely be too low to make it profitable. The fields around Bethlehem was where the flocks for temple worship were kept and raised. This is a critical point for us to consider later.

When did Mary and Joseph arrive in Bethlehem? Most movies and plays about this story have them arriving while Mary is delivering, and Joseph is desperate to find a place—any place—anywhere. But is that what scripture is really telling us? Luke tells us that Joseph and Mary went to Bethlehem and “while they were there” she had her baby (Lk 2:6). This doesn’t sound like this was an immediate need or crisis. So, where were they? Well, since Joseph was of the lineage of David, he had to travel to his ancestor David’s birth place, i.e., Bethlehem. Therefore, he would have relatives there. As we just pointed out, relatives stayed with relatives. Let’s not put our social mores on this concept. Often, we would gladly stay in an inn than with relatives, but this was not the case in this culture. It was a privilege and honor, as well as a duty, to take care of visiting relatives, no matter the occasion. So, if they were with relatives, where did the stable, animals, shepherds, etc. come into the story? Let’s consider that.

Because of the need for so many people to come to Bethlehem because of the tax registration, Bethlehem became crowded—very crowded. Joseph and Mary were only one couple among hundreds to thousands who had to return. People’s homes were very crowded and filled to capacity. Mary and Joseph were very welcome to stay until she was ready to deliver. It may sound cold to us today, but Mary would not have been welcome to have her baby in a house filled with so many people. This is for two major reasons. One, there was no privacy. Second, she would be considered unclean for up to a week (Lv 15:19-23). But it is even more complicated as this passage tells us. Everything she touches, everyone she touches, become unclean. That is a problem in a house filled with so many people. The logistics to have Mary there as she gives birth and for the week after becomes untenable. Joseph has to find a solution. Where could Joseph take Mary where she could be taken care of in such a crowded place where there wasn’t an inn? Think about it, even if there was an inn, would an innkeeper want a delivery in his inn where his room, of which he would likely have few, would become unclean? It would be a big burden to get everything clean again. Certain things would have to be washed, some scrubbed, and some destroyed (Lv 15:12). So, as you can see, this was quite the dilemma for Joseph and Mary due to the customs and social mores of their day.

Looking for a place proved more difficult than Joseph thought. Because all the houses were so crowded, most could not bring their animals into their home at night as normal. Therefore, even the outside areas for animals were full to capacity and some people had to stay all night outside with the animals to prevent robbers from taking them or them wandering off in the middle of the night. Finding a place to have a baby proved extremely difficult.

So, where could Joseph find a secluded place that would not be a burden to others, yet would be comfortable for Mary to have her child? Migdal Eder. You see, God knew this all those years ago and had Micah prophesy of this (Mi 4:8). Joseph likely didn’t even know he was fulfilling prophecy. He was just looking for a logical, viable, and satisfactory solution to their need. You see, because Bethlehem was not only a shepherding community, it was a special shepherding community. The shepherds here were not regular shepherds, but were trained for how to raise sheep for the purpose of them being used as a sacrifice at the temple. Not just any animal could become a sacrifice. It had to be without blemish. Do you realize how hard it is to have an unblemished animal in the wild? All sorts of things could happen to the animal. These shepherds had to ensure nothing happened to these animals. It wasn’t just taking care of them, mending their injuries, and making them acceptable for human use. No, it was raised to another whole level. If the animal was injured, they were no longer acceptable for sacrifice, even if the animal recovered. It was now considered blemished. So, in order to ensure things went well with the sheep birthing process, a special place was made for the sheep to have their lambs. This was at Midal Eder, the watchtower of the flock (Mi 4:8; Gn 35:21). They built a place here. Maybe it was a cave or some type of shelter for both the shepherds, their supplies, and likely other animals they would need to take supplies from Bethlehem or from Jerusalem to this shelter for them to use as they watched after the sheep. When the lambs were being prepared for sacrifice, they would swaddle them to prevent the lambs from hurting themselves. They would then place them in the manger there made especially for this purpose to calm the animal so it could more easily be inspected for any blemishes. Because of these lambs’ special religious nature, nothing was taken for chance. All was a very methodical process to ensure each and every animal was without blemish (Ex 12:5). They tried to remove all obstacles that would cause or induce injury.

Once the cramping started, Joseph led Mary out to Midgal Eder on their donkey. Likely a few of the women went with him. It was now June, the time of Shavuot—a Jewish holiday which represented paradigm shifts and the inclusion of non-Israelites. The time of birthing sheep had recently ended, so there was no competition for using the shelter at Migdal Eder (Mi 4:8). While not ideal by our standards, I’m sure Joseph considered it pretty ideal, and he likely felt fortunate. It was a place still in Bethlehem, so relatives were close by if needed. Likely some of them helped with the baby’s delivery. It was almost abandoned that time of year, although it likely contained supplies for the shepherds and likely a donkey or two for hauling supplies. It may have had other animals, like goats and oxen, for various needs: milk, carrying cargo, and maybe even food. It provided a quiet place for Mary to have her baby and would be a place to stay until her uncleanness was over. Afterward, she could be welcomed back into the crowded house. Then everyone would ooh and aah over the infant.

Joseph thought back on the things that Mary had told him. The angel Gabriel had appeared to her in the sixth month (Lk 1:26), just before Rosh Hashanah which occurred on the first day of the seventh month (Lv 23:23-25). He now understood this was the time of the baby’s conception by the Holy Spirit (Lk 1:35). Thanks to the Jewish leaders adding Adar II to their calendar, this Shavuot was now nine months later. The baby was conceived on Rosh Hashanah when all of Israel asked God to remember his covenant with his chosen nation. Now, the baby was being born on Shavuot when God instituted paradigm changes and when Gentiles were accepted. He was now being born at Midgal Eder where the sheep born to be temple sacrifices were born—where they were wrapped in swaddling cloths and placed in the manger for inspection. Joseph looked at this one born on this Jewish holiday. Did he recognize all the symbolism God had bestowed on this special day? Did the shepherds? They were the ones who provided lambs and goats for temple sacrifice. Now, this baby was lying in their special manager wrapped in cloths they used to swaddle newborn lambs so they could inspect them for any blemishes. Did they understand the significance?

After the baby was born, Joseph wanted to get back to Nazareth, but knew he needed to wait until the baby was older and stronger. His cousin insisted he stay with them a few months until the baby and mother could travel. When the time of purification was over, Joseph took Mary to the temple in Jerusalem to offer her offering of purification (Lk 2:22-24; Lv 12:6-7). This is where they met Simon and Anna who prophesied about Jesus (Lk 2:22-38). They then returned to the house in Bethlehem where they were staying. When Jesus was about six months old, they were visited by the Magi who gave the child gifts of gold, frankincense, and myrrh (Mt 2:1-12). These men told Mary and Joseph all they had seen and heard. An angel appeared to Joseph to have him take Mary and Jesus to Egypt (Mt 2:13) so he would not get killed by Herod’s order to kill all infants two years old and younger (Mt 2:16). Once Herod died, Joseph came back to Israel with Mary and Jesus, and took them to Nazareth (Mt 2:19-23).

Are you starting to see the symbolism here? Do you now see why swaddling was a significant sign? All babies were wrapped in swaddling clothes—that was their custom. Yet, only one was wrapped in swaddling cloth normally used for lambs born to become a sacrifice. And only one was wrapped in swaddling cloth, lying in the manger at Midgal Eder. The angel’s announcement was very specific and not vague at all. This was a significant sign, and one I am sure was not lost on these shepherds. This also explains why angels appeared to these shepherds—because they were not ordinary shepherds, but the ones taking care of sheep for sacrifice. The angels were basically stating that their jobs were now complete. The lamb they were waiting for had come. He was in their shelter, their stable, their manger, wrapped in swaddling clothes for special lambs born at Midgal Eder. This lamb was not just for a special sacrifice for someone’s sin debt, but for payment for the sins of the entire world.

While this is not the usual Christmas story, it seems to align more closely with scripture and with what the Jewish holidays represented. These Jewish holidays which God instituted with Israel back in Leviticus when he first formed their nation have many purposes. A significant purpose is their prophetic significance. Jesus’ conception and birth are two of them. Isn’t it interesting how God coordinates so much, and we take so much of it for granted? The Bible is full of such wonderment if we only look. May we be more attentive to what God is doing in our lives as we embark on the coming year.

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Visit Books & Words to Inspire by Randy C. Dockens

Christians celebrate Christmas; Jews Shavuot; Both celebrate one of the same paradigm shifts. In our last post, we stated that Christ’s birth was likely on Shavuot, 2 BC. While most Jews don’t celebrate Christ’s birth, they do celebrate Shavuot. So, if Christ was indeed born on Shavuot, which would be in June; how do we get Christmas in December? I thought we should at least address this conundrum since we were dealing with the paradigm shifts correlated with the Jewish feast Shavuot. June vs. December. That’s not a small difference to overcome regarding the timing of the birth of Christ. Why did we get it so wrong? Is it wrong? Can both be true?

As usual, this is not a simple answer, and yet, it really is. But to make it simple we must tease apart some of our traditional thinking. When we see a nativity scene, what do we see? Mary, Joseph, and the baby Jesus, of course. But there are also shepherds, likely an angel or two, and let’s not forget the animals. Is something missing? Oh yes, the wise men, the Magi. Wise men? Surely, we need the wise men, don’t we? After all, they are mentioned in the Bible at the time of Christ’s birth. Let’s look at that more closely. There is a time gap we must take into account. How much time? About six months. Hey, isn’t that the gap we mentioned earlier: June vs December? That must be a significant point, right? Let’s explore.

So, if Christ was born in June, does that mean the wise men didn’t come on the scene until December? Is that really consistent with scripture? Well, scripture does state the wise men came after Jesus was born (Mt 2:1) to a house (Mt 2:11) where the child (Mt 2:11) lived with Mary his mother. It would seem Jesus was about six months old at this time. If true, that would explain the time gap and it does seem consistent with this passage in Matthew. It also seems consistent with Herod’s insane decree to kill all males in Bethlehem from two years and younger (Mt 2:16). If the wise men had come when Jesus was an infant, then he would not need such a decree. Yet, the wise men, when they met with Herod (Mt 2:1-2) knew of the sign of the star, but not if it represented his conception or birth. Since the wise men didn’t report back to Herod (Mt 2:12), Herod didn’t get an answer to this question.

We now know, based upon the work Rick Larson did, Christ’s conception occurred in September, 3 BC. The wise men told Herod when they first saw the star (Mt 2:2). If it has been representing his birth, this would mean the child was nearly one and a half years old. Therefore, to make sure, Herod used a cutoff of two years.

So, what does this have to do with Christmas? Well, what did the Magi (wise men) bring with them for the child Jesus? Presents: gold, frankincense, and myrrh (Mt 2:11). According to the work Larsson did, this visit of the Magi occurred on December 25th of 2 BC. Isn’t that apropos? Now, there are those who state that Christmas was made in December to take the place of the pagan festival Saturnalia. And that would be true. This festival was around the winter solstice (the shortest day of the year). Yet, isn’t it just like God to make something which looked serendipitous to actually be divine intervention on his part?

I find this so interesting, and very characteristic of God. Christ’s birth was definitely a paradigm shift and he used Shavuot, the paradigm shift festival, to bring it to fruition. Yet, he also knew Christians would one day in the future celebrate his birth in December and had the Magi to present their gifts to the Christ child at this time. Who else could have planned such a dual fulfillment? Then, his birth on Shavuot set the stage for the ultimate inclusion event. What is that event? We’ll discuss that next time.

I hope this helps you to see we serve a wonderful, awesome, God. He pays such attention to detail. Always remember, you’re part of the detail to which he pays attention. Trust him. You will never regret it.

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Visit Books & Words to Inspire by Randy C. Dockens

In previous posts we have talked about how the Jewish festival Shavuot marked major paradigm shifts and how God’s plan for inclusion expanded over time. We saw how the forming of the nation of Israel at Mt. Sinai was a major paradigm shift which occurred on the very first Shavuot (Ex 24). God started working through a nation to reach out to the world rather than continuing to work through specific families or patriarchs. We then saw how inclusion occurred on a national and individual level (Js 2-6; Ru 1-4).

As we approach the New Testament, we see God making another major paradigm shift. God was on the verge of setting a new pattern of inclusion: going from inclusion occurring through a nation to it occurring through individuals. To understand this one, we must understand another Jewish Festival: Rosh Hashanah. Today, we know this as the Jewish New Year. Yet, it wasn’t always known as that. When first instituted, it was known as the Feast of Trumpets (Lv 23:23-25) and was the fifth of seven festivals. While all the feasts were memorial, as they pointed to how God worked in their past, how he was working in their present, and how he would work in their future, this particular feast was a special type of memorial. This was a festival to request God to remember his covenant with Israel. Why? Shortly after this festival was Yom Kippur, or Day of Atonement (Lv 23:26-32). This was a day of reckoning. Israel knew they had no good on their own to stand before a holy God. Their only chance was for God to remember his covenant with them. Therefore, trumpet blasts were made to request God to remember. Does this imply God forgot? No, this was really for Israel to remember what God had done for them in making an everlasting covenant with them and to help them prepare for the upcoming Yom Kippur.

So, how is this tied to the New Testament. Well, how does the New Testament open? It opens with the announcement to Mary that she would bear a son, with the help of the Holy Spirit, and would call his name Jesus (Mt 1:18; Lk 1:26-31). This announcement occurred on Rosh Hashanah, Feast of Trumpets. Why? Because God was stating he was remembering his covenant. This marked the end of what had been termed the 400 years of God’s silence. Ever since Malachi, it seemed God was silent. It wasn’t that he was not working, but he sent no prophets after Malachi. His next voice came through the angel Gabriel to Mary(Lk 1:26). God remembered his covenant and Mary conceived a child through the Holy Spirit (Lk 1:35). Yes, this was to be a very special child. He was to save his people from their sins (Mt 1:21).

So, if Jesus Christ was conceived on Rosh Hashanah, when was he born? He was most likely born on Shavuot. Doesn’t it seem apropos that he would be born on the festival that marks paradigm changes? Can you say Christ’s birth was not a paradigm change? Yes, that makes sense, but something doesn’t seem quite right. For most years, the time between Rosh Hashanah and Shavuot isn’t long enough for a normal gestation period for an infant. Gestation is a very crucial period for a fetus, and every week is important for fetal development and especially for adequate lung formation in the third trimester. A normal gestation period is considered to be 40 weeks (a range of 37-42 weeks). Yet, normally, the time between Rosh Hashanah and Shavuot is just shy of 35 weeks. Not enough time for an adequate gestation period. Could we be mistaken?

As they say, timing is everything. And that is definitely true here. Rick Larson has done some astounding work on the timing of the birth of Christ and the events which occurred at this birth. According to his work, Christ’s conception occurred on Rosh Hashanah in 3 BC. Something very interesting occurs in that year. To keep Passover near the Spring Equinox, and because the Jewish calendar is a lunisolar calendar with only 29 or 30 days per month, an extra month is added every so often to make Passover and the Spring Equinox realign properly. And, lo and behold, this is the year this extra month is added to their calendar. Then, the period of time from Rosh Hashanah to Shavuot becomes a normal gestation period (39 weeks) and can support the fact that Christ was likely born on Shavuot in 2 BC.

Christ’s birth was definitely a paradigm change for Israel – and for the world. He brought the true meaning of Scripture back to life and his death was for all of mankind and not just for the Jews. Again, this is a message of inclusion. Jesus paved the way for inclusion to be very personal. Isn’t that just what we would expect from a God who values relationships?

Don’t you find it interesting that God keeps the meaning of these Jewish festivals and makes them happen at just the right time to keep all the full meaning he intended for each one. Why? Well, he is a God of order after all (1Co 14:33). Also, I think it is a way for him to get our attention. It shows he pays attention to detail. If he can do that, he can certain pay attention to us individually. You, and we all, are a detail that he definitely cares about. How will you respond?

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Visit Books & Words to Inspire by Randy C. Dockens