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When Was Jesus Actually Born?

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Christmas is closing in, which means that families around the world are gearing up to celebrate the birth of Jesus. But when exactly was Jesus born?

Short answer: The Bible doesn’t tell us. God, in His infinite wisdom, didn’t find it needful to relay the exact date of Jesus’ birth to His faithful followers.

That said, it’s fun to travel down the rabbit hole and guess when it could have been. I will present a few theories, but it’s important to note that every day is a great day to celebrate the incarnation of Jesus, and no one can confirm with confidence when the nativity actually occurred.

Theory 1: November 13 (Earliest Proposed Date)

The earliest attempt to calculate the birth of Jesus comes from Clement of Alexandria’s 200 AD work Stromata:

“From the birth of Christ, therefore, to the death of Commodus are, in all, a hundred and ninety-four years, one month, thirteen days.” (Stromata, Book 1, Chapter 21)

Given that Commodus died on December 31, 192 AD, we can calculate the birth of Jesus according to Clement: November 18, 3 BC.

In this same document, however, Clement notes that there are many who disagree with him:

“There are those who have determined not only the year of our Lord’s birth, but also the day. And they say that it took place in the twenty-eighth year of Augustus, and in the twenty-five day of Pachon [May 20, 3 BC]…Others say that He was born on the twenty-fourth or twenty-fifth of Pharmuthi [April 19-20].”

It is unclear how these three dates were derived. And ultimately, none of these dates caught on, but all three would have been proposed early in Christian history.

Theory 2: December 25

Hippolytus of Rome was the first to suggest that Jesus was born on December 25. In his Commentary on Daniel in 204 AD, he wrote:

“For the first advent of our Lord in the flesh, when He was born in Bethlehem, was eight days before the Kalends of January [i.e., December 25], the fourth day [Wednesday], while Augustus was in his forty-second year… He suffered in the thirty-third year, eight days before the Kalends of March [March 25], the day of preparation, the eighteenth year of Tiberius Caesar.” (Commentary on Daniel, Book 4, Chapter 23.3)

The date of December 25 was chosen based on a Jewish tradition that righteous men entered the world and died on the same day:

“The Holy One, blessed is He, sits and fills the years of the righteous from day to day and from month to month, as it is written, ‘The number of your days I will fulfill’ (Exodus 23:26).” (Rosh Hashanah 11a)

Building from this tradition, it was reasoned that Jesus’ conception and death happened on the same day:

“For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December 25th.” (De Trinitate, Book IV, Chapter 5)

Thus, within a few centuries after the resurrection, December 25th was adopted as the traditional date of Jesus’ birth.

Theory 3: The Feast of Tabernacles (Tishri 15)

In recent years, another possibility has been conjectured—that Jesus was born during the autumn festival of Sukkot. This date makes much sense thematically. The Feast of Tabernacles (or Sukkot in Hebrew) celebrates God’s presence with mankind. Furthermore, the incarnation is described by John as a time when “the Word became flesh and tabernacled [Greek skenoo] among us” (John 1:14).

There is additional textual support. Luke’s gospel narrative uses parallel language to compare Zechariah and Elizabeth to Abraham and Sarah:

  • Both are described as προβεβηκότες ἡμέραις—“well advanced in years” (Luke 1:7, Genesis 18:11)
  • Sarah and Elizabeth are called στεῖρα—“barren” (Luke 1:7, Genesis 11:30)
  • Zechariah and Elizabeth are described as ἦσαν δὲ δίκαιοι ἀμφότεροι ἐνώπιον τοῦ θεοῦ πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι—“they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). Just about every one of these words is lifted from the Abraham narrative (Genesis 15:6, 17:1, 24:40, Genesis 26:5).
  • Both couples were visited by an angel who spoke of a miracle birth (Luke 1:11, Genesis 18)

Luke seems to want his audience to associate the birth of John with the birth of Isaac. And given that Isaac was said to be born during “the time of life” (Hebrew אֵלֶ֨יךָ֙ כָּעֵ֣ת חַיָּ֔ה)—a possible reference to Passover according to Rabbinic tradition (Rosh Hashanah 11a, 500 AD)—it is thought that John was born during Passover as well. And if John was born at Passover, Jesus was born six months later—during the Festival of Tabernacles in the fall.

The Temple Service of the Division of Abijah

In 1583, a French scholar named Joseph Scaliger proposed a new methodology for dating the birth of Jesus—one that didn’t rely on theological arguments and tradition but upon mathematical calculations.

From oft-overlooked scriptures to the writings of Josephus and the Talmud, we can assemble a collection of clues that can arguably narrow down the date on which Jesus was born:

  • The Gospel of Luke tells us that Zechariah was a priest “of the division of Abijah” (Luke 1:5)
  • We read in the Hebrew Scriptures that Abijah was the eighth division to serve in the temple (1 Chronicles 24:10)
  • Zechariah lived in “the hill country of Judea” (Luke 1:39, 65)—somewhere between 4-20 miles from Jerusalem—indicating he would be able to arrive home on the same day he departed from the temple
  • Josephus writes that each division served for one week—“one course should minister to God eight days, from sabbath to sabbath” (Antiquities of the Jews, Book 7.14.7)
  • Josephus’ account lines up with the biblical testimony, suggests divisions began and ended their temple service on each Sabbath (2 Kings 11:5, 9; 2 Chronicles 23:8)
  • A later rabbinic tradition from the Mishnah writes that “at three times during the year, all priestly watches are equal,” meaning they all serve in the temple during the three festivals (Mishnah Sukkah 5, Sukkah 55b)
  • This same rabbinic tradition refers to “the priestly watch whose time is fixed,” indicating that each division served a “fixed” eight days (from Sabbath to Sabbath), uninterrupted by the arrival of additional divisions during the feasts
  • Jewish tradition states that the first division—Jehoiarib—was serving when the Temple was destroyed on Sunday, the 9th of Av in 70 AD (Taanit 29a, Jerusalem Talmud Taanit 4:5, Seder Olam Rabbah 30)

Using these datapoints assuming these later sources are accurate, it becomes possible to reconstruct when Zechariah would have been serving at the temple, giving us a few dates when he would have returned home to conceive a child with Elizabeth.

How the Biblical Calendar Functioned

The biblical year typically included twelve months, where each month was based upon the moon cycle and the first day of each month would begin at the first sight of the crescent moon. Since the moon cycle lasts 29.53 days, a biblical year would last between 354 and 355 days.

This falls about ten days short of a solar year (365.2425 days), meaning that—if left unchecked—each biblical year would begin ten days sooner than the previous year, and Passover (the spring feast) drift be celebrated in the dead of winter after only ten years. Thus a leap month was added about every three years to offset this drift, resulting in a thirteen-month year lasting 383 to 384 days.

The modern Jewish calendar was implemented in around 924 AD and attempts to mathematically replicate the ancient method by fixing month lengths and leap months to a repeating cycle rather than the movements of the moon and sun. The result is close to the original method by not precise—month lengths can range from 353-355 and 383-385 days, and a leap month is occasionally added to the wrong month (this is currently true—however, there is a slight drift, and thousands of years in the future the calendar will sometimes be off by months at a time).

For the purposes of our calculations, we will provide both the dates of the ancient biblical calendar and the modern Jewish calendar when they differ and notate this adjustment accordingly.

When Did the Division of Abijah Serve?

As stated above, the biblical account and historical records confirm that priests served in the temple in fixed eight-day watches (from Saturday to Saturday). These watches would not be interrupted by the festivals—rather additional priests would arrive to offer additional support during these times. This lack of interruptions is confirmed by the aforementioned timing of first division’s (Jehoiarib’s) service in 70 AD, which began on Shabbat (Saturday), Av 8, 70 AD (August 4)—the nineteenth week of the year. Since the year can be anywhere from 50 ½ weeks to 55 weeks (would doesn’t divide neatly into 24 divisions), this would result in a 2.5-7 week shift every week—e.g., if the tribe of Abijah began service on the 14th sabbath in one year, they might begin service on the 11th of the following year (or 7th during a leap year).

Using Av 9 (August 4), 70 AD as our anchor point, we can count backwards 24 weeks at a time to determine when each division would have been serving in the years leading up to Jesus’ birth. Most scholars agree that Jesus was born between 7 BC and 4 BC, so we will examine 8 BC to 3 BC as possible birthyears.

The table below shows the dates (both Julian, Ancient Biblical, and Modern Jewish) that the division of Abijah would have served, using an uninterrupted, shifting calendar:

Table 1: Abijah Service (Uninterrupted Shifting Calendar)

Division of Abijah Service BeginsDivision of Abijah Service Ends
Tammuz 24Jul. 13, 9 BCAv 2Jul. 20, 9 BC
Tebet 14Dec. 28, 9 BCTebet 21Jan. 4, 8 BC
Tammuz 6 (ancient) Sivan 5 (modern)Jun. 14, 8 BCTammuz 13 (ancient) Sivan 12 (modern)Jun. 21, 8 BC
Kislev 27 (ancient) Cheshvan 25 (modern)Nov. 29, 8 BCTebet 6 (ancient) Kislev 3 (modern)Dec. 6, 8 BC
Iyar 17May 16, 7 BCIyar 24May 23, 7 BC
Cheshvan 8Oct. 31, 7 BCCheshvan 15Nov. 7, 7 BC
Nisan 29Apr. 17, 6 BCIyar 6Apr. 24, 6 BC
Tishri 20Oct. 2, 6 BCTishri 27Oct. 9, 6 BC
Nisan 12 (ancient)
II Adar 10 (modern)		Mar. 19, 5 BCNisan 19 (ancient)
II Adar 17 (modern)		Mar. 26, 5 BC
Tishri 2 (ancient) Av 30 (modern)Sep. 2, 5 BCTishri 9 (ancient) Elul 7 (modern)Sep. 9, 5 BC
Shebet 20Feb 17, 4 BCShebet 27Feb. 24, 4 BC
Av 11Aug. 4, 4 BCAv 18Aug. 11, 4 BC
Shebet 3Jan. 19, 3 BCShebet 10Jan. 26, 3 BC
Tammuz 23Jul. 6, 3 BCAv 1Jul. 13, 3 BC
Tebet 14Dec. 21, 3 BCTebet 21Dec. 28, 3 BC

Alternatively, some have recently proposed the possibility that the first division would have always served during the first week of the year, the second division the second week, and so on. Proponents of this method also surmise that during the feasts—when all divisions were serving—the weekly rotation would have been pushed back. When one of the three major feasts rolled around, this service would be pushed back accordingly. If true, various divisions would have always served during the exact same time every year—e.g., the tenth division would always serve between days 73 and 79 of the calendar (Sivan 14 to Sivan 20), having started counting on Nisan 1 and pushing back eight days for Passover/Unleavened Bread and one day for Weeks.

There are a few issues with this methodology. For one, it doesn’t align with any part of the historical record. Additionally, 24 divisions each serving two week-long shifts plus an additional 17 days for the feasts falls 1-2 days short of the full year. Which division serves these additional few days? And in the event of a leap year, there could be as many as 32 extra days to make up. How are these additional days covered?

Adopting a possible “non-shifting” division cycle rejects the biblical account, historical records, and Jewish tradition, and creates more problems without bringing clarity. Regardless, we will include these non-shifting dates in our calculations to provide a thorough investigation of possible birthdates:

Table 2: Abijah Service (Non-Shifting Calendar)

Division of Abijah Service BeginsDivision of Abijah Service Ends
Iyar 27May 18, 9 BCSivan 4May 24, 9 BC
Cheshvan 28Nov. 12, 9 BCKislev 5Nov. 18, 9 BC
Iyar 27May 7, 8 BC (ancient) Jun. 7, 8 BC (modern)Sivan 4May 13, 8 BC (ancient) Jun. 13, 8 BC (modern)
Cheshvan 28Nov. 1, 8 BC (ancient) Dec. 2, 8 BC (modern)Kislev 5Nov. 7, 8 BC (ancient) Dec. 8, 8 BC (modern)
Iyar 27May 26, 7 BCSivan 4Jun. 1, 7 BC
Cheshvan 28Nov. 20, 7 BCKislev 5Nov. 26, 7 BC
Iyar 27May 15, 6 BCSivan 4May 21, 6 BC
Cheshvan 28Nov. 9, 6 BCKislev 5Nov. 15, 6 BC
Iyar 27May 3, 5 BC (ancient) Jun. 3, 5 BC (modern)Sivan 4May 9, 5 BC (ancient) Jun. 9, 5 BC (modern)
Cheshvan 28Oct. 28, 5 BC (ancient)
Nov. 28, 5 BC (modern)		Kislev 5Nov. 3, 5 BC (ancient) Dec. 4, 5 BC (modern)
Iyar 27May 24, 4 BCSivan 4May 30, 4 BC
Cheshvan 28Nov. 18, 4 BCKislev 5Nov. 24, 4 BC
Iyar 27May 12, 3 BCSivan 4May 18, 3 BC
Cheshvan 28Nov. 6, 3 BCKislev 5Nov.12, 3 BC

Finally, all divisions would have served during the three major feasts:

Table 3: Feast Service

 Service BeginsService Ends
PassoverNisan 14Apr. 5, 9 BCNisan 21Apr. 12, 9 BC
WeeksSivan 6May 26, 9 BCSivan 6May 26, 9 BC
TabernaclesTishri 15Sep. 30, 9 BCTishri 21Oct. 7, 9 BC
PassoverNisan 14Mar. 25, 8 BC (ancient)
Apr. 25, 8 BC (modern)		Nisan 21Apr. 1, 8 BC (ancient)
May 2, 8 BC (modern)
WeeksSivan 6May 15, 8 BC (ancient)
Jun. 15, 8 BC (modern)		Sivan 6May 15, 8 BC (ancient)
Jun. 15, 8 BC (modern)
TabernaclesTishri 15Sep. 19, 8 BC (ancient)
Oct. 20, 8 BC (modern)		Tishri 21Sep. 26, 8 BC (ancient)
Oct. 27, 8 BC (modern)
PassoverNisan 14Apr. 13, 7 BCNisan 21Apr. 20, 7 BC
WeeksSivan 6Jun. 3, 7 BCSivan 6Jun. 3, 7 BC
TabernaclesTishri 15Oct. 8, 7 BCTishri 21Oct. 15, 7 BC
PassoverNisan 14Apr. 2, 6 BCNisan 21Apr. 9, 6 BC
WeeksSivan 6May 23, 6 BCSivan 6May 23, 6 BC
TabernaclesTishri 15Sep. 27, 6 BCTishri 21Oct. 4, 6 BC
PassoverNisan 14Mar. 21, 5 BC (ancient)
Apr. 21, 5 BC (modern)		Nisan 21Mar. 28, 5 BC (ancient)
Apr. 28, 5 BC (modern)
WeeksSivan 6May 11, 5 BC (ancient)
Jun. 11, 5 BC (modern)		Sivan 6May 11, 5 BC (ancient)
Jun. 11, 5 BC (modern)
TabernaclesTishri 15Sep. 15, 5 BC (ancient)
Oct. 16, 5 BC (modern)		Tishri 21Sep. 22, 5 BC (ancient)
Oct. 23, 5 BC (modern)
PassoverNisan 14Apr. 11, 4 BCNisan 21Apr. 18, 4 BC
WeeksSivan 6Jun. 1, 4 BCSivan 6Jun. 1, 4 BC
TabernaclesTishri 15Oct. 6, 4 BCTishri 21Oct. 13, 4 BC
PassoverNisan 14Mar. 30, 3 BCNisan 21Apr. 6, 3 BC
WeeksSivan 6May 20, 3 BCSivan 6May 20, 3 BC
TabernaclesTishri 15Sep. 24, 3 BCTishri 21Oct. 1, 3 BC

Between these various methods, we arrive at roughly 36 dates from 9 BC to 3 BC for when Zechariah returned home (with an alternate 14 days if we substitute the historical method of uninterrupted, eight-day shifts with an assumed non-shifting calendar; and an alternate 14 days if we substitute the ancient biblical calendar with the modern Jewish calendar).

 Calculating Jesus’ Birth Date from Zechariah’s Service

It bears repeating that the gospel authors do not specify the date of Jesus’ birth. Thus, the text does not provide specific details that would allow us to pinpoint the exact moment of His birth. But in our recreational pursuit of this birthdate, we can utilize several clues to hone in on a possible solution.

John was conceived the day after Zechariah returned home

  • Luke’s gospel account tells us that Zechariah left the temple “as soon as the days of his service were completed” (Luke 1:23), and that “after those days his wife Elizabeth conceived” (v. 24).
  • Thus we can assume that John was conceived 1 day after Zechariah’s return, with a possible window of 1 to 7 days.

Mary conceived 5¾ months after Elizabeth conceived

  • We read that Elizabeth “hid herself five months” (Luke 1:24) after she conceived.
  • Furthermore, Mary was visited by the angel “in the sixth month” (vv. 26, 36) of Elizabeth’s pregnancy, indicating this took place between 5-6 months after Elizabeth’s conception.
  • After the angelic visitation, Mary arose “in those days and went into the hill country [of Judah] with haste” (v. 39), roughly a five-to-seven-day journey.
  • When Mary first arrived and greeted Elizabeth (v. 41), baby John leaped in the womb and Elizabeth declared, “Blessed is the fruit of your [Mary’s] womb” (v. 42), indicating May was already pregnant.
  • Mary remains with Elizabeth “about three months, and returned to her house” (v. 56) before the birth of John, again reinforcing that Mary arrived before a full six months of Elizabeth’s pregnancy.
  • Thus we can assume that Jesus was conceived 170 days after John (29.53-day month times 5¾ months), with a possible window of 162 to 177 days (5½ to 6 months).

Jesus was born full-term

  • Finally, Elizabeth’s pregnancy is recorded as being “full time” (v. 56) and Jesus was born when “the days were completed” (Luke 2:6), meaning both pregnancies were full-term.
  • This is confirmed by the timing related to Elizabeth’s pregnancy: 5.5 months at Mary’s conception, Mary’s 1-week trip to Judea, Mary’s 3-month stay, and Mary’s 1-week trip home is exactly nine months.
  • Thus we can assume that Mary was pregnant for 266 days (a full-term pregnancy), with a possible window of 259 to 273 days (one week early to one week late).

Based on these markers, Jesus was born 437 days after Zechariah returned home, with a possible window of 422 to 457 days (a two-week buffer before and a three-week buffer after). A range of 35 days (457 minus 422), applied to roughly 8 different possible starting points will admittedly cover most of the calendar. In fact, this allowable range will cover an average of seven months per calendar year. Below we will examine which of our theoretical dates (April 19-20, Mat 20, November 18, December 25, and Tishri 15) fit into this generous range of dates.

Table 4: Possible Dates of Jesus’ Birth (Feasts and Uninterrupted Shifting Calendar)

Date of BirthEarliest Date of BirthLatest Date of Birth
Tammuz 15Jun. 23, 8 BCSivan 30Jun. 8, 8 BCAv 6Jul. 13, 8 BC
Av 30Aug. 6, 8 BCAv 15Jul. 22, 8 BCElul 20Aug. 26, 8 BC
Tishri 26Sep. 30, 8 BCTishri 11Sep. 15, 8 BCCheshvan 16Oct. 20, 8 BC
Tebet 16Dec. 18, 8 BCTebet 1Dec. 3, 8 BCShevet 7Jan. 7, 7 BC
II Adar 16Mar. 17, 7 BCII Adar 1Mar. 2, 7 BCNisan 7Apr. 6, 7 BC
Sivan 15Jun. 12, 7 BCIyar 29May 28, 7 BCTammuz 5Jul. 2, 7 BC
Tammuz 29Jul. 26, 7 BCTammuz 14Jul. 11, 7 BCAv 20Aug. 15, 7 BC
Elul 7Sep. 1, 7 BCAv 22Aug. 17, 7 BCElul 27Sep. 21, 7 BC
Kislev 16Dec. 7, 7 BCKislev 1Nov. 22, 7 BCTebet 6Dec. 27, 7 BC
Shebet 28Feb. 16, 6 BCShebet 13Feb. 1, 6 BCAdar 18Mar. 8, 6 BC
Tammuz 15Jul. 1, 6 BCSivan 30Jun. 16, 6 BCAv 6Jul. 21, 6 BC
Av 19Aug. 3, 6 BCAv 4Jul. 19, 6 BCElul 9Aug. 23, 6 BC
Av 30Aug. 14, 6 BCAv 15Jul. 30, 6 BCElul 20Sep. 3, 6 BC
Tebet 15Dec. 26, 6 BCKislev 30Dec. 11, 6 BCShebet 16Jan. 15, 5 BC
Shebet 9Jan. 18, 5 BCKislev 23Jan. 3, 5 BCShebet 29Feb. 7, 5 BC
Tammuz 15Jun. 19, 5 BCSivan 30Jun. 4, 5 BCAv 6Jul. 9, 5 BC
Av 1Jul. 4, 5 BCTammuz 15Jun. 19, 5 BCAv 21Jul. 24, 5 BC
Av 30Aug. 2, 5 BCAv 15Jul. 18, 5 BCElul 20Aug. 22, 5 BC
Tebet 16Dec. 14, 5 BCTebet 1Nov. 29, 5 BCShevet 7Jan. 3, 4 BC
Tebet 21Dec. 19, 5 BCTebet 6Dec. 4, 5 BCShevet 12Jan. 8, 4 BC
Sivan 11Jun. 6, 4 BCIyar 25May 22, 4 BCTammuz 1Jun. 26, 4 BC
Sivan 13Jun. 8, 4 BCIyar 27May 24, 4 BCTammuz 3Jun. 28, 4 BC
Tammuz 27Jul. 22, 4 BCTammuz 12Jul. 7, 4 BCAv 18Aug. 11, 4 BC
Cheshvan 1Nov. 20, 4 BCCheshvan 15Nov. 5, 4 BCKislev 21Dec. 10, 4 BC
Kislev 14Dec. 3, 4 BCCheshvan 28Nov. 18, 4 BCTebet 5Dec. 23, 4 BC
Iyar 22May 7, 3 BCNisan 6Apr. 22, 3 BCSivan 13May 27, 3 BC
Tammuz 16Jun. 29, 3 BCTammuz 1Jun. 14, 3 BCAv 7Jul. 19, 3 BC
Elul 1Aug. 12, 3 BCAv 16Jul. 28, 3 BCElul 21Sep. 1, 3 BC
Cheshvan 13Oct. 22, 3 BCTishri 28Oct. 7, 3 BCKislev 4Nov. 11, 3 BC
Tebet 17Dec. 24, 3 BCTebet 2Dec. 9, 3 BCShebet 8Jan. 13, 2 BC
Nisan 4Apr. 8, 2 BCII Adar 18Mar. 24, 2 BCNisan 24Apr. 28, 2 BC
Sivan 15Jun. 17, 2 BCIyar 29Jun. 2, 2 BCTammuz 5Jul. 7, 2 BC
Tammuz 29Jul. 31, 2 BCTammuz 14Jul. 16, 2 BCAv 20Aug. 20, 2 BC
Elul 24Sep. 23, 2 BCElul 9Sep. 8, 2 BCTishri 15Oct. 13, 2 BC
Kislev 15Dec. 12, 2 BCCheshvan 30Nov. 27, 2 BCTebet 5Jan. 1, 1 BC
Adar 14Mar. 9, 1 BCShebet 29Feb. 23, 1 BCNisan 5Mar. 29, 1 BC

Between the years 8 BC and 3 BC, we find the following results:

Clement’s Estimation of November 18, 3 BC:

  • November 18, 3 BC does not fall within the 35-day window. Jesus’ birth would have to have happened 27 days after our predicted date.
  • However, November 18, 4 BC, is a plausible date, occurring only two days earlier than our predicted date of November 20, 4 BC (based on the division of Abijah’s rotational service ending on September 9/Tishri 9, 5 BC).

Clement’s Recording of May 20:

  • May 20, 3 BC is only 13 days after our predicted date of May 7, 3 BC (based on Abijah’s rotation service ending on February 24/I Adar 29, 4 BC), making it a possible date.

Clement’s Recording of April 19-20:

  • April 19-20 never fell within our window of possible dates.
  • The closest this date ever came was on April 20/Nisan 5, 3 BC, where it occurred 17 days before our predicted date (meaning Mary would have needed to deliver Jesus roughly 17 days earlier than expected).

Feast of Tabernacles:

  • The only year Tishri 15 fell within the plausible window was 8 BC. That year, the Feast of Tabernacles began on September 19, 8 BC, only 11 days before our predicted date of September 30 (based on Abijah’s rotational service ending on July 20/Tammuz 2, 9 BC). This eleven-day gap could be made up by some combination of Mary visiting Elizabeth earlier than assumed, Jesus being born a few days early, and Jesus’ birth occurring during the latter end of Tabernacles rather than on the first day.
  • It should be noted that most scholars place Jesus’ birth between 7 BC and 4 BC, making a birthdate of Tishri 15/September 19, 8 BC less plausible.
  • For the remaining five years (7 BC-3 BC), the closest that the Feast of Tabernacles comes to our 35-day window is 28 days early to 37 days late—and the 28-day date occurs in 3 BC, too late for Jesus’ birth, according to most scholars.

Christmas:

  • During the six years of 8 BC to 3 BC, December 25 fell within our 35-day window five times—twice within 1 day and an additional two years within 1 week.
  • Our predicted date of December 18, 8 BC is only seven days before Christmas. With this timing, Jesus’ conception would have occurred on Nisan 16/March 27—during the Feast of Passover.
  • Our predicted date of December 7, 7 BC is only 18 days before Christmas.
  • Our predicted date of December 26, 6 BC is only 1 day after Christmas—almost an exact match! Additionally, this dating would place Jesus’ conception on Nisan 16/April 4—during the Feast of Passover.
  • Our predicted date of December 19, 5 BC is only 6 days before Christmas. With this timing, Jesus’ conception would have occurred on Nisan 17/March 24—during the Feast of Passover.
  • Christmas Day in 4 BC (December 3) is our least likely date, falling 22 days early.
  • Our predicted date of December 24, 3 BC is only one day before Christmas—again, almost an exact match! Additionally, this dating would place Jesus’ conception on Nisan 17/April 2—during the Feast of Passover.

For the sake of thoroughness, we also examined the alternative dates for the division of Abijah, should we reject the testimony of 2 Chronicles, Josephus, and rabbinic tradition and create a non-shifting rotational cycle.

Table 5: Possible Dates of Jesus’ Birth (Non-Shifting Calendar)

Date of BirthEarliest Date of BirthLatest Date of Birth
Av 28Aug. 4, 8 BCAv 13Jul. 20, 8 BCElul 18Aug. 24, 8 BC
Shevet 29Jan. 29, 7 BCShevet 14Jan. 14, 7 BCI Adar 19Feb. 18, 7 BC
Tammuz 27Jul. 24, 7 BCTammuz 12Jul. 9, 7 BCAv 18Aug. 13, 7 BC
Tebet 28Jan. 18, 6 BCTebet 13Jan. 3, 6 BCShebet 19Feb. 7, 6 BC
Av 28Aug. 12, 6 BCAv 13Jul. 28, 6 BCElul 18Sep. 1, 6 BC
Shebet 28Feb. 6, 5 BCShebet 13Jan. 22, 5 BCAdar 18Feb. 26, 5 BC
Av 28Jul. 31, 5 BCAv 13Jul. 16, 5 BCElul 18Aug. 20, 5 BC
Shevet 29Jan. 25, 4 BCShevet 14Jan. 10, 4 BCI Adar 19Feb. 14, 4 BC
Tammuz 25Jul. 20, 4 BCTammuz 10Jul. 5, 4 BCAv 16Aug. 9, 4 BC
Tebet 27Jan. 14, 3 BCTebet 12Dec. 30, 4 BCShebet 18Feb. 3, 3 BC
Av 29Aug. 10, 3 BCAv 14Jul. 26, 3 BCElul 19Aug. 30, 3 BC
Shebet 30Feb. 4, 2 BCShebet 15Jan. 20, 2 BCI Adar 20Feb. 24, 2 BC
Tammuz 27Jul. 29, 2 BCTammuz 12Jul. 14, 2 BCAv 18Aug. 18, 2 BC
Tebet 27Jan. 23, 1 BCTebet 12Jan. 8, 1 BCShebet 18Feb. 12, 1 BC

The 35-day window based upon these new dates do not align with any of the aforementioned traditions:

  • Clement’s November 18 estimation never gets closer than 61 days early.
  • The May 20 and April 19-20 estimations are never closer than 61 days early and 73 days late, respectively.
  • Christmas is consistently 20 to 43 days before any of these dates.
  • The dates for the Feast of Tabernacles (Tishri 15) are always 45 to 78 days late, roughly 1½ and 2½ months.

Conclusion

Luke likely did not intend for his mention of Zechariah’s membership in the division of Abijah to be used to determine the date of Jesus’ birth—if Luke wanted us to know the exact date, he would have told us. Many assumptions need to be made in order to determine a plausible date from these details, and any unknown alteration to these patterns (e.g., what if the high priest postponed a division’s service dates, what if Passover were delayed for unexpected reasons one year, etc.) would render our calculations useless.

Having said that, if we appropriate the minor fact of Zechariah’s membership in the division of Abijah to deduce the dating of Jesus’ birth, most of Clement’s cited dates do not fit. May 20, 3 BC comes close to fitting, but most scholars agree Jesus would have been born between 7 BC and 4 BC, so this date is unlikely.

The dates of the Feast of Tabernacles also do not fit neatly into this pattern. September 19, 8 BC was the only one to match Abijah’s service, but this falls before the aforementioned 7 BC that most scholars agree upon. The remaining dates for Tabernacles fall between 4 and 5 weeks late. These could work if we assume that it took over a month for Elizabeth to conceive, but given the supernatural circumstances of her conception, this is also unlikely.

Surprisingly, Christmas is the best fit given the data. Four of the five years between 7 BC and 4 BC land near our calculated date—and three of those place Jesus’ conception at the same time as His eventual death, just as Hippolytus and Augustine surmised.

 When was Jesus actually born?

Thematically, the Feast of Tabernacles tells the best story. But if we use Luke’s casual reference to the division of Abijah, we find Christmas Day to be a stronger contender. And given several thousand years of historical precedent, it is a good thing to join with 2.3 billion Christians around the world during the Christmas season and rejoice in the birth of our Lord and Savior.

So declare Jesus’ incarnation every December. Declare it in the fall. Declare it in the spring and in the summer. Because Jesus—the perfect God-Man—is alive every day.

Jesus Didn’t Wear a Kippah—and Neither Should You

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It is good and virtuous for Christians to want to live out their faith in a biblical and historically accurate way. But sometimes it’s not always clear what this looks like.

Unfortunately, many Christians—especially in the non-denominational world—are unfamiliar with historical practices of past Christians, generally motivated by a desire to be “authentic” and not appear too “catholic.”

In the absence of an understanding of Christian history, it can be tempting to look to contemporary Jewish traditions. After all, Jesus was Jewish—so it’d make sense to look to the Jewish community to establish acceptable biblical practices from the first century.

However, you might be surprised to learn that almost every aspect of modern Judaism was invented centuries—sometimes millennia—after the ministry of Jesus. In the wake of rabbinic Judaism’s rejection of Jesus—the central figure of the Hebrew Scriptures—and the destruction of the second temple—prophesied by Jesus as a judgment for their rejection of God—the non-Christian followers of Judaism shifted their interpretive lens and practices to accommodate life without a temple and without a hope in the Messiah.

Many practices—including how the calendar worked, what foods were permissible to eat, how to interpret the prophecies of Isaiah, why lamb should no longer be eaten on Passover, how to greet one another, how and when to celebrate biblical holidays, and what to wear—were created long after the first century, and oftentimes were in contradiction to the teachings of scripture.

This is fine for practitioners of Rabbinic/Talmudic/Modern Judaism—after all, they have a right to practice their beliefs as they see fit and allow their traditions to evolve over time—but Christians should use caution in appropriating many of these modern traditions, as they are foreign to Jesus and the scriptures—and sometimes were embraced as a rejection of Jesus.

A prime example of this is the kippah—a dome-shaped skullcap worn by orthodox Jews and sometimes known as a yarmulke.

The kippah is nowhere to be found in either testament of the Bible, and no first century Jew would have ever seen one before. While there isn’t a biblical imperative to wear a hat as part of your religious practice, there is a command to do just the opposite:

“Every man praying or prophesying, having his head covered, dishonors his head… for a man indeed ought not to cover his head, since he is the image and glory of God” (1 Corinthians 11:4, 7).

Written around 55 AD, this command by Paul is certainly not a direct criticism of the kippah—kippahs would not exist for another thousand years. But Paul does suggest that while participating in church practices, it was considered dishonorable for a man to cover his head, and that a man “ought not” to do this. He also gives a reason: because man is made in the image and glory of God.

This is the only mention of head coverings found in the scriptures, and the admonition is that men should not wear them.

So if not from the scriptures, how did this practice develop in the non-Christian Jewish community?

As previously stated, the Jewish practice of wearing a head covering did not exist in the first century. Neither the writings of Philo—a faithful Jew who lived during the first century—nor Josephus—a Jewish historian writing at the end of the first century—make mention of this practice. It also does not appear in the Mishnah—the first major collection of Jewish oral traditions, compiled around 200 AD.

The Gemara (6th century) makes a few brief references to head coverings—a rabbi who would ravenously steal food with his bare teeth if a cloak fell off his head, in accordance with the prophecies of a Babylonian astrologer (Shabbat 156b); and a comparison between two rabbis, one who stared at the ground while walking and another who covered his head with a cloak (Kiddushin 31a)—but these are limited to specific (and bizarre) practices of two individuals, not any sort of standard practice.

Two centuries later, the Soferim (8-9th centuries) record debates over whether the Shema and the Divine Name could be uttered by individuals with ripped clothing, uncovered heads, or blind men—with some saying it’s permissible and others stressing caution. The next mention of head coverings within the Jewish community comes almost 800 years later. The Shulchan Arukh, written by Rabbi Joseph Karo in 1565, records that debates were still taking place concerning head coverings: “There are those who say that it is forbidden to mention God’s name with an uncovered head, and there are those who say that one should object that people should not enter the synagogue with an uncovered head” (Shulchan Arukh, Orach Chayim 91).

Over 1,500 years after the resurrection, the Jewish community who had parted from the teachings of Jesus had still not agreed upon the practice of head coverings. So when was this tradition finalized?

It came 81 years later in Poland, when David HaLevi—considered one of Europe’s greatest and most influential rabbinical authorities—published his commentary on the aforementioned Shulchan Arukh in 1646. He wrote that, while it had not previously been a requirement to cover one’s head, he believed that from henceforth it should be considered mandatory. Why?

“It has become a custom among the Akum [Christians] that they do this—immediately, as soon as they sit, they remove their hats—it therefore falls under the category of ‘do not walk in their statutes’” (Turei Zahav on Shulchan Arukh, Orach Chayim 8.3).

The Potomac Torah Study Center, a Jewish educational organization, states that this ruling was made in response to “one of the prominent customs of the Christian church, based on verses in 1 Corinthians 11,” and that “as a result of this ruling, wearing a Kippah quickly became adopted by all Jews in Eastern Europe as standard practice, and remains in force today” (Volume 10, Issue 20).

Why did the Jewish community implement the standard practice of wearing the kippah? A driving factor was that Jews should cover their heads because Christians uncover their heads in accordance with their scriptures. In other words, it was implemented to distance themselves from the followers of Jesus and the teachings of the New Testament!

Again, my purpose isn’t to condemn the Jewish community for wearing kippahs. After all, they don’t worship Jesus and don’t believe the New Testament scriptures are authoritative—of course they would want to do their own thing. But it is undeniable that the kippah and any related head coverings were foreign to the biblical people of God. The practice developed over a thousand years after the resurrection of Jesus, and was mainstreamed by a community for the specific purpose of rejecting the people of Jesus and the teachings of Jesus.

As the people of Jesus Christ, we won’t find a historically accurate expression of our faith in the traditions of Rabbinic/Talmudic/Modern Judaism. Oftentimes, we’ll find the exact opposite—traditions that reject Jesus and lead us away from Him.

We don’t need to look to other religions—especially religions who have denied Jesus and the scriptures He gave us—to find an accurate portrayal of our Christian faith. We need only look to the Scriptures—both Old and New Testaments. The Triune God has sustained His people for over two thousand years. We don’t need to dip our toes into a Christ-less well for direction.

Jesus, the Maccabees, and Hanukkah

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In the middle of the second century BC, things were not looking good for God’s people: They had been under Greco-Syrian occupation for over a hundred years; the priesthood had corrupted itself and was in the pocket of their pagan overlords; King Antiochus had demanded that the Jews stop serving Yahweh; and just about all of Israel decided to go along with it.

    Then on the 25th of Kislev in the year 167 BC, Antiochus declared that he was God, and marching into Jerusalem He set up the abomination of desolation—a pagan idol of Zeus—right in the middle of the temple.

    One family—led by Mattathias and his five sons Judah, Simon, John, Eleazar, and Jonathan—put a stop to this. They fled to the mountains, regrouped, and then began fighting. Not only did they stand against Antiochus and the Greeks—they stood against their kinsmen who had abandoned Yahweh in hopes of riches and political power.

    And after three years of fighting, on the 25th of Kislev in the year 164 BC (the day celebrated as Hanukkah—“Dedication”), they recaptured Jerusalem. They marched back into the temple, tore down every abomination that had been raised, and rededicated the temple and nation to the one true God. As the war continued, almost every member of the Maccabean family was killed in the war or assassinated—with the exception of John, who died of natural causes.

    And after seven years of war, the battle was won, the enemy was driven out, and the faithful remnant began rebuilding.

    Just under two hundred years later, we read a New Testament story about Hanukkah. On the 25th of Kislev, Jesus declared that He was God and marched into the temple (John 10:22-30). The Jews were outraged and tried to have Him killed (v. 31).

    So… what’s going on here?

    The Jews in the temple were acting like it was “167 BC” repeating itself. They acted like Jesus was a false king, a false god, an idol being set up in the temple. They acted like they were the Maccabees, fighting against Antiochus and the pagans.

    But that wasn’t what was actually happening, and they knew it.

    The Jews in the temple had already corrupted themselves years before. Under the occupation of Rome, the priesthood had abandoned God’s ways and partnered with the Romans in exchange for riches and power. They had steered the Jewish community away from God’s Word through their pagan traditions. They had desecrated the temple by exulting a false Yahweh made in their own image. In other words, the Jewish leaders weren’t the Maccabees—they were the paganized Jews who had sold out to Antiochus!

    And John 10 wasn’t repeating 167 BC—it was repeating 164 BC.

    After three years of ministry, Jesus and His disciples—half of whom were named after the Maccabees—had reached the temple on Hanukkah. They triumphantly marched in and declared Jesus was Yahweh—the one true God—tearing down the false caricature the rabbis had built up for all Israel to see.

    The story didn’t end there. The corrupt Jewish leaders doubled down on their alliance with Rome and spent the next forty years persecuting the followers of Jesus. Every disciple of Jesus was eventually murdered—with the exception of John, who died of natural causes.

    Eventually Rome turned on the leaders in Judea who had perverted God’s Word and led so many astray. After seven years of tribulation, those false leaders were slaughtered in 70 AD and Jerusalem was destroyed—an event Jesus described as another “abomination of desolation” in the temple.

    But just like the Maccabees, the faithful remnant survived. Heeding Jesus’ warning (Matthew 24:15-16), they had fled to the mountains—just like the Maccabees. And after the temple was destroyed and the corrupt leaders were defeated, they began rebuilding.

    Today there are 2.3 billion Christians around the world. We are here because two thousand years ago, a faithful remnant of Christ-followers refused to surrender. They refused to lose hope. Instead, in the spirit of the Maccabees they dedicated themselves to the Lord, fought for what was good and right and true, and committed their lives to rebuilding.

    And we have the same commission—to fight the good fight, to occupy until Jesus returns, to disciple all nations, and to take dominion over all the earth.

    Don’t lose hope. The battle is the Lord’s.

    Should Christians Eat Kosher?

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    Do Christians have to eat kosher?

    No.

    Kosher laws far exceed the biblical dietary restrictions. For example, the law not to boil a goat in its mother’s milk (Exodus 23:19, 34:26, Deuteronomy 14:21) was expanded to restrict people from eating any dairy product with any meat product—even though both Abraham and David ate dairy products with meat (Genesis 18:8, 2 Samuel 17:27-29). Current kosher laws like the restriction on meat and cheese originated centuries after Jesus’ resurrection and wouldn’t have been observed by Jesus or any Old Testament Jews.

    Concerning the dietary laws found in the Hebrew Scriptures, the early church—including Jewish Christians—believed that these laws had been fulfilled and had stopped observing them by the end of the first century. The Epistle of Barnabas was written was written by the eponymous Jewish companion of Paul, sometime after the destruction of the second temple. In this letter, the apostle explains that the Old Testament dietary laws were given primarily to instruct His people in how they should interact with gentile peoples (10:1-3), and that their purpose had been fulfilled in Christ (2:6-10).

    This is in line with Peter’s vision in Acts 10. While Peter is praying on a rooftop, he falls into a trance and God commands him to eat unclean animals. Peter responds as we’d expect him to: “Not so, Lord! I have never eaten anything common or unclean” (Acts 10:14). The Lord responds,

    “What God has cleansed you must not call common.” (Acts 10:15)

    Soon after, a group of messengers arrive and invite Peter to come visit a gentile named Cornelius. Peter acquiesces, and tell the gentiles,

    “God has shown me that I should not call any man common or unclean.” (Acts 10:28)

    This culminates with Jesus being preached not just to a Jewish audience but to the gentile world as well, opening the gospel to all nations.

    You might read this and respond, “Well, that wasn’t about food; it was about people.” And yes, you are correct. This was about people. And it always was. These dietary restrictions were never about food—they were always about people, and now that the lesson has been learned in Christ, these dietary restrictions became obsolete.

    Jesus, Peter, and Barnabas aren’t alone in this understanding, either. Philo of Alexandria was a Jewish teacher who was born about two decades before Jesus and who died about two decades after Jesus. He lived in Egypt, and it is unlikely he ever heard about Jesus. He too taught that these dietary laws were never about the food itself, but were instead instituted as symbolic lessons.

    The consistent teaching of the Bible is that the dietary laws of Moses were given for a specific purpose, and that purpose has been fulfilled in Jesus, understood by the Church, and are no longer necessary. Whether it’s Mark’s claim that Jesus declared all foods clean (Mark 7:19), Paul’s encouragement that “every creature of God is good and nothing is to be refused if it is received with thanksgiving, for it is sanctified by the word of God and prayer” (1 Timothy 4:4, 5) and to claim otherwise is “giving heed to deceiving spirits” (v. 1), or the Jerusalem Council’s pronouncement that the dietary laws would not be put on new believers because there was “no distinction between us (Jews) and them (gentiles)” (Acts 15:9-11), the biblical teaching is clear—these requirements are no longer in effect today.

    So what then? Should Christians do the opposite? Should you gorge yourself on shrimp and hotdogs in the name of Jesus?

    Not exactly.

    In Romans 14, Paul gives instruction to believers dealing with weaker brothers in the faith. Paul states that, although he “knows and [is] convinced by the Lord Jesus that there is nothing unclean” (v. 14), he is aware that some Christians haven’t comprehended this truth yet. Paul recognizes that his freedom to eat all foods might offend some without full knowledge and drive them away from the faith. Thus, he warns against “destroying with your food [the faith of] one for whom Christ died” (v. 15).

    Alternatively, Paul spends much of his epistle to the Galatians warning against false teachers who will try to deceive unknowledgeable Christians into unnecessarily subjecting themselves to misunderstood Jewish rituals such as circumcision and dietary restrictions. Paul discloses that even Peter got off-track with this. Though Peter had been “living in the manner of Gentiles and not as the Jews,” he was pressured by Judaizers to “compel the Gentiles to live as Jews” (Galatians 2:14). Paul would have none of it, and confronted Peter for his misleading acquiescence and cowardice, and warned that anyone who taught as the Judaizers had taught was teaching a false gospel (Galatians 1:6), had perverted the message of Christ (v. 7), and would be accursed (v. 8).

    Paul’s position is clear. Though the dietary laws are no longer useful or needed, there may be those weaker in the faith who do not understand such things. To them, you are to gently guide them to the truth without damaging their faith. But on the other hand, there are those who will attempt to pervert the gospel by insisting that believers submit themselves to these restrictions, as if that will work alongside grace to benefit the Christian. To them, you are to firmly admonish lest they damage the faith of others.

    So once again, should Christians eat kosher? No, there is no need or command to restrict one’s diet in this way, except to spare the faith of a weaker brother as you guide him to the full truth of the gospel. The lesson of these guidelines were fully realized in Christ, and as far as He is concerned, all are purified by faith (Acts 15:9), not by whatever enters a man from outside (Mark 7:18).

    “The law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus.” (Galatians 3:24-26)

    How to Worship Allah and Still Go to Heaven: The Importance of Knowing WHO God Is

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    You can worship Allah and go to heaven. You can also worship Yahweh and go to hell.

    Hold on hold on. Hear me out.

    Let’s imagine you’re on a mission trip in Tunisia. At a marketplace one day, you strike up a conversation with a local and hand him a Bible in his native language—Arabic. He heads home and flips the book open to the first page:

    فِي الْبَدْءِ خَلَقَ اللهُ السَّمَاوَاتِ وَالارْضَ

    “In the beginning, Allah created the heavens and the earth.”

    Wait wait wait. Who created the universe?!

    So maybe instead you advise the potential convert to start in the New Testament. He gets home and begins reading John’s gospel:

    فِي الْبَدْءِ كَانَ الْكَلِمَةُ وَالْكَلِمَةُ كَانَ عِنْدَ اللَّهِ وَكَانَ الْكَلِمَةُ اللَّهَ

    “In the beginning was the Word, and the Word was with Allah and the Word was Allah.”

    There is something seriously messed up going on here. Why does the Arabic translation of the Christian Bible teach that Jesus had anything to do with the Muslim god?

     Simple answer: it doesn’t.

    Most of us associate the word Allah with the false religion of Islam. So we assume that Allah is the name of their false god. But that’s not what Allah means. Allah is simply a title meaning “god.” It’s no different than telling a Spanish speaker that the universe was created by Dios. Heck, even the Hebrew word El—used repeatedly throughout scripture to refer to the one true God—sometimes refers to false gods. That’s because El isn’t His name—it’s a generic title that means “god.” Depending on the context, El can refer to the one true God of scripture or false idols of wood and stone.

    We face this same problem in English today. The overwhelming majority of Americans believe in god. The question is, which one? If you worship the Christian God, you’re in good hands. If you think Taylor Swift is god, you’re in trouble. You need more than the correct title—you need to believe that God is who He is.

    The Israelites got into trouble with this around 3,500 years ago. They stood at the foot of Mount Sinai weeks after Yahweh (the name ascribed to the biblical God in Exodus 3) had delivered them from bondage in Egypt. Then they proceeded to throw a bunch of gold into a furnace and mold a false dios out of it. As the golden idol came out of the fire, the people declared, “This is your Elohim, O Israel, that brought you out of the land of Egypt” (Exodus 32:4). Aaron then proclaimed the idol was Yahweh, and the people began offering sacrifices to it.

    Think about that. They had the correct people (Israelites) in the correct place (Mount Sinai) worshipping a correctly-named deity (Yahweh) to whom they attributed the correct works (deliverance from Egypt) in the correct way (burnt offerings and peace offerings)—and yet they obviously were participating in pagan worship. On the surface, so much of their worship seemed correct. But the object of their worship was undeniably the wrong god.

    This still happens today. For instance, did you know that Muslims believe that Jesus is the promised Messiah? However, they don’t believe He was crucified and subsequently raised from the dead. So they aren’t worshipping the one true God.

    Modern Jews claim to worship a deity named Yahweh, who delivered the Israelites out of Egypt. But they also believe Jesus was a false sorcerer who currently resides in hell—not God Incarnate. So they aren’t worshipping the one true God.

    Mormons believe that Jesus died and rose from the dead for the sins of mankind. But they don’t believe that Jesus is God—at least, not the one true God. Rather, God the Father and God the Son of separate gods among many gods, according to Mormon theology. Once again, they have the wrong god.

    In all of these cases (and every other religion not mentioned above), these false worshippers have remade God according to their desired image. In effect, they threw a bunch of golden jewelry into an oven, slapped a handful of seemingly accurate labels upon the calf that came out, and called it God, Allah, Dios, El.

    So then, who is the one true God?

    In short, the God revealed in the Old and New Testaments—the God of Abraham, Isaac, and Jacob—the Truine God: Father, Son, Holy Spirit. And the essential, biblical description of the one true God, used throughout all of Christian history and accepted by every Christian worldwide, is summarized in the Nicene Creed.

    If you’ve never read the Nicene Creed before, I encourage you to check it out. Despite appearing somewhat traditional and (dare I say) religious, you’ll find that every line is deeply rooted in scripture. A Christian would struggle to find anything with which they would disagree.[1]

    So, will an Arabic Christian who worships Allah go to heaven? If they believe in the one true Allah—the Triune Allah revealed in the Christian Scriptures and confessed by the universal and timeless Church.

    [1] Oh, and don’t be scared off by the word catholic. As we’ve discussed extensively, words can often mean something other than you’ve been programmed to think it means. Catholic simply means “universal.” In this context, it means the one Church is representative of all Christians throughout space and time—not that you need to like the pope.

    Revelation 4 and the True Priesthood of God

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    Revelation 4 kicks off with John seeing and hearing a bunch of crazy stuff:

    • Four creatures full of eyes, six wings, and the faces of a lion, calf, man, and eagle (Rev. 4:7, 8)
    • A throne surrounded by a rainbow with the appearance of an emerald (v. 3)
    • Lightnings, thunderings, and voices everywhere (v. 5)
    • God sitting on the emerald throne, appearing like a jasper and sardius stone (v. 3)
    • Twenty-four elders on twenty-four thrones, clothed in white robes with golden crowns on their heads (v. 4)

    And all day and night they worship God together, crying out “Holy holy holy!” (v. 8)

    This was quite a sight for John to see. And not surprisingly, every part of this vision had been witnessed before—in the Old Testament.

    It’s lifted almost verbatim from Ezekiel 1. The Book of Ezekiel is about a man (Ezekiel) born to be a priest and serve in the temple. However, due to the sins of his unfaithful countrymen, Ezekiel is exiled from the land and all his dreams of ministering before the Lord was dashed… until God appears to him in Babylon and reestablishes his calling. While the physical temple will be destroyed and the unfaithful scattered, Ezekiel will nonetheless serve God and His people as a priest.

    The rainbow throne, the crystal, the many-eyed, multi-winged creatures… all of them appear in the opening chapter of Ezekiel—the book of the exiled priest without a physical temple.

    But that’s not the only priestly imagery in the book. The emerald, jasper, and sardius stones all appear in Exodus’s instructions concerning the priests’ attire—as well as the robes and the golden crowns (Exodus 28, 39).

    Even the lightnings and thunderings come from Exodus 19—at the base of Mount Sinai, where God calls all of His people to be a kingdom of priests before the Lord.

    And right in the middle of all this priestly language are the twenty-four elders—the twelve tribes of Israel and the twelve disciples—representing the entirety of God’s people before and after the resurrection, united as one to serve before the Lord as that kingdom of priests God called for at Mount Sinai.

    Later in Revelation, the temple will again be destroyed. Those who should be God’s people will instead rebel against the Lord and be scattered once again. Hopes for God’s faithful will seem dashed.

    But don’t lose hope. God doesn’t dwell in a temple made with hands (Acts 7:48). And even in exile, God still dwells among His people. Even without a physical temple, God’s people stills minister as kingly priests in the true temple—the Church.

    Revelation’s Description of Jesus is More Important than You Think

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    The epic descriptions of Jesus in the opening chapters of Revelation are more important than you think.

    As John opens this book, he describes Jesus in several vivid ways:

    • He is One like the Son of Man (v. 13)
    • He is coming with clouds (7)
    • He is clothed with a garment down to His feet and wrapped about with a golden belt (13)
    • The hair on His head is white like wool (14)
    • His eyes are like a flame of fire (14)
    • His feet are like fine brass (15)
    • His voice is like the sound of many waters (15)
    • A sharp sword is coming out of His mouth (16)
    • His face is like the sun shining in its strength (16)

    Yes, Jesus is certainly epic in all His glory. But there’s more to this than just seeing the King of Kings in an awesome way. Every single one of these descriptors is lifted directly from the Hebrew Scriptures.

    In Daniel 7, God appears with “the hair of His head like pure wool (v. 9), “coming with the clouds of heaven” (v. 13) as “One like the Son of Man” (v. 13). Later in the chapter, a wicked king arises and “persecutes the saints of the Most High” (v. 25), but God soon overthrows this false ruler and gives an everlasting kingdom to His people (v. 27).

    In Ezekiel 9, the people of Jerusalem have forsaken God and turned to rampant idolatry. In response, the glory of God comes upon a man “clothed with a garment down to his feet” with a belt at his side (v. 3). This man then goes “through the midst of Jerusalem, putting a mark on the foreheads of the men” who mourn and repent over the downfall of God’s holy city (v. 4). Soon after, the city is overrun and the temple is destroyed (vv. 5, 7), but those with the faithful mark are protected (v. 6).

    In Daniel 10, a heavenly man appears to the prophet with “eyes like torches of fire,” his feet “like burnished bronze,” and “the sound of his words like the voice of a multitude” (v. 6). He informs Daniel that the Kingdom of Heaven were triumphing over the kingdoms of the empires of earth (v. 13) and commanded Daniel to be strong in the days to come (v. 19).

    In Isaiah 49, the Suffering Servant of the Lord—Jesus—has His mouth made like a sharp sword (v. 2). He issues forth from His mother’s womb (v. 1) to gather God’s chosen together (v. 5) and then extend God’s salvation to every nation on earth (v. 6), thus “restoring the earth” to its intended glory (v. 8).

    In Judges 5, Israel is enslaved to the kings of the surrounding Canaanite nations. The men are too afraid to fight back until, through the inspiration of a life-giving mother in Israel (v. 7), courage is restored and the people are delivered. Peace and rest are returned to God’s people as they cry out, “Let all Your enemies perish, O LORD, let those who love Him be like the sun when it comes out in full strength” (v. 31).

    This vision of Jesus Christ isn’t just a cool sight that John saw—it was encoded with powerful imagery for all those who have ears to hear! Before we hear any fantastical prophecies or are given any righteous commandments, the mere sight of God tells us what we can expect:

    • Persecution is coming, but the wicked will be overthrown and God’s people will reign
    • The temple in Jerusalem has forsaken God and will soon be destroyed, but God has marked the faithful for protection
    • A spiritual war is raging, but the battle is already won
    • The gospel is for more than just Israel—the entire earth is being restored to God’s chosen
    • Persevere, don’t lose hope, and trust that God will strengthen His people and give them rest

    All these things happened—a generation after Jesus and a few years after this vision was given. The temple was destroyed in 70 AD, but those faithful to Jesus Christ were protected; and soon the most powerful empire on earth bent the knee to Jesus Christ.

    But like most things, we see echoes of these events reverberate through history. So we can take hope in this glorious vision of Jesus, just as the early church did. When persecution comes, we patiently endure, knowing we reign alongside our King. When false messiahs arise, we stand on the truth, knowing we carry the mark of Jesus Christ upon our heads. When the gospel is hindered by savage nations, we know that God reigns over all the earth. So we trust in God to strengthen His people and restore us to peace once again.

    Did Constantine Ruin Christianity?

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    Is Christianity as we know it today an invention of Emperor Constantine and a perversion of the true faith handed down from Jesus to His disciples?

    In recent decades, many allegations have been leveled at the infamous emperor, including:

    • He handpicked which books would be included in the Bible
    • He invented the doctrine of Jesus’ divinity
    • He forced the Church to abandon their calendar
    • He enacted antisemitic laws that forced Jews away from Christianity

    Which of these accusations, if any, are true, and how did it shape the Christianity we practice today?

    Who Was Constantine?

    Constantine was a Roman emperor in the early fourth century. On October 27, 312 AD, he supposedly received a vision from the Christian God, who promised him victory in the Battle of the Milvian Bridge. Sure enough, his forces won the battle the following day.

    Constantine eventually converted to Christianity and legalized Christianity (and all other religions). And in 325 AD, he assembled the Council of Nicaea, which (among other things) declared Arianism a Christological heresy and announced that Christians would calculate the dates of Passover independently from the Jewish community.

    Did Constantine Create the Bible?

    No, Constantine did not have any impact on what books were included in the Bible.

    The twenty-seven books of the Old Testament were written prior to 400 BC and their canonicity was agreed upon hundreds of years before Constantine was born. Furthermore, the twenty-seven books of the New Testament were written and in circulation before the destruction of the temple in 70 AD—over two centuries before Constantine’s reign and the Council of Nicaea.

    A document called the Muratorian Fragment dates to around 175 AD (150 years before Constantine and Nicaea) and, while portions of the document are missing and difficult to translate, provides a list of New Testament books that were generally accepted and read in churches. This list largely coincides with the New Testament books we have today, and importantly doesn’t make any mention of the false gospels that are sometimes claimed to have been banned by Constantine.

    So, what did Constantine and the Council of Nicaea have to say about the canon of scripture? Nothing. This was not one of the topics of discussion at the Council, and there is no historical evidence that Constantine was involved in deciding which books should be included.

    Why, then, were some books (such as the Gospels of Thomas and Bartholomew) rejected? Because they were written long after the life of Jesus and the other New Testament writings, because they were falsely attributed to apostles who had long since died, and because they made fantastical claims at odds with the other New Testament writings[1] and contained obvious political messaging[2] that ran contrary to the rest of scripture.

    Did Constantine Invent Jesus’ Divinity?

    One reason Constantine called for the Council of Nicaea was to clarify Christian doctrine related to the divinity of Jesus. While this seems like an obviously biblical belief nowadays, in the fourth century a man named Arius was promoting the idea that Jesus was just a human, not God in the flesh.

    Did Constantine suppress Arius’ heart-felt belief and promote Jesus to the Godhead? No. In fact, Constantine actually leaned towards Arianism. The idea that a mere human could achieve god-like status (rather than the biblical doctrine that Jesus was and is eternally God) was much more attractive to Constantine’s Roman upbringing, so Constantine entered the Council of Nicaea supportive of Arius’ heresy.

    Over the course of the three-month council, hundreds of bishops (led by a man named Athanasius) bravely opposed Arius—and Constantine—to espouse the Bible’s teaching that Jesus was and had always been God. And rather than oppose the bishops and demand that they agree with him, Constantine submitted to their leadership and expertise, and the Council of Nicaea affirmed the doctrine of Jesus’ divinity.

    Later in life, Constantine continued to flirt with Arianism, even being baptized by an Arian bishop at the end of his life. After he passed, Constantine’s successors persecuted Athanasius over the issue of Jesus’ divinity, exiling him an astounding five times. However, the bishops remained firm, submitting to the Scriptures rather than the emperors, and today the doctrine of the Trinity and Jesus’ divinity is firmly established—without any influence from Constantine.

    Did Constantine Force Christians to Abandon the Biblical Calendar?

    After the destruction of the temple in 70 AD, the Jewish community changed how they determined the dates of Passover. For over 800 years, there were many competing methods for structuring the calendar, none of which were the system in place during the time of Jesus.

    During this time, the Christian community struggled to find consistent dates to celebrate the resurrection of Jesus (which they called Pascha, the Greek translation of the Hebrew Pesach, meaning Passover). Many churches relied on their Jewish neighbors for these dates, but this wasn’t ideal. For one, many Christians distrusted the synagogues, which had persecuted the Church for almost a hundred years, had forced the Christians out of their communities by declaring them heretics, and had taught that Jesus was a false sorcerer who had been sent to hell for His sins. Additionally, Passover in one synagogue might be as much as a month off from the synagogue in the next town, leading to churches from town to town celebrating at different times.

    For hundreds of years prior to Constantine’s reign, Christians debated the proper time to observe Passover. So when the Council of Nicaea was finally called to address the Arian heresy, the subject of the timing of Passover was also discussed.

    While a dating method was not determined, the bishops agreed that all Christians should celebrate on the same day and that this day should be calculated independent from the Jewish community.

    Later that century (and long after Constantine’s death), the Church finally agreed on a way to determine the date of Passover. Passover would always be celebrated after the first full moon that fell after the spring equinox—the same method that was in place during Jesus’ life, according to Jewish-Roman historian Josephus, Jewish scholar Philo, the translators of the Septuagint, and several other ancient Jewish teachers.[3]

    Constantine did not force the Church to change the calendar, nor did he dictate when Passover would be celebrated, though the Christians of the day agreed that the calendar needed to be corrected and eventually made that correction.[4]

    Did Constantine Enact Anti-Jewish Laws?

    Constantine did indeed enact what could be considered an anti-Jewish law. On October 18, 315, Constantine made it illegal for Jews to “attack with stones or any other kind of violence” fellow ethnic Jews who had converted to Christianity. According to the law, there had been recent instances of Jews committing violence against converts to Christianity, so Constantine outlawed this practice and made it punishable by “immediately being given over to the flames and burned” (Codex Theodosianus 16.8.1[5]).

    Constantine did enact several other laws related to the Jews as well. In addition to making Judaism a legal practice with the Edict of Milan in 313 AD, he also exempted Jewish leaders from compulsory military service (16.8.2) and public service (16.8.4); preserved the rights of Jews to serve on municipal councils (16.8.3); and prohibited recent Christian converts from “disturbing Jews or inflicting any injury on them” (16.8.5).

    Based on the historical record, Constantine did not actually enact any laws that could be interpreted as oppressive towards the Jewish people, other than preventing them from oppressing Christian converts—and even then, he also outlawed Christian converts from oppressing Jews as well. Additionally, he passed several laws that protected the Jewish clergy and preserved the roles of the Jewish people in civil society. If anything, it could be said that Constantine enacted laws that actually protected the Jewish people in the increasingly Christianized empire.

    Was Constantine a Good Person?

    The purpose of this article was not to comment on Constantine’s morality or to conclude whether he was a genuine Christian. The goal was simply to clarify the role that Constantine played in the development of Christianity.

    And from the historical record, Constantine did not directly influence Christianity as we know it today, nor did he subvert what Christianity was prior to his conversion. He simply got out of the way. He prevented the enemies of the Faith from persecuting God’s people and allowed Christians the freedom to practice their religion in peace.

    When Constantine held doctrinal views contrary to the Church, he submitted to their theology rather than demand they cave to his. And despite tensions that had flared between Christians and Jews for hundreds of years, he prohibited violence from either side, allowing both to serve in the empire so long as they did so in peace.

    The Faith that Christians practice today—what is sometimes called Nicene Christianity—is the same faith Jesus passed on to His disciples. It is Biblical Christianity, and no historian can reasonably claim that Constantine had a hand in creating it.

    [1] As an example, the so-called Gospel of Bartholomew (tells a story where Jesus pulled up the earth like a carpet and led the devil out on a leash in the presence of the disciples, who immediately died out of fright and had to be resurrected one at a time.

    [2] The Gospel of Thomas, for instance, makes disparaging claims about women, suggesting that they aren’t fully human.

    [3] As you can see, the correction of the calendar was based almost exclusively on Jewish writings. Whether ancient Jewish scholars (translators of the Septuagint), Jewish scholars of Jesus’ day (Philo), or a Jew-turned-Roman historian (Josephus), all testify that of the proper calendar dating method. Additionally, the Talmud (a compilation of oral Jewish tradition formalized shortly after the Council of Nicaea) affirms there were many varying methods for determining Passover, none of which matched the system in place during Jesus’ ministry or in place today.

    [4] While on the subject of Passover, Constantine also didn’t invent Christmas or Valentine’s Day. He did, however, make Sunday a civil day of rest in 321 AD, allowing Christians to continue the practice of Sunday worship (established in the Book of Acts) without interfering with their work.

    [5] Source: https://droitromain.univ-grenoble-alpes.fr/Constitutiones/CTh16.html.