The Birth of the MessiahTHE BIRTH OF JESUS
Zechariah was a priest in the priestly order of Abijah, which was the eighth priestly division. The priestly rotation began in the Hebrew month of Nissan (mid-March to mid-April), and therefore the division of Abijah would have served at the end of Iyyar (mid-April to mid-May) and again at the end of Marheshvan (mid-October to mid-November).
Although Zechariah's division finished its service at the end of Iyyar or Marheshvan, we have no way of knowing exactly when this was. The divisions rotated on the Sabbath, but the Sabbath rarely fell exactly at the end of the month. We can never be sure of the exact date when a priestly division began or ended its duty period. Priests of Abijah, for instance, may have ended their spring week of service from the twenty-eighth of Iyyar to the fourth of Sivan.
Like the other divisions, the priests of Abijah served in the temple for one week twice a year. We cannot be sure whether the events connected with Zechariah mentioned by Luke took place during the week of his division's spring or autumn service. We also do not know how the divisions compensated for the additional month of Adar that was placed into the calendar twice every seven years.
It is however possible to calculate the approximate time when the division of Abijah served during the period when John was conceived. Jesus was born before Herod died on November 27, 4 BCE. This was at least nine months plus five and a half months after Zacharias saw the angel while serving during the division of Abijah. The latest possible date for John's conception was in September of 5 BCE. The dates the division of Abijah served for the few years before that time are given here:
Service of the Division of Abijah : years from 8-5 BCE
Four Divisions of: Abijah Served; Conception of John; Conception of Jesus; Birth of Jesus
Dates:
4 divisions:
Abija Served // Concep. of John // The Annunciation // Birth of Christ
year 5, Sept. 3-10 // Sep. 10 // Feb. 25 // Nov. 25, 4
5, March 19-26 // Mar. 26 // Sep. 11 // June 11, 4
Year 6, Oct. 3-10 // Oct. 10 // Mar. 25 // Dec. 25, 5
6, April 18-25 // Apr. 25 // Oct. 10 // July 10, 5
Year 7, Nov. 1-8 // Nov. 8 // Apr. 23 // Jan. 23, 5
7, May 17-24 // May 24 // Nov. 8 // Aug. 8, 6
7, Jan. 18-25 // Jan. 25 // July 10 // Apr. 10, 6
Year 8, Aug. 3-10 // Aug. 10 // Jan. 25 // Oct. 25, 7
These are possible dates for the week in which Gabriel confronted Zacharias. When this occurred, "the whole multitude of the people were in prayer outside." (Luke 1:10) The "whole multitude" would only have been gathered at one of the three required feasts, at Passover, Pentecost or the Feast of Tabernacles. It would appear that just before John's conception that the "appointed order" of the division of Abijah coincided with one of these feasts. The only feast that overlapped any of the above dates is the Feast of Tabernacles in 6 BCE, which fell between September 29 and October 5. During these festivals the priests of the appointed order of the division offered the daily offerings, and this was done by lots. If Zacharias burned incense during the first few days of his division, then the "whole multitude," would have still been at the festival. The week of October 3 to October 10 of 6 BCE is likely the division of Abijah after which John the Baptist was conceived.
Zacharias no doubt hurried home with excitement after sunset on October 10. He lived nearby in the "hill country, a city of Judah." (Luke 1:39) Since Elizabeth was previously barren, it is not necessary to consider a normal fertility cycle. Just as Mary was later immediately pregnant with Jesus after the Annunciation, it is also expected that the miracle of God was not here delayed. Elizabeth likely became pregnant with John the evening of October 10, 6 BCE.
Jesus was conceived during the sixth month of Elizabeth's pregnancy. After the conception of Jesus, Mary then came to Elizabeth, stayed three months and left before John was born. Jesus was thus conceived about five and a half months after John, as established in the last chapter. The sixth inclusive month of Elizabeth's pregnancy began about March 10, 5 BCE, and the middle of that lunar month was about March 25. This is the traditional day for the Annunciation, or conception of Jesus.
Nine months later was December 25, 5 BCE. This is back to Chrysostom's date for the birth of Jesus by also beginning with the priestly duties of Zacharias.
Conclusion
Based on the division of Jehoiarib having been on duty during the destruction of the Second Temple in 70 CE, it is possible to establish the weeks in which the division of Abijah served during the time of Zacharias. When Zacharias burned incense the "whole multitude" were outside in prayer. It is expected that such a multitude would only be present at one of the three required feasts. In 6 BCE the Feast of Tabernacles overlapped the regular serving of the division of Abijah. It would be at this time that the angel Gabriel appeared to Zacharias. If Elizabeth became pregnant with John the Baptist shortly after Zacharias returned home, then John was conceived about October 10, 6 BCE. The Annunciation of the conception of Jesus followed about five and a half months later, or about March 25, 5 BCE. Jesus was then born nine month later, about December 25, 5 BCE.
Can the traditional Christmas date be independently verified without the use of the division of Abijah? One more demonstration of His winter birth follows.
In the realm of natural explanations for the Star of Bethlehem, the triple conjunction of Jupiter and Saturn in Pisces in 7 BCE has strength if the present understanding of the astrology of the period is correct, if astrology was required by the Magi, and if a loose approach to the scriptural language it taken. Most other suggested natural explanations cause further scriptural difficulties, or cannot be verified. However, the nova of April 24, 4 BCE, preceded by the seventy-day event in 5 BCE, appears as a prime contender for the Star of Bethlehem.
Science has appeared to stand the test. But, is this the correct solution?
In the evening of the day of Jesus' birth, the shepherds were tending their flocks. Then, "an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them." (Luke 2:9) This is beyond science. Faith is required to accept and understand this verse. An astronomer would not attempt to explain the light by which the "glory of the Lord shone" as a usual natural phenomenon. The presence of the Lord is often described with light, as part of the "shekinah" Glory of God. The burning bush, the pillar of fire that led Israel in the wilderness, the fire on Mount Sinai, His Glory in the Holy of Holies, and the transfiguration of Jesus are some better known occurrences of the Light of God. A thorough understanding of His light is not necessary to comprehend that it is one of His manifestations in the physical world. The light is recorded in the Word, and it exists in His creation.
It does not take a large leap of faith to recognize that God and His light were present the day Jesus was born. The shepherds saw it, and they would have certainly told others about it as part of their exciting adventure of that night. If the Magi arrived a few days, a few months, or a year later, apparently as part of God's plan, then there is again the expectation for God to have been present. His light may have been again made visible and interpreted as a star by the Magi. There is little difference between His presence being made known to the shepherds or the Magi in the form of light. They both served the same end, to make known the birth of the Messiah, Jesus. The shepherds announced His birth to Bethlehem and the Magi to Jerusalem.
Is this a final answer? Was the Star of Bethlehem a natural or supernatural occurrence? The novas of 5 and 4 BCE look tempting as the Stars seen by the Magi. This fits well with the prior conclusions of the Annunciation on about March 25. There does appear scriptural support to establish these as the Magi's Stars, and that Jesus was actually born on, or about, December 25, 5 BCE.
One more point, the angel appeared to the Shepherds tending their flocks at night in "THE FIELDS."
At that time in Bethlehem the shepherds would either tend their flocks in the highlands at the outskirts of the town during the warmer months; during in the winter months they would tend their flock in the lower plain closer to the town where it was warmer and also where the grasses would be more available for the flock to feed on. The Shepherds were in "the fields" indicating the probability that at the time of the birth of Jesus it was during the winter making the date of Dec. 25 the most probable choice from among the others.
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