Dear one,
Recently my mind returned to that long-standing tradition, which identifies Jesus’ birthdate as December 25. My interest here is neither to substantiate that date, nor to debunk it; rather, it is to reconsider the juxtaposition of dates long-since held as significant.
For instance, if we consider the “twelve days of Christmas,” we find that the twelfth day is January 6, which is known as “Epiphany” (derived from the Greek word, ἐπιφάνεια, literally meaning: “appearing upon” or “appearance”[1]). For centuries this date has been associated with the appearance of the Magi, who brought gifts of gold, frankincense, and myrrh, signaling that the Child was to be King, Priest, and Sacrifice. Likewise, this date has been associated with Jesus’ Baptism, whereby publicly He appeared as “the Son of God.” Whether in terms of the Magi’s visit, or in terms of His Baptism, the message is much the same: Jesus the Messiah has now appeared in human form as the Son of God.
Now, given the twelve days of Christmas, I’m intrigued that the eighth day (associated with “eight maids a-milking” and the Beatitudes of Matthew 5:3-10) is January 1—which, according to the Gregorian calendar, and as you well know, is the beginning of a new year. But here for me is the intrigue: if Jesus was born on the 25th of December, then, in accord with Luke 2:22ff., His naming and circumcision occurred on January 1. If so, then this eighth day, January 1, can be seen in the light of those two traditions regarding Jesus’ birth and baptism: His name and His Father’s pleasure.
That is, the former tradition, circumcision, bespeaks of God’s faithfulness to Abraham, through whom the world was and is to be enlightened (Cf. Isaiah 42:6); whereas the second tradition bespeaks of God’s identification with humanity, and, in the Son, His willingness to suffer and die for that humanity. In this latter regard and appropriately, on the eighth day, January 1, the Son received His name, “Jesus,” which means: “The LORD saves.”
Regardless the accuracy of the traditional dates, the traditions direct us to these truths: We can begin the new year knowing that our Sovereign Creator has become one with us and therefore is for us (pro nobis); that He remains faithful to His promises; and that His gracious desire is to save, not destroy.
My encouragement: let us live in the light (epiphany?) of these traditional truths,
Stan
[1] A Greek-English Lexicon of the New Testament and other Early Christian Literature, Danker (ed.), (Chicago: University of Chicago Press, 2000), p.385.