Scripture doesn't specifically command believers to celebrate
Christmas--there are no prescribed "Holy Days" the church must observe.
In fact, Christmas was not observed as a holiday until well after the
biblical era. It wasn't until the mid-fifth century that Christmas
received any official recognition.
We believe celebrating Christmas is not a question of right or wrong
since Romans 14:5-6 provides us with the liberty to decide whether or
not to observe special days:
One person esteems one day above another; another esteems every day
alike. Let each be fully convinced in his own mind. He who observes the
day, observes it to the Lord; and he who does not observe the day, to
the Lord he does not observe it. He who eats, eats to the Lord, for he
gives God thanks; and he who does not eat, to the Lord he does not eat,
and gives God thanks (Rom. 14: 5-6).
According to these verses, a Christian can rightfully set aside any
day--including Christmas--as a day for the Lord. We believe Christmas
affords believers with a great opportunity to exalt Jesus Christ.
First, the Christmas season reminds us of the great truths of the
Incarnation. Remembering important truths about Christ and the gospel is
a prevalent New Testament theme (1 Corinthians 11:25; 2 Peter 1:12-15; 2
Thessalonians 2:5). Truth needs repetition because we so easily forget
it. So we should celebrate Christmas to remember the birth of Christ and
to marvel over the mystery of the Incarnation.
Christmas can also be a time for reverent worship. The shepherds
glorified and praised God for the birth of Jesus the Messiah. They
rejoiced when the angels proclaimed that in Bethlehem was born a Saviour,
Christ the Lord (Luke 2:11). The babe laid in the manger that day is our
Saviour, the "Lord of lords and King of kings" (Matthew 1:21; Revelation
17:14).
Finally, people tend to be more open to the gospel during the Christmas
holidays. We should take advantage of that openness to witness to them
of the saving grace of God through Jesus Christ. Christmas is chiefly
about the promised Messiah who came to save His people from their sins
(Matthew 1:21). The holiday provides us with a wonderful opportunity to
share this truth.
Although our society has muddied the message of Christmas through
consumerism, myths and empty traditions, we should not let these
distract us from appreciating the real meaning of Christmas. Let us take
advantage of this opportunity to remember Him, worship Him and
faithfully witness of Him.
______________
Christians and Christmas
(...............take 2)
By J. Hampton Keathley, III
"Should Christians celebrate Christmas?" or, "How should a Christian
celebrate Christmas?" These are questions of concern for many sincere
believers. In fact, many believers dislike the season and have refused
to celebrate it at all. A number of reasons are given, and while I might
agree with some of their concerns and some of the reasons offered
against the observance of Christmas, I would not necessarily agree with
their conclusions.
One day I happened to catch a TV preacher denouncing the celebration of
Christmas. He was saying it is pagan holiday, and that Christ could not
have born in December. He used some Old Testament passages to show how
the Christmas tree was idolatrous and an abomination. He quoted Jeremiah
10:2-4 which reads:
2 Thus says the LORD, "Do not learn the way of the nations, And do not
be terrified by the signs of the heavens Although the nations are
terrified by them; 3 For the customs of the peoples are delusion;
Because it is wood cut from the forest, The work of the hands of a
craftsman with a cutting tool. 4 "They decorate it with silver and with
gold; They fasten it with nails and with hammers so that it will not
totter.
Then he quoted Isaiah 44:14-15:
Isaiah 44:14-15 Surely he cuts cedars for himself, and takes a cypress
or an oak, and raises it for himself among the trees of the forest. He
plants a fir, and the rain makes it grow. 15 Then it becomes something
for a man to burn, so he takes one of them and warms himself; he also
makes a fire to bake bread. He also makes a god and worships it; he
makes it a graven image, and falls down before it. (NASB)
Finally, he quoted Jeremiah 3:13:
Only acknowledge your iniquity, That you have transgressed against the
Lord your God And have scattered your favours to the strangers under
every green tree, And you have not obeyed My voice,‘ declares the Lord.
It seems that the points of reference for this preacher were to "wood
cut from the forest," "they decorate it with silver and gold," "he
plants a fir" (an evergreen tree), "scattered your favours . . . under
every green tree," and "falls down before it." The preacher went on to
say, that at Christmas people take an evergreen tree cut from the
forest; they decorate it with ornaments of silver and gold, and then
fall down before it when they place their presents under the tree. His
conclusion was that this is idolatry.
If this weren't so sad, it would be hilarious, but sincere people hear
this and become concerned. As a pastor, I have had people ask me
questions such as, "Are we wrong to celebrate Christmas?" "Is this
idolatry?" "What should we do about celebrating Christmas?"
It is this mentality that I will address in this study. How should
believers respond to such questions and to the criticism levelled
against the celebration of Christmas and the Christmas season? Is it
scripturally wrong to celebrate Christmas? Is it pagan?
Everywhere we go during the season, the signs of Christmas are there
with all their glitter, tinsel, lights, greenery, cards, festivities,
carols, bells, Santas, manger scenes, angels, trees and presents--and
the push by Madison Avenue and the gimmicks of the retailers. The
Christmas season either makes or breaks many businesses.
Should we play the part of Scrooge and say, "bah
humbug!"? Should we call attention to the fact that certain of our
Christmas traditions such as the yule log, the decorated tree, and
mistletoe each have their roots in pagan festivals? Should we assert
that to celebrate Christmas is to promote paganism and materialism and
thus is just not the biblical thing to do?
I personally do not agree with that conclusion. In this short study, we
will take a look at some of the arguments and issues and consider some
of the biblical options open to us as believers.
Arguments Against the Celebration of Christmas
ARGUMENT NUMBER 1: CHRISTMAS IS COMMERCIALIZED AND MATERIALISTIC
It is said that because the birth of Christ has been commercialized and
secularized the real meaning of the season been lost. For the most part
this is true. Even the story about the birth of Christ is often
distorted, mocked, or misrepresented. The meaning of Christmas is said
to be the spirit of giving. However, the giving of the Son of God who
became the babe of the cradle that He might become the man of the cross
and one day reign on earth with the crown is forgotten, rejected, or
ignored.
Answers and Considerations:
If we use this argument as a legitimate reason for discarding the entire
celebration of Christ's birth at Christmas, it would follow that we
would end up having to throw out everything--even our Bibles and our
wives or husbands. Why? Because Satan and man distort and ruins
everything in life--the Bible, sex, marriage, the church,
food--everything. Name one thing that Satan doesn't ruin. We don't throw
things out just because the world misuses or distorts them.
In 1 Thessalonians 5:22 Paul says, "abstain from every form of evil"
(NASB). Because of the translation of the KJV, "every appearance of
evil," some have taken this to apply to anything that even looks like it
might be evil. As the NASB translation make clear, however, Paul's
meaning is "to abstain from every genuine form of evil," not what might
simply appear to be evil. We are to abstain from what is genuinely evil
or wrong according to the index of the Word of God. To abstain from the
mere appearance of evil would seem to contradict what the Apostle says
in the second passage important to this discussion.
In Titus 1:15 the Apostle also warns against those who see evil in
almost anything and condemn it. For these people, a lot of things have
the appearance of evil, but purity is first of all a matter of the mind
and conscience, not merely the external. "To the pure, all things are
pure; but to those who are defiled and unbelieving, nothing is pure, but
both their mind and their conscience are defiled." (NASB).
Just because the world distorts something, that does not make it evil if
we avoid the distortions and use it as God intended or in a way that
does not go contrary to God's character and holiness. A good
illustration is the beauty of sexual love within the bonds of marriage.
ARGUMENT NUMBER 2: SCRIPTURE DOESN'T AUTHORIZE IT
The argument is that since we are not clearly authorized by the Bible to
celebrate the birth of Christ during such a season, we should have no
celebrations or even special services to commemorate the birth of
Christ. On the other hand, Scripture does tell us to remember His death
in the ordinance of the Lord's Supper, and we celebrate His resurrection
by assembling on the first day of the week, but there is no precedent
for celebrating His birth.
Answers and Considerations:
This is what we could legitimately call hyper literalism in the use of
Scripture. Such an approach completely misses the spirit and intent of
the Bible. Hyper literalism (or letterism) is an intense devotion to the
details of the Bible in such a way that one misses the spirit and
essential thrust of a passage. Mountains are made out of mole hills and
the truth is missed. One is busy counting the number of letters in a
sentence rather than listening to its instruction.
If we applied this argument consistently, we would need to discontinue
the use of overheads, musical instruments, hymnals, chorus books, the
church building, pews, Sunday school, Christian schools, and many other
things. Further, there could be no special services or seasons to
commemorate things God has done as with Thanksgiving or a dedication
service for a new building. Why? Because the only illustrations of such
things are found in the Old Testament and not the New Testament. If the
New Testament had clearly spoken on this matter, this argument would be
correct because the New Testament does take priority over the Old
Testament. However, since it has not, the argument from silence is not
sufficient reason.
Some would argue that the New Testament has not been silent, and this is
the third argument we need to consider.
ARGUMENT NUMBER 3: SCRIPTURE FORBIDS IT
Colossians 2:16-17 Therefore let no one act as
your judge in regard to food or drink or in respect to a festival or a
new moon or a Sabbath day-- 17 things which are a mere shadow of what is
to come; but the substance belongs to Christ.
Using this passage, it is claimed that Scripture actually warns and
forbids the observance of any special months, seasons, days or religious
festivals.
Answers and Considerations:
What Colossians 2:16-17 forbids is the celebration of religious seasons
or holy days when they have been prescribed as religious duty and
necessary for holiness or spirituality.
In this passage, the Apostle is talking about the Old Testament
festivals which were shadows of the person and work of Christ--but
Christ has now come. To continue to celebrate them is to dishonour the
fact of His coming, or to act as though He were not enough for salvation
or spirituality. Note what the Apostle says, "let no one act as your
judge in regard to . . ." He is saying don't let anyone tell you these
things are requirements for fellowship with God. They were only shadows
of the person and work of Christ, and He has not only come and fulfilled
those shadows, but He is totally sufficient.
Colossians 2:16 and 17 in no way forbids believers
from commemorating something such as the birth of Christ if it is done
out of love, devotion, and the joy the season gives when used as a way
of focusing on the Saviour and not as a religious duty. The issue is not
the observance, but the reason, the attitudes and the spirit in which it
is done.
Furthermore, I believe there is scriptural precedent for commemorating
and remembering the birth of Christ. This is in keeping with the events
that occurred around the time of Christ's birth These include:
1. The appearance of the angel of the Lord with the glory of the Lord to
announce the birth of Christ to the shepherds (Lk. 2:10-12).
2. The response of the angels at the announcement of Christ's birth (Lk.
2:13-14).
3. The actions of the shepherds who left their flocks to go and see
which was nothing short of a celebration (Lk. 2:15-20).
4. And the arrival of the men from the east bearing gifts as much as a
year to two years later (Matt. 2:1-12).
There is, of course, the New Testament precedent for believers meeting
together on Sunday. In essence this is a celebration of the Lord's
resurrection. The early church automatically did this, but Scripture
does not command us to do so. In fact, the early church at first met
daily and took the Lord's Supper daily, but we don't do that today. Why
not? Because these are not binding. We are not under the Law. Believers
meet on Sunday because of its significance and because the early church
set a precedent for it, but it was never commanded in the Bible.
Believers did it out of love and adoration for the risen Saviour.
The point is this: If the early church could celebrate the resurrection
without a specific command from God, only the spirit of legalism or the
letter of the law would forbid the celebration of Christ's birth as a
special season of joy and adoration. Ultimately,
the issue is not the season, its the attitude and reason behind it and
the distortion of it. Let's not throw out the baby with the wash.
ARGUMENT NUMBER 4: CHRISTMAS TRADITIONS ARE FROM PAGANISM
Another argument against the celebration of Christmas as it has been
done for years is the claim that many of the traditions found in the
celebration of Christmas were brought over into Christianity from pagan
practices. These include the yule log, the tree, special feasts or
meals, and mistletoe. How can we justify these things? Isn't it just
like celebrating Halloween? A number of Old Testament passages are
sometimes used to condemn the use of Christmas trees such as: Jeremiah
10:2-5; Isaiah 40:19-20; 44:14-17. (See verses in introduction above.)
Answers and Considerations:
SOME HISTORICAL FACTS ABOUT OUR TRADITIONS
The Zondervan Pictorial Encyclopaedia of the Bible says:
Gradually a number of prevailing practices of the nations into which
Christianity came were assimilated and were combined with the religious
ceremonies surrounding Christmas. The assimilation of such practices
generally represented efforts by Christians to transform or absorb
otherwise pagan practices.
The Feast of Saturnalia in early Rome, for example, was celebrated for 7
days from the 17th to the 24th of December and was marked by a spirit of
merriment, gift giving to children and other forms of entertainment.
Gradually, early Christians replaced the pagan feast with the
celebration of Christmas; but many of the traditions of this observance
were assimilated and remain to this day a part of the observance of
Christmas. Other nations, the Scandinavians, Germans, French, English
and others, have left their mark . . . as well (pp. 804, 805).
Concerning these ancient elements, The Christian Encyclopaedia says:
Various symbolic elements of the pagan celebration, such as the lighting
of candles, evergreen decorations, and the giving of gifts, were adapted
to Christian signification. Later as Christianity spread into northern
Europe, the Celtic, Teutonic, and Slavic winter festivals contributed
holly, mistletoe, the Christmas tree, bonfires, and similar items.
Finally, Unger's Bible Dictionary adds:
The giving of presents was a Roman custom; while the yule tree and yule
log are remnants of old Teutonic nature worship. Gradually the festival
sank into mere revelry . . . . The custom was forbidden by an act of
parliament in 1555; And the reformation brought in a refinement in the
celebration of Christmas by emphasizing it Christian elements.
But what about passages like Jeremiah 10? Some believe this condemns the
celebration of Christmas and especially the use of the Christmas tree.
Is Jeremiah telling us to avoid the customs of the nations? No. Jeremiah
10 is a denunciation of the making and worship of idols and not the
decoration of evergreen trees in the home.
This passage is not a categorical denial of all the customs of the
nations. It is only a command to avoid those customs that are contrary
to the revelation of God to Israel. There were many customs that Israel
and the nations had in common that were not wrong.
This passage in Jeremiah and others like it in Isaiah had to do with
idolatry. First, Jeremiah warns against astrological worship--the
worship of the sun, moon, and the stars. Second, he warns against going
into the forest to cut down trees to be carved into an idol in some form
whether human or animal, and then worshipped and prayed to for guidance,
for protection, and blessing (cf. Isa. 44:14-17).
Some have tried to tie the reference to the green tree in Jeremiah 3:6,
13 to the reference in 10:3f to further justify condemnation of the
Christmas tree, but this refers to the idolatrous groves of trees used
as a place for idol worship and revelry.
ISSUES FACING US TODAY
(1) The pagan associations were lost long ago
The names of the days of our week also had their origin in pagan
beliefs. Thursday originally stood for the Germanic god of the sky or of
thunder. Tuesday stood for Tiw, the god of war. And Wednesday is derived
from Woden, the chief god in Germanic mythology. Sunday and Monday were
related somehow to the worship of the sun and the moon. Saturday is from
Saturnus, or Saturn, and Friday comes from Fria, the goddess of love.
All of these ancient meanings with their beliefs and associations were
lost long ago. When Friday roles around we don't think about Fria, the
goddess of love. On Saturday we don't think about it as Saturn's day,
but as our day off! The same applies to the traditions of Christmas. If
one observed the days of the week or the Christmas season with their
ancient associations in mind, certainly it would be wrong. But many of
these things, as with our Sunday, have been given Christian
connotations.
The evergreen tree is a symbol of the eternal life which Christ, the Son
of God, offers to man via another tree, the cross (Rev. 2:7; 22:2, 14).
The presents under the tree can remind us of God's gift and our need to
give of ourselves to others as those who have received God's gift of
life through Christ.
Even without seeking special significance in the traditions of
Christmas, you could still celebrate this season for the joy and family
fun the season can bring.
I would like to suggest that believers can
capitalize on the Christmas season as a family tradition and as a
learning experience much like the Old Testament Passover was to be used
by Israel. It all depends on the spirit and attitude in which it is
done. We can be very negative and critical, or we can be positive and
use the season as a time to remember and commemorate the birth of the
Saviour. We can use it as a time to demonstrate love for others
in a special way, and to be together as a family like we do on
Thanksgiving, the Fourth of July, or New Years. We can make something
evil out of it or something good.
(2) Facts of Scripture Concerning the Celebration of Christmas
In view of what we have seen, the Bible is silent from the standpoint of
our Christmas traditions. However, because of our freedom in Christ
under grace, we are at liberty to celebrate Christmas. The important
point is that the Bible simply does not condemn the celebration of
Christmas even in the traditional form and we have liberty in Christ to
choose to do so.
Scripture does, however, set down principles which should affect the way
we celebrate it. These principles warn and protect us from the
distortions we find in the world.
Today in many companies and offices, Christmas is celebrated with wild,
drunken parties where there is no regard for the reason for the
season--the birth of the Saviour of the World. It becomes just a time of
merriment and a time to tie one on.
Today people often spend lavishly on gifts and go deeply in debt. They buy things they can't afford, which nobody needs, and sometimes can't even identify. The response is "Hey, thanks. What is it?"
Children get caught up with the gifts and the toys and lose sight of the Saviour--or never hear about the Lord as God's gift of His Son that we might have life. Through the Christmas message, Parents often fail to teach the spirit of giving as an outworking of one's relationship with God through faith in Christ, God's gift to the world.
Finally, some may observe the season as they would observe lent, as a religious holy day that must be observed to gain points with God, or to become more spiritual.
But it doesn't have to be like this. Even the gift aspect can be done in
such a way that it is instructive, meaningful, in keeping with one's
budget, and in keeping with biblical teaching concerning Christian
stewardship.
(3) Ancient traditions are often distortions of original revelation
Many of the customs of Christmas originated in ancient Babylonian
paganism and were related in various ways to the mother-child cult. But
an important concept is often missed here.
Originally, many of the ideas of these pagan practices may have had
their roots in the truth of the Old Testament or divine revelation from
God as:
In Genesis 3:15, we have the promise of the Saviour through the seed of
a woman.
In Isaiah 7:14, we have the promise that this Saviour will come through
the virgin birth.
A number of passages use the symbol of a tree to point to the promise of life through the Messiah. Genesis 2:9: 3:17, 22; Revelation 2:7; 22:2, 14 all speak of a tree of life, some historic, some prophetic. Isaiah 4:2; 11:1; 60:21; Jeremiah 23:5; 33:15 and Zechariah 3:8; 6:12 all speak of the branch of the Lord as the work of God.
These verses form a whole line of prophecies concerning the branch of
the Lord, the shoot, that would spring forth and become a tree of life
both to Israel and the nations. So, when we come to the New Testament,
we find reference to a tree of life that is available to believers in
Christ.
In view of these Old Testament prophecies, I believe four things are
evident:
These ancient customs of the nations were originally introduced into the
religious life of the nations by Satan to distort the original promises
and truth of God which these customs would portray. For instance, in the
mother-child cult of ancient Babylon, the mother was the primary object
of worship, not her son. This was a distortion of the promise of Genesis
3:15.
These customs came from a basic need in man (one built in by God) for the truth and need of a Saviour. The practices, though in perverted form, did portray a deliverer, the provision of eternal life, the gift of God through the seed of a woman, a divine branch from heaven as the means of reconciliation to God.
The principle is that these customs cast surprising light on the revelation of God's grace as they originally came from God in the beginning of human history. As with the story of the flood, the temptation, and the fall of man, they all became perverted from that which we find in the inspired Word. However, in many cases, they did point to original revelation from God and maybe even customs that were originally pure.
Today, our Christmas traditions have lost their original pagan significance or connotations. In some cases, the distortions were corrected by the reformers over two hundred years ago, but they did not see fit to condemn the celebration of Christmas.
(4) The celebration of Christmas falls under the category of doubtful
things.
It is argued that since Scripture does not clearly rule out the
celebration of Christmas; its celebration falls under the category of
debatable or doubtful things covered by the principles of Romans 14 and
1 Corinthians 8 and 9. In summary, these passages teach us the following
principles:
Every believer must become convinced in his or her own mind (Rom. 14:5).
We must not judge or look upon other with contempt who do not come to
the same conclusion that we do (Rom. 14:3, 4, 13).
Just as there is nothing evil in meat sacrificed to idols, so there is nothing inherently evil in the traditional Christmas with the tree, presents, carols, and decorations. Such things become what people make them by their attitudes and beliefs (Rom. 14:22-23; 1 Cor. 8:4-8; 10:19).
The ultimate issue is our attitude, the reasons, and how if one decides to celebrate the Christmas season in some fashion.
(5) Some Options to Consider
If you have doubts or misgivings, do away with any observance of the
Christmas season all together. But do not become a Scrooge and look down
on those who do celebrate it (Rom. 14:-5).
Cut out some or all of the traditional elements like the tree, presents, etc., but spend the season reflecting on the birth of the Saviour through the Word and the singing of carols.
Keep the season's traditions--the tree, presents, and decorations--but
divorce them of any religious tones. Use this part of the season simply
as a family tradition for fun and family togetherness. But remember the
birth of Christ through carols, reading the Christmas story, and times
with other members of the body of Christ.
Keep the Christmas traditions and use them to illustrate and focus on
the truth of Jesus Christ.
(1) The tree speaks of the Lord and the eternal life which He gives;
(2) The presents speak of God's love and gift to us of His Son and of our love for one another. Make the emphasis more on giving rather than receiving.
(3) The mistletoe speaks of the gift of God's righteous branch, and the kiss or hug stands for kissing the Son in faith--an expression of faith in Christ as God's means of salvation and reconciliation (Psalm 2).
The problem is that many believers are already carnal or marginal in
their spiritual life and they get caught up in the rat race and
secularization of the season. People spend far more than they can
afford. They seek relief from their burdens and seek happiness in the
glitter and merry making of the holidays, rather than in the person of
God's Son, the Lord Jesus Christ. They look for the season to give joy,
rather than the Person of the season. They expect from the season what
only God can give. As a result, depression and suicide reaches its peak
during the Christmas season and immediately following it.
ARGUMENT NUMBER 5: UNCERTAINTY OF THE DATE OF CHRIST'S BIRTH
As one who has specialized in biblical chronology, Dr. Harold W.
Hoehner, professor at Dallas Theological Seminary, wrote:
Jesus Christ entered into the history of our world, Christianity,
therefore, has historical basis. The backbone of history is chronology.
Whereas history is a systematic account of events in relation to a
nation, institution, science, or art; chronology is a science of time.
It seeks to establish and arrange the dates of past events in their
proper sequence. Thus chronology serves as a necessary framework upon
which the events of history may be fitted (BIB SAC, Vol. 130, # 520,
Oct.-Dec., 1973, p. 338).
The argument is that Christ could not have been born on December 25 or
even in the winter, so the entire celebration is wrong, even the time of
the year.
Answers and Considerations:
By considering the chronological notes in Scripture such as Luke 2:1,
"it seems that the evidence would lead one to conclude that Christ's
birth occurred sometime in the winter of 5/4 B.C." (Hoehner, p. 350).
Our concern here is not with the year, but with the month Christ was
born--or at least the time of year, i.e., winter or spring. Is a winter
date out of the question? Is it possible or maybe even probable?
1. Hoehner points out that the traditional date for the birth of Christ
as December 25th dates back to as early as Hippolytus (A..D. 165-235).
In the Eastern church January 6th was the date used for Christ's birth.
But this is still a winter date and not far removed from December 25th.
2. Chrysostom (A..D. 345-407) in 386 stated that December 25th is the
correct date and hence it became the official date for Christ's birth
except in the Eastern church which still retained January 6th.
3. One of the main objections has been that sheep were usually taken
into enclosures from November through March and were not out in the
fields at night. However, this is not as conclusive as it sounds for the
following reasons:
(a) It could have been a mild winter.
(b) It is not at all certain that sheep were always brought into enclosures during the winter months.
(c) It is true that during the winter months sheep were brought in from the wilderness, but remember, Luke tells us the shepherds were near Bethlehem rather than in the wilderness. This indicates, if anything, the nativity was in the winter months.
(d) The
Mishnah tells us the shepherds around Bethlehem were outside all year
and those worthy of the Passover were nearby in the fields at least 30
days before the feast which could be as early as February (one of the
coldest, rainiest months of the year). So December is a very reasonable
date.
James Kelso, an archaeologist who spent a number of years living in
Palestine and who has done extensive research there says this:
The best season for the shepherds of Bethlehem is the winter when heavy
rains bring up a luscious crop of new grass. After the rains the
once-barren, brown desert earth is suddenly a field of brilliant green.
One year when excavating at New Testament Jericho, I lived in Jerusalem
and drove through this area twice every day. At one single point along
the road, I could see at times as many as five shepherds with their
flocks on one hillside. One shepherd stayed with his flock at the same
point for three weeks, so lush was the grass. But as soon as the rains
stopped in the spring, the land quickly took on its normal desert look
once again.
Since there seem to have been a number of shepherds who came to see the
Christ child, December or January would be the most likely months (James
Kelso, An Archaeologist Looks At The Gospels, p. 23-24).
ARGUMENT NUMBER 6: THE TIMING OF THE MAGI'S ARRIVAL
It has been claimed the Magi could not have arrived in Bethlehem at the
time of Christ's birth. It would have taken months to travel to
Bethlehem from the East. The family was living in a house when the Magi
arrived, and Herod had children killed up to two years old when he heard
about the child.
While none of this really affects whether one should celebrate
Christmas, this argument is often used to throw further doubt and
contempt for the entire tradition of celebrating Christmas.
Answers and Considerations:
The argument concerning the time required to travel from the East
assumes a great deal. It assumes they were in the East when the star was
seen, or even that God had not revealed information to them which could
have caused them to begin their journey before the star was seen.
Let me just quote Hoehner from BIB SAC again (Vol. 130, # 520, p. 349).
The question arises whether Matthew is speaking of the same time as Luke
or a later time. Madison attempts to demonstrate that the Magi visited
Christ when He was about two years of age by noting that the Lukan
narrative uses the term brephos (2:12) which is used to refer to an
unborn, a newborn child, or an infant whereas Matthew uses the words
paidion (2:8, 9,11, 13, 14, 20, 21) and pais (2:16) which are used of a
child that is at least one year old rather than an infant. The fact that
the wise men came to the house (in Matthew's account) rather than a
manger (in Luke's account) would also indicate that Jesus was older when
Herod slew the children. Thus Luke is talking about the time of Christ's
birth whereas Matthew is talking about two years after Christ's birth.
However, the distinction is not so clear-cut as Madison would have one
to believe. The term padion is used of infants (Luke 1:59:, 66, 76; John
16:21; Heb. 11:23) and brephos is used of a young child (2 Tim. 3;15).
The word pais is used in the N.T. of a child six out of twenty-four
times (the other eighteen occurrences speak of a servant). In the O.T.
the meaning "servant" is almost unanimous. In Matthew 2:16 pais would
fall into the same age category as paidion since the latter term is used
nine times in the same context.
Furthermore, to say that Jesus was no
longer an infant because the magi visited Him in a house rather than a
stable is quite weak. Certainly they would have moved to a house as soon
as it was possible. Indeed the tone of Matthew 2:1 is that the Magi
visited Christ soon after His birth. That Herod killed children up to
two years old was only to be sure he got Jesus. This is not out of
character with Herod. Therefore, the slaying of the children soon after
Christ's birth is tenable.
Please note what Charles Ryrie has to say on Matthew 2:11 in his Study
Bible, p. 1447.
into the house . . . the Child. These words need not indicate that the
wise men came some time after the birth of Christ. The family would
naturally have moved into a house as quickly as possible after Jesus was
born, and "child" can mean a newborn (John 16:21). We do not know how
many wise men there were, gold and frankincense and myrrh. These were
gifts worthy of a king. The early church fathers understood the gold to
be symbolic of Christ's deity; the frankincense, of His purity; and the
myrrh, of His death (since it was used for embalming).
ARGUMENT NUMBER 7: CHRISTMAS MEANS "CHRIST'S MASS"
The name Christmas is objected to because it means Christ's Mass. This
is supposed to be a reference to the Roman Catholic ritual involving the
Eucharist or the Lord's Supper. Roman Catholic tradition holds that by
the priest's consecration the bread and the wine are changed into the
literal body and blood of Christ; that this consecration is a new
offering of Christ's sacrifice, and that by partaking of the elements
the communicant receives saving and sanctifying grace from God.
Answers and Considerations:
Christ + mass, can also mean "a large number or quantity." It can also
mean simply a mass of religious services in commemoration of the birth
of Christ. In other words, mass stands for festival involving a number
of religious activities, and is not a reference to the Roman Catholic
ritual of the Eucharist.
Further, even if the term originally referred to the Roman Catholic
ritual of the Eucharist, it long ago lost that connotation and is really
not an issue.
ARGUMENT NUMBER 8: WHAT ABOUT SANTA CLAUS?
Christmas can involve children in the belief of Santa Claus, a mythical
figure, which detracts from the person of Christ. The objection is that
the emphasis is turned from Jesus Christ to Santa Claus as the giver of
gifts for good behaviour rather than God's gift of His Son by grace
through faith.
Furthermore, young children sometimes confuse Santa with Jesus Christ
since "he knows when you've been sleeping, he knows when you're awake,
he knows if you've been bad or good, . . .
The idea of gifts for good behaviour can connote a "reward for good
deeds" mentality which is opposed to God's gift of His Son through
faith. Scripture does promise rewards for obedience.
Answers and Considerations:
The Santa Clause idea originated with a man by the name of St. Nicholas
who was the Bishop of Myra in Lycia in the area of present day Turkey.
He went about, often at night, giving gifts to poor and needy children.
He later became the patron saint of children in the Roman Catholic
Church. From here the story grew and became legend in country after
country with various details were deleted and added as the legend of St.
Nick grew.
So, how should believers handle it? Santa may be taken as a fairy tale
idea like Alice in Wonderland, or Jack and the Bean Stalk. Children
normally understand that Alice in Wonderland is only make believe--a
fairy tale. However, for many children Santa is real. In many ways it is
probably harmless. But because of the confusion between Santa and
Christ, parents need to be careful in their use of this part of
Christmas.
We also need to remember that Scripture does promise rewards for godly
behaviour or faithfulness for believers in Christ. Salvation is a gift
through faith alone in Christ alone, but crowns, metonomy for rewards,
are promised for faithful and obedient living (1 Pet. 5:4).
Conclusion
As with all of these doubtful things, each family
needs to make up their own minds. In my opinion parents can explain the
traditions and have fun with them, but make sure your children
understand the historical roots and use these things to teach the truth
behind the traditions.