“Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.” Isaiah 7:14

Estimated reading time: 13 minutes

Regarding the Nativity, C.S. Lewis wrote that “myth became fact”. The Nativity is not myth as some believe. It’s not a fairytale legend. In fact, seventy-five percent of the New Testament is historical narrative. The birth of Christ is much more than a Charlie Brown Christmas cartoon. Besides the resurrection of Christ, it’s one of the most significant events in history. It really happened and is indeed, the reason for the season.

Two Modern Scholars Examine The Nativity

When it comes to the birth of Jesus, the Gospels of Matthew and Luke remain our earliest and most reliable historical sources. But two modern scholars—Raymond E. Brown and Paul L. Maier—have produced the most important contemporary studies on the Nativity from two different perspectives: Brown, a leading Catholic biblical scholar known for balance and depth, and Maier, a renowned secular historian and expert on Josephus who writes from a conservative Christian worldview. There are a few other scholars mentioned below regarding the date of Jesus’ birth yet the focus will be on Brown and Maier for the historical Nativity foundations.

Their work helps us understand the Nativity not as sentimental legend, but as a rooted event in real history, culture, and geography. Before we get to Brown and Maier, let’s cover Old Testament prophecies regarding Jesus’ birth and some extra-biblical evidence for the star of Bethlehem.

Old Testament Prophecies About the Birth of Jesus

A biblical birth announcement was sent to mankind hundreds of years before Christ’s birth. This is significant, as it represents pre-cognitive knowledge regarding the birth of Christ. Both miracle and prophecy are central to the substance and rationality of the Christian faith. The Old Testament contains several key prophecies that Christians understand as pointing forward to the birth of the Messiah. The Old Testament prophecies about Jesus’ birth were given between ~500 and ~1500 years before the event, depending on the specific prophecy. Below are some of these prophecies:

1. Genesis 3:15 — First Promise of a Redeemer

~1400–1500 years before Christ

• Traditionally attributed to Moses (c. 1400 B.C.).
• Some date it earlier if derived from older oral tradition.
• Genesis 3:15 “And I will make enemies Of you and the woman, And of your offspring and her Descendant; He shall bruise you on the head,
  And you shall bruise Him on the heel.”

2. Genesis 12 & 49 — Line of Abraham and Judah

~1400–1800 years before Christ

• Abraham lived around 2000 B.C.
• Written down by Moses around 1400 B.C.

3. 2 Samuel 7 — Promise to David

~1000 years before Christ

• King David reigned around 1010–970 B.C.
• “I will raise up your offspring after you… and I will establish the throne of his kingdom forever.”
  (2 Samuel 7:12–13)
• “The Lord God will give him the throne of his father David, and he will reign… forever.”
  (Luke 1:32–33) This passage echoes the 2 Samuel passages.

4. Isaiah 7, 9 & 11 — Virgin Birth, Divine Child, Galilee Light

~700 years before Christ

• Isaiah prophesied around 740–700 B.C.
• Isaiah 7:14: “Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.” (NASB)

5. Micah 5:2 — Born in Bethlehem

~700 years before Christ

• Micah was a contemporary of Isaiah.
• Micah 5:2 “But as for you, Bethlehem Ephrathah, Too little to be among the clans of Judah, From you One will come forth for Me to be ruler in Israel. His times of coming forth are from long ago, From the days of eternity.” (NASB)

6. Daniel 9 — Timeline of the Messiah

~500–550 years before Christ

• Daniel lived during the Babylonian exile (c. 600–530 B.C.).
• The prophecy places the Messiah before the destruction of the Temple (A.D. 70).
• Daniel 9:25–26) “From the going out of the word to restore and build Jerusalem
  to the coming of an Anointed One (Messiah), a Prince, there shall be seven weeks and sixty-two weeks…”

7. Psalm 72 — Kings bringing gifts

~950 years before Christ

• Traditionally attributed to Solomon but point further than he.
• Psalm 72 is a royal psalm that Christians understand as pointing beyond Solomon to the Messiah—describing the character, scope, and reign of the ideal, God-given King.
• “Give the king your justice, O God, and your righteousness to the royal son.” (Ps. 72:1)

8. Isaiah 60 — Nations bringing tribute

~700 years before Christ

“They shall bring gold and frankincense,
and shall bring good news, the praises of the LORD.” Isaiah 60:6

A Unified Messianic Argument from the Old Testament

The Old Testament presents a coherent, progressive case for the Messiah as a divinely appointed Son of David whose coming is timed, whose death brings atonement, and whose reign extends to all nations in righteousness and peace.

1. The Promise — 2 Samuel 7

God establishes the foundation of Messianic expectation by promising David an offspring whose throne will endure forever (2 Sam. 7:12–16). This covenant introduces three essential Messianic markers:

• The Messiah must come from David’s lineage
• He will uniquely be called God’s Son
• His kingdom will be eternal, not merely political or temporary

This promise creates the expectation of a future Davidic King greater than Solomon.

2. The Timing and Sacrifice — Daniel 9

Daniel 9 narrows the promise by providing a historical timeline. The prophecy declares that the Messiah will appear at a specific time, and then be “cut off, but not for Himself” (Dan. 9:25–26). The Messiah’s death is directly connected with:

• Atonement for sin
• The bringing in of everlasting righteousness
• Events leading to the destruction of Jerusalem

Daniel 9 transforms the Davidic promise into a chronological expectation involving redemptive suffering.

3. The Character and Scope of His Reign — Psalm 72

Psalm 72 describes the nature of the Messiah’s kingship. The promised Son of David rules with:

• Perfect justice and righteousness
• Compassion for the poor and oppressed
• Worldwide dominion, with all kings and nations serving Him
• An enduring reign that lasts as long as the sun

This psalm shows that the Messiah’s kingdom is universal and moral, not limited to Israel alone.

4. The Global Impact and Glory — Isaiah 60

Isaiah 60 reveals the outcome of the Messiah’s reign: God’s light rises in darkness, and nations and kings are drawn to Him (Isa. 60:1–3). The chapter depicts:

• Gentile nations bringing gold and frankincense
• Peace replacing violence
• The LORD Himself as the people’s everlasting light

Isaiah 60 shows the worldwide worship and restoration resulting from the Messiah’s rule.

The Integrated Conclusion

Taken together, these four passages form a single, consistent Messianic portrait:

• 2 Samuel 7 identifies who the Messiah is — the eternal Son of David
• Daniel 9 reveals when He comes and what He accomplishes through His death
• Psalm 72 explains how He reigns — in justice, compassion, and universal authority
• Isaiah 60 displays what follows — global worship, peace, and everlasting light

The New Testament presents Jesus of Nazareth as the only figure who fits all four strands simultaneously: Davidic descent, precise timing, sacrificial death, and a kingdom extending to all nations.

Was There A Real Star of Bethlehem?

Colin J. Humphreys is a Cambridge physicist and materials scientist known for his rigorous scientific analysis of biblical events (e.g., the Exodus, the Last Supper chronology). His work on the Star of Bethlehem is considered one of the strongest astronomical explanations ever proposed.

His central thesis is:

The Star of Bethlehem was a real astronomical event:

A comet recorded by Chinese astronomers in 5 B.C.

The Greek word Matthew uses for “star” is ἀστήρ (aster) — which in ancient usage could refer to:

• Stars
• Planets
• Comets
• Novae or supernovae
• Any unusual heavenly light

Ancient readers would have naturally included comets in this definition.

Humphreys argues this aligns perfectly with:

• Matthew’s description
• Ancient comet symbolism
• The Nativity timeline (6–4 B.C.)
• Independent historical evidence

Below is a summary of Colin J. Humphreys’ Star of Bethlehem Theory — A Comet in 5 B.C.

1. What the Chinese Recorded

A “broom star” (comet) was visible for over 70 days
in the constellation Capricornus in March/April of 5 B.C.

• Recorded in the Han Dynasty astronomical annals
• Long duration and brightness fit a striking celestial sign

2. Why a Comet Best Fits Matthew’s Description

• A comet appears as a new star to ancient observers
• It moves across the background stars
• Its tail can point toward a specific region of the sky
• Matches Matthew’s language: the star “went before them” and “stood over” the place

3. Explains “Stopped Over the Place”

From Jerusalem, a comet in Capricornus would appear low in
the southern sky, as if standing over Bethlehem, about 5 miles south.

• The geometry of the sky from Jerusalem naturally points the Magi toward Bethlehem.

4. 5 B.C. Comet Matched Magi Expectations

• Babylonian–Jewish astrologers interpreted a bright new star as
  announcing the birth of a great king
• A dramatic comet would have been a compelling royal sign.

5. Planets & Conjunctions Don’t Fit as Well

• Ancient writers did not usually call planetary conjunctions a “star”
• Conjunctions are relatively subtle to the naked eye
• They do not move or point in a way that matches Matthew’s description

6. Comet More Spectacular than Conjunctions

• A bright comet would grab the Magi’s attention far more than a rare alignment of planets
• Fits the idea that learned astrologers would travel far in response

7. Timing Fits Herod and the Magi

Jesus’ birth occurred 1–2 years before Herod’s death in 4 B.C.,
matching Matthew 2 and the age of the children Herod targeted.

• A 5 B.C. comet fits:
  • Birth of Jesus: 6–5 B.C.
  • Visit of the Magi & Herod’s decree: shortly before 4 B.C.
  • Herod’s death: 4 B.C.

So What Year Was Jesus Born?

Most historians place the birth of Jesus between 6 and 5 B.C., based on three strong anchors: 1) Herod the Great died in 4 B.C., meaning Jesus must have been born before that; 2) Herod’s order to kill boys two years old and under suggests Jesus’ birth occurred 1–2 years earlier; and 3) Roman administrative patterns show censuses and registrations often took years to complete, fitting a timeframe in which Joseph and Mary could have traveled to Bethlehem around 6–5 B.C. Leading scholars—including Paul Maier, Raymond Brown, Richard Bauckham, Craig Evans, N. T. Wright, and Colin Humphreys—differ slightly in emphasis but overwhelmingly converge on this same window, making 6–5 B.C. the most historically supported estimate for the birth of Christ.

Raymond Brown: The Birth of the Messiah

Raymond Brown’s The Birth of the Messiah is considered the gold standard in scholarly studies of Matthew 1–2 and Luke 1–2. Even critics call it the “encyclopedia” of Nativity research. Brown’s work is meticulous, textual, and careful—yet respectful toward the faith these texts represent.

1. Brown’s Core Approach

Brown studies the Nativity accounts as ancient narratives shaped by Jewish and Greco-Roman literary conventions, but rooted in older traditions. He examines:

• Linguistic structure
• Old Testament echoes
• Historical background
• Early Christian interpretation

He is not writing devotional theology nor skeptical debunking—he is writing history-informed commentary.

2. Brown on Matthew

Brown sees Matthew’s account as deeply theological, emphasizing:

• Jesus as the new Moses
• Fulfillment of prophecy
• Joseph’s role as recipient of divine guidance
• Herod’s paranoia and brutality

Brown affirms that Matthew draws from genuine early tradition but expresses it in a literary style that ties Jesus into Israel’s story.

3. Brown on Luke

Luke’s narrative, Brown argues, reflects:

• Strong eyewitness grounding
• Historical synchronisms (Augustus, Quirinius, and local rulers)
• Jewish piety (Mary, Zechariah, Elizabeth)
• A universal message for Gentiles

Luke’s material is more detailed and family-oriented, suggesting access to traditions preserved by Jesus’ relatives or early community.

4. Brown’s Overall Historical Judgment

Brown does not treat every detail as strict chronology, yet he concludes:

• The virginal conception was part of Christian belief extremely early
• Jesus was born during Herod’s reign
• The family was from Nazareth
• The Bethlehem birth tradition is not late legend but early memory

He holds that the theological shaping does not erase the underlying historical core.

Paul Maier: The Nativity—A Historian’s Perspective

Paul L. Maier, a Harvard-trained historian and expert on Josephus, approaches the Nativity by comparing the Gospel accounts with the political and archaeological world of first-century Judea. His goal is to ask: Do the Gospel narratives fit what we know about the period?

1. Maier’s Key Strength: Historical Context

Maier’s work excels at explaining:

• Herod’s personality, paranoia, and political violence
• Roman census practices
• Jewish marriage customs
• Geographical realities of Nazareth, Bethlehem, and Judea

He also uses Josephus, Roman records, and archaeology to illuminate the world behind the text.

2. How Maier Evaluates Matthew

Maier finds Matthew’s description of Herod, the Magi, and the massacre of the infants historically solid:

• Herod executed several of his own children
• He lived in fear of rival kings
• Magi were a recognized priestly class from the East
• Bethlehem was small enough that the massacre would not have reached Roman documentation

Maier concludes that Matthew’s narrative aligns closely with what we know of Herod’s temperament and the political climate.

3. How Maier Evaluates Luke

Maier argues strongly for Luke’s historical reliability:

• Luke uses precise governmental titles
• His references to rulers match known chronology
• Roman censuses often required people to return to ancestral homes
• Archaeology confirms many of Luke’s political terms and customs

Maier views Luke as a first-rate ancient historian whose research methods hold up by classical standards.

4. Maier’s Overall Historical Judgment

Maier concludes that the Nativity accounts are:

• Historically plausible
• Culturally consistent
• Supported indirectly by Josephus and archaeological findings
• Rooted in early eyewitness testimony

He is more confident than Brown about harmonizing Matthew and Luke, but both agree that the Nativity narratives arise from authentic early tradition.

Conclusion: A Rich, Historically Rooted Nativity

Together, Brown and Maier offer a fuller picture of the birth of Jesus:

• Brown gives us unmatched textual and historical nuance.
• Maier gives us a rigorous historian’s confirmation of the Gospel setting.

Both point to the same overarching truth: The Nativity is not a mythic story invented long after the fact—it is an ancient, rooted tradition set firmly in real history.

At its core, Christmas is prophetic rather than economic. Has our modern secular culture turned this quiet, yet resounding historical event in to an economic excuse to buy things?

Christmas is all about one, central Gift of Gifts. May we always remember that “God gave His only begotten son…” as John 3:16 reminds us of the greatest gift ever given…

Stuart Atkins

About the Author
Stuart Atkins is a retired marketing professional with over 25 years of experience in the high-technology industry and a former adjunct professor of marketing at Cal State Fullerton, where he taught for 17 years while also operating a small digital marketing agency. He holds an MBA and two degrees in theology and has written books on business and theology. He writes on Christian apologetics, history, economics, and worldview issues, drawing on both academic study and decades of professional experience. He is the founder of ChristianProofs.com.

Five References

1. Raymond E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke, Updated ed. (New York: Doubleday, 1993).
2. Paul L. Maier, The First Christmas: The True and Unfamiliar Story (New York: Harper & Row, 1971).
3. Paul L. Maier, In the Fullness of Time: A Historian Looks at Christmas, Easter, and the Early Church (San Francisco: HarperCollins, 1991).
4. Raymond E. Brown, An Introduction to the New Testament (New York: Doubleday, 1997), sections on the infancy narratives.
5. Flavius Josephus, Antiquities of the Jews, Books 17–18, for historical background on Herod and Judean politics.