have investigated the subject, it is to the effect that the Dionysian calculation is wrong, in that it places the birth of Christ between three and four years too late; and that therefore our Lord was born in the third or fourth year before the beginning of what is designated by the scholars of Oxford and Cambridge, "the Common Account called Anno Domini."[246] [Pg 103] Without attempting to analyze the mass of calculation data relating to this subject, we accept the Dionysian basis as correct with respect to the year, which is to say that we believe Christ to have been born in the year known to us as B.C. 1, and, as shall be shown, in an early month of that year. In support of this belief we cite the inspired record known as the "Revelation on Church Government, given through Joseph the Prophet, in April, 1830," which opens with these words: "The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and Saviour Jesus Christ in the flesh."[247] 50 Another evidence of the correctness of our commonly accepted chronology is furnished by the Book of Mormon record. Therein we read that "in the commencement of the first year of the reign of Zedekiah, king of Judah," the word of the Lord came to Lehi at Jerusalem, directing him to take his family and depart into the wilderness.[248] In the early stages of their journey toward the sea, Lehi prophesied, as had been shown him of the Lord, concerning the impending destruction of Jerusalem and the captivity of the Jews. Furthermore, he predicted the eventual return of the people of Judah from their exile in Babylon, and the birth of the Messiah, which latter event he definitely declared would take place six hundred years from the time he and his people had left Jerusalem.[249] This specification of time was repeated by later prophecy;[250] and the signs of the actual fulfilment are recorded as having been realized "six hundred years from the time that Lehi left Jerusalem."[251] These scriptures fix the time of the beginning of Zedekiah's reign as six hundred years before the birth of Christ. According to the commonly accepted reckoning, Zedekiah was made king in the[Pg 104] year 597 B.C.[252] This shows a discrepancy of about three years between the commonly accepted date of Zedekiah's inauguration as king and that given in the Book of Mormon statement; and, as already seen, there is a difference of between three and four years between the Dionysian reckoning and the nearest approach to an agreement among scholars concerning the beginning of the current era. Book of Mormon chronology therefore sustains in general the correctness of the common or Dionysian system. As to the season of the year in which Christ was born, there is among the learned as great a diversity of opinion as that relating to the year itself. It is claimed by many Biblical scholars that December 25th, the day celebrated in Christendom as Christmas, cannot be the correct date. We believe April 6th to be the birthday of Jesus Christ as indicated in a revelation of the present dispensation already cited,[253] in which that day is made without qualification the completion of the one thousand eight hundred and thirtieth year since the coming of the Lord in the flesh. This acceptance is admittedly based on faith in modern revelation, and in no wise is set forth as the result of chronological research or analysis. We believe that Jesus Christ was born in Bethlehem of Judea, April 6, B.C. 1. NOTES TO CHAPTER 8. 1. The "Taxing."--Regarding the presence of Joseph and Mary in Bethlehem, far from their Galilean home, and the imperial decree by compliance with which they were led there, the following notes are worthy of consideration. Farrar (Life of Christ, p. 24, note), says: "It appears to be uncertain whether the journey of Mary with her husband was obligatory or voluntary.... Women were liable to a capitation tax, if this enrolment also involved taxation. But, apart from any legal necessity, it may easily be imagined that at such a moment Mary would desire not to be left alone. The cruel suspicion of which she had been the subject, and which had almost led to the breaking off of her betrothal (Matt. 1:19) would make her cling all the more to the protection of her husband." The following[Pg 105] excerpt is from Geikie's Life and Words of Christ, vol. 1, chap. 9; p. 108: "The Jewish nation had paid tribute to Rome through their rulers, since the days of Pompey; and the methodical Augustus, who now reigned, and had to restore order and soundness to the finances of the empire, after the confusion and exhaustion of the civil wars, took good care that this obligation should neither be forgotten nor evaded. He was accustomed to require a census to be taken periodically in every province of his vast dominions, that he might know the number of soldiers he could levy in each, and the amount of taxes due to the treasury.... In an empire embracing the then known world, such a census could hardly have been made simultaneously, or in any short or fixed time; more probably it was the work of years, in successive provinces or kingdoms. Sooner or later, however, even the dominions of vassal kings like Herod had to furnish the statistics demanded by their master. He had received his kingdom on the footing of a subject, and grew more entirely dependent on Augustus as years passed, asking his sanction at every turn for steps he proposed to take. He would, thus, be only too ready to meet his wish, by obtaining the statistics he sought, as may be judged from the fact that in one of the last years of his life, just before Christ's birth, he made the whole Jewish nation take a solemn oath of allegiance to the emperor as well as to himself. "It is quite probable that the mode of taking the required statistics was left very much to Herod, at once to show respect to him before his people, and from the known opposition of the Jews to anything like a general numeration, even apart from the taxation to which it was designed to lead. At the time to which the narrative refers, a simple registration seems to have been made, on the old Hebrew plan of enrolling by families in their ancestral districts, of course for future use; and thus it passed over quietly.... The proclamation having been made through the land, Joseph had no choice but to go to Bethlehem, the city of David, the place in which his family descent, from the house and lineage of David, required him to be inscribed." 2. Jesus Born Amidst Poor Surroundings.--Undoubtedly the accommodations for physical comfort amidst which Jesus was born were few and poor. But the environment, considered in the light of the customs of the country and time, was far from the state of abject deprivation which modern and western ways would make it appear. "Camping out" was no unusual exigency among travelers in Palestine at the time of our Lord's birth; nor is it considered such to-day. It is, however, beyond question that Jesus was born into a comparatively poor family, amidst humble surroundings associated with the inconveniences incident to travel. Cunningham Geikie, Life and Words of Christ, chap. 9, pp. 112, 113, says: "It was to Bethlehem that Joseph and Mary were coming, the town of Ruth and Boaz, and the early home of their own great forefather David. As they approached it from Jerusalem they would pass, at the last 51 mile, a spot sacred to Jewish memory, where the light of Jacob's life[Pg 106] went out, when his first love, Rachel, died, and was bur-ied, as her tomb still shows, 'in the way to Ephrath, which is Bethlehem.' ... Traveling in the East has always been very different from Western ideas. As in all thinly-settled countries, private hospitality, in early times, supplied the want of inns, but it was the peculiar- ity of the East that this friendly custom continued through a long series of ages. On the great roads through barren or uninhabited parts, the need of shelter led, very early, to the erection of rude and simple buildings, of varying size, known as khans, which offered the wayfarer the protection of walls and a roof, and water, but little more. The smaller structures consisted of sometimes only a sin-gle empty room, on the floor of which the traveler might spread his carpet for sleep; the larger ones, always built in a hollow square, enclosing a court for the beasts, with water in it for them and their masters. From immemorial antiquity it has been a favorite mode of benevolence to raise such places of shelter, as we see so far back as the times of David, when Chimham built a great khan near Bethlehem, on the caravan road to Egypt." Canon Farrar (Life of Christ, chap, 1) accepts the traditional belief that the shelter within which Jesus was born was that of one of the numerous limestone caves which abound in the region, and which are still used by travelers as resting places. He says: "In Palestine it not infrequently happens that the entire khan, or at any rate the portion of it in which the animals are housed, is one of those innumerable caves which abound in the limestone rocks of its central hills. Such seems to have been in the case at the little town of Bethlehem-Ephratah, in the land of Judah. Justin Martyr, the Apologist, who, from his birth at Shechem, was familiar with Palestine, and who lived less than a century after the time of our Lord, places the scene of the nativity in a cave. This is, indeed, the ancient and constant tradition both of the Eastern and the Western Churches, and it is one of the few to which, though unrecorded in the Gospel history, we may attach a reasonable probability." 3. Herod the Great.--The history of Herod I, otherwise known as Herod the Great, must be sought in special works, in which the subject is treated at length. Some of the principal facts should be considered in our present study, and for the assistance of the student a few extracts
