Birth Date of Jesus

Messiahmas? On the Birth Date of Jesus of Nazareth

by Uri Marcus

http://www.ldolphin.org/xmas.html

Most Gentile Christians wouldn't bother to speculate about the time when Yeshua (Jesus) was born. They celebrate it on December 25th even though they may suspect that there is no Biblical basis for choosing that date. However, there are many Messianic Believers who, from a Jewish perspective, are convinced that the time of year when Yeshua was really born was at the Succot (the Feast of Tabernacles). Taking into account certain Jewish customs and traditions, and applying them to the biblical birth narrative, it's not difficult to calculate and arrive at this season, known as "the season of our Joy."

While there is quite a wide consensus of opinion that Yeshua was born at some time during the High Holy Days of Rosh Hoshanna (New Year), Yom Kippur (Day of Atonement), or Succot (Tabernacles), the timing can be narrowed down to Succot, in the opinion of this author, because of the abundance of historical and traditional associations which surround it. It should be noted that all of these festivals normally occur in the Autumn, or during the September or October time-frame, but it varies from year to year because the Jewish calendar is based on the cycles of the moon and doesn't track with the Gregorian calendar.

The calculation of the time of Yeshua's birth begins with Z'chariyahu (Zechariah), the father of Yochanan (John) the Baptist. According to Luke 1:5 he was a priest of the order of Aviyah. He was performing his duties, burning incense in the Beit HaMikdash (Temple), when an angel appeared and said his wife Eli-Sheva would conceive and bear a son, and he would be called Yochanan (John).

The order in which the priestly families performed their duties is given in 1 Chronicles 24:7-18. According to the Mishnah, the cycle begins on the first Shabbat (Sabbath) of Nisan, and each family of priests would minister in turn for one week. Since there are 24 families, each family would minister about twice a year. The cycle would be delayed slightly because all priests, regardless of their families, were required to be at the Beit HaMikdash (Temple) for the three festivals of Pesach (Passover), Shavu'ot (Pentecost) and Succot (Tabernacles).

The family of Aviyah was eighth in line, so Z'chariyahu would have had his first period of duty during the Jewish month of Sivan (about June) and his second period during the month of Kislev about six months later. There is no way of knowing for sure which period of duty is referred to in Luke's Gospel, but if it is surmised that it is the first period we get some very interesting results.

Z'chariyahu finished his first period of duty about the middle of Sivan. Because of his unbelief, G-d struck him dumb. Nevertheless, he went home to his wife and she became pregnant. Count off 40 weeks, the usual period of gestation, and we get to the month of Nisan the following year. Beginning on the 14th of Nisan, and lasting for eight days, we have the festivals of Pesach (Passover), Matzot (unleavened bread) and Bikurim (First Fruits), which are all occur in the spring. This raises the distinct possibility that Yochanan the Baptist was born at Pesach, which coincides with the Jewish expectation that Eliyahu (Elijah) would come at Pesach. It has always been our custom to put an extra cup of wine on the table at Pesach, in the hope that Eliyahu will come and drink it.

If Yochanan the Baptist was born at Pesach, Yeshua must have been born during the fall feasts, and most probably at Succot. In Luke 1:26 and 36 we are told that Yeshua was six months younger than Yochanan.

When the decree went out for everyone to go to their home town to be registered, Yosef and Miriam set off for Beit Lechem (Bethlehem). They would have set out in good time, before Miriam was fully 40 weeks pregnant, because she wouldn't want to be jogged into childbirth while riding on a donkey. Besides, they would have wanted to complete the journey before Rosh Hoshanna, which is two weeks before Succot.

We are given a clue about the time of the birth by the angel who appeared to the shepherds and said "Fear not. For, behold, I bring you good tidings of great joy, which shall be to all people.". (Luke 2:10). There are actually two clues here. Succot is known as "The Season of our Joy", and it is also known as the "Festival of the Nations (or Gentiles)". The angel was actually giving them a greeting for the Festival of Succot. This is the only festival where the nations are positively encouraged to participate with negative results if they do not. (Z'chariyahu 14:16-19). In addition, the narrative indicates that it was shepherds to whom the angels delivered their message, which is interesting in that for thousands of years Jewish literature ascribes a tradition known as "Ushpizin", only to Succot, and it is practiced even to this day.

After entering the Succah, and reciting certain prayers, the ceremony of Ushpizin bids us to partake in the privilege of inviting and welcoming the "Sh'kinah" ) G-d's Presence) and the seven "faithful shepherds" who enter the succah with us as exalted guests. These guests come to observe how their descendants FULFILL the mitzvah (commandment) of the Succah, in which they dwell under G-d's protection, in accordance with what G-d had promised in the Torah. These seven faithful shepherds of Israel are: Avraham, Yitzchak, Ya'acov, Yosef, Moshe, Aharon, and Melech (King) David. Back in the Luke narrative, though the text does not specify "seven" shepherds who went to visit Meriam, there seems to be a hint, when one reads between the lines. Moreover, the purpose of their visit is recorded to be very similar with that of the Ushpizin, in which the text states that it was to "see this thing that had happened, which the Lord has told us about." (Luke 2:15).

Likewise, during Succot, Jewish families today in Israel construct a flimsy shelter called a "Succah", made of loosely assembled walls and a leafy overhead covering. In the Succah, we eat or sleep. This is a reminder to us that we were completely dependent on G-d as we wandered for forty years in the desert after departing from Egypt and were led by "a pillar of cloud by day, and a pillar of fire by night." Because of this experience, we recall that "G-d is with us" (Emmanu-El).

In this same narrative in Luke 2 regarding the Shepherds to whom an angel of the Lord appears, note that the text says that they were "watching over their flocks, AT NIGHT." The angel brings them a message that their Messiah was born in the town of David, during that day which had just passed to night. This message was accompanied by the appearance of a great heavenly host, praising G-d. When we consider the seasons in Israel, and the weather patterns, one might ask "What is the latest time of year in which shepherds would still be outside with their flocks in the Judean hills, AT NIGHT?" November through February are far to cold in Israel to be doing this kind of activity. The answer of course points to the end of October, at the latest, for temperature reasons alone. Depending of the Hebrew calendar in any given year, as mentioned above, Succot always falls in the September-October time frame, when the weather is still warm and pleasant outside, especially AT NIGHT. For these reasons, and many others not documented here, we think Yeshua is very likely to have been born at Succot.

And so, the birth of Yeshua at Succot fulfills another prophecy: "The virgin will be with child and will give birth to a son, and they will call him Emmanu-El - which means, "G-d is with us". (Matt. 1:23, quoting from Yishaiyahu (Isaiah) 7:14).

If this is not enough, we also have to consider the type of dwelling in which Yeshua was born. Had it not been for the inconvenience caused by the census, he would have been born in a house like all other children. But he wasn't, he was born in a type of Succah where servants of a household slept, or where they kept sheep and cattle. Luke uses the Greek word for "manger" but because Yeshua was Jewish, and it was most likely the festival of Succot, the text probably describes a Succah. This would make sense since we know that Yeshua would fulfill every aspect of Torah from his birth until his death. The link here is directly to commandment in VaYikrah (Leviticus) Chapter 23, verse 42, "Live in Succot for seven days: All native-born Israelites are to live in Succot so your descendants will know that I had the Israelites live in Succot when I brought them out of Egypt. I am the LORD your G-d."

Yochanan, in his Gospel narrative of Yeshua's birth, confirms this truth when he indicates that G-d had come to earth to dwell with (and serve) humanity. We read in Yochanan (John) 1:14 about how "The Word became flesh and made his dwelling (Tabernacled) among us," which is a clear and obvious reference to Succot.

Eight days later, according to Luke 2:21, Yeshua was circumcised. Miriam would still have been ceremonially unclean for 33 days after the Yeshua's birth, in accordance with ViYikrah (Leviticus) 12. Owing to her requirement to present a purification offering at the Beit HaMikdash (Holy Temple) in Yerushali'im (Jerusalem) after this period, she would most likely have remained in Beit Lechem, just a short distance from Yerushali'im.

If the day of Yeshua's birth was the first day of Succot, then the day of his circumcision would be the eighth day after Succot which, in accordance with Torah is also day of sacred assembly. (ViYikrah [Leviticus] 23:39). On this day, called "Shemini Atzeret," or "the Eighth day of Solemn Assembly" and later called "Simchat Torah" or "Rejoicing in Torah," we complete our annual cycle of Torah readings and start again from Bereshit (Genesis). It is considered to be a time of "fulfillment" of the Torah and also a new beginning for it, in our lives, since Torah is never abandoned. This indeed would seem to be a fitting holiday for Yeshua's circumcision and dedication before G-d, since He came to set the Torah on a firm foundation by correctly interpreting it and fulfilling it (i.e., becoming the goal to which the Law and the Prophets pointed), thereby making a way to renew the Torah in our lives. (Matt. 5:17-19).

When the days of Miriam's purification were over, they would have then returned back to Natzeret (Nazareth) in the Galil (Luke 2:39). But each year, and in accordance with the required pilgrimage commandments in Torah, Yosef and Meriam went up to Yerushali'im for Pesach. (Luke 2:41). During one of these visits, probably when Yeshua was about two years old, they went to Beit Lechem and stayed, not in a succah or stable this time, but in a house. (Matt. 2:11). They were visited there by the Magi, and then had to flee to Egypt to escape from Herod because he was killing all the male children two years old and under.

And so, by starting from Z'chariyahu, the father of Yochanan the Baptist, and his first period of duty in the Temple, and doing a few simple calculations, we discover that the Jewishness of the Gospel becomes profoundly evident, giving new import to many passages of Scripture previously misunderstood.

What then should we do now? Should Christians continue observing Christmas on December 25th (which incidentally is entirely pagan in its origins), or are we going to begin recognizing our Hebraic roots and understanding the purpose of the feasts which the Father in His wisdom has bestowed. He has given us an inheritance, that in them we might be in rehearsal for the day our King returns, for then, we shall all celebrate the feasts together with Him.

Some may belief that it does not matter when we celebrate the birth of the Mashiach; it can be any of the twelve months of the year! What is important is to celebrate His birth.

But this defeats the importance of Messianic prophecy and fulfillment! The birth of Yeshua at the Festival of Succot was for prophetic reasons foreshadowing the Torah, the goal to which it pointed, the seventh millennium and the kingship of Mashiach from Yerushalayim. These are important pictures to treasure in our hearts! If it is important enough to G-d that He would cause Yeshua's birth AND coronation as King to takes place at an appointed season (mo'ed z'manim) on the Jewish Calendar, then it should be important to us, regardless of the world's traditions. Therefore, we should heed the words of Rabbi Sha'ul (Paul) who quoting the Father, urged the Church at Corinth to:

..."come out from them and be separate," says the Lord. "Touch no unclean thing, and I will receive you. I will be a Father to you, and you will be my sons and daughters," says the Lord Almighty.

If we do this (and we don't have to become Jewish to do it) we will be creating the conditions in which Z'chariyahu 14:16-19 can be fulfilled. People will say "Since we are celebrating the birth of Yeshua at Succot, why not do it in Yerushali'im?". Why not indeed?

Many peoples will come and say, "Come, let us go up to the mountain of the LORD, to the house of the G-d of Ya'acov. He will teach us his ways, so that we may walk in his paths." The law will go out from Tzion, the word of the LORD from Yerushali'im. -- Yishaiyahu (Isaiah 2:3)

In Israel it's impossible to miss these festivals, but for the benefit of those in the Diaspora, the 1999 dates are:

Rosh HaShana (Festival of Trumpets) Fri Eve 10 September

Yom Kippur (Day of Atonement) Sun Eve 19 September

1st Day of Succot (Feast of Tabernacles) Fri Eve 24 September 8th

Day of Assembly (Shemini Atzeret) and

Simchat Torah (Rejoicing in the Torah) Fri Eve 01 October

The Jewish day begins at sunset which means, for example, Rosh Hoshanna begins at sunset on Friday Eve, 10 September and continues until evening on the 11th of September.

Uri Marcus

Adapted from various sources, including my brother's book "Signs In the Heavens" (by Avi Ben-Mordechai), available from him by calling 1-800-880-2656. Revised November 19, 1998.

Uri Marcus (former member)
The Nehemiah Trustees Covenant
Fund P.O. Box 44840
Haifa, 31447 Israel

eMail Israel: ntcf@netvision.net.il eMail USA: ntcfusa@ix.netcom.com
eMail UK Rep: ntcf_uk@streambyte.co.uk

http://www.netvision.net.il/php/ntcf
http://users.codenet.net/sward/ntcf/default.htm

Who is Theophilus

Who was Theophilus at the beginning of Luke and Acts?

https://www.gotquestions.org/Theophilus-Luke-Acts.html Subscribe to our Question of the Week:

---

Question: "Who was Theophilus at the beginning of Luke and Acts?"

Answer: The fact is that we really do not know who Theophilus was, which is why there are several different theories as to who he might be. No matter how much evidence there may or may not be for each theory, the simple fact is we do not who Theophilus was because the Bible does not identify who he was.

The name “Theophilus” literally means “loved by God,” but carries the idea of “friend of God.” This has led some to believe that “Theophilus” is just a generic title that applies to all Christians. However, from the context of Luke and Acts, it seems clear that Luke is writing to a specific individual, even though his message is also intended for all Christians in all centuries. While both the Gospel of Luke and the book of Acts have applications for all Christians, they were probably written to a specific individual whom Luke addresses as “most excellent Theophilus” (Luke 1:3).

Since it seems clear that Theophilus was an actual person, we will look at what we do know about him from the Bible and then discuss a few of the many theories as to who he might have been. First, it is important to note that Luke addresses him as “most excellent,” a title often used when referring to someone of honor or rank, such as a Roman official. Paul used the same term when addressing Felix (Acts 23:26; Acts 24:3) and Festus (Acts 26:25). Therefore, one of the most common theories is that Theophilus was possibly a Roman officer or high-ranking official in the Roman government.

Another possibility is that Theophilus was a wealthy and influential man in the city of Antioch. There are second-century references to a man named Theophilus who was “a great lord” and a leader in the city of Antioch during the time of Luke. Such a man would fit the description, as many scholars believe that Theophilus could have been a wealthy benefactor who supported Paul and Luke on their missionary journeys. That would account for Luke’s wanting to provide an orderly and detailed account of what had happened.

Another theory about who Theophilus was is that he was the Jewish high priest named Theophilus ben Ananus. Theophilus ben Ananus was high priest in Jerusalem in A.D. 37-41. He was the son of Annas and the brother–in-law of Caiaphus. While less popular, this theory seems to be gaining popularity among some groups. Still another theory is that the Theophilus Luke was writing to was a later high priest named Mattathias ben Theophilus, who served in Jerusalem in A.D. 65-66.

Yet another theory about the identity of Theophilus is that he was the Roman lawyer who defended Paul during his trial in Rome. Those who hold this theory believe that Luke’s purpose in writing Luke and Acts was to write a defense of Christianity, somewhat akin to a legal brief. If this theory is correct, Luke’s writings were designed to defend Paul in court against charges of insurrection and, at the same time, to defend Christianity against the charge that it was an illegal, anti-Roman religion.

While each of these theories holds possibilities, it seems most likely that Theophilus was a high-ranking or influential Gentile for whom Luke wanted to provide a detailed, historical account of Christ and the spread of the gospel throughout the Roman Empire. Whether this Theophilus was a wealthy relative of Caesar, an influential government official, a wealthy benefactor who supported Paul or Paul’s Roman lawyer does not really matter. We cannot know for sure who Theophilus was, but we can know what Luke’s intentions for writing were. His stated reason for writing to Theophilus was “that you may have certainty concerning the things you have been taught” (Luke 1:3-4). Luke wrote an historical account of the life, death, and resurrection of Jesus Christ and detailed the spread of Christianity throughout the Roman Empire. His intention was to give Theophilus certainty that the “things he had been taught” were indeed true and trustworthy.
Recommended Resource: Holman Christian Standard Bible Harmony of the Gospels by Steven Cox & Kendell Easley

Messiah's Birth At Tabernacles

http://www.thejoshlink.com/article112.htm

Messiah's Birth At Tabernacles

---

The life of Jesus is best described using the Feasts of the Lord as the framework:

• His birth at Tabernacles.
• His death at Passover.
• His burial at Unleavened Bread.
• His resurrection at First Fruits.
• His Church’s Holy Spirit Baptism at Pentecost.

The exact details of His birth are equally astonishing:

• Conception at Hanukah (Feast of Lights)
• Birth at Sukkot (Tabernacles)
• Circumcision at Simchat Torah (Rejoicing in Torah)

HOW WE KNOW ABOUT HIS BIRTH DATE

The calculation of the time of Jesus’ birth begins with Zechariah, the father of John the Baptist. According to Luke 1:5, Zechariah was a priest of the order of Abijah. While he was performing his duties and burning incense in the Temple, an angel appeared to him. The angel told him that his wife Elizabeth would conceive and bear a son, and that he should name him John.

The order in which the 24 priestly families performed their duties in the Temple is given in 1 Chronicles 24:7-18:

1. Jehoiarib
2. Jedaiah
3. Harim
4. Seorim
5. Malchijah
6. Mijamin
7. Hakkoz
8. Abijah
9. Jeshua
10. Shecaniah
11. Eliashib
12. Jakim
13. Huppah
14. Jeshebeab
15. Bilgah
16. Immer
17. Hezir
18. Happizzez
19. Pethahiah
20. Jehezkel
21. Jachin
22. Gamul
23. Delaiah
24. Maaziah

According to the Mishnah (the Oral Torah explaining the Holy Scriptures, and on how to interpret and apply the Laws), the cycle began on the first Sabbath of Nisan (March-April). Each family of priests would minister in turn for one week. Since there were 24 families, each family would minister about twice a year. The cycle would be delayed slightly because all priests, regardless of their families, were required to be at the Temple for the three Feasts of Passover, Pentecost and Tabernacles.

The family of Abijah was eighth in line, so Zechariah would have his first period of duty during the Jewish month of Sivan (about June) and his second period during the month of Kislev about six months later. There is no way of knowing for sure which period of duty is referred to in Luke's Gospel. But if it is the first period, we get some very interesting results.

Zechariah finished his first period of duty about the middle of Sivan (about June). Because of his unbelief, God struck him dumb. Nevertheless, he went home to his wife and she became pregnant. Count off 40 weeks, the usual period of pregnancy, we arrive at the month of Nisan the following year. On the 14th of Nisan, we have the Feast of Passover. This raises the distinct possibility that John the Baptist was born at Passover. The Jews expected that Elijah would come at Passover. It has always been the Jewish custom to put an extra cup of wine on the table at Passover, in the hope that Elijah will come and drink it.

If John the Baptist was born at Passover during the Spring Feasts, Jesus must have been born during the Fall Feasts, and most probably at Tabernacles. In Luke 1:26 and 36 we are told that Jesus was six months younger than John. The divine conception of Jesus by the Holy Spirit in Mary’s womb must therefore be 9 months earlier at about December, probably during Hanukah (the Feast of Dedication or also called the Feast of Lights). John, in his Gospel, confirmed this truth in John 1:9-11:

That was the true Light which gives light to every man coming into the world. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him.

When the decree went out for everyone to go to their home town to be registered, Joseph and Mary set off for Bethlehem. They would have set out in good time before Mary was fully 40 weeks pregnant. She wouldn't want to be jogged into childbirth while riding on a donkey. Besides, they would have wanted to complete the journey before Rosh Hashanah, which was two weeks before Sukkot.

We are given two clues about the time of the birth by the angel who appeared to the shepherds and said "Fear not. For, behold, I bring you good tidings of great joy, which shall be to all people." (Luke 2:10).

The First Clue: Sukkot is known as "The Season of our Joy", and it is also known as the "Feast of the Nations". The angel was actually giving them a greeting for the Feast of Sukkot. This is the only feast where the Gentile nations are positively encouraged to participate. If any nation refuses to go and worship the Lord at this Feast, there will be no rain on their land (Zechariah 14:16-19).

The Second Clue: The Luke narrative indicated that the angels delivered their message to shepherds. For thousands of years, Jewish literature ascribed a tradition known as Ushpizin, only observed in Sukkot. And it is practiced even to this day.

The ceremony of Ushpizin bids the Jews to partake in the privilege of inviting and welcoming the seven faithful shepherds. These special visitors will enter the Succah with the Jews as their exalted guests. These guests have come to observe how their descendants have fulfilled the commandment of the Succah, in which they will dwell under God's protection. These seven faithful shepherds of Israel were namely Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David.

Back in the Luke narrative, the text does not specify exactly seven shepherds who went to visit the newborn King. There seems to be a hint when one reads between the lines. The purpose of their visit was recorded to "see this thing that had happened, which the Lord has told us about." (Luke 2:15)

Likewise, during Sukkot, Jewish families today in Israel construct a flimsy shelter called a Succah,made of loosely assembled walls and a leafy overhead covering. In the Succah, they will eat or sleep. This is a reminder to them that their forefathers were completely dependent on God as they wandered for forty years in the desert, and were led by a pillar of cloud by day, and a pillar of fire by night. Because of this experience, they recall that "God is with us" (Emmanuel).

The birth of Jesus at Sukkot fulfils another prophecy: "The virgin will be with child and will give birth to a son, and they will call him Emmanuel - which means, "God is with us". (Matthew 1:23, quoting from Isaiah 7:14).

In this same narrative in Luke 2, the shepherds were watching over their flocks AT NIGHT. The angel brought them a message that their Messiah was born in the town of David. This message was accompanied by the appearance of a great heavenly host, praising God. When we consider the seasons and weather patterns in Israel, one might ask "What is the possible time of year in which shepherds would still be outside with their flocks in the Judean hills AT NIGHT?"

November through February are far too cold in Israel to be doing this kind of activity. The answer points to the month of October. Sukkot always falls in the September-October time frame when the weather is still warm and pleasant outside, even AT NIGHT.

The type of dwelling in which Jesus was born is also a point for consideration. Had it not been for the inconvenience caused by the census, He would have been born in a house like all other children. But He wasn't, He was born in a type of Succah where servants of a household slept, or where they kept sheep and cattle. Luke used the Greek word manger. But Jesus was Jewish. It was most likely a Succah. This would make sense since we know that Jesus would fulfill every aspect of Torah from His birth until His death. The link here is a commandment in Leviticus 23:42, "Live in Sukkot for seven days: All native-born Israelites are to live in Sukkot so your descendants will know that I had the Israelites live in Sukkot when I brought them out of Egypt. I am the LORD your God."

John, in his Gospel narrative of Jesus' birth, confirmed this truth when he indicated that God had come to earth to dwell with humanity. We read in John 1:14 about how "The Word became flesh and made His dwelling (Tabernacled) among us" which is a clear and obvious reference to Sukkot.

Eight days later, according to Luke 2:21, Jesus was circumcised. Mary would still have been ceremonially unclean for 33 days after the Jesus' birth, in accordance with Leviticus 12. Owing to her requirement to present a purification offering at the Holy Temple in Jerusalem after this period, she would most likely have remained in Bethlehem, just a short distance from Jerusalem.

If the day of Jesus' birth was the first day of Sukkot, then the day of His circumcision would be the eighth day after Sukkot which was also a day of sacred assembly (Leviticus 23:39). On this day, called "Shemini Atzeret" or "the Eighth day of Solemn Assembly" and later called "Simchat Torah" or "Rejoicing in Torah," the Jews complete their annual cycle of Torah readings and start again from Genesis. It is considered to be a time of fulfillment of the Torah and also a new beginning for it.

This indeed would seem to be a fitting holiday for Jesus' circumcision and dedication before God, since He came to set the Torah on a firm foundation by correctly interpreting it and fulfilling it, thereby making a way to renew the Torah in our lives (Matthew 5:17-19).

When the days of Mary's purification were over, they would have then returned back to Nazareth in Galilee (Luke 2:39). But each year, and in accordance with the required pilgrimage commandments in Torah, Joseph and Mary went up to Jerusalem for Passover (Luke 2:41). During one of these visits, probably when Jesus was about two years old, they went to Bethlehem and stayed, not in a Succah or stable this time, but in a house (Matthew 2:11). They were visited there by the Magi. They then had to flee to Egypt to escape from Herod because he was killing all the male children two years old and under.

And so, by starting from Zechariah, the father of John the Baptist, and his first period of duty in the Temple, and doing a few simple calculations, we rediscover the correct date of birth of our Messiah. The Hebraic Roots of the Gospel become profoundly evident, giving new insights to many passages of Scripture previously misunderstood.

THE ORIGIN OF THE DATE "25 DECEMBER"

In brief, this all came about through a man called Constantine, who was identified as the first Pope. His father was a Roman Emperor. When his dad died, Constantine took his army and marched against Rome. Constantine was a worshipper of Baal the sun god, and therefore had the support of the pagans.

There was one man that stood between him and the throne of Rome. His name was Maxentius. And Constantine needed to gain the support of the Christians in order to have the victory he desired. We read in history that a sign was shown to Constantine of a cross that he had eventually it put on the shield of his army. But this was not the Cross of Jesus, representing the crucifixion of the Messiah. It was the cross of Ankh, the symbol of the sun god. But he gained the support of the Christians of that era, and gained control of the throne. He then professed to be a Christian. He proceeded to sprinkle all his soldiers with water making them instant Christians. No repentance was required, not even a profession of faith in Jesus as Messiah.

Constantine changed all the Feast days and took out anything that was Jewish. He made himself the head of the Church. But he was a sun worshipper till his death. He was never born again. Yet he was able to change the whole face of Christianity.

The date of December 25th was the celebration of the birth of the Babylonian sun god. Many pagan religions through the ages worshipped the sun as the source of light and warmth and life. As darkness deepened in the winter and the shortest day of the year approached, many pagans of old feared that the light might die altogether. Once the winter solstice had hit, the hours of sunlight began to increase once again. There would be great celebrations over the return of the sun and the accompanying hope for a future spring. In the northern hemisphere, these celebrations would occur toward the end of December.

Tammuz, the son of Nimrod and Semiramis, was identified with the Babylonian sun god. He was worshipped after the winter solstice, about December 22-23. Tammuz was thought to have died during the winter solstice, and was memorialized by burning a log in the fireplace. The Chaldean word for infant is yule. This is the origin of the yule log. His rebirth was celebrated by replacing the log with a trimmed tree the next morning.

And it was in the 5th century that the Roman Catholic Church made this date December 25th the celebration of the birth of Christ. And the Sabbath of God was changed to the day of the sun god toSunday.

The early Christians are not known to have celebrated Christ's birth, and the actual date of His nativity has been lost in history. The first recorded mention of the December 25 date was in the Calendar of Philocalus (354 A.D.) which assumed Jesus' birth date to be Friday, December 25, 1 A.D. - even though it was quite unlikely that shepherds would be out in the fields in December. Pope Julius I officially proclaimed December 25 to be the anniversary of Christ's birth in 440 A.D.

Originally called the Feast of the Nativity, the custom reached Egypt by 432 AD and England by the end of the 6th century. By the end of the 8th century, the celebration of Christmas had spread all the way to the Scandinavian countries. Christmas is being celebrated on January 6 in the Orthodox Church, on what is also called Epiphany or Three Kings Day, the day that celebrates when the wise men found the Christ Child and gave their gifts of gold, frankincense and myrrh.

Puritans in England outlawed Christmas for years. The holiday was not popular in early America. In fact, Christmas wasn't declared a federal holiday in the United States until June 26, 1870.

Then, this holiday underwent many conversions and major commercialism. Americans reinvented Christmas into the holiday we know today. Writers Washington Irving and Charles Dickens both wrote tales that presented Christmas as a holiday of caring for the poor and bringing families together. As the angels sang above the shepherds that original Christmas night, "peace on earth, good will toward men". Americans borrowed traditions here and there to celebrate the birth of Christ - the giving of presents and good cheer and getting together to enjoy families. The Season is still a mixture of traditions pulled from a multitude of sources.

Conclusion:

The journey to understanding the Hebraic roots of our faith sometimes passes through the Roman road before heading back to Jerusalem.

Remember that the Feast of Tabernacles when Jesus was born is a season of joy and great rejoicing. The date is important but the birth is even more important.

We are to be like the citron, which produces both fruit and fragrance. We are to be faithful and steadfast, living a balanced life in wisdom before God and man. When we know about the truth of the birth of Christ, let’s do justly, love mercy and walk humbly with our God (Micah 6:8). That’s what the Lord requires of us.

By being gracious peacemakers, we may win some of them, who do celebrate the birth of Jesus on 25 December, over by teaching the truth in love. No Christians in their right frame of mind would want to believe in a lie. Do not judge their ignorance if we have not taken the responsibility to pray for them and share with them the truth in love. They are still our brothers and sisters in Christ! We were once ignorant of this truth too. We also have come through this Roman road before. It takes time, patience and lots of peacemaking! Let's be gracious even as we embrace the truth.

God is now raising a remnant not just for Israel but also for the Church. A remnant not just to save themselves by being right and righteous BUT a remnant who will become a light in the darkness shining for Jesus and sharing the truth in love, and also a salt to preserve the lives of others like Joseph and Daniel of the Old Testament.

What then should we do now? Should we continue observing Christmas on December 25^th? Or are we going to begin acknowledging the Hebraic roots of our faith and understanding the purposes of the Feasts which our Father in His wisdom has bestowed. He has given us an inheritance, that in them we might be in rehearsal for the day our King returns, for then, we shall all celebrate the Feasts together with Him.

The timing of the birth of the Messiah has great significance as it fulfilled the Messianic prophecy! The birth of Jesus at the Feast of Sukkot was one of God’s appointed times for prophetic reasons foreshadowing the Torah, the goal to which it pointed, the seventh millennium and the kingship of Messiah from Jerusalem. These are important pictures to treasure in our hearts!

If it is important enough to God that He would cause Jesus' birth AND coronation as King to take place at an appointed season on the Jewish Calendar, then it should be important to us, regardless of the otherwise world's traditions. Therefore, we should heed the words of Apostle Paul:

"Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you. I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty." 2 Cor. 6:17-18

If we do this, we will be creating the conditions in which Zechariah 14:16-19 can be fulfilled.

Meanwhile, let our celebration of the birth of Christ honor Him Who gave Himself to us as the ultimate sacrifice of love. May everything we do reflect the love and compassion of our Savior, bringing glory to His name.

Source:
http://www.ldolphin.org/xmas.html

Apostle Paul

The Church of Antioch (Syria) had been founded by believers (lay people), who were escaping from the persecution in Jerusalem.

"The believers who had fled from Jerusalem during the persecution after Stephen's death traveled as far as Phoenicia, Cyprus, and Antioch of Syria. They preached the Good News, but only to Jews. However, some of the believers who went to Antioch from Cyprus and Cyrene began preaching to Gentiles about the Lord Jesus. The power of the Lord was upon them, and large numbers of these Gentiles believed and turned to the Lord." (Acts,11: 19-21)
In Acts 9, Luke records the period between Paul’s conversion and his first missionary journey. Paul himself speaks of this period inActs 22 and 26, as well as Galatians 1:13-17.

Traditionally, Paul is said to have made three missionary journeys, plus a fourth journey to Rome.

• The first two journeys start and end in Syrian Antioch. The third journey starts in Antioch and ends in Jerusalem. Starting from Jerusalem, the fourth journey ends in Rome. 

See Paul’s several journeys recorded in the book of Acts. The four journeys of Paul are...

• St. Paul's First Missionary Journey 
  (around the year 46-48 A.D.) (Acts 13 -14)(Acts 13:4 to 15:35)
• http://eoc.dolf.org.hk/livingev/stpaul.htm
• As we can see, it was in Antioch that the Evangelization to the Gentiles (non Jewish people) began on a large scale and it was done by lay people.
• 
  Paul and Barnabas had been actively working in this Church for a year, when, one day, while, together with the leaders of the Church, "were worshipping the Lord and fasting, the Holy Spirit said, 'Set apart for me Barnabas and Saul for the work to which I have called them.' So after they had fasted and prayed, they placed their hands on them and sent them off." (Acts,13:2-3) 
• FIRST STOP. The island of Cyprus. Evangelization strategy used by the two apostles was: first address the local Jewish community. Overseas Jewish communities were scattered all over the Roman Empire. And afterwards Evangelize the Gentiles.
• Evangelizing the Gentiles is a well educated, high ranking Roman official, the proconsul Sergius Paulus.
  
  "He was a man of considerable insight and understanding. He invited Barnabas and Saul to visit him, for he wanted to hear the word of God."(Acts,13:7)
  
  He accepted the word of God and believed in the Lord. Many other Gentiles were converted as well.
• A young boy, by the name of John (or John Mark), joined this missionary journey.
  "John was with them as their helper." (Acts,13:5) The missionary journey started off very well. But, before we go to the second stop,
  it is worth mentioning here, the sudden decision of the young boy John Mark to leave the missionary journey and return to Jerusalem. Why he left? No reason is given. Acts 13:13, simply states: "John left them to return to Jerusalem." 
• SECOND STOP. Antioch of Pisidia. Barnabas and Paul, as their custom, first announce the Gospel to the Jewish
  Community, and then to the Gentiles. They receive a very good response. But soon the Jewish leaders incite the people against them, who have to leave,
  
  "They stirred up persecution against Paul and Barnabas, and expelled them from their region. So they shook the dust from their feet in protest against them and went to Iconium. And the disciples were filled with joy and with the Holy Spirit." (Acts,13: 50-52)
• THIRD STOP. Iconium In Iconium, Paul and Barnabas went together to the synagogue and preached with such power that a great number of both Jews and Gentiles believed. The apostles stayed there a long time, preaching boldly about the grace of the Lord. The Lord proved their message was true by giving them power to do miraculous signs and wonders. But the people of the city were divided in their opinion about them. Some sided with the Jews, and some with the apostles.
  
  A mob of Gentiles and Jews, along with their leaders, decided to attack and stone them. When the apostles learned of it, they fled for their lives. They went to the region of Lycaonia, to the cities of Lystra and Derbe and the surrounding area, and they preached the Good News there." (Acts,14: 1,3-7)
• FOURTH STOP. Lystra  Lystra something extraordinary happened. The crowds were so astonished at the apostles' power to perform miracles, that they started adoring them as gods.
  The missionaries, who had just been kicked out of cities as evil men, are now adored as gods!
  
  "A man with crippled feet from birth, was listening as Paul preached, and Paul noticed him and realized he had faith to be healed. So Paul called to him in a loud voice, 'Stand up!' And the man jumped to his feet and started walking.
  When the listening crowd saw what Paul had done, they shouted in their local dialect, 'These men are gods in human bodies!'" (Acts,14: 8-11)
  
  The crowds started offering sacrifices to them. The apostles strongly refused this, and took this opportunity to announce the Gospel.
  
  "Friends, why are you doing this? We are merely human beings like yourselves! We have come to bring you the Good News that you should turn from these worthless things to the living God, who made heaven and earth, the sea, and everything in them." (Acts, 14: 15) 
  
  Immediately after this incident, persecution comes again.
  "Now some Jews arrived from Antioch and Iconium and turned the crowds into a murderous mob. They stoned Paul and dragged him out of the city, apparently dead. But as the believers stood around him, he got up and went back into the city. The next day he left with Barnabas for Derbe. (Acts, 14: 19-20)
• FIFTH STOP. Derbe After preaching the Good News in Derbe and making many disciples, Paul and Barnabas returned again to visit the communities they had left in each city, where they strengthened the believers. They encouraged them to continue in the faith, reminding them that they must enter into the Kingdom of God through many tribulations. Paul and Barnabas also appointed elders in every church and prayed for them with fasting, turning them over to the care of the Lord, in whom they had come to trust."(Acts, 14:21-23)
  
• BARNABAS AND PAUL RETURN TO THEIR SENDING CHURCH OF ANTIOCH.
  Finally, they returned by ship to Antioch of Syria, where their journey had begun and where they had been committed to the grace of God for the work they had now completed. Upon arriving in Antioch, they called the church together and reported about their trip, telling all that God had done and how he had opened the door of faith to the Gentiles, too. And they stayed there with the believers in Antioch for a long time." (Acts, 14: 26-28)
• St Paul's Second Missionary Journey
  (around the year 49-52 A.D.) (Acts, 15: 36-40,16,17,18:1-22)
• The second missionary journey of St Paul and his missionary team, starts again from Antioch.
• "After some time Paul said to Barnabas, 'Let's return to each city where we previously preached the word of the Lord, to see how the new believers are getting along.' 
  
  Barnabas agreed and wanted to take along John Mark. But Paul disagreed strongly, since John Mark had deserted them in Pamphylia and had not shared in their work. Their disagreement over this was so sharp that they separated. Barnabas took John Mark with him and sailed for Cyprus. Paul chose Silas, and the believers sent them off, entrusting them to the Lord's grace. So they traveled throughout Syria and Cilicia to strengthen the churches there." (Acts,15: 36-40)
• "Paul chose Silas, and the believers sent them off, entrusting them to the Lord's grace. So they traveled throughout Syria and Cilicia to strengthen the churches there."(Acts,15:40-41)
  
  The first part of Paul's second missionary journey was spent in revisiting the Churches founded during the first journey. Paul's Evangelization plan was to establish a strong local Christian Community in each place he went, and then later revisit these communities or keep in contact with them through letters. 
  Paul and his missionary team revisited Derbe and Lystra. 
• 
  "In Lystra they met Timothy, a young disciple whose mother was a Jewish believer, but whose father was a Greek. Timothy was well thought of by the believers in Lystra and Iconium, so Paul wanted him to join them on their journey."(Acts,16:1-3)
• Timothy had not been circumcised at birth as all Jewish children are (on the eighth day after birth). Timothy knew very well that he could be baptized without having to be circumcised. This doctrine had strongly been preached by Paul whenever he went. But now, it was not a matter of doctrine. It was a matter of respect for human feelings and cultural customs. The Jewish community would feel much more at ease to have Timothy circumcised. Paul agreed.
  
  "In deference to the Jews of the area, Paul arranged for Timothy to be circumcised before they left, for everyone knew that his father was a Greek" (Acts,16:3)
  This attitude of compromise on non essential elements of the faith, make the Evangelization work more fruitful.
  
  ."So the churches were strengthened in their faith and grew daily in numbers."(Acts,16:5)
• "Next Paul and Silas traveled through the area of Phrygia and Galatia, because the Holy Spirit had told them not to go into the province of Asia at that time. Then coming to the borders of Mysia, they headed for the province of Bithynia, but again the Spirit of Jesus did not let them go. So instead, they went on through Mysia to the city of Troas."(Acts,16:6-8)
  
  Here at Troas the most important decision is made: the beginning of the Evangelization of Europe. Macedonia, Greece, Athens, were important cultural 
  European centres.
  
  "That night Paul had a vision. He saw a man from Macedonia in northern Greece, pleading with him, 'Come over here and help us.' So we decided to leave for Macedonia at once, for we could only conclude that God was calling us to preach the Good News there." (Acts,16:9-10)
  
  This is how Luke, the author of the Acts of the Apostles, relates this event. Note how Luke is using here the "we" instead of "they": "we decided", "we could only conclude", "God was calling us". Luke was a member of the team, and he reports passionately the events that took place during the journey. Throughout the Acts, there are a number of these "we sections". In this way, Luke emphasizes the fact that the whole team felt the clear indication of the Holy Spirit, and the whole team decided to begin the Evangelization of Europe. Perhaps they were not fully aware of the important impact that their decision would have on the history of Europe.

THE FIRST EUROPEAN STOP. PHILIPPI(Acts,16:11-12)

Luke describes the conversion of one of Jews, Lydia. 

"One of them was Lydia from Thyatira, a merchant of expensive purple cloth. She was a worshiper of God. As she listened to us, the Lord opened her heart, and she accepted what Paul was saying. She was baptized along with other members of her household, and she asked us to be her guests. 'If you agree that I am faithful to the Lord,' she said, 'come and stay at my home.' And she urged us until we did."
(Acts,16:14-15)

The test of persecution is always close. The leaders of the city, started accusing the missionaries:

"'The whole city is in an uproar because of these Jews!' they shouted. 'They are teaching the people to do things that are against Roman customs'."(Acts,16:20-21)
"A mob quickly formed against Paul and Silas, and the city officials ordered them stripped and beaten with wooden rods. They were severely beaten, and then they were thrown into prison." (Acts,16:22-23)

They are miraculously saved by the Lord, and they have the chance of Evangelizing the jailer of the prison and his household

"Then Paul and Silas shared the word of the Lord with the jailer and all who lived in his household. That same hour the jailer washed their wounds, and he and everyone in his household were immediately baptized. Then he brought them into his house and set a meal before them. He and his entire household rejoiced because they all believed in God." (Acts, 16:32-34)

The next morning, after being released from prison, Paul and Silas returned to the home of Lydia, where they met with the believers and encouraged them once more before leaving town."(Acts,16:40)
• SECOND EUROPEAN STOP. Thessalonica.
• 
  "Now Paul and Silas traveled through the towns of Amphipolis and Apollonia and came to Thessalonica, where there was a Jewish synagogue. As was Paul's custom, he went to the synagogue service, and for three Sabbaths in a row he interpreted the Scriptures to the people."(Acts,17:1-2)
  Many believed. One of them must have been Jason, who welcomed the missionary team into his house. 
  
  Soon the same pattern of events repeats itself. The leaders of the city form a mob and start accusing the missionaries :
• "They attacked the home of Jason, searching for Paul and Silas so they could drag them out to the crowd. Not finding them there, they dragged out Jason and some of the other believers instead and took them before the city council. 'Paul and Silas have turned the rest of the world upside down, and now they are here disturbing our city,' they shouted. 'And Jason has let them into his home. They are all guilty of treason against Caesar, for they profess allegiance to another king, Jesus'." 
  (Acts,17:5-7)
• THIRD EUROPEAN STOP. Berea
• "That very night the believers sent Paul and Silas to Berea. When they arrived there, they went to the synagogue. And the people of Berea were more open-minded than those in Thessalonica, and they listened eagerly to Paul's message. They searched the Scriptures day after day to check up on Paul and Silas, to see if they were really teaching the truth. As a result, many Jews believed, as did some of the prominent Greek women and many men."(Acts,17:10-12)
  
  Soon some people stir up trouble again against Paul and Silas. At this point the local believers are very concerned about the safety of the missionary team.
  "The believers acted at once, sending Paul on to the coast, while Silas and Timothy remained behind. Those escorting Paul went with him to Athens." (Acts,17:14-15) 
• FOURTH EUROPEAN STOP. Athens
• We have already analyzed in detail both the content and the presentation of Paul's Evangelization in Athens. 
  (see RUNDOWN AND ANALYSIS OF THE FIRST EVANGELIZATION RALLY IN JERUSALEM (Acts,2), AND THE FIRST RALLY IN ATHENS (Acts,17)
  We can add here one more remark. Paul has a clear Evangelization plan. He aims at forming strong Christian communities in each major city of the Roman Empire.
  Athens was the cultural centre of Europe. Rome was the centre of power. Paul aims at both cities.
  
  As we have seen, if we judge the Evangelization in Athens only by the number of converts, it was a failure. But if we see it in a broader view, as the beginning of dialogue with Greek culture, then Paul's experience at Athens was very important.
  But Paul did not stay any longer in Athens. Luke states very simply:
  "Then Paul left Athens and went to Corinth."(Acts,18:1)
  Paul sees in Corinth good prospects for Evangelization. He decides to remain there longer.
  
  "Paul stayed there for the next year and a half, teaching the word of God."
  (Acts,18:11)
  
  In Corinth the model of the "house-church" spread rapidly. The first house offered as a Church, was the house of Aquila and Priscilla.
  "There Paul became acquainted with a Jew named Aquila, born in Pontus, who had recently arrived from Italy with his wife, Priscilla. They had been expelled from Italy as a result of Claudius Caesar's order to deport all Jews from Rome. Paul lived and worked with them, for they were tentmakers just as he was." (Acts,18:2-3) AD49? or AD41? (see https://bible.org/article/origins-church-rome)
• 
  Aquila and Priscilla's house is not only the "Church", it is also Paul's working place. Why does Paul want to earn his own living?
  
  Paul knows that full time Evangelizers have the right to be supported by the community of believers, but this is how he puts it:
  
  "We were never lazy when we were with you. We never accepted food from anyone without paying for it. We worked hard day and night so that we would not be a burden to any of you. It wasn't that we didn't have the right to ask you to feed us, but we wanted to give you an example to follow."(2 Thessalonians, 3:7-9) 
  
  Another "house-church" was that of "Titius Justus a Gentile who worshiped God and lived next door to the synagogue."(Acts,18:7)
  Paul preached often at the synagogue. Many believed.
  
  "Crispus, the leader of the synagogue, and all his household believed in the Lord. Many others in Corinth also became believers and were baptized."(Acts,18:8)
  As usual, the reaction of the leaders was prompt.
  
  "When Gallio became governor of Achaia, some Jews rose in concerted action against Paul and brought him before the governor for judgment. They accused Paul of 'persuading people to worship God in ways that are contrary to the law'."
  (Acts,18:12-13)
  The Roman governor though, refused to judge what he considered to be a mere religious dispute.
  In Corinth, Paul had a special vision of the Lord, who gave great strength to all the members of the missionary team.
  
  "One night the Lord spoke to Paul in a vision and told him, 'Don't be afraid! Speak out! Don't be silent! For I am with you, and no one will harm you because many people here in this city belong to me.'"(Acts,18:9-10) 
  
  When Paul says good by to the brothers and sisters in Corinth, he leaves behind a strong and well organized community.
  He will keep in contact with them through letters and communication with some of its leaders, who constantly will keep him informed about the situation of the Church.
  
  "Paul sailed for the coast of Syria, taking Priscilla and Aquila with him. When they arrived at the port of Ephesus, Paul left the others behind. But while he was there, he went to the synagogue to debate with the Jews. They asked him to stay longer, but he declined. So he left, saying, 'I will come back later, God willing'. Then he set sail from Ephesus. The next stop was at the port of Caesarea. From there he went up and visited the church at Jerusalem and then went back to Antioch."
  (Acts, 18:18-22)
  
  After the usual reporting to the sending Church, Paul and his team are ready for the third missionary journey
• 3rd missionary journey (Acts 18:23 to 21:17).
• Journey to Rome (Acts 27:1 to 28:16). 
• PAUL'S REPORT TO THE CHURCH OF JERUSALEM.
  
  The third missionary journey begun at Antioch, ends at Jerusalem, which was not the sending Church. But Paul gives a detailed account of his journey.
  "The next day Paul went in with us to meet with James, and all the elders of the Jerusalem church were present. After greetings were exchanged, Paul gave a detailed account of the things God had accomplished among the Gentiles through his ministry."(Acts,21:18-19)
• It was the year 58 A.D (acts 24:26-27). Less than thirty years has passed since Jesus had been accused and condemned in Jerusalem. Luke's description of the location and the circumstances is very similar to that of Jesus' trial.
• 
  The same "crowds followed behind shouting, 'Kill him, kill him!'(Acts,21:36)
• Paul defends himself before the Sanhedrin (the high council) in a very clever way.
  "Paul realized that some members of the high council were Sadducees and some were Pharisees, so he shouted, 'Brothers, I am a Pharisee, as were all my ancestors! And I am on trial because my hope is in the resurrection of the dead!'
  This divided the council--the Pharisees against the Sadducees-- for the Sadducees say there is no resurrection or angels or spirits, but the Pharisees believe in all of these. So a great clamor arose. Some of the teachers of religious law who were Pharisees jumped up to argue that Paul was all right. 'We see nothing wrong with him,' they shouted. 'Perhaps a spirit or an angel spoke to him.' The shouting grew louder and louder, and the men were tugging at Paul from both sides, pulling him this way and that. Finally, the commander, fearing they would tear him apart, ordered his soldiers to take him away from them and bring him back to the fortress.
  That night the Lord appeared to Paul and said, 'Be encouraged, Paul. Just as you have told the people about me here in Jerusalem, you must preach the Good News in Rome'."(Acts,23:6-11)
  
  Paul slowly understands that his imprisonment is the way to get to Rome.
  The following events will prove he was right!
  The Roman commander feels that the presence of Paul in Jerusalem can be a cause
  of new riots and assassination attempts. He then orders Paul to be sent, under escort, to Caesaria, where the governor Felix (whose wife Drusilla was Jewish) would make a final judgement. 
  
  In Caesaria, Felix listens to the accusers of Paul and to Paul' defense. Luke notes:
  "Felix, who was quite familiar with the Way, adjourned the hearing and said, 'I will decide the case later'. He ordered an officer to keep Paul in custody but to give him some freedom and allow his friends to visit him and take care of his needs."(Acts,24:22-23)
  
  The governor Felix, as many other Roman officials, used bribery to enrich themselves. "Felix hoped that Paul would bribe him, so he sent for him quite often and talked with him. Two years went by in this way, and because Felix wanted to gain favor with the Jewish leaders, he left Paul in prison. Then Felix was succeeded by Porcius Festus (58 to 62 AD). 
  (Acts,24:26-27)
  
  A new trial is organized, and Paul has to defend himself in front of Festus.
  At the end of this trial, Paul resorts to his right, as a Roman citizen, to be judged directly by the Emperor in Rome.
  
  "Paul said, 'I appeal to Caesar!' Festus conferred with his advisers and then replied, 'Very well! You have appealed to Caesar, and to Caesar you shall go!'" 
  (Acts,25:11-12)
  Finally Paul has the chance of going to Rome, in chains!
  Before Festus can arrange how to send Paul to Rome, King Agrippa (ruled 48-100, a puppet king made by the Romans) comes to Caesaria to pay his respects to the new governor Festus. (Acts,25:13)