I always have a bit of a private laugh when I read about people trying to put Christ back into Christmas, or when I read of people who claim obedience to God’s laws trying to justify observing Christmas if they could only get the pagan elements out of. These attempts to whitewash paganism serve only the goal of trying to rationalize a popular but pagan practice among self-professed Christians and fail to meet the very high biblical standard of religious observance. There is nothing Christian about Christian whatsoever. Nothing, not one iota. Nada.
Despite the fact that the observance of birthdays is a practice without a great deal of biblical support (the only two unambiguous birthday celebrates are of a heathen Egyptian Pharaoh and a heathen Idueman, Herod Antipas) , it is at least understandable that someone would want to honor Christ’s birth. However, Jesus Christ was born nowhere remotely near December 25th, so to think that Jesus Christ would be pleased about His birthday being celebrated on the wrong day, about three months late or so, is very mistaken. Do you know of anyone who finds it acceptable to celebrate birthdays or anniversaries three months late? I don’t.
In fact, if the so-called Theonomists who claim to be favorable toward biblical law actually believed and practiced the biblical law about Holy Days (see Leviticus 23, for example), they would already be celebrating Jesus’ birth in the Feast of Trumpets without celebrating on a pagan day that due to its heathen ties alone is unacceptable to God. Then there would be no need for them to rationalize Christmas altogether, since they could leave it for the neo-Pagan types who want to worship solstice and scrap the pseudo-Christian trappings for Christmas altogether. It would be much more honest, and much more godly.
Let us investigate two independent biblical chains of evidence that show Jesus Christ’s birth to have been at the time of the Feast of Trumpets. For one, the symbolism of the Feast of Trumpets is full of references to the Second Coming of Jesus Christ. For example, the return of Jesus Christ is said to be at the last trumpet in Revelation 11:15-19. This same trumpet is associated in 1 Thessalonians 4:13-18 with the return of Jesus Christ and the resurrection of the righteous dead, as well as in 1 Corinthians 15:52. The connection between the trumpet (and the Day of Trumpets) with the visible, premillennial return of Jesus Christ is as clear as a trumpet blast. And given this obvious connection, it would not be unreasonable to surmise that the first coming of Jesus Christ might also be related to this same festival as well.
Fortunately, we do not have to rely on reasonable surmises to make that case, for the Bible itself provides the evidence in a variety of places for us to put together. The chain of evidence begins with Zacharias, a priest of the division of Abijah (Luke 1:5, 1 Chronicles 24:10), the eighth of the divisions of the Aaronic priesthood. Since the priests each served for one week and served during the entire week of the three “missionary” feasts of Passover/Unleavened Bread, Shavuot (the Feast of Weeks), and Sukkoth (the Feast of Tabernacles), we can see by looking at a calendar that Zacharias would have served his regular order just before Pentecost, would have remained in Jerusalem serving through Pentecost, and then returned home to his wife.
Given that a little bit of time passed “after those days” until his wife Elizabeth conceived (Luke 1:24), we might figure that his wife’s conception probably occurred no earlier than late June. Since it was six months after this when Mary became pregnant by the Holy Spirit with Jesus Christ Himself (Luke 1:26) and that Mary immediately traveled to Judea, it being very dangerous to do so in the winter, and remained in the hill country of Judea during the three months of winter until the Spring (Luke 1:39-45), adding the six months from John the Baptist’s birth in the spring festival season leads us to right around the time of the Feast of Tabernacles. Some people have calculated it much more exactly using extrabiblical sources, but the Bible itself is precise enough. It is possible that Jesus Christ was conceived on December 25th, but entirely impossible that He was born anywhere remotely near to that date.
An additional couple of pieces of evidence also indicate an autumn endpoint for the birth of Jesus Christ. For one, Daniel was given the 70 weeks prophecy pointing to the time of Christ in the time of the fall, probably at or around the time of the Day of Atonement, at the beginning of the reign of Darius the Mede over Babylon (Daniel 9:1-3, 24-27). Determining the time of the 70 Weeks prophecy is a matter outside of the scope of this entry, but it is worthwhile to note that royal proclamations were typically made between the spring and fall, when the weather permitted ease of travel, and not in the late fall and winter months when it was much less safe to travel, even by water (see Acts 27:9).
For this reason as well, we can gather that the registration (census) of Quirinius (which appears to have been a loyalty oath of some kind according to research by Ralph Lyman ) also would have occurred during the fall. During this season travel was safe and it was easy to collect and enforce duties, given that it was the harvest season. A demand to travel even the distance between Nazareth and Bethlehem would have been unreasonable for even the Romans, and unable to enforce, and they had the interest of ensuring that people were able to travel and pay the empire rather than being able to avoid such duties when the Roman army itself was not able to ensure compliance during the rough winters in the restive Jewish countryside .
Additionally, we have the useful piece of evidence that shepherds were out tending their flocks outside of Bethlehem at the time when Jesus Christ was born (Luke 2:8-20). The weather during the winter climate in Bethlehem is very cold, near 0 degrees Centigrade (32 degrees Fahrenheit) , no climate for shepherds and sheep to be outside in the elements. By December the sheep and their shepherds would be in winter quarters (like those of us who have kept cattle and other animals in the temperate climate of the United States) and would not be outside grazing on the snow(?) or dying of hypothermia during the bitterly cold winter nights. Rather, the fact that the shepherds were outside with their flocks means that the weather was still comfortable, and points to a fall birth of Christ at the latest, which corresponds with the remainder of the biblical evidence.
So, we have seen from the Bible that Jesus Christ could not have been born at any time around the end of December, and that he was most likely born at or around the time of the Feast of Trumpets. Therefore, to celebrate Jesus’ birth in late December is terribly inaccurate and insulting to the person whose birth is celebrated, since no one likes belated birthday wishes, especially a yearly habit of “forgetting” birthdays and celebrating them three months late. Additionally, if people really wanted to celebrate Jesus’ birth, the time to do that would be on the Feast of Trumpets, a day that is already commanded for believers to celebrate to honor God, rather than a pagan day of worship to various heathen solar deities.
And that is the second point. Having seen that there is nothing Christian in a celebration of a late December date (though Christians of course would be welcome to celebrate Hanukkah if they really needed a godly winter festival, like Jesus Christ himself did  ), the only thing left in Christmas is pagan festivals and worship practice. We have fertility rituals like kissing under mistletoe, the idolatrous practice of hanging up Christmas trees with gold and silver tinsel (see Jeremiah 10:1-10), caroling and revelry that involves Saturnalia festivals and celebrating the births of solar deities like Attis and Mithra, practices which spring back to corrupt Babylonian religion and that have nothing to do with genuine biblical religion.
Let us note that to celebrate Christmas without references to pagan solar gods and winter solstice festivals is impossible, since any genuine celebration of Christ’s birth would be during the time of the Feast of Trumpets anyway. Therefore, since there is nothing genuinely Christian in Christmas, all that is left is the customs of the heathen that (we ought to remind those self-professed Theonomists who feign obedience to God’s law) is expressly forbidden for believers to engage in, as it says in Deuteronomy 12:29-32: “When the Lord your God cuts off from before you the nations [Gentiles] which you go to dispossess, and you displace them and dwell in their land, take heed to yourself that you are not ensnared to follow them, after they are destroyed from before you, and that you do not inquire after their gods, saying, ‘How did these nations serve their gods? I also will do likewise.’ You shall not worship the Lord your God in that way; for every abomination which the Lord hates they have done to their gods; for they burn even their sons and daughters in the fire to their gods. Whatever I command you, be careful to observe it; you shall not add to it nor take away from it.”
That would be a lesson all of us should learn, since Christmas itself is an unbiblical custom that was taken from the heathen, and genuine Christianity ought not to make any compromises or adoptions of heathen worship customs, not in the days or the ways in which we celebrate. Let us therefore remember this and avoid following after the ways of the heathen solstice festivals that so-called Christians engage in when they celebrate Christmas. You can’t put Christ back where He never was–and He has never been in Christmas from the start.
 Even into the period of the American Civil War and World War II winter campaigns were rough and seldom successful, and even in the Korean War the winter campaign of 1950 was costly for both Americans and Chinese. For this reason, the Romans would not have demanded that people travel to pay taxes and register themselves for a census when they would not be able to enforce that demand with their legions.