While it is not possible to be certain about the time of Christ’s birth, several reasonable arguments in favor of the fall of the year have been made. According to one argument, the priestly service of Zacharias (who would father John the Baptist) very likely took place in June. This is based upon the fact that he was “of the division of Abijah” (Luke 1:5), which was the eighth division in line of service, and the assumption that the first division began serving in the first month (spring) of the calendar. Each division served for eight days, from one Sabbath to the next. Assuming that John the Baptist was conceived within a short time after Zacharias returned home (see Luke 1:23,24), and that Zacharias’s service occurred in early June, we may place John’s birth in the early spring. Since Jesus was born six months after John (Luke 1:24–26,36), we may place the birth of Christ in the fall, which is the time of year the Feast of Tabernacles occurs.

The argument seems plausible, but you will notice that it partly depends upon at least two assumptions: that Zacharias served in June, and that John was conceived immediately after Zacharias returned home. While a fall birth is likely, the uncertainties make it impossible to pinpoint the precise time of Christ’s birth.

If Christ was born on the first day of the Feast of Tabernacles, it seems odd that none of the Evangelists mention it. They clearly associate the death of Christ with the Passover (Matthew 26; Mark 14: Luke 22: John 13,18), and the coming of the Holy Spirit with the Day of Pentecost (Acts 2). The fact that the Feast of Tabernacles is not mentioned in either birth narrative gives no support to the theory that Christ was born during the feast. If His birth occurred on the first day of the feast, or at any time during the feast, it seems particularly odd that even Luke’s detailed account makes no mention of it.