Chapters 15 & 16

LIGHT & NEW LIFE IMAGRY

Spring as a Season of Renewal

Spring marks the return of light, the awakening of the earth, and the beginning of new life. Darkness recedes, growth resumes, and what appeared dormant is restored. These natural realities have long carried symbolic meaning in Scripture, particularly in connection with redemption and renewal.

     The Hebrew month of Nisan, which occurs in Spring, is repeatedly associated with beginnings—both in nature and in God’s redemptive actions.      Within this framework, the symbolism of light and new life provides a fitting backdrop for understanding key titles and roles attributed to Jesus in Christian theology.

Nisan and the Order of God’s Design

God established Nisan as the beginning of months for Israel (Exodus 12:2), redefining time itself around redemption. This act imposed divine order on Israel’s national and religious life, anchoring history not to seasons of labor or kingship, but to deliverance.

     In Scripture, order is not merely organizational—it is restorative. God brings light out of darkness, structure out of chaos, and life out of barrenness. Nisan, as the first month, reflects this divine pattern.

Light Returning and the “Light of the World”

     As winter gives way to Spring, daylight increases and the sun’s strength returns. This physical reality mirrors one of Jesus’ most central declarations:

“I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”
— John 8:12¹

     Throughout Scripture, light represents truth, revelation, purity, and divine presence. Darkness, by contrast, represents confusion, sin, and separation from God. The increasing light of Spring aligns symbolically with Christ’s mission to dispel spiritual darkness and reveal the truth of God.

The Gospel of John opens with this theme:

“In Him was life, and the life was the light of men.”
— John 1:4²

New Life and the “Author of Life”

Spring is marked by visible renewal—seedtime, growth, and fruitfulness. What appeared lifeless begins to live again. This imagery corresponds directly with the New Testament’s portrayal of Jesus as the source of life itself.

Peter proclaims:

“You killed the Prince of Life, whom God raised from the dead.”
— Acts 3:15³

Jesus is not merely a restorer of life; He is its origin. As the “Author” or “Prince” of life, He embodies the renewal Spring represents—life overcoming death, vitality replacing decay.

Redemption and New Creation

Nisan is not only the season of physical renewal, but also the month of redemption. Passover, the defining festival of Nisan, commemorates liberation from slavery and the birth of a nation.

     In Christian theology, redemption through Christ initiates a deeper transformation:

“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
— 2 Corinthians 5:17⁴

     This language echoes both Genesis and Spring imagery. New creation does not discard what came before—it restores and fulfills it. In this sense, Nisan becomes a living metaphor for the spiritual reality inaugurated through Christ.

Firstborn from the Dead

The New Testament presents Jesus not only as the giver of life, but as the one who defeats death itself:

“He is the beginning, the firstborn from the dead.”
— Colossians 1:18⁵

The term “firstborn” signifies preeminence and inauguration. Jesus’ resurrection marks the beginning of a new order—life no longer governed by decay or finality.

Spring’s victory over winter mirrors this truth. Death does not have the final word. What is buried rises. What is dark gives way to light.

Symbolism That Points Forward

The associations between Nisan, light, and new life are symbolic, not chronological proof. Scripture does not command these conclusions, but it consistently invites reflection on patterns God has woven into creation itself.

Nature testifies to renewal.
The calendar testifies to redemption.
Christ fulfills both.

Conclusion

Light increases.
Life returns.
Order is restored.

These realities define Spring—and they define the work of Christ.

Whether viewed through creation, calendar, or covenant, the symbolism converges on the same truth: redemption brings new life, and God’s work moves toward restoration, not decay.

Nisan marks the beginning.
Christ is the Light.
New creation has begun.

References — Chapter 15 (NKJV unless noted)

1. John 8:12

2. John 1:4

3. Acts 3:15

4. 2 Corinthians 5:17

5. Colossians 1:18; Revelation 1:5

ASTRONOMICAL SIGNS - DOUBLE ECLIPSE 

& STAR OF BETHLEHEM

A Sign, Not a Spectacle

The Gospel of Matthew records that wise men from the East were guided to the birth of Jesus by a “star”:

“For we have seen His star in the East and have come to worship Him.”
— Matthew 2:2¹

Scripture does not describe this star in modern astronomical terms. It does not say it was bright, stationary, or visible to the general population. Instead, it presents the star as a sign, recognized and interpreted by a specific group trained to read the heavens.

     This distinction is essential. The “Star of Bethlehem” was not necessarily a dramatic celestial event meant for all observers, but a meaningful astronomical sign understood by the Magi.

The Magi and Ancient Astronomical Practice

The Magi were likely Babylonian or Persian astronomer-priests. Their study of the heavens combined:

• naked-eye observation
• long-term record keeping
• advanced mathematical astronomy
• and astrological interpretation

They did not use telescopes, which would not be invented for many centuries. Instead, they relied on:

• meticulous astronomical diaries preserved on clay tablets
• predictive calculations of planetary motion
• observation from elevated temple platforms or ziggurats
• interpretive frameworks linking celestial events to earthly meaning

In the ancient world, astronomy and astrology were not separated disciplines. Celestial movements were understood as divine signals—signs, not causes—of events on earth.

Jupiter, Kingship, and Judea

In ancient astrological systems:

• Jupiter was associated with kingship and rulership
• Aries was associated with the land of Judea
• The Moon often functioned as a timing or activating body

These associations were well established centuries before the time of Jesus and would have been familiar to learned astrologers in the East.

The Lunar Occultation of Jupiter (6 BC)

Modern astronomical calculations confirm that a rare event occurred in the spring of 6 BC:

• On March 20, 6 BC, the Moon passed directly in front of Jupiter in the      constellation Aries
• This phenomenon is known as a lunar occultation
• A second occultation of Jupiter in Aries occurred on April 17, 6 BC

Astronomer Michael Molnar has argued that this sequence of events fits the description of the Magi’s “star” more closely than theories involving comets or supernovae.²

Importantly, such an occultation:

• may not have been easily visible to casual observers
• could have occurred during daylight or near the horizon
• would nonetheless have been predictable and interpretable by      trained astronomer-astrologers

This explains why Herod and the people of Jerusalem were unaware of the sign, while the Magi were compelled to act.

Nisan 1 and the Timing of the Sign

March 20, 6 BC aligns closely with Nisan 1, the first day of the biblical year, depending on the calendar system used.

Throughout Scripture, Nisan 1 consistently marks:

• new beginnings
• redemption
• the inauguration of God’s work

Within this framework, a royal celestial sign occurring on Nisan 1 would have carried exceptional significance to the Magi—particularly one involving Jupiter (kingship) in Aries (Judea).

This timing does not prove a birth date, but it fits coherently within the larger Nisan pattern developed throughout Scripture and tradition.

How the Magi Could “See” the Star

The Magi did not require constant visual observation to respond to a celestial sign.

Their methods included:

• predicting planetary events years in advance
• tracking heliacal risings (first visible appearance at dawn)
• monitoring Jupiter’s retrograde motion
• interpreting conjunctions, eclipses, and occultations symbolically

Even if the occultation itself was difficult to observe directly, its occurrence and meaning could be known with confidence through calculation.

Thus, “we have seen His star” may refer not to momentary sight, but to recognized significance.

Following the Sign

Matthew’s account states that the star “went before them” and later “stood over” the place where the child was (Matthew 2:9).³

This language does not require a hovering object in the sky. In ancient astronomical terminology, it could describe:

• planetary motion
• changes in visibility
• or a culmination point recognized through calculation

The text communicates guidance, not mechanics.

Symbolism Without Sensationalism

The astronomical explanation of the Star of Bethlehem does not replace theology—it complements it.

Scripture presents a God who:

• set lights in the heavens “for signs and seasons” (Genesis 1:14)
• speaks through creation as well as revelation
• communicates with people in ways they can understand

For the Magi, that language was written in the sky.

Conclusion

The lunar occultation of Jupiter in Aries in 6 BC provides a historically plausible, astronomically verifiable, and theologically restrained explanation for the Star of Bethlehem.

It does not demand belief.
It does not claim certainty.
It does not diminish the miracle.

Instead, it shows how God may have used the established knowledge of the Magi to announce the birth of a King—quietly, precisely, and at an appointed time.

The heavens spoke.
The Magi listened.
Redemption entered the world.

References — Chapter 16

1. Matthew 2:2

2. Michael R. Molnar, The Star of Bethlehem: The Legacy of the Magi

3. Matthew 2:9

4. Genesis 1:14