In part one of this series, we looked at the historical background that led to the feast of Hanukkah. A tumultuous period in Jewish history that climaxed with the Maccabean rebellion, rededication of the Temple, lighting of the Menorah, and ultimately, Jewish independence from a tyrannical ruler who sought their destruction.

Although Hanukkah is not a biblically mandated feast in the Torah, and considered only a minor holiday in Israel today, there is much more to this holiday than candles and delicious doughnuts.¹

Fulfillment of Prophecy

Although keeping the feast is never commanded, the events at the center of the feast are prophesied in the Bible. In the book of Daniel, there are prophecies about the reign of Antiochus Epiphanes. It says that, “Forces from him shall appear and profane the temple and fortress, and shall take away the regular burnt offering. And they shall set up the abomination that makes desolate” (Daniel 11:31). The abomination refers to the statue of Zeus that Antiochus had installed in the Holy Place. Elsewhere the prophet Daniel specifically mentions the time when the Temple will be rededicated – the events remembered at Hanukkah: “For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state” (Daniel 8:14). Far from being a curiosity of Jewish history, the Lord Jesus referenced these events in order to warn his disciples that history will once again repeat itself in the last days. He told them that if they should see “the abomination of desolation spoken of by the prophet Daniel, standing in the holy place” (Matthew 24:15) they should flee Jerusalem.

The Messianic Light

In the Gospel of John, we see the life of Christ organized theologically around the feasts of Israel. It was during the final days of the feast of Sukkot (Tabernacles) that Jesus entered the Temple courtyards and first proclaimed, “I am the light of the word” (John 8:12). Such a declaration would have had enormous impact, as during this time, there was a lamp-lighting ceremony in the courtyards where four 75 foot menorahs were lit at night. Josephus records that the light from the menorahs was so bright that it lit up all of Jerusalem. Shortly after this, John’s Gospel records Jesus again entering the Temple, this time at another celebration of light, the feast of Hanukkah (dedication) (John 10:22-42). In the pursuing dialogue with the Jews, he makes the remarkable statement that, “I and the father are one” (John 10:30). Most likely a reference to the Shema – “Hear O Israel, the Lord our God, the Lord is One” (Deuteronomy 6:4) and an implicit proclamation of His deity. Interestingly, this was also said to be the battle cry of the Maccabees when they attacked the enemies ranks.

During this season, Jesus presented Himself as the One true God who is the Light of the world. This is all the more relevant for Christians as we celebrate the incarnation during the advent season. The prologue of John’s gospel describes the mystery of God’s incarnation using the motif of light: “In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it” (John 1:4-5). Jesus is also described as “the true light, which gives light to every man” (John 1:9).

Glory for Israel and a Light for the Gentiles

During the eight days of Hanukkah, it is customary to light a nine-branched Hanukkiah (candelabra) from right to left. The candles must be lit using the center candle which is designated as the “servant” candle. It is easy to see the spiritual significance attributed to this act by those who follow Jesus. The servant candle gives light to all the others. These Hanukkah lights point us to the Light of the World who was Himself a servant according to the prophecy of Isaiah 52:13-53:12. Jesus said that the Son of Man “came not to be served but to serve, and to give His life as a ransom for many” (Matthew 20:28). In the New Testament nativity narrative, the Messiah is called “a light for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:32).

The prophet Isaiah, who predicted Messiah’s redemptive work, first spoke of this when he said, “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness on them light has shone” (Isaiah 9:2). Here we again see how this messianic imagery of light connects with Christmas, as a few verses down in the same chapter, we have one of the most common scriptures used at Christmas that speaks of a child being born who will be the one to fulfill Isaiah’s prophecy and lead men out of darkness into light: “For to us a child is born, to us a son is given…and his name shall be called, Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). He will be none other than the Word made Flesh (John 1:14) who gives light to every man.

Shine Brightly

So, this season let us remember that God is faithful to His promise to preserve His people; He is the true Light of the World, and it is through Him that all people have the light of life (John 8:12). May we shine this light brightly during the dark winter months. Jewish Christian scholar Alfred Edersheim exhorts us with these words:

“But to us all, whatever our special views or conclusions may be, Christ is the true Temple, and His Incarnation the real Dedication of the Temple. God grant that from our homes the true Light of Christ, ‘a light to lighten the Gentiles,’ may shine forth into the wintery darkness of the heathen world, and also ‘so shine before men, that they may see our good works, and glorify our Father which is in heaven.’”²

Chag Urim Sameach

Merry Christmas

Notes:

¹ It is customary to eat sufganiot (deep-fried jam doughnuts) at this time.

² Edersheim, Alfred. The Leisure Hour. London, No 1147, Dec 20th, 1873. Pg. 810-812.

As Christians around the world prepare to celebrate the birth of Jesus, we should remember that this momentous event is the culmination of a rich prophetic tradition, which has its roots deeply planted in Jewish soil. The birth of Jesus Christ is the fulfillment of messianic prophecy. The Jewish Messiah, born from the line of David, in the town of Bethlehem, has come. At this same time of year, Jews around the world celebrate the festival of Hanukkah, often called the festival of lights. There is much that we can learn from each other during these times that will enrich our understanding of the Scriptures and the holiday season.

Darkest Before the Dawn

Unfortunately, the richness of this festival is often lost on a Christian audience who lacks a proper understanding of the historical context. This history has impacted Jewish identity and thought ever since. It is important we do not lose this aspect of our Judeo-Christian heritage and the ability to see how it connects to the Messiah at this time of year.

In the year 175 BC, a largely unknown time “between the testaments” for many Christians, a man named Antiochus IV ascended to the throne of the Greek Empire. He was an eccentric ruler known for his cruelty. He took the title Antiochus Epiphanes (“God manifest”). A title that should grab our attention as we celebrate Emmanuel – “God with us.” However, this self-appointed divine title didn’t fit well with many, and he was often given the nickname Antiochus Epimanes (“The Mad One”), a play on the word Epiphanes. Antiochus was especially cruel toward the Jewish people outlawing many Jewish laws and customs. Upon hearing premature reports of Antiochus’ demise, the Jews revolted in a failed attempt to take back Jerusalem. The book of Maccabees records:

“When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm. And he commanded his soldiers to cut down relentlessly everyone they met and to slay those who went into the houses. Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants. Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain” (2 Maccabees 5:11-14).

Antiochus went to great lengths in his attempt to Hellenize the Jewish people and destroy their unique identity. He outlawed sabbath observance and the festivals; he confiscated Torah and Jewish books, put his own priests in the temple who filled it with idols, and often murdered people as well. The final act for the Jews was when he desecrated the Holy Temple. Josephus records:

“And when the king had built an idol altar upon God’s Altar, he slew a swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods, and made them build temples, and raise idol altars, in every city and village, and offer swine upon them every day. He also commanded them not to circumcise their sons and threatened to punish any that should be found to have transgressed his injunction.” (Antiquities of the Jews 6:12).

The Revolution Begins

One of these cities was called Modi’in, and when the Greek soldiers arrived, they built an alter and insisted that the priests sacrifice a pig on it. The priest of this city was called Mattathias; he had five sons. He refused to do what the soldiers asked, and instead, he turned on the soldiers and killed them, knocked down the pagan alter and cried out; “Follow me, all of you who are for God’s law and stand by the covenant” (1 Maccabees 2:27).

These words inspired a rebellion. Mattathias and his sons fled to the mountains followed by the faithful of Israel. Mattathias was now the leader of a rebel army. Using the terrain and local knowledge to their advantage, they engaged in guerrilla warfare against the enemy. At his death, he handed over control of the Jewish resistance to one of his sons – Judas. His courageous leadership, powerful speeches, along with his faithfulness to the Torah, earned him the name Judas the Maccabee (Y’hudhah HaMakabi) – a nickname meaning the Hammer!

Cleansing the Temple

After many victories, Judas set his sights on Jerusalem, in order to purify the Temple. Finding the Holy Temple in an appalling condition Judas and his followers began to purify the Temple. Upon construction of a new menorah for the temple they found only a single cruse of oil with the seal of the high priest on it. This was enough oil to keep it burning for only one day, and it would take seven days to prepare a fresh supply of kosher oil. The Talmud (Shabbat 21b) records that a miracle occurred, and they were able to light the menorah for eight days with this tiny amount.¹ Thus, the festival also became known as the Festival of Lights. The feast of Hanukkah (meaning dedication) begins on the 25th of Kislev and lasts eight days. The message of Hanukkah is one of redemption, sacrifice and faithfulness. With the menorah once again lit in the Temple Israel could fulfill her purpose and become “a light for the nations” (Isaiah 49:6).

This is where we begin to see the deeper meaning in the Festival of Lights and how this prophecy of Isaiah would be fulfilled. Israel was soon to bring a servant into this world who would be the true light of life (John 8:12). This is our link with the Christmas season; If God had not intervened to preserve Jewish identity, there would not have been a Jewish virgin called Miriam to bring the promised child into this dark world. As it is often said; without Hanukkah there would be no Christmas.

We will continue with part two for the conclusion of the story.

Notes:

¹ This traditional part of the story is debated amongst historians as the “miracle of oil” is not recorded in the Book of Maccabees or by Josephus.