Jesus and Hanukkah

Did you know that Jesus celebrated Hanukkah?

"Then came the Festival of Dedication (Hanukkah) at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon's Colonnade" (John 10:22-23).

Hanukkah wasn't one of the festivals required for observant Jews to travel to Jerusalem. In fact, many Jewish families would observe this festival in their homes: a sign of the shift from Temple-centered to synagogue-centered Jewish religion.

Hanukkah is not mentioned in the Torah because it arose out of an event that occurred in 165 B.C. The story is told of the great military leader, Judas Maccabaeus, in 1 & 2 Maccabees, of the recapture and cleansing of the Temple after it had been profaned by Antiochus Epiphanes. He had sacrificed a pig to Zeus on the altar and placed pagan statues in the Temple.

The great Jewish historian, Josephus, tells of the institution of the Festival of Dedication in Antiquities 12.316-25: "And from that time to the present we observe this festival which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it." During the time of Jesus, the reality of God's great deliverance from pagan oppression and the reclaiming of the Holy Temple in Jerusalem would engender intense thankfulness.

So, there are two names for this festival: Dedication and Lights. I believe we Christians can benefit from understanding these aspects of Hanukkah.

Christians can not only celebrate the recapture, cleansing and rededication of the physical Temple in Jerusalem, but in many ways God would have us think about the way that "temple" is used symbolically for the Christian.

The Church is likened to a temple: "Don't you know that you yourselves (plural) are God's temple and that God's Spirit dwells in your midst? " (1 Cor. 3:16). Should we think about the things that we have allowed to become idols in our midst, clear them away, and rededicate our churches to following and serving Him?

We are also each individually a temple. God wants us to be cleansed of sin and wholly dedicated to Him.

But why is Hanukkah also the "Festival of Lights?" With the Dedication of the Temple, the Jews decided to celebrate a delayed Sukkoth (Feast of Booths) which lasts eight days. A later Talmudic tradition says that a miracle occurred at this celebration where a one-day supply of oil for the Temple light lasted for the eight days of the Feast. Whatever actually occurred, the menorah, a stand of eight candles with a ninth center candle to light the others, has become one of the national symbols of the state of Israel. Each night of Hanukkah, another candle is lit until, on the last night, all eight candles are blazing.

For the Christian, Jesus, the Light of the World, has penetrated the darkness and brought God's salvation into the world in the form of the infant born in a stable in Bethlehem. "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life" (John 8:12).

"In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it" (John 1:4-5).

Manger and Cross

"While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in [swaddling] cloths and laid him in a manger, because there was no room for them in the inn" (Luke 2: 6-7).


My Italian grandmother came to America when she was 20 years old, so her English was very broken. At Christmastime, we would sit down to a great dinner and she would say, "Mangia! Mangia! Y'eat! Y'eat!"

The English word for a feeding trough is "manger" which comes from the French manger, which means "to eat."

On the surface, the story seems to simply tell us the humble facts of the incarnation of the Son of God. The poor and desperate couple, traveling under great duress, must make do with whatever is at hand to accommodate the new baby. I have heard modern stories of parents using shoe-boxes or dresser drawers in a pinch for the same purpose. Whether the manger was a crude wooden crib, or a stone trough carved into a cave wall, the point is that the parents needed to improvise with what was at hand.

But every time I gaze on the nativity scene that I set up every year in my living room, I think of the profound truth that is conveyed to us in this simple word "manger." And I am sure that our loving God was painting a living picture that conveys so much more than Mary and Joseph could have intended or even known at the time.

Jesus, in John's gospel, tells us: "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world" (John 6: 51). This important passage is John's commentary on the Eucharist. Jesus' body is the manna from heaven which is given to sustain the life of the world, a truth that is re-enacted every time that Christians eat the communion bread.

And it is no coincidence that the city of David, where the Holy Child was born, is called Beth-lechem, which literally means "house of bread."

Paul, in the earliest "words of institution" for commemorating "the Lord's Supper," says, "'This is my body, which is for you...'" (1 Cor. 11: 24). So often we mentally insert the word "broken" or, as in Luke's gospel, "given." But these are notably absent here.

Jesus' body IS for us. That is, the incarnation itself, the en-flesh-ment of God the Son, was accomplished for our sakes. The manna from God that we needed to give us real life was totally for our sakes. And God showed us this reality by placing the Bread of Life in a manger, the place of eating.

Of course, the bread is only half of the Eucharist. There are two elements: bread AND wine. This baby, laid in a feeding trough, is destined to spill His blood in order to reconcile the world to God. And so, Christmas is the first part of the frame. The picture will not be complete until the second frame is completed, the pouring out of the blood of the new covenant on the cross.

"Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink...This is the bread that came down from heaven. Your forefathers ate manna and died, but he who feeds on this bread will live forever" (John 6: 54-55, 58).

And that is the picture of our salvation. Bread and wine. Body and blood. Manger and cross.

The Protestant Mary

As a Protestant believer, I am always a little uncomfortable with how to talk about Mary, the mother of our Lord, who stands at the center of the Christmas story. One of the dividing issues between Catholic/Orthodox Christians and Protestants is how we treat Mary.

I must confess that I love the Ave Maria by Franz Schubert. I consider it one of the most perfectly constructed songs that I know. Yet, I feel a little guilty about listening to it because the words are the "Hail Mary..." prayer that Catholics use when reciting the Rosary--in Latin.

The tendency to venerate Mary began very early in the church with the veneration of martyrs who were said to be "already in God's presence and glorious in His sight" (Early Christian Doctrines, J. N. D. Kelly, p. 490). Mary eventually was compared to Eve, "the mother of all living" (Gen. 3: 20), and was viewed as the proper owner of that title. The problem of how she could bear the sinless Son of God led to the belief that she herself was sinless. Eventually this led to the belief that she was born without sin (immaculate conception). In addition, there was a belief that she remained perpetually a virgin. Jesus' brothers and sisters were said to either be Joseph's children by another marriage or cousins.

An important controversy in the 5th century led to the rejection of Nestorius who claimed that Mary could be called Christotokos (Christ-bearer), but not Theotokos (God-bearer). This was rejected on Christological grounds: Jesus was fully human and divine and to separate the two is to argue for two persons. But inherent in the controversy was the growing tendency towards the worship of Mary as the Mother of God.

Protestantism was marked with the doctrine of sola scriptura by Martin Luther, who wanted to get back to the basic Christianity of the apostles and strip away the unbiblical beliefs and practices that had gathered like barnacles on the hull of the ship. But in doing so, we may have lost the wonder of the miracle of Jesus' birth and the incredible example of Mary, a holy and faithful believer who taught us all what it means to be obedient to God in the face of all opposition.

The angel brings incredible news with the greeting: "Greetings, you who are highly favored! The Lord is with you" (Luke 1: 28).

After struggling with the incredible news, Mary, in perhaps one of the greatest examples of humble submission to the will of God says, "I am the Lord's servant...May it be to me as you have said" (vs. 38).

I believe it is wrong of us to disregard Mary. And we can learn much from her without having to exalt her to demigod status. After all, even Mary herself, in her great hymn of praise (known as The Magnificat) said: "For he has been mindful of the humble state of his servant. From now on all generations will call me blessed" (vs. 48).

And indeed we are all blessed by Mary's humble obedience to God over 2000 years ago.

Learning From the Herdmans

Another favorite novella that I try to read every year is The Best Christmas Pageant Ever, by Barbara Robinson. I have even read it aloud to a couple of groups. It was a made-for-TV special with Loretta Swit a couple of decades back and is available on DVD. But to get the full impact, read the book. It should take less than an hour to read--but is well worth it.

At the center of the book is another redemption story. The six Herdman children are the unredeemed rat-pack who terrorize any child who has the misfortune of attracting their attention.

Barbara writes the book from a terrorized little girl's perspective. When little brother Charlie is asked at church to share something he is thankful for at the Thanksgiving service, he shares, "There are no Herdmans." Although this is heartfelt, it strikes at the heart of the dilemma of church life. If we build a safe and loving environment where we can escape from the world, does that mean we exclude the Herdmans? Aren't the Herdmans exactly what the church is there for? As Karl Barth, the early 20th century theologian put it, church is "community for the sake of the world."

Of course, the Herdmans show up to church looking for free snacks. And when mom is stuck running the annual Christmas Pageant, put on by the Sunday School, the Herdmans take over all the important roles, including Imogene as Mary. The scandal of it all! A telephone whisper campaign begins, threatening to call off the pageant entirely. But of course, the play is staged with the Herdmans there to do their part.

But the book helps us to look at the Christmas story through the fresh eyes of the uninitiated. And it gives the congregation the same opportunity. And we get to witness the power of the story of God's entrance into our world, like a great tsunami, as it washes over and transforms the Herdman family.

Why not try reading the ancient story from Luke and Matthew as if it was the first time you had ever heard it? A poor young couple, clinging to their belief in God's word to them, in spite of the scorn of a skeptical world, face the desperate journey to Bethlehem. They camp out with the animals as Mary goes through labor and childbirth in very trying circumstances. Yet, God reveals himself via a host of angels to the local shepherds and then brings worshipers from exotic lands with extravagant gifts. The child, who outwardly looks like any other baby, is revealed to be special--in fact the unique Son of God Himself! God's ultimate gift to us.

And hear the shout of little Gladys Herdman, playing the Angel of the Lord, ringing in your head--"Hey! Unto you a child is born!"

The Redemption of Scrooge

I absolutely love Charles Dickens' famous novella, A Christmas Carol. Besides owning several versions on DVD, I've re-read the book on my Kindle the last couple of Christmases. Perhaps my favorite is the TNT version with Patrick Stewart as Scrooge (although Michael Caine with the Muppets and songs by Paul Williams--and the made-for-TV George C. Scott--and the classic Alastair Sim versions are contenders).

Ebenezer Scrooge is ubiquitous at this time of year. And with all the versions out there, including derivations like Scrooged, it is evident that our society is in love with it as well.

What is it about this story that gives it such a pervasive appeal?

I believe that the key lies in the underlying theme of redemption. Most of us know hopelessly antagonistic materialists who seem impervious to the Gospel. For those who are most resistant to the message of God's love, deep in our hearts, we yearn to see them come to repentance.

J. R. R. Tolkein and C. S. Lewis tell us that the power of such fiction comes from the power of the true story it reveals. The truth is that the Gospel has power to save even the most hardened skeptic. That's why Paul says, "I am not ashamed of the Gospel, because it is the power of God for the salvation of everyone who believes..." (Rom. 1: 16).

At this time of year, our society is especially open to the wonder of God's love, expressed through his incarnation as a tiny baby, destined to die for the sins of the world. As Christians, let us not be ashamed of the Gospel.

And one more thing. If Scrooge can be redeemed, then I have hope for myself as well. Living in this world can begin to harden my naturally materialistic heart. If the Christmas message can melt Ebenezer's heart, then perhaps I am a candidate as well. Why not let yourself melt a little this Christmas?

O Come, O Come, Emmanuel

John Mason Neale, in 1850, translated an ancient advent song (in Latin, "Veni Immanuel") into English to give us "O Come, O Come, Emmanuel." Although he took it from a French Franciscan nun's processional, used in Lisbon, Portugal--it probably dates back to the 8th century as a chant. I still hear the haunting echo of it's ancient roots every time I sing it.

The song throbs with the messianic expectations found in Old Testament prophetic passages. A dark and lost world yearns for the hope of the coming deliverer.

The inspiration for the first verse is Isaiah 7:14, the sign of the son born to a virgin, to be called "Immanuel" which means literally "God is with us." Of course, in Matthew 1:23 we are told that the birth of Jesus is the direct fulfillment of this prophecy.

The second verse refers to the "rod of Jesse" which is the shoot or branch that will grow from Jesse's tribe, mentioned in Isaiah 11:1. The promised Messiah will come from David's house to reign over God's kingdom.

The third verse refers to the "dayspring," which is also part of Zechariah's prophecy in Luke 1:78. The Messiah's coming will be like the rising of the sun of righteousness prophesied in Malachi 4:2. The light of His coming will dispel all darkness and burn away all iniquity.

The fourth verse calls the Messiah, "the Key of David," a reference to Isa. 22:22, "what he opens no one can shut, and what he shuts no one can open." The Messiah will open the gates into God's eternal kingdom.

The final verse directly refers to Jesus as "Adonai" but in most modern versions "Wisdon from on High." The verse indicates that Jesus was the Lawgiver on Sinai. Revealing Him to be God Himself incarnate.

What a blessing that this wonderful Advent chant has been preserved for us to sing the ancient, wonderful and deep truths about the Messiah, whose incarnation we are preparing to celebrate in a few short weeks. Remember to meditate on him as you sing it:

"O come, O come Emmanuel; and ransom captive Israel that mourns in lonely exile here until the Son of God appears.

"Rejoice! Rejoice! Emmanuel shall come to thee, O Israel."

"O come, thou Rod of Jesse, free thine own from Satan's tyranny; from depths of hell thy people save, and give them vict'ry o'er the grave.

"O come, thou Dayspring, come and cheer our spirits by thine advent here; disperse the gloomy clouds of night, and death's dark shadows put to flight.

"O come, thou Key of David, come, and open wide our heavenly home; make safe the way that leads on high, and close the path to misery.

"O come, O come, Adonai [or-thou Wisdom from on high]; who in thy glorious majesty, from Sinai's mountain clothes in awe, gave thy folk the elder law."