Jesus' Birth (Part Two)

Bethlehem
Throughout the Gospels, we are told Jesus was born in Bethlehem. What's the importance of this city?

Bethlehem translated from the Hebrew means "house of bread". What better place for the "bread of life" to be born than in the very place with the same name! ("Jesus said to them, 'I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst'" John 6:35.)

Bethlehem also had to be the place of the birth of Messiah to fulfill prophecy set forth in Micah 5:2: "But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. He goings forth are from long ago, from the days of eternity."

After Jesus, one of the most mentioned men in all the Bible also claimed Bethlehem as his hometown--King David! ("Now the LORD said to Samuel, 'How long will you grieve over Saul, since I have rejected him from being king over Israel? Fill your horn with oil ad go; I will send you to Jesse the Bethlehemite, for I have selected a king for Myself among his sons'" 1 Samuel 16:1.)

David, Israel's second king, was a man after God's own heart. Although he was not a perfect man, he sought the LORD constantly. For David's faithfulness, he was promised that one of his offspring would rule forever. ("When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever" 2 Samuel 7:12-13.) For this reason, the title "Son of David" was coined a Messianic title.

On a number of occasions in the Gospels, Jesus is called the "Son of David". Matthew calls Jesus the "Son of David" in the very first sentence of his Gospel. "A record of the genealogy of Jesus Christ the son of David, the son of Abraham" (Matthew 1:1). Six times in the Gospel of Matthew, it records people calling Jesus the "Son of David" (Matthew 9:27, 12:23, 15:22, 20:30, 21:9, and 21:15). Jesus never denied that he was the "Son of David". Therefore, one can see how David's hometown of Bethlehem and Jesus' birthplace are intertwined to emphasis that Jesus is Messiah--Jesus is the Son of David.

Lastly, Bethlehem was the setting for the incredible love story written about in the Book of Ruth. Ruth, a young girl from Moab, marries an Israelite. The man dies. His mother, Naomi, decides to leave Moab and return to her native land, Bethlehem. Ruth accompanies Naomi. Upon gleaning in the fields to obtain sustenance, Ruth meets one of Naomi's husband's kinsmen, a man named Boaz. Boaz and Ruth fall in love. Ruth gives birth to a child called Obed. Obed fathers Jesse. Jesse fathers king David (Ruth 4:22).

Again, we have the city of Bethlehem tied to King David and to the messianic line. But, more importantly, we have a story about a Gentile woman who through her faith is accepted into the faith of Abraham, Isaac and Jacob. Ruth leaves her Gentile ways behind and worships the one true God, the God of Israel. One of the most beautiful professions of faith can be found in Ruth 1:16-17: "But Ruth said, 'Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me."


Shepherds in the Field
Shortly after Jesus' birth, an angel appears to shepherds in a field near Bethlehem. "In the same region there were some shepherds staying out in the fields keeping watch over their flock by night. And an angel of the LORD suddenly stood before them, and the glory of the LORD shone around them; and they were terribly frightened. But the angel said to them, 'Do not be afraid; for behold, I bring you good news of great joy, which will be for all people; for today in the city of David there has been born to you a Savior, who is Christ the Lord" (Luke 2:8-11).

The shepherds in the fields near Bethlehem were important players in the temple sacrifice system. Bethlehem was the place in which the lambs were raised for the temple. Migal Eder, the Tower of the Flock, was the place where the lambs destined for the temple were born and raised. Every firstborn male lamb from the area around Bethlehem was considered holy and set aside for sacrifice in Jerusalem.

By God sending an angel to these shepherds, it was as if He was saying, "Come My shepherds who raise the lambs for God and come see THE Lamb of God." This would be quite fitting considering Jesus is called the "lamb of God". ("The next day he saw Jesus coming to him and said, 'Behold, the Lamb of God who takes away the sin of the world'" John 1:29.)

Additionally, Jesus also speaks of Himself as a shepherd. "I am the good shepherd; the good shepherd lays down His life for the sheep" (John 10:11).


The Magi/Wise Men/Kings
Whenever the subject of the magi comes up in conversation, I am amazed at how many times people will insist that there are "three" magi. I am amused as Scripture never proclaims the number of magi. Rather, it simply states that there were three GIFTS given--myrrh, frankincense and gold.

"After Jesus was born in Bethlehem of Judea in the days of King Herod, wise men from the east arrived in Jerusalem, saying, 'Where is he who has been born king of the Jews? For we saw his star at its rising and have come to worship him...After hearing the king, they went on their way. And there it was--the star they had seen at its rising. It led them until it came and stopped above the place where the child was. When they saw the star, they were overwhelmed with joy. Entering the house, they saw the child with Mary his mother, and falling to their knees, they worshiped him. Then they opened their treasures and presented him with gifts: gold, frankincense and myrrh" (Matthew 2:1-2, 9-11).

The magi are popularly referred to as wise men and kings. The word "magi" is the plural of the Latin "magus", borrowed from the Greek "magos" which is used in the original Greek text of the Gospel of Matthew. The Greek "magos" is derived from Old Persian "magus" from the Avestan "magauno". "Magauno" is the religious caste into which Zoroaster was born. The term refers to the Persian priestly caste of Zoroastrianism. As part of their religion, these priests paid particular attention to the stars. They gained an international reputation for astrology, which was at the time highly regarded as a science. Their religious practice and use of astrology caused derivatives of the term "magi" to be applied to the occult and led to the English term "magic" (although Zoroastrianism was in fact strongly opposed to sorcery).

Although the magi are commonly referred to as "kings", there is noting in the account from the Gospel of Matthew which implies they were rulers of any kind. The identification of the magi as kings is linked to the prophecies which describe the Messiah being worship by kings in Isaiah 60:3, Psalm 68:29 and Psalm 72:10 ("Yea, all the kings shall fall down before Him: all nations serve Him").

The term "from the east" is more correctly translated as "from the rising of the sun". This is the only information Matthew provides about the region from which the magi came. The Parthian Empire, centered in Persia (or modern-day Iran), occupied virtually all the land east of Judea and Syria. Though the empire was tolerant of other religions, its dominant religion was Zoroastrianism with its priestly magos class.

Although Matthew's account does not explicitly cite the motivation for their journey (other than seeing the star in the east), the Syriac Infancy Gospel provides some clarity by stating in the third chapter that they were pursuing a prophecy from their prophet, Zoroaster.

Gold, frankincense and myrrh
The three gifts given by the magi carry various meanings. They are prophetic about Jesus' life, death and burial. All three gifts are ordinary offerings and gifts given to a king. Myrrh was commonly used as an anointing oil, frankincense as a perfume and gold as a valuable. The three gifts are often associated with a spiritual meaning--gold as a symbol of kingship on earth, frankincense (an incense) as a symbol of deity and myrrh (an embalming oil) as a symbol of death. The interpretations are alluded to in the verse of the popular carol "We Three Kings" in which the magi describe their gifts. The last verse includes a summary of the interpretation: "Glorious now behold Him arise King and God and sacrifice." Another interpretation of the gifts is gold symbolizes virtue, frankincense prayer and myrrh suffering.

The Syrian King Seleucus II Callinicus is recorded to have offered gold, frankincense and myrrh (among other items) to Apollo in his temple at Miletus in 243 B.C. This might have been the precedent for the mention of these three gifts in Matthew's Gospel.

Gold
Gold has been associated with wealth since nearly the beginning of time. God first mentions gold in Genesis 2:12: "And the gold of the land is good: bdellium and onyx stones are there." The word gold appears in the King James Version of the Bible 417 times. It is associated with both holiness and evil. In the Book of Exodus, the children of Israel make a golden calf to serve as an intermediary between the people and God (Exodus 32). Also in Exodus, Moses is instructed to cover the Mercy Seat of the Ark of the Covenant with gold (Exodus 25:13).

Gold is often associated with kingship as many countries boast about their wealth via the amount of gold they possess. "Hezekiah listened to them, and showed them all his treasure house, the silver and the gold and the spices and the precious oil and the house of his armor and all that was found in his treasuries. There was nothing in his house nor in all his dominion that Hezekiah did not show them" (2 Kings 20:13). "For Tyre built herself a fortress and piled up silver like dust, and gold like the mire of the streets" (Zechariah 9:3).

Gold also is mentioned in Scripture as something that is strong; it is a substance which can withstand high heat and can be purified. "The refining pot is for silver and the furnace for gold. But the LORD tests the hearts" (Proverbs 17:3). "But He knows the way I take; when He has tried me, I shall come forth as gold" (Job 23:10).

Frankincense
Frankincense was one of the consecrated incenses described in the Torah used in ketoret ceremonies--an important component of the services in the Temple in Jerusalem. It was offered on a specialized incense altar in the First and Second Temple. It was one of the ingredients used in the incense of the sanctuary (Exodus 30:34). It was also used as an accompaniment of the meal offering (Leviticus 2:1, 2:16, 6:15 and 24:7)

Frankincense was also mentioned as a commodity in trade from Sheba (Isaiah 60:6 and Jeremiah 6:20). When burned, frankincense emits a fragrant odor; the incense was a symbol of the Divine name (Malachi 1:11; Song of Solomon 1:3). It is also an emblem of prayer (Psalm 141:2). Moreover, frankincense is often associated with myrrh (Song of Solomon 3:6, 4:6).

Myrrh
Myrrh is mentioned several places in Scripture. In Genesis 37:25, the Ismaelite traders to whom Jacob's sons sold their brother Joseph had "camels...loaded with spices, balm and myrrh." In Exodus 30:23-25, the text specifies that Moses is to use 500 shekels of liquid myrrh as a main ingredient in the sacred anointing oil.

Additionally, myrrh is an ingredient in Ketoret, the consecrated incense used in the First and Second Temples in Jerusalem. An offering was made of the Ketoret on a special incense altar and was an important component of the temple service. Myrrh is also listed as an ingredient in the holy anointing oil used to anoint the tabernacle, high priests and kings.

Oil of myrrh is used in Esther 2:12 in the purification ritual for the new queen to King Ahasuerus:
"Now when every maid's turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh and six months with sweet odors and with other things for the purifying of the women)."

Myrrh is mentioned in the Gospels as being present at Jesus' death and burial. Jesus was offered wine and myrrh before His crucifixion (Mark 15:23). According to John's Gospel, Nicodemus and Joseph of Arimathea bought a one hundred pound mixture of myrrh and aloes to wrap Jesus' body (John 19:39).

Jesus' Birth (Part One)

As we explore the Scriptures surrounding the birth of our Messiah, it can be very easy for us to gloss over many important facts and tidbits laid forth in the text. It can be easy to allow ourselves to be lead astray by common errors which, when Scripture is examined closely, are a misconception of the verses. In this study, I hope to shed some light on some of the events which surrounded the birth of our LORD and Savior.

Mary's Prayer
Perhaps one of the most magnificent prayers in all the Bible, the prayer Mary, the mother of Jesus, utters in the Gospel of Luke chapter one verses 46-55 is one treasured by many. Unknown to many readers, Mary's prayer is actually a proclamation of her faith and knowledge of Scripture. Mary's song of praise closely mirrors another woman's exultation to God...a faithful servant of the LORD called Hannah.

Barren for many years, Hannah is married to her husband, Elkanah (1 Samuel 1). Unfortunately, Elkanah also has another wife named Penninah. Penninah had many children. And let's recall to mind that children in ancient times were an insurance that the family would continue to live on in future generations. Inheritance was passed down through sons. A woman who did not have children was destined for poverty. Upon her husband's death, no one would care for the wife. Without a welfare system, the wife would be forced to live as a beggar.

Hannah prayed to God for a son and promised to give the child back to the LORD. Upon giving birth and raising the child until he was weaned, Hannah dedicates her son, Samuel, to the LORD. Hannah makes the journey to the Tabernacle and places her son in the custody of the high priest, Eli. Hannah then gives a tremendous song of thanksgiving to the LORD.

1 Samuel 2:1-10:
"Then Hannah prayed and said,
'My heart exults in the LORD;
My horn is exulted in the LORD,
My mouth speaks boldly against my enemies,
Because I rejoice in Your salvation.
There is no one holy like the LORD,
Indeed, there is no one besides You.
Nor is there any rock like our God.
Boast no more so very proudly,
Do not let arrogance come out of your mouth;
For the LORD is a God of knowledge,
And with Him, actions are weighed.
The bows of the mighty are shattered,
But the feeble gird on strength.
Those who were full hire themselves out for bread,
But those who were hungry cease to hunger.
Even the barren gives birth to seven,
But she who has many children languishes.
The LORD kills and makes alive;
He brings down to Sheol and raises up.
The LORD makes poor and rich;
He brings low, He also exalts.
He raises the poor from the dust,
He lifts the needy from the ash heap
To make them sit with nobles,
And inherit a seat of honor;
For the pillars of the earth are the LORD'S,
And He sets the world on them.
He keeps the feet of His godly ones,
But the wicked ones are silenced in darkness;
For not by might shall a man prevail.
Those who contend with the LORD will be shattered;
Against them He will thunder in the heavens,
The LORD will judge the ends of the earth;
And He will give strength to His king.
And He will exalt the horn of His anointed.'"

I wish I had the technological skill to do a side-by-side comparison of Hannah's song of praise and Mary's prayer of thanksgiving, but I do not seem to possess this talent. Instead, I urge you to do your own comparison of these two passages of Scripture. It is amazing to see all the parallels between the two prayers.

Many often attribute Mary as a woman of great faith. However, we can truly see this in the words Mary utters to our LORD. She knows Scripture and uses Hannah's prayer as a foundation for her own words of praise. Mary is an excellent example for us. We should know and use Scripture in our own prayers. The Bible is full of numerous songs of praise and prayer. In fact, there is an entire Book called Psalms which has verse after verse of prayers and supplications. We should be like Mary and know the text so well that when we send prayers up to God, we can quote Him His own words in our prayers.


Joseph Putting Away Mary
As we continue exploring the texts surrounding Jesus' birth, we come to the following passage:
"Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly" (Matthew 1:18-19).

At first glance, one may assume that Joseph, when he found our Mary was pregnant, did not want to be burdened with having a harlot for a wife. One can assume that Joseph was trying to divorce Mary in a way in which her family's reputation would be tarnished as little as possible. However, Joseph wanting to send Mary away privately (and thus divorcing her) was indeed a very righteous act.

In Torah, there are strict guidelines in which a husband could follow in the event he questioned the virginity of his bride.

"If any man takes a wife and goes in to her and then turns against her, and charges her with shameful deeds and publicly defames her, and says, 'I took this woman, but when I came near her, I did not find her a virgin,' then the girl's father and her mother shall take and bring out the evidence of the girl's virginity to the elders of the city at the gate. The girl's father shall say to the elders, 'I gave my daughter to this man for a wife, but he turned against her; and behold, he has charged her with shameful deeds, saying, "I did not find your daughter a virgin." But this is the evidence of my daughter's virginity.' And they shall spread the garment before the elders of the city. So the elders of that city shall take the man and chastise him, and they shall fine him a hundred shekels of silver and give it to the girl's father, because he publicly defamed a virgin of Israel. And she shall remain his wife; he cannot divorce her all his days.

But if this charge is true, that the girl was not found a virgin, then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus you shall purge the evil from among you" (Deuteronomy 22:13-21).

As one reads the Torah, the punishment for a bride being found to not have been a virgin was to be stoned to death. Moreover, her father's house was defamed when the stoning took place on the doorstep of her father's home. Joseph did not want to bring this disgrace upon Mary or her family. We see what a noble and honorable man Joseph was when he discovered Mary's pregnancy, for which the punishment for the non-virgin bride was to be stoned to death.

Moreover, Joseph was a man of great faith because he believed the words an angel spoke to him. "But when he had considered this, behold, an angel of the LORD appeared to him in a dream, saying, 'Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins...And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife, but kept her a virgin until she gave birth to a Son; and he called His name Jesus" (Matthew 1:20-21, 24-25).

Joseph could have simply dismissed the angel and the words uttered. However, Joseph believed the angel. Furthermore, Joseph was probably well versed in Scripture and knew the prophecy proclaimed in Isaiah 7:4: "Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel." Perhaps when the angel spoke to Joseph, Joseph made the connection that his wife, Mary, was the chosen one to bring forth the Messiah. Perhaps, this, in addition to the words of the angel, persuaded Joseph to remain with Mary and proceed with the marriage. Either way, Joseph believed God, and he was rewarded with his actions by being Jesus' earthly father.

Jesus and Chanukah

When most people think of Chanukah, they think of the miracle of oil. The Maccabees defeat Antiochus Epiphanes and want to re-dedicate the temple. However, when they go to light the menorah in the temple, there is only enough oil to last one day. The Israelites decide to light the candelabrum...and to their astonishment, the oil lasts for eight days, allowing the light in the temple to shine during the entire re-dedication process.

Whether or not this legend is true is not important. The real meaning behind Chanukah is one of dedication, especially the dedication of the temple. Over and over again, Chanukah has happened for the Jewish people.

For example, on the 24 day of the ninth month (i.e., Kislev 24 (Chanukah eve)), the day when the foundation of the second temple was laid, Haggai receives a word from the LORD: "Do consider from this day onward, from the twenty-fourth day of the ninth month; from the day when the temple of the LORD was founded, consider: Is the seed still in the barn? Even including the vine, the fig tree, the pomegranate and the olive tree, it has not borne fruit. Yet, from this day on I will bless you" (Haggai 2:18-19).

Although it took Israel a very long time to migrate from the land of their exile in Babylon back to Jerusalem, and it took the pleading of both Zechariah and Haggai to encourage the people to rebuild the temple, when the foundation of the second temple is laid, it is done so at the time of Chanukah. Moreover, God promises blessings to His people at this time and going forward for their faithfulness in starting the temple building process.

Additionally, God declares to Haggai on Kislev 24 that Zerubbabel will be the leader of God's people. "Then the word of the LORD came a second time to Haggai on the twenty-fourth day of the month, saying, 'Speak to Zerubbabel governor of Judah, saying, "I am going to shake the heavens and the earth. I will overthrow the throne of the kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another." "On that day, declares the LORD of hosts, "I will take you, Zerubbabel, son of Shealtiel, My servant," declares the LORD, "and I will make you like the signet ring, for I have chosen you,"' declares to the LORD of hosts" (Haggai 2:20-23).

Just as God declares Zerubbabel to be the leader of His people when the second Temple was founded during the time of Chanukah, God will again reveal His leader (the Messiah) during Chanukah when the third temple is established.

Daniel chapter 12 is all about the end times. It tells about the great distress upon the earth, a time when a great abomination is set-up in the temple. "...And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued. Many of those who sleep in the dust of the ground will awake, these to everlasting life, but others to disgrace and everlasting contempt..."How long will it be until the end of these wonders?" I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever the it would be for a time, times, and a half a time; and as soon as they finish shattering the power of the holy people, all these events will be completed" (Daniel 12:1b-2, 6b-7).

The wording "time, times and a half a time" is sometimes difficult to understand. It means 3 and a half years (time meaning one year, times meaning two years and half a time is half a year). Three and a half years is 42 months or 1,260 days. So the great distress is to happen for 1,260 days. However, as Daniel's prophecy continues, we have a change in the number of days. "From the time that the regular sacrifice is abolished and the abominations of desolation is set up, there will be 1,290 days" (Daniel 12:11).

Many believe this number (1,290) is a mistake, but it is not! In this verse, there are an extra 30 days added to the 1,260 days. Why are these extra 30 days important? Shloshim. The term shloshum means thirty in Hebrew, but it is also a term used for a mourning period of 30 days. In Zechariah, we are told Messiah will return, and Israel will look upon Him, who they pierced, as they will mourn as one mourns for their only child, their first-born. The mourning period for the first-born child is 30 days. So, the addition of 30 days to the 1,260 days is a time for mourning the Messiah.

"And in that day I will set about to destroy all the nations that come against Jerusalem. I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. In that day there will be great mourning in Jerusalem." (Zechariah 12:9-11a)

Continuing on in Daniel chapter 12, we read: "How blessed is he who keeps waiting and attains to the 1,335 days!" (Daniel 12:12). This is another extension of 45 days. So, there are two additions to the original 3.5 years (1,260 days), 30 days (1,290 days) and and additional 45 days (1.335 days). Although there is an extra 75 days added to the original 1,260 days, why is this important? There are 75 days every year between Yom Kippur (the tenth day of the seventh month Tishrei) and the first day of Chanukah (the 25th day of the tenth month Kislev).

Why are we suddenly talking about Yom Kippur? In Zechariah 13, which is a continuation of Messiah's coming when the Jews look upon Him who they have pierced discussed in Zechariah chapter 12, a fountain opens up for purification. "In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity" (Zechariah 13:1). There is going to be a great day of immersion, a great day to purify oneself of one's uncleanness. In Judaism, this great day of immersion leads into Yom Kippur (the Day of Atonement). There are 75 days between Yom Kippur and Chanukah.

What happens on the 75th day (day 1,335) in Daniel chapter 12? The kingdom is established. So there is a connection between the establishment of the kingdom, the revealing of Messiah and Chanukah.

Finally, in John chapter 10, we are told about Jesus being in Jerusalem during Chanukah. Most Bibles translate John 10:22 as "the Feast of Dedication", but this is actually Chanukah. What does Chanukah mean in English? Dedication. So most translators translate Chanukah into "the Feast of Dedication". It is not a wrong translation, but most Christians do not associate the Feast of Dedication with Chanukah.

"At that time the Feast of the Dedication [Chanukah] took place in Jerusalem; it was winter, and Jesus was walking in the temple in the portico of Solomon" (John 10:22-23). When reading this passage, it is easy to pass over verse 23 where is says Jesus is walking in Solomon's portico. What is Solomon's portico? It was the closest place a non-priest could get to the Ark of the Covenant located in the Holy of Holies--the place where only the high priest once a year entered to make atonement for himself and the nation of Israel on Yom Kippur (the Day of Atonement). Also note it is called "Solomon's" portico, giving reference to the importance of the king, but also the separation of the kingship from the priesthood. Additionally, the word translated as "walking" in verse 23 is actually better translated as "pacing back and forth, back and forth".

Since it was Chanukah, there was a Messianic expectation among the Jews, especially the Jewish scholars. They knew based on the prophecies of Zechariah and Daniel, Messiah would be revealed at Chanukah. Notice the next verse in John chapter 10: "The Jews then gathered around Him and were saying to Him, 'How long will You keep us in suspense? If you are the Christ [Messiah], tell us plainly'" (John 10:24). Side note: the word translated as "Jews" in verse 24 does not mean the Jewish people. It is a term used in the book of John to refer to the Jewish leaders--those who ruled in the Temple. The leaders want to know if Jesus is the Messiah. This is the time prophesy states Messiah will be revealed. Jesus has been in the Temple teaching and proclaiming to be "the Light of the world".

Now the Jewish leaders want to know if Jesus is the Messiah. Jesus is pacing Solomon's portico...the "king's" portico next to the Holy of Holies. Is Jesus trying to fulfill prophecy? Will He suddenly burst into the Temple, walk into the Holy of Holies and take His seat on the Ark of the Covenant between the cherubim? The Jewish leaders want to know! The Jewish leaders are telling Jesus, "If you are the Messiah, take Your seat on the Ark of the Covenant just a stone's throw away from where You are pacing."

Although we do not know the time or the hour when Jesus comes for the Rapture, we do know when Jesus' Second Coming will be. It will be at the end of the great tribulation. It will be after the 1,260 days. He will return, and there will be mourning for 30 days. Then there will be a time of preparation (45 days) just like when the Maccabees defeated Greece and needed time to prepare for the re-dedication of the second Temple. At the end of the 45 days ("How blessed is he who keeps waiting and attains to the 1,335 days!" Daniel 12:12), Messiah will enter the eastern gate, He will enter the Temple, enter the Holy of Holies and take His seat on the Ark of the Covenant. He is going to inaugurate the kingdom. (Another translation of the word Chanukah means to inaugurate.) When will this all occur? The expectation is on Chanukah!

In summary, Chanukah is not just a festival for the Jews about a war from the past. It is a time for those who are waiting for Messiah's return to look forward to His coming...to celebrate the great day in which Our King will sit on His throne! He will be coming back. He will be coming back on time and will fulfill prophecy. Inauguration day is coming! Happy Chanukah!

Chanukah (Part Two)

Chanukah is the Festival of Lights. Jesus told His disciples, "I am the light of the world." On another occasion, He instructed His disciples, "You are the light of the world...Let your light shine before men in such a way that they may see your good works (mitzvot), and glorify your Father who is in heaven" (Matthew 5:16). In the same way it is tradition to place the Chaunkah candelabrum (chanukiah) in a window so that its light radiates outward and illuminates the darkness of the outside world.

Most Christians do not know that chanukah was prophesied to happen, and it was prophesied to happen by the prophet Daniel. In Daniel chapter 7, we are told about four world powers which will arise--first the Babylonians, second the Medes-Persians, third the Greeks and fourth the Romans. In Daniel chapter 8, we read about just two of the world powers, the Medes-Persians followed by the Greeks.

Daniel 8:3-11 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, a he-goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and broke his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Then the he-goat became very great. And when he was strong, the great horn was broken. And in its place came up four outstanding ones towards the four winds of the heavens. And out of one of them came forth a little horn, which became very great, toward the south and toward the east and toward the bountiful land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.

In the vision in chapter 8, the ram represents the Medes-Persians, while the he-goat is Greece. The two horns on the ram represents the two parts of the kingdom--the Medes and the Persians. The great horn is the Grecian ruler Alexander the Great. When Alexander dies (and the great horn is broken), his kingdom is divided up to four of his generals (Cassander, Lysimachus, Seleucus and Ptolemy). One little horn arises which is Antiochus Epiphanes, who becomes very great in power. This is where the story of chanukah happens. Antiochus casts down the stars to the ground, with the stars representing Israel ("I will make your descendants as numerous as the stars in the sky" (Genesis 26:4).) Antiochus takes away the daily sacrifice from the temple, and the temple is defiled.


Below is an account of the events of Chanukah which happened during the time of Antiochus Epiphanes. I do not believe the book of Maccabees is an inspired book and do not believe it should be in the Bible, but it is a history book filled with accounts from the past. Additionally, I will be using Josephus as a source. Josephus was a Roman-Jewish scholar who lived from about 37-100 AD. He wrote a 20 volume historical-geographical work which documents Jewish history from Adam and Eve through the Jewish-Roman War (66-73 AD). Maccabees and Josephus are used to give a more complete account of the events which happened during this time period.

1 Maccabees 1:1 After Alexander the Macedonian, Philip’s son, who came from the land of Kittim,* had defeated Darius, king of the Persians and Medes, he became king in his place, having first ruled in Greece.

1 Maccabees 1:10-15 There sprang from these a sinful offshoot, Antiochus Epiphanes, son of King Antiochus, once a hostage at Rome. He became king in the one hundred and thirty-seventh year* of the kingdom of the Greeks. In those days there appeared in Israel transgressors of the law who seduced many, saying: “Let us go and make a covenant with the Gentiles all around us; since we separated from them, many evils have come upon us.” The proposal was agreeable; some from among the people promptly went to the king, and he authorized them to introduce the ordinances of the Gentiles. Thereupon they built a gymnasium* in Jerusalem according to the Gentile custom. They disguised their circumcision and abandoned the holy covenant; they allied themselves with the Gentiles and sold themselves to wrongdoing.

(A side note: the building of a gymnasium was done in order to host olympic events. The olympics in ancient days used to be performed in the nude. Hence, a male's circumcision was easily seen when competing. In order to hide their circumcision, Jews would either have procedures done to un-do their circumcision or not circumcise their sons. Either way, by neglecting circumcision, Jews were violating God's covenant He made with Abraham. "You are to undergo circumcision, and it will be the sign of the covenant between Me and you. For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner--those who are not your offspring. Whether born in your household or bought with your money, they must be circumcised. My covenant in your flesh is to be an everlasting covenant. Any uncircumcised male, who has not been circumcised in the flesh will be cut off from his people; he has broken my covenant" Genesis 17:11-14.)

1 Maccabees 1:20-24 After Antiochus had defeated Egypt in the one hundred and forty-third year,* he returned and went up against Israel and against Jerusalem with a strong force. He insolently entered the sanctuary* and took away the golden altar, the lampstand for the light with all its utensils, the offering table, the cups and bowls, the golden censers, and the curtain. The cornices and the golden ornament on the facade of the temple—he stripped it all off. And he took away the silver and gold and the precious vessels; he also took all the hidden treasures he could find. Taking all this, he went back to his own country. He shed much blood and spoke with great arrogance.

(This echoes Daniel's prophecy in chapter 8 verse 11 which speaks about Antiochus's arrogance: "Yea, he magnified himself even to the prince of the host".)

1 Maccabees 1:41-50 Then the king wrote to his whole kingdom that all should be one people, and abandon their particular customs. All the Gentiles conformed to the command of the king, and many Israelites delighted in his religion; they sacrificed to idols and profaned the sabbath. The king sent letters by messenger to Jerusalem and to the cities of Judah, ordering them to follow customs foreign to their land; to prohibit burnt offerings, sacrifices, and libations in the sanctuary, to profane the sabbaths and feast days, to desecrate the sanctuary and the sacred ministers, to build pagan altars and temples and shrines, to sacrifice swine and unclean animals, to leave their sons uncircumcised, and to defile themselves with every kind of impurity and abomination; so that they might forget the law and change all its ordinances. Whoever refused to act according to the command of the king was to be put to death.

(It is worthy to note a key factor about Antiochus. Antiochus is NOT like Hitler or Haman (from the Book of Esther). Both Hilter and Haman disliked the Jews and wanted all of them killed. They wanted total annihilation of the Jews. However, like the antichrist, Antiochus does not want to kill Jews. He wants them to assimilate. He wants them to lose their Jewish customs and traditions and become one with the world. If you do not assimilate, then you will be annihilated. This "one world" philosophy is very prevalent in our society. Perhaps this is a sign of things to come.)

1 Maccabees 1:54-57 On the fifteenth day of the month Kislev, in the year one hundred and forty five,* the king erected the desolating abomination upon the altar of burnt offerings, and in the surrounding cities of Judah they built pagan altars. They also burned incense at the doors of houses and in the streets. Any scrolls of the law* that they found they tore up and burned. Whoever was found with a scroll of the covenant, and whoever observed the law, was condemned to death by royal decree.

1 Maccabees 1:62-64 But many in Israel were determined and resolved in their hearts not to eat anything unclean; they preferred to die rather than to be defiled with food or to profane the holy covenant; and they did die. And very great wrath came upon Israel. The officers of the king in charge of enforcing the apostasy came to the city of Modein to make them sacrifice. Many of Israel joined them, but Mattathias and his sons drew together. Then the officers of the king addressed Mattathias: “You are a leader, an honorable and great man in this city, supported by sons and kindred. Come now, be the first to obey the king’s command, as all the Gentiles and Judeans and those who are left in Jerusalem have done. Then you and your sons shall be numbered among the King’s Friends,* and you and your sons shall be honored with silver and gold and many gifts.” But Mattathias answered in a loud voice: “Although all the Gentiles in the king’s realm obey him, so that they forsake the religion of their ancestors and consent to the king’s orders, yet I and my sons and my kindred will keep to the covenant of our ancestors. Heaven forbid that we should forsake the law and the commandments. We will not obey the words of the king by departing from our religion in the slightest degree.” As he finished saying these words, a certain Jew came forward in the sight of all to offer sacrifice on the altar in Modein according to the king’s order. When Mattathias saw him, he was filled with zeal; his heart was moved and his just fury was aroused; he sprang forward and killed him upon the altar. At the same time, he also killed the messenger of the king who was forcing them to sacrifice, and he tore down the altar. Thus he showed his zeal for the law, just as Phinehas did with Zimri, son of Salu. Then Mattathias cried out in the city, “Let everyone who is zealous for the law and who stands by the covenant follow me!” Then he and his sons fled to the mountains, leaving behind in the city all their possessions. 

(Those familiar with the Gospel of Matthew chapter 24, can hear the echoes of Jesus' words: "Then those who are in Judea must flee to the mountains. Whoever is on the housetop must not go down to get the things outs that are in his house. Whoever is in the field must not turn back to get his cloak" Matthew 24:16-18.)

1 Maccabees 2:32-41 Many hurried out after them, and having caught up with them, camped opposite and prepared to attack them on the sabbath. The pursuers said to them, “Enough of this! Come out and obey the king’s command, and you will live.” But they replied, “We will not come out, nor will we obey the king’s command to profane the sabbath.” Then the enemy attacked them at once. But they did not retaliate; they neither threw stones, nor blocked up their secret refuges. They said, “Let us all die in innocence; heaven and earth are our witnesses that you destroy us unjustly.” So the officers and soldiers attacked them on the sabbath, and they died with their wives, their children and their animals, to the number of a thousand persons. When Mattathias and his friends heard of it, they mourned deeply for them. They said to one another, “If we all do as our kindred have done, and do not fight against the Gentiles for our lives and our laws, they will soon destroy us from the earth.” So on that day they came to this decision: “Let us fight against anyone who attacks us on the sabbath, so that we may not all die as our kindred died in their secret refuges.”

(An important item to note is the decision of Mattathias and his firends to fight on the sabbath. This decision is based on Deuteronomy 8:1 "All the commandments that I am commanding you today you shall be careful to do, that you may live". Mattathias and his friends used this verse to justify defending themselves on the sabbath. If they wanted to uphold God's commandments, they needed to defend themselves even on the LORD'S sabbath. Also, again those familiar with the Gospel of Matthew can hear Jesus' words: "But pray that your flight is not in the winter, nor on the sabbath day" Matthew 24:20. Mattathias and his friends fight on the sabbath, and Chanukah happens on Kislev 25, which is the winter. Fleeing during the winter there is snow in Israel, which makes travel difficult.)


Below is Josephesus's account of the events of Chanukah. This gives a few more details than what is related in the book of Maccabees.

Josephus, Antiquities of the Jews, Book 12, Chapters 6 
6.2 But when those that were appointed by the king were come to Modin, that they might compel the Jews to do what they were commanded, and to enjoin those that were there to offer sacrifice, as the king had commanded, they desired that Mattathias, a person of the greatest character among them, both on other accounts, and particularly on account of such a numerous and so deserving a family of children, would begin the sacrifice, because his fellow citizens would follow his example, and because such a procedure would make him honored by the king. But Mattathias said he would not do it; and that if all the other nations would obey the commands of Antiochus, either out of fear, or to please him, yet would not he nor his sons leave the religious worship of their country. But as soon as he had ended his speech, there came one of the Jews into the midst of them, and sacrificed, as Antiochus had commanded. At which Mattathias had great indignation, and ran upon him violently, with his sons, who had swords with them, and slew both the man himself that sacrificed, and Apelles the king's general, who compelled them to sacrifice, with a few of his soldiers. He also overthrew the idol altar, and cried out, "If," said he," any one be zealous for the laws of his country, and for the worship of God, let him follow me." And when he had said this, he made haste into the desert with his sons, and left all his substance in the village. Many others did the same also, and fled with their children and wives into the desert, and dwelt in caves. But when the king's generals heard this, they took all the forces they then had in the citadel at Jerusalem, and pursued the Jews into the desert; and when they had overtaken them, they in the first place endeavored to persuade them to repent, and to choose what was most for their advantage, and not put them to the necessity of using them according to the law of war. But when they would not comply with their persuasions, but continued to be of a different mind, they fought against them on the sabbath day, and they burnt them as they were in the caves, without resistance, and without so much as stopping up the entrances of the caves.

7.6. When therefore the generals of Antiochus's armies had been beaten so often, Judas assembled the people together, and told them, that after these many victories which God had given them, they ought to go up to Jerusalem, and purify the temple, and offer the appointed sacrifices. But as soon as he, with the whole multitude, was come to Jerusalem, and found the temple deserted, and its gates burnt down, and plants growing in the temple of their own accord, on account of its desertion, he and those that were with him began to lament, and were quite confounded at the sight of the temple; so he chose out some of his soldiers, and gave them order to fight against those guards that were in the citadel, until he should have purified the temple. When therefore he had carefully purged it, and had brought in new vessels, the candlestick, the table [of shew-bread], and the altar [of incense], which were made of gold, he hung up the veils at the gates, and added doors to them. He also took down the altar [of burnt-offering], and built a new one of stones that he gathered together, and not of such as were hewn with iron tools. So on the five and twentieth day of the month Casleu, which the Macedonians call Apeliens, they lighted the lamps that were on the candlestick, and offered incense upon the altar [of incense], and laid the loaves upon the table [of shew-bread], and offered burnt-offerings upon the new altar [of burnt-offering]. Now it so fell out, that these things were done on the very same day on which their Divine worship had fallen off, and was reduced to a profane and common use, after three years' time; for so it was, that the temple was made desolate by Antiochus, and so continued for three years. And this desolation came to pass according to the prophecy of Daniel, which was given four hundred and eight years before; for he declared that the Macedonians would dissolve that worship [for some time]. 7. Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days, and omitted no sort of pleasures thereon; but he feasted them upon very rich and splendid sacrifices; and he honored God, and delighted them by hymns and psalms. Nay, they were so very glad at the revival of their customs, when, after a long time of intermission, they unexpectedly had regained the freedom of their worship, that they made it a law for their posterity, that they should keep a festival, on account of the restoration of their temple worship, for eight days. And from that time to this we celebrate this festival, and call it Lights.

Abomination of desolation: Antiochus Epiphanes set up an altar to Zeus over the altar of burnt offering in the Jewish temple in Jerusalem. He also scarified a pig on the altar in the temple. This event is known as the abomination of desolation. Daniel prophesied about this event in Daniel 11:31-33 "And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that makes desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days."

Moreover, the abomination of desolation has happened again in Jewish history. In 70 AD, the Roman armies surround the Jewish temple in Jerusalem and destroyed it. After the temple was destroyed, the worship overseen by the High Priest ceased. The Temple Mount was covered over with rubble and a pagan temple dedicated to Jupiter was built when Hadrian became Caesar (117-138 AD). Hadrian installed on the mount two statues--one of Jupiter and another of himself. This was seen by the Jews as idolatry and abomination of desolation of their temple.

A problem arises with the Greek mindset: it believes once something happens it cannot happen again. Like a checklist, once something has been crossed off the list, it cannot be completed again. This is VERY different from the eastern (Jewish mindset). They believe if an event has happened, it WILL happen again. Everything happens in a circular fashion. As Josephus says, the abomination of desolation happened during Antiochus Epiphanes's reign. Jews also hold this view that the abomination of desolation has already occurred. As Jesus says in Matthew 24:15, the abomination of desolation will also occur in the future. Matthew 24:15 "Therefore when you see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoever reads, let him understand)."


A summary of Jesus' words given in Matthew 24 regarding a future Chanukah which reminds the Jews of the events which happened during the 168 BC Chanukah:

Matthew 24:3 And as He sat on the Mount of Olives, the disciples came to Him privately, saying, Tell us, when shall these things be? And what shall be the sign of Your coming, and of the end of the world?

Matthew 24:15 Therefore when you see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoever reads, let him understand). 

Matthew 24:9, 10 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another.

Matthew 24:12 And because iniquity shall abound, the love of many shall wax cold.

Matthew 24:16 Then let those in Judea flee into the mountains.

Matthew 24:20, 21 But pray that your flight is not in the winter, nor on the sabbath day; for then shall be great tribulation, such as has not been since the beginning of the world to this time; no, nor ever shall be.


Reasons for keeping Chanukah
1. Jesus kept Chanukah. Jesus went to the Temple to celebrate Chanukah. If Chanukah matters to Jesus, shouldn't it matter to us?

2. It's about re-dedicating God's temple. Chanukah means "dedication". It is a remembrance of when the Jews re-dedicated God's Holy Temple to serve only the LORD. Scripture tells us we are God's Temple. If Chanukah is a festival about the dedication of God's Temple, and we are God's Temple, shouldn't it matter to us?

3. It's about being persecuted for righteousness's sake. Chanukah is a story of religious persecution and standing up for faith in God. Jesus tells us that we can expect persecution, but He also tells us we must stand strong in our faith. If Chanukah is a story about being persecuted for one's faith, shouldn't it matter to us?

4. It's about not hiding your light under a bushel. Chanukah is the Festival of Light. It celebrates the re-lighting of the menorah lamp that burned in God's Holy Temple. In rabbinic terminology, the menorah was called the "light of the world". Jesus said, "I am the Light of the world," and another time He told His disciples, "You are the light of the world." If Chanukah is the Festival of the Light of the World, shouldn't it matter to us?

5. Prophetically Chanukah will happen again. Jesus talked about Chanukah. He warned His disciples that the things that happened in the story of Chanukah would happen again (see Mark 13 and Matthew 24). To understand what Jesus was saying, His disciples had to know the story of Chanukah. If Jesus talked about the story of Chanukah, and His disciples knew the story, shouldn't it matter to us?

Chanukah!

Chanukah is one of my favorite times of the year. It is a season of rejoicing, a season of thanksgiving, a season of praising the LORD. Chanukah begins at sundown on Sunday, December 2 and ends at sundown on Monday, December 10.

Fast facts about Chanukah:

·        It occurs on the 25th of Kislev (the ninth month on the Jewish calendar)

·        It lasts eight days and eight nights

·        It is called the Festival of Lights or the Festival of Dedication

·        Chanukah means in Hebrew "dedication"

·        Chanukah spelled in Hebrew is chet-nun-vav-caf-hey

·        The root word of Chanukah is chet-nun-vav-caf (pronounced "Enoch" in English).

·        Enoch was in the seventh generation from Adam. He lived 365 years before God took Enoch. "And Enoch walked with God, and he was no longer, for God had taken him" (Genesis 5:24).

·        Although many Christians believe Chanukah is not a biblical holiday, this is simply not true.

·        Chanukah has happened in the past and is prophesied to happen again in the future.

(Side note: In Judaism, everything happens in cycles. Things which have happened in the past will repeat themselves. This can be seen in the Torah reading in which the Torah is read through in a single year and then is rolled up to the beginning and started all over again.

Additionally, this concept can been observed in Scripture: "The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun" Ecclesiastes 1:9. Chanukah has happened in the past; thus, the events of Chanukah will repeat themselves and happen in the future.)

The Number Eight

In the Bible, the number eight often signifies dedication and new beginnings. There are seven days in the week. The eighth day of the week signifies the start of another week.

2 Peter 2:5 and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly.

God saves Noah and eight people when God brings a flood to destroy the world. After the world has been washed cleaned, eight people are the start of a new beginning to the world's population.

Exodus 22:29-30 You shall not delay to offer the first of your ripe fruits, and of your liquors: the firstborn of your sons shall you give unto me. Likewise shall you do with your oxen, and with your sheep: seven days it shall be with his dam; on the eight day you shall give it to Me.

For seven days a person may keep his firstborn sons and animals and first fruits of his produce, but on the eighth day, the items are to be dedicated to God.

Genesis 17:9-12 God said further to Abraham, “Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between me and you. And every male among you who is eight days old shall be circumcised through your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants.

The covenant of circumcision was given to Abraham in which males on the eighth day of life were to circumcised. Jewish tradition asserts that the eighth day is chosen for this important covenant because it means the child has survived through one full week which included a Shabbat. Once the young infant experienced God’s holy day, he could then enter into God’s covenant.

Leviticus 9:1, 23, 24 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people. And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.

It was on the eighth day after Aaron and his sons were consecrated to become priests to the LORD that the glory of the LORD appeared at the tabernacle in the wilderness.

Leviticus 23:33-36 Again the LORD spoke to Moses, saying, “Speak to the sons of Israel, saying, ‘On the fifteenth of this month is the Feast of Booths [Tabernacles] for seven days to the LORD. On the first day is a holy convocation; you shall do no laborious work of any kind. For seven days you shall present an offering by fire to the LORD. On the eighth day you shall have a holy convocation and present an offering by fire to the LORD: it is an assembly. You shall do no laborious work.

The Feast of Tabernacles (also known as the Feast of Booths or Sukkot) is a seven day celebration with the eighth day being a special day of assembly. The eighth day of the feast is also known as Simchat Torah. Every year the entire Torah is read once through completely. On Simchat Torah, the Torah scroll has reached the end of the last book of the Torah (the Book of Deuteronomy) and is completely unwound. The Torah scroll is then re-wound back to the very beginning to Genesis 1:1, and the Torah reading cycle is started all over again.

The Letter Chet

In the Hebrew alephbet, there are 22 letters. Each letter is assigned a number. Aleph is the first letter of the alephbet and is given the number one. Bet is the second letter and is given the number two. The eighth letter of the Hebrew alephbet is chet.

The word for life in Hebrew is chayim (chet-yod-yod-mem)

The word for grace in Hebrew is chen (chet-nun)

In Hebrew, God plays a word game with Noah’s name (spelled nun-chet in Hebrew) and flips the two letters to spell grace (chet-nun) in the Book of Genesis. (And remember that Noah was one of eight people saved through the world-wide flood.)

Genesis 6:8 But Noah (nun-chet) found grace (chet-nun) in the eyes of the LORD.

Chanukah in the Bible

Many Christians believe Chanukah is not a biblical event and does not appear in the Bible. This is quite erroneous. The word Chanukah appears multiple times in the Tanakh (Old Testament). The word "Chanukah" does not appear in our English translations because like most Hebrew words in our Bible, it is translated into English. Chanukah is translated into the English word "dedication".

1500 BC: Moses Tabernacle: Moses chanukah (dedicates) the tabernacle to the LORD
Numbers 7:1 And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had appointed them, and sanctified them;

Numbers 7:88 And all the animals for the sacrifice of the peace offerings were twenty-four bulls, sixty rams, sixty goats, and sixty lambs of the first year. The was the dedication (chanukah) of the altar after it was anointed.

1000 BC: Solomon's Temple: On the eighth day Israel chanukah (dedicates) the altar to the LORD
2 Chronicles 7:1-2 When Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the temple. And the priests could not enter the house of the LORD, because the glory of the LORD had filled the LORD'S house.

2 Chronicles 7:8-9 Also at the same time Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt. And on the eighth day they held a sacred assembly, for they observed the dedication (chanukah) of the altar.

500 BC: Rebuilt Temple
Ezra 6:3a, 5a, 16 In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be built, the place where they offered sacrifices, and let the foundations thereof be strongly laid; And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication (chanukah) of this house of God with joy.

In short, Moses chanukah the tabernacle to the LORD in the wilderness, then Solomon's temple is chanukah to the LORD and when the temple is rebuilt in 500 BC it is chanukah to the LORD. Again and again, Israel has celebrated chanukah (dedication) of God's place of worship. When the future temple is rebuilt in Jerusalem, there is no doubt there will be another chanukah (dedication) celebration to the LORD.

Additionally, many Christians will protest Chanukah is not a biblical holiday because Jesus did not celebrate it. However, again, this is a fallacy. In John 10:22-24 we read, "Now it was the Feast of Dedication (chanukah) in Jerusalem, and it was winter. And Jesus walked in the temple, in Solomon's porch. Then the Jews surrounded Him and said to Him, "How long do You keep us in doubt? If You are the Messiah, tell us plainly"

Chanukah has happened in the past, and it will happen again in the future.

In the Gospel of Matthew in chapter 24, Jesus and His disciples sit on the Mount of Olives. Jesus' disciples ask about signs which are to come about Messiah's second coming. What most Christians do not understand is that Jesus is describing a future chanukah. By exploring texts about a previous chanukah which happened around 168 BC, we can understand Jesus' warning about the chanukah that is yet to come. 

Book of James Review

James: There are four men mentioned in the New Testament who are named James.

1. James, the brother of John and son of Zebedee, the first apostle to be martyred. He is also known as James the Less (Matthew 10:2, Mark 15:40 and Acts 12:2).

2. James, the son of Alphaeus, another of the twelve disciples (Matthew 10:3).

3. James, the father of Judas (not Iscariot) (Luke 6:16).

4. James the Just, the half-brother of Jesus (Matthew 13:55) and the brother of Jude (Jude 1), who led the church in Jerusalem (Acts 15:13).

Traditionally, the book of James has been attributed to James the Just.

Jesus' earthy life
During Jesus' time on earth, He grew up in a home that was probably as normal as any other Israeli family. His earthly father (Joseph) was a stone worker (aka, a carpenter), constructing buildings. (Remember that in Israel, the land is full of rocks. Most buildings in Jesus' time were constructed using rock. Carpentry of the day comprised of being a stone mason.)

Jesus was the son of Mary, but His biological father was not Joseph. He was conceived by the Holy Spirit as a new Adam; however, He was not made of the same flesh as the first Adam. But Joseph and Mary had other children conceived in the natural way. ("Is not this the carpenter's son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" Matthew 13:55-56)

One of Jesus' half brothers was a man named Jude, who wrote the New Testament letter by the same name.

Another half brother of Jesus was a man named James. James is a name translated from the Hebrew to Greek to Latin to English. James's name in Hebrew is Ya'akov (or Jacob in English). Named after the patriarch, Ya'akov means "he supplants" or "heel catcher".

Both Jude and James grew up with their older half-brother Jesus, living and working in Nazareth. We know nothing about the boys' early years together. When Jesus is about 30 years of age, He begins His earthly ministry. He begins teaching in the Galilee. His very first public declaration that He was Messiah was made in His hometown of Nazareth in the synagogue. It is likely that Jesus' half-brothers were present that day in the synagogue when they heard Him declare that He fulfilled Isaiah's prophecy of a coming Savior. His brother received the news with much skepticism.

In John chapter 7, we see Jesus' brothers showing nothing but contempt for Jesus' claim that He was the Messiah: "Now the feast of the Jews, the Feast of Booths, was near. Therefore His brother said to Him, 'Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world.' For not even His brothers were believing Him" (John 7:2-5).

Jesus' brothers advised Jesus to go to Jerusalem to declare Himself to be Messiah. They saw His claims and did not believe Him. Teaching and preaching in small towns in the Galilee would only attract a small audience. They encouraged Jesus to go to Jerusalem so that He might be seen by the whole world.

After Jesus' death and resurrection
According to Paul in 1 Corinthians 15:7, Jesus appeared to James after Jesus' death and resurrection. ("then He appeared to James, then to all the apostles" 1 Corinthians 15:7.) This was probably the cause of James's conversion because up to this time, the brothers of Jesus were not supportive of His message and mission. It seems after this encounter, James became a faithful apostle and leader of the church in Jerusalem. James followed the Lord with great devotion. An early history of the church says that James was such a man of prayer that his knees had large and thick calluses, making them look like the knees of a camel. It also says that James was martyred in Jerusalem by being pushed from a high point on the temple. Yet, the fall did not kill him. On the ground, he was beaten to death, even as he prayed for his attackers.

James never describes himself as the half-brother of Jesus. Forgoing his claim to any fleshly relationship with Jesus, he instead identifies himself by his spiritual association--as a bond-servant of God and Christ.

Chapter One
Consider it joy when you face trials. They are tests sent by God the Father to allow us to demonstrate our spiritual maturity. This is such a life changing perspective. It causes us to reconsider the way we face challenges. It helps us recognize we need to glorify God to overcome these trials. We need to turn these obstacles into success stories and change what we perceive as bad circumstances into opportunities for good.

Favorite verse: "Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing." (James 1:2-4)


Chapter Two
Do not show favoritism. When faced with men of different social or economical status, we are to treat every one as equal. We are not to show hospitality to the rich while shaming the poor. We are not to judge others. We are to view our brothers and sisters as God does. When we show favoritism, we violate the Royal Law. When we are able to set aside earthly status and regard every one as equal in Christ, we are able to pass this test. We are able to declare our inner faith by outward deeds.

Favorite verse: "If a brother or sister is without clothing and in need of daily food, and one of you says to them, 'Go in peace, be warmed and be filled,' and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself." (James 2:15-17)


Chapter Three
Guarding our speech is a key to avoiding a life of disobedience. When we yield our speech to the Spirit, we allow Him to take control of our lives. Often, our tongue is the last thing Christians are willing to release to the power of God. When we cannot bridle our tongue, we quench God's ability to use us, to use our testimony and to glorify Him. When unbelievers hear Christians using abusive or words which do not bring glory to God's kingdom, they assume that being a Christian is no different than the people of the rest of the world. When we yield to the Spirit to control our tongue, counseled by God's word, we endeavor to put into action what we learn.

Favorite verse: "For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well." (James 3:2)


Chapter Four
If instead we seek for the world's wisdom and riches, it leads to discord and rivalries in the church. When we search for the riches of this world, we lie against the Gospel by acting like the world. We do not rise above the self-help worldly wisdom; we do not seek God. Our prayers go unanswered because we are praying with selfish motives. James gives us a warning--the self-sufficient and prideful Christian does not respect God's sovereignty.

Favorite verse: "You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures." (James 4:2-3)


Chapter Five
Misuse of riches leads to a life of earthly pleasure which will be a witness against them in the judgment to come. When we withhold wages from our employees or hold our goods, although we may appear to have gained great wealth, in reality, we are setting ourselves up for great judgment. We need to be patient and strengthen our hearts until the coming of our Lord. We should confess our sins, pray and turn our brothers and sisters back from their ways of error. "The effective prayer of a righteous man can accomplish much" (James 5:16).

Favorite verse: "We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful." (James 5:11)


Summary
In all five chapters, James writes about one convicting message after another. The conviction is so powerful because James is driving headlong into many of the core issues of the Christian walk. We all struggle with a faithful walk, with improper speech, with a selfish prayer life, with favoritism and with seeking godly goals and with an unwillingness to live out our faith in righteous works. May God's word bring us closer to Him, each and every day of our lives.

James Chapter 5 Part Three (Verses 13-20)

C. Exhortations for Christians to care for one another

1. (James 5:13-14) How to meet needs arising among Christians
Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord.

Is anyone among you suffering: The Greek word for suffering means to endure hardship. James is asking if anyone is enduring a difficult situation. Who would not answer that question "Yes"? James expects the reader to answer yes. So, here is his advice for how to respond to difficulties in a patient, godly way. We pray, which is the purest form of patience and waiting on the Lord because it is an appeal on God's strength, will and ability. The act of praying requires us to stop acting.

Can any of us honestly say that our first response to circumstances that make us angry, sad, frustrated or scared is to stop and pray? But now we can see how patience and faithful waiting on God requires prayer rather than taking matters into our own hands.

Is anyone cheerful: On the other end of the spectrum, James asks if anyone is cheerful. Here is the opposite side of impatience. In our society, it is at least as common as the first problem. When life is good and we are pleased with our circumstances, do we stop and consider the source of our joy? Do we praise the Lord in our joy? Do we congratulate ourselves and then make plans to increase our joy? We have as much an obligation to send up prayers of praise as we do prayers of petition.

In both cases of joy and sorrow, our patience and dependence on God is best displayed in a patient prayer life that turns to God first. It consistently relies on God instead of making Him last or perhaps making Him a sporadic habit.

Like the little girl who turned to God too late in her prayers:

It is bedtime, and a little girl is saying her prayers. "God bless mommy and daddy and me. And please make Madrid the capital of Australia." Her mother, who is with the little girl asks, "Why do you want Madrid to be the capital of Australia?" The child responds, "Because that is what I put on my geography test!"

Is anyone among you sick: How does someone respond in a godly patience to a sickness? James says to call the elders and have them pray over the sick and anoint the person who is asking for healing. The prayer offered in faith will restore the one who is sick. The Lord will raise up the sick person and forgive him for the sins he has committed.

This promise of Scripture is one many Christians have puzzled over, and many teachers have confused. This is a specific kind of suffering James is describing. He is giving the proper way for a Christian to deal with this particular kind of suffering.

Examining the text carefully, we have a sick person who needs healing. This sickness is an incapacitating sickness. The Greek work is astheneo, from which we get a similar English word anesthesia. It literally means to wake up. This sick person is weak and unable to get up.

Secondly, the elders are summoned to pray. The one who is sick is the one who is to call the elders.

Third, the elders are to pray over this person and anoint the person with oil. It is important to note that the elders are the ones to pray. We are not talking about the sick person praying. And the elders pray in faith. This phrase is similar to the instruction found elsewhere in Scripture in which we are to ask "in the name of the Lord". The point is that the prayer is directed by the Spirit and is in accordance with God's will. The elders are not praying with a belief in their ability to heal the person. They are praying with faith that it is already God's intention to provide the healing. If they do not share that faith, then they would not participate in the prayer.

Fourth, the result of the prayer of faith will be the Lord raising up the person. The Greek word for raise up is egeiro, which means to waken or bring to his senses. We are not talking about raising up in the sense of salvation or resurrection. We are talking about raising up in the sense of a physical cure, strengthening the body.

Fifth, the sins of this sick person will be forgiven. Now why does James mention sins at all in this context? What do sins have to do with the sickness or healing? The answer comes from several clues. First, notice that the one who is sick must be the one to call for the prayer support. It must be initiated by the sick person taking a step to appeal for help. Then, notice that the ones to be called are the elders, not men with gifts for healing or prayer. James wants men of authority in the church to attend to this issues. Then, in verse 16, James summarizes his instruction by saying that confessing sins to one another and praying over one another is the condition for healing and forgiveness.

James links all these clues because he is talking about a healing taking place in a certain situation. The situation is when a Christians is under God's discipline for an unconfessed sin. The discipline has taken the form of a physical sickness or weakness. The sick person is suffering under judgment and discipline. But if they take the step of patiently relying on the Lord for His mercy and forgiveness, they can be healed physically. The elders are involved to provide the opportunity for confession and prayer. The prayers of these righteous men can accomplish much good. And James wants those in the church who have been sinning and receiving God's penalty in their bodies to repent and be healed in this manner.

This is similar to the situation that Paul describes in the Corinthian church:
"Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and blood of the Lord. But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. For this reason many among you are weak and sick, and a number sleep." (1 Corinthians 11:27-30)

How often have these verses been misconstrued to suggest that if the sick person has enough faith, they will be healed from their illness? Besides the obvious mistake in interpretation, it also defies common sense and logic. No one can be healed forever. If these verses were intended by James to mean that we can expect a guarantee of healing provided we have enough faith, then take it to it's logical end. Can I live forever if I maintain a perfectly faithful prayer life? If I die of disease, does that mean the my faith ran out?

All of these conclusions are absurd. Therefore, they reveal the ridiculousness of the entire suggestion. As we see in the text, James was not promising that faithful prayer will always heal our bodies from illness. He was promising that faithful confession of sins in the midst of praying elders will result in God's mercy and healing.

When we find ourselves in this situation, the keys to healing are repentance and confession. Until we are willing to confess out secret sins, we have no hope of receiving God's mercy. We are not talking about salvation prayer; we are talking about sanctification issues. Secondly, we must be willing to confess to others our faults. Private sin requires private confession. Public sin requires public confession.

Real, deep confession of sin has been a feature of every genuine awakening or revival in the past 250 years. But, it is not anything new as demonstrated by the revival in Ephesus recorded in Acts 19:17-20. It says, "Many who believed came confessing and telling their deeds." This was Christians getting right with God. Open confession was part of it.

Some guiding principles about confession:

Confession should be made to the one sinned against. Most Christians display a preference for confession in secret before God, even concerning matters which involve other people. To confess to God seems to them to be the easiest way out. Real confession and forgiveness of sin should involve the offender confessing his sin to the other person.

Public confession must be discrete. Often confession needs to be no more than what is necessary to enlist prayer. It can be enough to say publicly, "Pray for me. I need victory over my sin." It would be wrong to go into more detail; however, we should say something. If we fail to confess publicly, we become "pretend Christians" who act as though everything is fine when it is not.

Distinguish between secret sins and those which directly affect others. If you sin secretly, confess secretly, confessing publicly that you need the victory but keeping the details to yourself. If you sin openly, confess openly to remove stumbling blocks from those whom you have hindered.

Confession is often made to people but before God. One of the interesting things about confession of sin is that the confessions are almost always addressed to people and not to God. It is not that you confess your sin to God and others merely hear it. You confess your sin before others and ask them to pray for you to get right before God.

Confession should be appropriately specific. When open confession of sin is appropriate (more than the public stating of spiritual need), it must be specific. "If I made any mistakes, I am sorry," is no confession at all. You sinned specifically, so you must confess specifically. It cost nothing for a believer to say "I ought to be a better Christian." It costs the believer something to admit, "I have been a trouble-maker in this church," or "I have had bitterness of heart towards certain leaders to whom I should definitely apologize."

Confession should be thorough. Some confessions are not thorough. They are too general. They are not made to the person concerned. They neglect completely the necessary restitution. Or, they make no provision for a different course of conduct in which the sin is forsaken.

Confession must have honesty and integrity. If we confess with no real intention of battling the sin, our confession is not thorough, and it mocks God. The story is told of an old Irishman who confessed to his priest that he had stolen two bags of potatoes. The priest heard the gossip around town and said to the man, "Mike, I heard it was only one bag of potatoes stolen from the market." The Irishman replied, "That is true Father, but it was so easy that I plan on taking another bag tomorrow night."

Lastly, those who hear confession of sin also have a great responsibility. Those who hear the confession should have the proper response: loving and intercessory prayer. They should refrain from giving human wisdom and gossiping or "sharing" with others the offender's confession.


James now offers a classic example of this process.


2. (James 5:15-16) God's answer to the prayers of His people
Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. Then he prayed again, and the sky poured rain and the earth produced its fruit.

Elijah was a man with a nature like ours: James uses Elijah as an example. To make sure we are prepared to see the prophet as someone we can relate to, James reminds us that he was a man with our nature. Elijah was not superman with super human power. He was just like us. Following God's instructions, Elijah prayed and stopped rain in Israel for three and a half years. When God was ready, Elijah prayed again and restored the rain to the land.

He prayed earnestly: Literally, the Greek reads "prayed with prayer". To pray with prayer is a Hebrew idiom which means to pray fervently. Elijah did not half-heatedly pray once and hope God would answer his prayer. No, Elijah prayed with all his heart, mind and soul, and God answered.

Much of our prayer is not effective simply because it is not fervent. It is offered with a lukewarm attitude that asks God to care about something in which we care little about. Effective prayer must be fervent not because we must emotionally persuade a reluctant God but because we must gain God's heart by being fervent for things He is fervent for.

What do we learn from this example?
First, what or who stopped and then started the rain? God, of course. It was not Elijah but God. Secondly, how were God's actions connected to Elijah? God made it clear to Elijah what He was prepared to do. In both cases, Elijah sought for God's will to be done through his prayers. In this way, Elijah's prayers given in faith were able to accomplish miraculous things because they were in accordance with God's will. Our prayers can be equally effective in ending sorrow and weakness when we are appealing to God's will and for restoration of those in sin. What a wonderful promise and privilege we have!


4. (James 5:19-20) Helping a sinning brother
My brethtren, if any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.

Since James has just been dealing with the situation of the brother suffering as a result of his sins, he finishes with a general call to restore our sinning brothers and sisters.

If any among you strays from the truth: This is a verse worth thinking about and meditating on. How do we get into situations where we are suffering under God's discipline? Why do we become spiritually weak and in need of healing prayer? It is because we depart from the truth.

Departing from the truth means we walk away from what we know in Scripture. It means we walk away from what we have learned from the Bible. It mean we might just walk away from the Bible completely.

As we look around and see so many churches and believers departing from the truth, is it any mystery why so many are facing numerous sorrows and weaknesses? Could we be witnessing the mass discipline of the Lord against many of His children in an age of disobedience? The Apostle Paul said it would happen. He called it a great apostasy and said it was one of the signs of the end times.

But James gives us hope.

He who turns a sinner from the error of his will save his soul from death and will cover a multitude of sins: James says when a brother or sister turns one of these disobedient Christians back to the truth, to the word of God, he will save the person from death. The Greek word for soul is psuche, which is commonly translated as "life". In Greek, it means the sum of our earthly life. In this context, it does not mean preserving salvation. Rather it means preserving the physical life. The reality of Scripture is that continual sinning has the potential to bring an early physical death as God's judgment upon disobedient believers.

Turning these brothers and sisters back to the truth should be our goal in fellowship. We should encourage each other to remain in the truth and dedicated to knowing and following it. To the extent that we are able to accomplish this task, we are covering a multitude of sins.

James concludes with this because this is exactly what he has been endeavoring to do throughout this letter--to confront those who have wandered from a living faith, endeavoring to save their souls from death by demanding that they not only hear the word, but do it.