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What the Bible says about Hanukkah
(From Forerunner Commentary)

Isaiah 52:10-11

Looking at this in its context, we see that it is speaking first of the exodus of the Jews from their captivity in Babylon, but it is also a prophecy, speaking of a future exodus from a future captivity—from the Babylon that is now forming in this present age. This is very timely for us.

While the Jews were in their seventy years of captivity in ancient Babylon, they did not have the freedom or opportunity to maintain either ritual or spiritual cleanliness, as they would have had in their homeland. About 300 years later, the celebration of Hanukkah—meaning "dedication"—arose from the Jews' attempts to cleanse the worship of God following Antiochus Epiphanes and the Greek army's defilement of the Temple during warfare.

These verses are an urgent command, reminding them of their responsibility to cast off personal defilement of any paganism (or, as we would say today, any worldliness) picked up during their captivity. This had to be done to restore the true worship of the true God when they returned to Jerusalem.

The Living Bible translates verse 11 as follows:

Go now, leave your bonds and slavery. Put Babylon and all it represents far behind you—it is unclean to you. You are the holy people of the LORD; purify yourselves, all you who carry home the vessels of the LORD. (Emphasis ours.)

Their responsibility is clear. Who would be carrying the holy vessels? The priests. We need to note this inference since the whole church is a priesthood, and is so designated in I Peter.

John W. Ritenbaugh
New Covenant Priesthood (Part Two)

Haggai 2:10-23

The Bible contains the record of one extended family of people and its checkered history with God. The book of Genesis reveals the beginning of Israel through the fathers, and Exodus shows their first faltering steps. Leviticus, Numbers, and Deuteronomy define what God required of them—namely, for them to be holy. Joshua through II Chronicles contain their many adventures and misadventures as they continually turned from God. God also inspired seventeen prophetic books in the Old Testament to instruct His people, to correct them, and to warn them. These books were penned mostly before their captivity, but several were written after the Babylonian captivity of the Kingdom of Judah.

The book of Haggai is one such post-exilic work. The immediate application of the prophecies it contains is the work on the Second Temple, but they incorporate definite dualities with end-time events. Of note in the last two prophecies of Haggai is God's desire to bless His covenant people, even when they do not deserve it. They stress that God blesses to improve the condition of His people, especially spiritually.

Haggai received the last two prophecies on the same day. Haggai 2:10 and 20 identify that day as the twenty-fourth day of the ninth month, which is called Kislev (or Chislev). Kislev falls during November and December on the Gregorian calendar, near the beginning of winter. This date—Kislev 24—is easy to find on the calendar because it is always the day before the Jews celebrate Hanukkah on the twenty-fifth of Kislev. These prophecies in Haggai were given on, and refer to, the previous day.

Historically, this date has been highly significant on several occasions. It was on Kislev 24 that the Temple was freed from its desecration by Antiochus IV (“Epiphanes”). The cleansing of the Temple began that evening, which, since it was after sunset, was technically Kislev 25. That is the origin of Hanukkah.

A lesser-known fact is that it was also on Kislev 24 in 1917, during WWI, that British troops liberated Jerusalem from the Ottoman Empire. We can see that this is a significant date in Jerusalem's history, and considering the dualities of these prophecies, it may be significant again.

David C. Grabbe
Cleansing God's People

Haggai 2:10

Within the pages of the Bible, relatively few dates are mentioned. Because of this, and because God works in similar patterns and many of the prophecies have a dual fulfillment, when prophetic dates are mentioned, they take on a special significance.

The book of Haggai is one that is noted for its exactly dated prophecies. Specifically, its last two prophecies are given on, and revolve around, the twenty-fourth day of the ninth month, a day known simply as Kislev (or Chislev) 24. Kislev falls during the months of November and December on the Gregorian calendar, near the beginning of winter. This date—Kislev 24—is easy to calculate because it is always the day before the Jews celebrate Hanukkah (Kislev 25).

Historically, this date has been highly significant on a number of occasions. It was on Kislev 24 that the Temple was freed from the grasp of Antiochus Epiphanes. The cleansing of the Temple, desecrated by Antiochus, began that evening, which, since it was after sunset, was technically Kislev 25. This historical event constitutes the origin of Hanukkah.

A lesser-known fact is that it was also on Kislev 24 in 1917, during World War I, that British troops liberated Jerusalem from the Ottoman Empire. Just as the Temple was destroyed on the same date—Av 9—on two different occasions, hundreds of years apart, so also the Temple has been liberated from foreign hands on the same date—Kislev 24. Because Kislev 24 has been highly momentous in the history of Jerusalem and the Temple, the appearance of the date in Haggai, may be significant again, especially considering the dualities of these prophecies.

David C. Grabbe
A Blessing in Winter?

John 10:22-23

This festival was a Jewish national festival and is not one of God's commanded festivals—under any covenant! Even in this, He set us a perfect example by showing us that it is not wrong to observe national holidays that do not do service to paganism.

Earl L. Henn
Was Jesus Christ Born Under the Law?

John 10:22-23

John 10:22-23 shows Jesus walking in the Temple area in Jerusalem during the Feast of Dedication. Today, the Jews call this feast Hanukkah. It is the national celebration of the rededication of the Temple by the Jews at the end of the Maccabean revolt. Jesus gives no indication He was avoiding the day and its accompanying social and spiritual activities. If he had, He would have avoided the Temple. Commentators raise no questions about whether He was keeping the day; they conclude that His walking in the Temple was purposeful.

John W. Ritenbaugh
Thanksgiving or Self-Indulgence?


 




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