Christmas is looming quickly which means so is Chanukkah. Time to review its background.
Ramos reports that during the reign of Antiochus IV Epiphanes, Mattathias and his sons were prominent figures in a revolt against anti-Jewish persecution. Antiochus IV had compelled the Jews to keep infants uncircumcised and sacrifice pig’s flesh on the altar—acts probably meant to encourage Jews into assimilation with the Seleucid realm (Josephus, J.W. 1.34). Mattathias, a priest in Modein, refused Antiochus’ order to make an unlawful sacrifice and killed a priest who was willing to obey. He also killed the king’s official who was sent to execute the decree. Mattathias then fled to the hill country with his sons—Johannan, Simon, Judas, Eleazar, and Jonathan—and others who disobeyed the decrees (1 Macc 2:23–25, 28). They engaged in guerilla warfare, slaying Seleucids and their collaborators and destroying their altars (1 Macc 2:43–45).
Judas, nicknamed “Maccabeus” (הׇמַּכָּבִי, hmakkaviy; Μακκαβαίος, Makkabaios)—meaning “the hammer”—became the leader of the uprising. Unlike the later generations, there was no fighting between the brothers over authority (Dabrowa, The Hasmoneans, 117). Antiochus seems to have paid no attention to the revolt until he felt the diminished amount of tribute he was receiving (Bickerman, The Maccabees, 36). He then gathered forces to subdue the rebels (1 Macc 3:27–29). Meanwhile, Judas recaptured the temple and repaired it—he installed a new sacrificial altar, incense altar, sacred vessels, and showbread table. He also rededicated the temple with a celebration of eight days—the institution of Hanukkah (חֲנֻכָּה, chanukkah; “dedication”) (1 Macc 4:42–51, 56). [i]
Stern says that on the 25th of Kislev they rededicated the Temple and consecrated a new altar. The ner tamid (“eternal light”) was relit, but there was only enough consecrated olive oil to keep it burning for one day, and it would take a week to prepare more. By a miracle of God reported in the book of 2 Maccabees the light burned for eight days, by which time a new supply had been prepared. For this reason Jews celebrate Chanukkah for eight days, starting on Kislev 25, which can fall between November 27 and December 27.
The Bible does not state when Jesus was born, perhaps as a prophylactic against our worshipping the day instead of the One who is worthy. But it is interesting that the early believers in the Messiah apparently saw a link between Chanukkah and the birth day of the Messiah: the one is concerned with an earthly building, the other with the living Temple of God who came down from Heaven—for Jesus himself made the comparison when he said, “Destroy this temple, and in three days I will raise it up again” (John 2:19). So, since the end of the third century December 25, the Roman calendar date corresponding to Kislev 25, has been the generally accepted date for Christmas in the Western churches (the Greek Orthodox observe January 6, the Armenians January 19).
In secular America both Christmas and Chanukkah become distorted. Christmas turns into a commercial extravaganza, thereby expressing the “American civil religion” of pious platitudes and meaningless customs, such as trees, Santa Claus, reindeer, and obligatory exchanges of cards and presents. At best it becomes a time for family togetherness (although a byproduct is that the suicide rate is highest then, for that is when people who miss their families or have none become most despairing), but little thought is given to God or Jesus.
Likewise Chanukkah has become a Jewish refuge and defense against absorption into and assimilation by the Gentile majority: “We don’t celebrate Christmas; we celebrate Chanukkah, because we’re Jewish.” Gift-giving at Chanukkah (one gift each night) is a relatively modern Jewish tradition, obviously developed in response to the older tradition of gift-giving at Christmas. Messianic Jews use Chanukkah as an occasion for rededication to God and his Messiah.
Chanukkah is celebrated using a special Chanukkah menorah with nine lights. One uses a match to light the shammash (“servant”), and it is then employed to light one candle the first night, two the second, and so on until on the eighth night all eight lights and the shammash are burning brightly. For Messianic Jews the imagery is rich: Jesus, the “light of the world” (John 8:12), came as a servant (Mk 10:45) to give light to everyone (John 1:4–5), so that we might be lights to others (Mt 5:14).
But Christmas itself is not a biblical holiday at all. If it is to be celebrated, it should be observed as a Jewish holiday; for what is more worthy of voluntary celebration than the coming of the Jewish Messiah into the world, by whom all may have the light of life? [ii]
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