Hanukkah Harbinger: When the Light of the World Goes Out

It's official. Christmas is in full-swing here in America. Yes, our shopping malls are full of the trappings of materialism, but at least you can still find a church or two with a nativity scene, a pastor proclaiming the gospel, and people singing songs of Christ's advent. Ironically, with Christendom's extreme focus on the Incarnation this time of year, songs such as "Joy to the World" have taken on new meaning: The hymn writer's original intent behind verses like "Let earth receive her King" was the Second Coming, but I digress...

Christmas is a season of joy, hope, and gathering together. It's also a season when Jewish communities across the world remember God's faithfulness during a time of great distress. When darkness descended upon Jerusalem in the late 2nd-century B.C., the LORD granted Israel yet another victory against all odds and capped it off with an eight-day miracle (according to Jewish tradition: see "The Miracle").

This legend of the oil burning for eight days in a re-dedicated temple is forever etched into the public consciousness of the Jewish people. It is a reminder that when all hope seems lost, there is always the light of God's covenant promises to His people, even if only a remnant should survive the fires of judgment (c.f. Isa. 1:9; 6:11-13; Zech. 13:9). 

The original Hanukkah is also a harbinger of an even greater time of distress for Jacob (Jer. 30:7; Matt. 24:21-22)—a time that is fast approaching and near upon us. The ruthless "king of the North," Antiochus IV, is a textbook prototype of the coming Antichrist, right down to his self-deification and desecration of the temple in Jerusalem (c.f. Matt. 24:15; 2 Thess. 2:4; Rev. 13:5-7, 13-14). This ancient Greco-Syrian tyrant provides us with a template for the future "abomination of desolation" spoken of by the prophet Daniel and reiterated by the Lord Jesus (Dan. 9:27; Matt. 24:15).

In addition to the inter-testimental works of 1 and 2 Maccabees, the Jewish historian, Josephus, writing in the late 1st-century AD, records key details about the re-dedication of the temple in 164 BC [Hanukkah], including how long the daily sacrifices had ceased:

He [Antiochus IV] also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months" (The Wars of the Jews, 1.1.1., source: Perseus Digital Library).

The citation above is a remarkable confirmation of the veracity of Scripture. Daniel 9:27 reveals the "abomination of desolation" as the key event which divides the future 70th week into two periods of three years and six months. This is also the period of duration that the apostle John emphasizes in the book of Revelation (Rev. 11:3; 12:6).

Josephus himself also highlights how Antiochus' act of desolation fulfills biblical prophecy:

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..." (Antiquities of the Jews, 12.7.6, source).

Echoing Greg in an earlier post here at Unsealed (here), if you want to dig deeper into the Antiochus/Antichrist connection, see Thomas Constable's commentary on these specific prophecies in the book of Daniel (here). My aim in this post will be to cover the major Hanukkah-themes of light in darkness, the desolation/judgment of Jerusalem, and restoration of true worship when Christ, the Light of the World, returns at the end of the age.

Before we turn our attention to John's gospel, there is another quote from Josephus that will help explain the origin of the prominent theme of "light" during Hanukkah. It's interesting that Josephus does not mention the miracle of oil; instead, he provides another reason as to why Hanukkah is also called "The Festival of Lights." He writes:

...they [the Jews] were so very glad at the revival of their customs, when, after a long time of intermission [three and half years], 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. I suppose the reason was, because this liberty beyond our hopes appeared to us; and that thence was the name given to that festival" (Antiquities of the Jews, 12.7.7., source).

Josephus affirms why subsequent generations of Jews celebrate Hanukkah, especially during the long years of exile: When the light of the nation looks like it is about to be snuffed out, Israel must remember God's merciful acts of deliverance throughout her past. Ultimately, she must realize that the lampstand [menorah] in the temple is a shadow representing the true Light that has already come into the world and is coming again.

Today, Israel's darkest hour looms before us. This year we've already seen the great sign of Revelation 12:1-2 fulfilled in the sky overhead; a sure-fire sign indicating the extreme nearness of the 70th week. Jerusalem has also filled the headlines yet again with Trump's announcement back on December 6th. We are nearing the end of Fall and the start of winter (Dec. 21)—always the darkest time of the year in the Northern Hemisphere.

As the eight-day celebration of Hanukkah 2017 comes to a close and winter commences, there is a verse that has been standing out to me lately:

As long as I am in the world, I am the light of the world" (John 9:5, HCSB).

The Son of God incarnate said these words when he was physically present in the land of Israel. However, I believe this verse also profoundly speaks of a time when Christ, the light of the world, will depart from the earth a second time. Though present now on earth in His body, the Church, there will come a time when the light of this world will go out again (2 Thess. 2:7; Rev. 3:10; 12:5). At a turning point in John's gospel, Jesus, the true light [YHWH's shekinah glory - Jn. 1:14], departs and Jerusalem falls under God's judgment.

Prophetically speaking, this pattern will repeat when the Church is removed and Jacob's trouble begins. Could John 10:22 be a subtle clue revealing the timeframe of the Church's departure? The inspired authors of Scripture were often unaware of the full implications of what they were prophesying, and this could be another example and an intriguing possibility (c.f. 1 Pet. 1:10-12).

In preview, here's the Hanukkah Harbinger: The final judgment of Jerusalem will begin when the light of the world departs again...


John's Inclusion of Hanukkah in Jesus' Public Ministry: Incidental Detail, or Major Clue?

Some may approach John 10:22 rather glibly and assume its only there as an incidental time-marker that moves the narrative along. Having larger theological fish to fry, they may gloss over this verse and never think of it again. After all, what does Hanukkah have to do with Christianity anyway?

Well, if you're like me and you assume that every single inspired word of God is important and integral to the whole, then how about taking a different approach?

For discerning eyes and ears, there are several highlights in the surrounding context that further illuminate the only explicit mention of Hanukkah in the New Testament. Also, the setting of chapter 10 is especially meaningful in light of what Jesus has been saying and doing during His public ministry to Israel.

Notice how many times the apostle John refers to Jesus as the light of the world in the first half of the book; for example: Jn. 1:4-5, 9; 3:19-21; 8:12; 9:5; 11:9-10; 12:35-36, 46, etc. The contrast is clear then: You either believe in Jesus [who is the light/life] and become a child of light (Jn. 12:36), or you don't believe [which is darkness/death] and remain in darkness and under judgment (Jn. 3:19; 12:35).

Before we arrive at chapter 10, we discover that Jesus has been speaking to the same group of people, the Jewish religious leaders, who remain in darkness because of their unbelief (Jn. 8:3, 12-13; 9:40-41). They've had ample opportunity to respond in faith, and Jesus has been clear about his identity despite their claims to the contrary. It reaches a climactic point during Hanukkah, when they encircle [Grk. kuklo] the King and confront him with a question chock-full of irony:

Then the Jews surrounded [kuklo] Him and asked, 'How long are You going to keep us in suspense? If you are the Messiah, tell us plainly" (Jn. 10:24, HCSB).

Most English versions translate the Jewish leaders' question as a paraphrase rather than what is literally written in the Greek. Check your footnotes, because their question is written as, "How long will you take away our life?" Wow. And this coming from the mouth of those who are plotting to take away the life of true Messiah (Jn. 10:31). The Jewish leaders of Jerusalem are seeking to snuff out the light of the world, who is ironically their only hope of national and spiritual survival...on the Festival of Lights, no less!

Who is the force behind this irrational hatred of the Messiah? Jesus told them plainly not too long ago that their father is the Devil, the blood-thirsty dragon of old (Jn. 8:38, 44; c.f. Rev. 12:9).

I made note of the Greek word kuklo in John 10:24, because I saw yet another fitting twist of irony; namely, the antagonists encircling the King in Jerusalem would get one last opportunity to be in the King's court. Their brief reign in Jerusalem was going to come to an end, much like their father's reign will come to an abrupt end. Furthermore, the current ruling class of fallen angels will be soon replaced with a new heavenly council who will encircle and surround the risen King (Ps. 82:6-7; Rev. 4:4; 12:5, 7-9).

This future redeemed heavenly council from all the nations of men [a.k.a. the Church], Jesus also affectionately refers to as "His sheep" (Jn. 10:3-5, 27-29). There are subtle hints in John's gospel of a major shift from national Israel to a new body of believers. For example:

1. John 1:11-13, "He came to His own, and His own people [Israel] did not receive Him. But to all who did receive Him, He gave them the right to become children of God..."

2. John 10:16, "...I have other sheep that are not of this fold [Israel]; I must bring them in also..."

3. John 11:51-52, "...he [Caiaphas] prophesied that Jesus was going to die for the nation [Israel], and not for the nation only, but also to unite the scattered children of God."

Chapters 10–11 mark the significant shift from Jesus' public ministry to His private ministry, when He prepares the apostles for their upcoming role in building up a new body of believers, the aforementioned "scattered children of God" who will be united. There is a similar transition that is also found in Matthew's gospel (see chapters 12–13).

Is it really a happy accident that the Greek verb harpazo is used three times in chapter 10? It's only found a total of 17 times in the New Testament (see here), and in two other instances, the context is the sudden snatching away of the Church (1 Thess. 4:17; Rev. 12:5).

Like many of you, I just find it very intriguing that John would use this particular verb in 10:12, 28, and 29. And when does Jesus tell the religious leaders that the enemy wouldn't be seizing any of His sheep, but rather He and His father would do the seizing? On Hanukkah, in the wintertime, and during the last major festival of the year.


Judgment on Jerusalem after the Light Departs

Hanukkah in John's gospel becomes the richly layered backdrop for Jesus' comforting words to His sheep—those whom He will call by name and lead out (Jn. 10:3; 11:43). However, His words are also a condemnation for those who are not His sheep (Jn. 10:26).

After the failure of the religious leaders of Israel to respond in faith at Hanukkah, the true light then departs from the temple in Jerusalem "to the place where John had been baptizing earlier, and He remained there." (Jn. 10:40). W. Hall Harris III, one of my Greek profs at DTS, comments on this turning point:

The author of the Gospel goes to some length to describe the location as the same one where John was baptizing at the first. These verses deliberately form an inclusion with the opening scene of Jesus' ministry in 1:19-29" ("Exegetical Commentary on John 10," source: NET Bible online series).

Again, a momentous shift is emphasized in chapter 10. That's it for Jerusalem until the final judgment at the end of the age (not merely AD 70). The Light of the world will return, but He will not find a populated nation in joyous celebration. He will come to a purged and refined remnant, lead them back into the promised land, and liberate Jerusalem from the heavy yoke of the Gentiles (c.f. Lk. 21:24; Rev. 11:2, 8, 13).

After the darkness and judgment of the 70th week, there will be another layer of rich tradition added to Hanukkah for the generations born into the Millennium. And at the same time, Isaac Watt's "Joy to the World" can go back to having its original meaning as well ;)

Now, I don't know if the Church will be leaving before 2017 concludes, but after this brief study, I am convinced again of the necessity for the light to depart before judgment begins on the house of Israel. It's a biblical principle I've covered at length in many previous articles here at Unsealed (e.g. "Passing the Torch" and "Birthday Break-away").

As we look around at all the bright lights this season, let's remember the true Light. Let's remember that we are called "children of light," and keep shining bright in this dark world until He calls us by name and leads us out.

Happy Hanukkah, and Merry Christmas!

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