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Jesus, Hanukkah, and the Christian Celebration of Christmas

Christ at Hanukkah: Illuminating the Connection between the Feast of Dedication and Christmas in Christian Tradition

The New Testament contains a significant reference to Jesus participating in the Feast of Dedication, now known as Hanukkah, which is recorded in the Gospel of John. This occurrence presents deep theological implications for Christian traditions, especially in the context of celebrating Christmas. To fully understand the significance of this event, it’s important to examine the scriptural narrative and historical background.

John 10:22-23 says, “Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade.” This is the only direct reference to the Feast of Dedication (Hanukkah) in the New Testament and shows Jesus’ presence in the Temple during this Jewish festival.

The Feast of Dedication, or Hanukkah, commemorates the rededication of the Second Temple in Jerusalem during the second century B.C. after its desecration by the Syrian-Greeks. It is celebrated as a festival of lights, symbolizing the miracle of the menorah burning for eight days with only a day’s worth of oil.

The participation of Jesus in this festival has led some scholars and theologians to draw connections between Hanukkah’s themes of light and miracle and the Christian celebration of Christmas, which commemorates the birth of Jesus, seen as the Light of the World. This comparison underscores the shared heritage and common themes in Jewish and Christian traditions.

In contemporary Christian practices, this connection can be seen as reinforcing the idea of Jesus as a fulfiller of Old Testament prophecies and traditions, and as a figure who brings light and hope. The celebration of Christmas, therefore, gains an added dimension when viewed through the lens of Jesus’ participation in Jewish festivals like Hanukkah.

By exploring the scriptural and historical context of Jesus at the Feast of Dedication, Christians today can gain a deeper understanding of their own traditions, seeing them as part of a continuum of faith that stretches back through history, bridging the Old and New Testaments.

Further Exploration

The dating of Jesus at Solomon’s Colonnade at around 30 AD during winter time is crucial, as it situates Jesus’ presence at the Temple in the context of a key Jewish festival during a pivotal phase of his ministry. Early Church Fathers, such as Saint Augustine, often pondered over such events to delve into the deeper meanings of Jesus’ actions. In his reflections on the Gospel of John, Augustine highlights the significance of Jesus’ participation in Jewish festivals, interpreting it as a fulfillment of Jewish law and prophecy. He notes, “Our Lord, then, was walking in Solomon’s porch; teaching, no doubt, the people that were with Him,” thereby underscoring the teaching role of Jesus during such important Jewish observances because he would have had quite an audience.

This specific reference in John’s Gospel to Jesus at the Feast of Dedication during the winter of 30 AD becomes a critical link in understanding the relationship between Jewish traditions and Christian beliefs. This event’s temporal proximity to the later established period for celebrating Christmas is not merely coincidental but is seen by scholars as a symbolic intersection of themes of light – the Hanukkah menorah and Jesus as the “Light of the World.”

Thus, this verse not only documents a historical event but also serves as a theological connection point, bridging the Jewish and Christian narratives. It illustrates how Jesus’ life and actions, deeply rooted in Jewish tradition, were unfolding into a new religious paradigm that would encompass and extend beyond Jewish customs. This integration of historical context, cultural background, and theological interpretation enriches the understanding of the relationship between Hanukkah and Christmas in Christian traditions, illustrating their intertwined heritage.

Jesus’ Observance of Jewish Customs

A compelling example of Jesus’ engagement with Jewish customs is encapsulated in Luke 4:16. The scripture vividly narrates, “He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom.” This passage not only highlights Jesus’ regular participation in the synagogue services but also emphasizes his deep-seated commitment to Jewish religious practices.

The Gospel of Luke, by underscoring Jesus’ routine involvement in such Jewish religious observances, complements the narrative in John’s Gospel about his presence at the Temple during Hanukkah. The Feast of Dedication, or Hanukkah, is not merely a historical commemoration of the rededication of the Second Temple; it also symbolizes Jewish perseverance and faith. Jesus’ participation in this festival, therefore, can be seen as a testament to his profound connection with his Jewish heritage and religious identity.

Early Church Fathers also recognized and commented on this aspect of Jesus’ life. Saint Jerome, for instance, in his commentaries, often emphasized Jesus’ Jewish roots and his fulfillment of Jewish law and prophecy. He interpreted Jesus’ actions, such as observing the Sabbath and participating in Jewish festivals, as a bridge between Jewish traditions and Christian teachings.

Thus, the New Testament’s portrayal of Jesus regularly observing Jewish customs, including the Sabbath as described in Luke and his presence at Jewish festivals like Hanukkah as noted in John, provides a rich tapestry of his life. It illustrates how Jesus was deeply embedded in the Jewish cultural and religious milieu. This understanding is crucial as it not only provides a historical and cultural context to Jesus’ life but also forms the basis of his teachings and actions, which are central to Christian belief and practice. These narratives, therefore, enhance our comprehension of the intertwined nature of Jewish traditions and Christian beliefs, as seen in the life and actions of Jesus Christ.

Hanukkah’s Significance and the Precedent for Christian Observances

Despite its absence from scriptural command, Jesus’ observance of Hanukkah, as detailed in the Gospel of John 10:22-23, carries significant implications. His participation in the Feast of Dedication at the Temple in Jerusalem, “Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade,” serves as an endorsement of the celebration’s importance and legitimacy.

This action by Jesus suggests a broader acceptance and validation of religious observances that, while not mandated in scripture, are deeply meaningful within God’s assembly of believers. It underlines the concept that commemorating significant religious events, even those not explicitly prescribed in scripture, can be a genuine and valid expression of faith.

In this context, the observance of Hanukkah by Jesus can be viewed as an affirmation of the value of historical and cultural traditions within religious practice. It indicates a recognition of the evolving nature of religious observance and the importance of commemorating events that now embody the Church’s values and history.

Therefore, the inclusion of Jesus’ participation in Hanukkah in the New Testament narrative serves not only as a historical account but also as a theological statement. It acknowledges the role of significant religious events outside the scriptural command in enriching and expressing faith. This further supports the decision by Early Church fathers to celebrate Christmas in honor of the incarnation of Christ.

The Celebration of Christmas in Early Christianity

In the early Church, the celebration of Christmas, much like the Jewish observance of Hanukkah, was deeply rooted in the desire to commemorate a foundational religious event. This observance was not just a remembrance of a historical moment but also a profound reflection on the theological mystery of the Incarnation, the belief in God becoming human in Jesus Christ. This celebration, particularly in the context of the 4th and 5th centuries, is seen as a response to the theological challenges of the time and served to deepen the understanding and expression of the Christian faith.

Saint Hippolytus of Rome, in his commentary on the Book of Daniel, identified December 25th as the birth date of Jesus: “For the first advent of our Lord in the flesh, when he was born in Bethlehem, was December 25th, a Wednesday, while Augustus was in his forty-second year…” This selection of the date was influenced by the “integral age” theory prevalent among early Christians, a belief that great prophets, including Jesus, were destined to die on the same calendar day as their birth. According to this theory, the date of Jesus’ death (around March 25th) would correspond to the date of his conception, leading to a birth date nine months later on December 25th. This approach was less about historical accuracy and more about aligning with theological symbolism and tradition.

The early Church Fathers, like Saint Augustine, emphasized the spiritual and theological importance of the Nativity. Augustine’s sermons on the Nativity beautifully articulate the mystery of the Incarnation: “He, through whom time was made, was made in time; and He, older than all things, was under time’s sway; He, who is boundless, was contained by small compass; He, who is immutable, was changed; He, who is invincible, was laid in a manger.”

Thus, the celebration of Christmas was an act of theological affirmation, much like the observance of Hanukkah in Judaism. Both festivals, though not mandated in the scriptures, offer a means to remember and celebrate pivotal moments in the timeline of faith. For Christians, Christmas became a time to reflect on and rejoice in the Incarnation, reinforcing the continuity and depth of their beliefs. This shared aspect of commemoration in both traditions highlights the importance of these celebrations in maintaining identity and continuity of faith, transcending the need for historical precision in favor of spiritual and communal significance.

Scriptural Support for Diverse Observances

In Romans 14:5-6, Paul addresses the diversity of practices within the Church regarding the observance of special days: “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. He who regards one day as special, does so to the Lord.” This passage underscores the importance of personal conviction in the observance of holy days. Just as the early Church Fathers chose to commemorate Christ’s birth on December 25th, aligning with the integral age theory and as a theological statement about the Incarnation, Paul’s words here affirm the legitimacy of such choices. The key, as Paul notes, is that whatever practice is adopted, it should be done with a full conviction of doing so in honor of the Lord.

Furthermore, Romans 14:1 extends this thought by encouraging a spirit of acceptance and understanding within the Christian community: “Accept the one whose faith is weak, without quarreling over disputable matters.” Paul’s advocacy for acceptance and peace in the observance of religious festivals is central to understanding the early Church’s approach to Christmas. Just as they embraced December 25th for the celebration of Jesus’ birth, this scriptural foundation suggests that the early Christians were encouraged to respect and accept varying practices and beliefs regarding such observances.

This perspective from Romans aligns with the previous discussions about Christmas and Hanukkah. Both festivals, while not mandated in scripture, were embraced by their respective communities as meaningful and significant observances. The scriptural guidance provided by Paul in Romans 14 reinforces the idea that the observance of such special days is a matter of personal conviction and communal unity, rather than rigid adherence to scriptural command. It reflects the early Church’s broader understanding of faith practice – an understanding that values the intention and devotion behind the observance as much as the observance itself. This approach fosters a spirit of respect for diversity within the Christian tradition, mirroring what Paul advocates in his epistle to the Romans.

Conclusion

In synthesizing the discussions surrounding the early Church’s celebration of Christmas, its theological foundations, and the scriptural support from Paul’s epistles, we see a clear validation of Christmas as a meaningful and legitimate practice for Christians. This validation gains further depth when viewed in the context of Jesus’ own observance of Hanukkah, a festival not mandated by scripture but deeply significant within the Jewish faith.

The early Church Fathers’ decision to mark December 25th as the celebration of Jesus’ birth, informed by the integral age theory and a desire to underscore the theological importance of the Incarnation, aligns with Paul’s teachings in Romans. Paul’s exhortation in Romans 14:5-6, “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. He who regards one day as special, does so to the Lord,” supports the idea that the observance of significant religious events, like Christmas, is a matter of personal conviction and devotion.

Furthermore, Romans 14:1, “Accept the one whose faith is weak, without quarreling over disputable matters,” encourages a spirit of peaceful acceptance of one another and understanding within the Christian community. This principle is crucial in contextualizing the observance of Christmas. It suggests that while Christmas may not have been a biblically mandated festival, its observance is a sincere expression of faith.

Just as Jesus’ participation in Hanukkah showed a deep respect for cultural and religious heritage, the celebration of Christmas by Christians is not merely a remembrance of a historical event but an affirmation of faith. It’s a time to reflect on the profound mystery of the Incarnation, where God became human in Jesus Christ. This observance, though rooted in a specific tradition, transcends historical and scriptural mandates, emphasizing a shared experience of faith and the expression of deeply held beliefs.

In conclusion, the celebration of Christmas, much like Hanukkah, embodies a broader principle when considering Church tradition. It highlights that observing significant faith events, even those not explicitly prescribed in scripture, is a meaningful way to honor God. This practice is a testament to the rich tapestry of religious observance and the depth of spiritual expression within the Christian tradition. It reinforces the continuity and depth of Christian beliefs, mirroring the respect and acceptance advocated by Paul, and reflects the dynamic nature of Church traditions as they evolve and adapt over time.

Bibliography

  1. The Holy Bible, New International Version. “John 10:22-23,” “Luke 4:16,” “Romans 14:5-6,” “Romans 14:1.”
  2. Skarsaune, Oskar: “In the Shadow of the Temple: Jewish Influences on Early Christianity.” This book offers insights into how early Christianity was influenced by Jewish traditions and practices.
  3. Josephus, Flavius. “Antiquities of the Jews,” for historical context on Hanukkah and Second Temple Judaism.
  4. Eusebius of Caesarea. “Church History,” for insights into early Christian practices and the celebration of Christmas.
  5. Bradshaw, Paul F. “The Origins of Feasts, Fasts, and Seasons in Early Christianity.” Liturgical Press, for an exploration of Christian liturgical traditions.
  6. Levine, Amy-Jill and Brettler, Marc Zvi. “The Jewish Annotated New Testament.” Oxford University Press, for a Jewish perspective on the New Testament and Jesus’ practices.
  7. Cohen, Shaye J.D.: “From the Maccabees to the Mishnah.” This work provides historical background on the period between the Old and New Testaments, including the events celebrated during Hanukkah.
  8. Raymond E. Brown: “The Gospel According to John (I-XII): Introduction, Translation, and Notes.” This commentary provides detailed analysis and interpretation of the Gospel of John, including Jesus’ participation in the Feast of Dedication.
  9. Rutledge, Fleming: “Advent: The Once and Future Coming of Jesus Christ.” This book explores Christian traditions of Advent and Christmas, linking them to Jewish festivals and prophecies.
  10. Harrington, Wilfrid J.: “John: Sacra Pagina Series, Vol 4.” A commentary on the Gospel of John that includes analysis of Jesus’ presence at the Feast of Dedication.
  11. Saint Augustine: “Tractates on the Gospel of John.” In these tractates, Augustine reflects deeply on the passages from the Gospel of John, providing insight into the theological significance of Jesus’ actions and teachings.
  12. Geza Vermes: “Jesus the Jew: A Historian’s Reading of the Gospels.” Vermes examines the life of Jesus within the Jewish tradition, providing an historical perspective on his teachings and actions.
  13. Saint Jerome: “Commentaries on the Gospel of Luke.” Jerome’s commentaries provide insights into the interpretation of Jesus’ actions in the context of Jewish traditions and Christian teachings.
  14. Joachim Jeremias: “Jerusalem in the Time of Jesus.” Jeremias’ research provides detailed insights into the cultural and religious setting of Jerusalem during Jesus’ time, which is essential for understanding his participation in Jewish customs.
  15. N.T. Wright: “Jesus and the Victory of God.” Wright’s work focuses on the historical Jesus and his role within Judaism, which includes his observance of Jewish customs and festivals.
  16. Hippolytus of Rome: “Commentary on the Book of Daniel.” This work by Hippolytus includes one of the earliest explicit mentions of December 25th as the birth date of Jesus.
  17. Saint Augustine: “Sermons on the Nativity.” Augustine’s sermons provide profound insights into the theological significance of the Incarnation and the celebration of Christmas.
  18. Thomas J. Talley: “The Origins of the Liturgical Year.” Talley’s work discusses the development of the Christian liturgical calendar, including the establishment of December 25th as the date of Christmas.
  19. Andrew McGowan: “How December 25 Became Christmas.” An article that delves into the history and reasoning behind the choice of December 25th for Christmas, discussing the integral age theory and other factors.
Leave a comment Posted on Advent, Christmas, hymns,, Isaac Watts, Theology

“Joy to the World”: A Comprehensive Theological Exploration

Isaac Watts: The Godfather of English Hymnody, Whose Timeless Hymns Continue to Inspire Faith and Joy.

Isaac Watts: A History; Theologian and Hymn Writer

Isaac Watts, born into a nonconformist family in 1674 in Southampton, England, grew up in an environment where religious dissent was not just a belief but a way of life. His father, also named Isaac Watts, was twice imprisoned for his nonconformist views. This backdrop played a crucial role in shaping young Watts’ perspective on religion and expression.

From an early age, Watts displayed a propensity for language and rhyme. He once famously retorted to his father, who criticized him for his penchant for verse, “I would rather be a hammer than a nail.” This response encapsulated Watts’s desire to be an active shaper of his faith and expression, rather than a passive participant.

Watts’s frustration with the lack of emotional expression in the hymns of his time was palpable. He is known to have said, “The singing of God’s praise is the part of worship most closely related to heaven, but its performance among us is the worst on earth.” This dissatisfaction spurred him to write hymns that resonated more deeply with the Christian experience and expressed a more personal and affective relationship with God.

His hymns, characterized by their theological depth and lyrical beauty, broke away from the traditional confines of psalmody. Watts believed that hymns should express the religious affections of the heart and not just be confined to the strict metrical translations of the Psalms. He said, “To see the dull indifference, the negligent and thoughtless air that sits upon the faces of a whole assembly, while the psalm is upon their lips, might even tempt a charitable observer to suspect the fervency of their inward religion.”

Watts’s contribution to hymnody was profound. He wrote approximately 750 hymns, many of which, like “Joy to the World,” are still sung today. His work was a blend of biblically grounded theology and personal devotion, which was revolutionary at the time.

In a quick summary, Isaac Watts’s legacy as the “Godfather of English Hymnody” is not just in the volume of his work but in the depth and sincerity he brought to hymn writing. His efforts transformed church music, making it a more reflective and emotive experience, and laid the groundwork for future generations of hymn writers.

The Inspiration Behind “Joy to the World”

Isaac Watts’s inspiration for “Joy to the World” came directly from his contemplation of Psalm 98, especially verse 4, which exclaims, “Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.” Disturbed by the monotonous and uninspiring church music of his time, Watts sought to infuse the joy and exuberance of the Psalms into contemporary worship.

In “Joy to the World,” Watts interprets and amplifies the Psalmist’s call for jubilant praise. This hymn transcends its association with Christmas, becoming a year-round anthem celebrating Christ’s transformative impact on the world. It reflects Watts’s theology that hymns should express not just scriptural truths but also the joy and gratitude stemming from Christ’s redemptive work. In essence, “Joy to the World” is Watts’s response to a perceived lack of heartfelt worship in song, a call for believers to rejoice robustly in their faith and salvation.

Theological Implications: Beyond Christmas

“Joy to the World” is often associated with Christmas and the nativity of Christ, yet its true focus lies in the anticipation of Christ’s second coming. This eschatological perspective is evident in the lyrics, which do not explicitly mention the nativity scene but rather celebrate the eventual reign of Christ and the fulfillment of divine promises. The hymn’s jubilant tone underscores the joy and redemption that Christ’s return signifies, a time when, as the hymn suggests, sins and sorrows will no longer grow, and God’s blessings will be fully realized. This interpretation aligns with a broader theological understanding, placing “Joy to the World” within a context of ultimate hope and divine triumph.

Scriptural Cross-References: A Concise Exegetical Examination From a Advent Point of View

“Joy to the World” indeed serves as a monumental testament to Isaac Watts’s enduring legacy in hymn writing. The hymn, deeply rooted in scripture and rich in theological insights, transcends a mere celebration of Christ’s birth. Instead, it invites believers to rejoice in the broader narrative of Christian hope — the anticipation of Christ’s triumphant return and the ultimate establishment of His kingdom. Each verse of the hymn weaves a tapestry of joy, redemption, and divine promise, reflecting Watts’s visionary approach to encapsulate the entirety of the Christian journey, from the incarnation to the eschaton, in a hymn of celebration.

  • Luke 2:10-11 & Psalm 98:4-6: These verses announce the joyous news of Christ’s birth, calling for a global celebration of His kingship.
  • Luke 2:7 & Ephesians 3:17: These passages remind believers to spiritually make room for Christ, reflecting the humility and profound significance of His birth.
  • Psalm 96:11-12 & Psalm 19:1: Nature’s glorification of God echoes the universal scope of Christ’s redemptive work.
  • Romans 5:20, Genesis 3:17-21, Romans 8:19-23: These scriptures illustrate the world’s longing for redemption from sin and corruption, highlighting the hope in Christ’s second coming.
  • John 1:14, 17, Psalm 96:13, Ezekiel 36:23, Psalm 17:7: They emphasize the incarnation, the fulfillment of God’s promises through Christ, and the anticipated righteous rule and love of Jesus.

Conclusion: The Enduring Message

“Joy to the World” indeed serves as a monumental testament to Isaac Watts’s enduring legacy in hymn writing. The hymn, deeply rooted in scripture and rich in theological insights, transcends a mere celebration of Christ’s birth. Instead, it invites believers to rejoice in the broader narrative of Christian hope — the anticipation of Christ’s triumphant return and the ultimate establishment of His kingdom. Each verse of the hymn weaves a tapestry of joy, redemption, and divine promise, reflecting Watts’s visionary approach to encapsulate the entirety of the Christian journey, from the incarnation to the eschaton, in a hymn of celebration.

Application

In the personal journey of faith, “Joy to the World” serves as more than just a hymn for the Christmas season. Its message encourages believers to embrace joy and hope in their daily lives, recognizing that the story of Christ’s birth is only the beginning of a much larger divine narrative. This hymn, with its emphasis on redemption and the promise of Christ’s return, can inspire a perspective of continual hope and active faith. It reminds believers that each day is an opportunity to live in the joy of salvation and to anticipate the future fulfillment of God’s promises.

Moreover, the hymn’s call to rejoice in the establishment of Christ’s kingdom challenges believers to reflect on their role in this grand narrative. It’s a prompt to not only celebrate the redemptive work of Christ but also to contribute to the spread of His love and grace in the world. In practical terms, this might mean showing kindness, working for justice, or simply living a life that embodies the teachings of Christ. “Joy to the World” thus becomes a soundtrack for a life of service, hope, and joy, rooted in the profound truths of Christian faith.

Bibliography

Certainly! Here’s the bibliography without the links:

  1. Isaac Watts’ Biography and Influence:
  1. Analysis of “Joy to the World”:
  1. Scriptural References and Theology:

These sources collectively contribute this article.

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A Poem About Comfort in Humility After Shattered Dreams of Greatness

Once yearning for greatness, dreams now lie in dust,
Shattered illusions, in humility, trust.

In God’s Kingdom, the lowly hold the key,
Greatness unmeasured, by quiet decree.

Performance fades, a transient facade,
In God’s embrace, where new birth is not flawed.

For the child of God, in brokenness, whole,
Neither diminished nor increased, this saved soul.

In shattered dreams, a truth unfolds clear,
His worth unchanged, a child held dear.

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An Encouraging Thought: About Christmas, on Thanksgiving Eve

I love Christmas. I know we just had Thanksgiving, but I am a big fan of Christmas, and for so many reasons.

One of those reasons being that Jesus Christ descended to this earth as a human baby. I know this may seem like a peculiar reason, so let me explain. In our History as a gathered people (the Church), we’ve dealt with false teachers… Gnostics posed an early threat to orthodoxy and taught many false doctrines, one of which was against the incarnation of Jesus Christ as a man. They taught that Jesus was the exact opposite of physical matter (which was the embodiment of evil) and that it would be impossible for God be in such a state; even going as far as to say Jesus wasn’t on earth physically, but appeared as a phantom spirit.

The early church fought hard against this teaching. They taught that the problem is not physical matter, but that humanity was far from God because of sin. When God created the earth he called it good, but man chose to sin, consequently resulting in the fall; meaning anything imperfect or wrong with the world is a direct result of sin, and not physical matter. In fact, our earthly bodies will be restored in the resurrection. Hence the Apostles’ Creed concludes, “I believe in… the resurrection of the body, and everlasting life.” This was in stark contrast to the gnostic view that the body is evil, and would done away with. Couple this with the fact that Jesus appeared as a physical yet immaculately conceived newborn baby in the incarnation, it would blow the mind of many to find that the initial heresy the Church had to deal with was not against Christ’s divinity, but rather His HUMANITY.

Now, back to the Christmas story. Simply put, Jesus appeared as a physcial, human baby…. God condescended to come down to us. This is so unlike any of the gods the Greeks would have served. In their pride, they would have never done such a thing. But Jesus, this Jesus is so different from them. That, “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:6-8) This was so countercultural that many Jews were unable to comprehend it, despite the scriptures in the Old Testament clearly testifying about it.

Please understand, the Christmas story is more than a mere testament to the humility of our Lord. It tells us that God desires to see sinners saved, and that He proved it by going through the trouble of becoming a man, even a baby… going on to fulfill prophecy, and complete the mission of redemption for us all. On top of this, he is now our high priest, “a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin” (Hebrews 4:15). We can rest confidently knowing that not only does He desire to see sinners saved, but once he redeems those sinners, He is able to empathetically walk with us as we complete our mission on this earth. And in this difficult season of my life, I am warmed to know my savior ‘empathizes with me.

Do you see it?

Without the incarnation, without the historicity of the Christmas story, we don’t get these benefits. There’s so much more I could go into. But I just wanted to get this off my chest. I really do love advent, and Christmas, and all the celebrations entail, and it gives me even more cause to be thankful to God this Thanksgiving Eve!

Leave a comment Posted on Apologetics, enticement, Fully God, Jesus, testing

Does Jesus being “Tempted” Mean That He Is Not Fully God?

Are Skeptics badgering you about the sinlessness of Jesus? Are they making you question his place in the Godhead? If you are, you might come up with this often used claim against the authenticity of Jesus being God made flesh. Skeptics often claim that because Jesus was tempted, he could not be God. The passage that Skeptics use to back up this claim is found in James Chapter 1, verse 13, which says, “Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone.” -The claim comes up that because God cannot be tempted by evil, Jesus could not be God because according to Hebrews 4:15, Jesus was “tempted in all things as we are, yet without sin.” considering the seemingly clear contradiction here, it does seem as if the skeptic is making a solid claim against the belief that Jesus was God in the flesh. However, with proper study of the scriptures we can see that this is not a contradiction at all.

Test and tempt…

To begin, we need to understand what it means to be tempted. broadly defined, temptation is the enticement to do evil (James 1:14). James 1:13 clearly states that God cannot be tempted (or enticed to do evil) nor does God entice anyone. Throughout scripture it has been clearly shown that Satan is the tempter (Mt. 4:3; 1 Th 3:5). -But there is one more word that is extremely important to the subject at hand. “test” is very important to keep in mind. See, Skeptics often like to use the translations of the Bible that they feel are less of an issue for their proof texts against certain doctrines of the Christian faith. For example, in Hebrews, other translations say “testings (NLT)” or “tested (HCSB)” rather than “tempted” …. This could be a problem for the skeptic’s objections already, because there is a clear difference between tempting and testing.

For example…

As we have already settled, temptation is the enticement to do evil. To entice is to attract by offering pleasure or advantage.. Whereas testing is a procedure intended to establish the quality, performance, or reliability of something, especially before it is taken into widespread use. This is very interesting because we do find that throughout scripture God does test his people in order that he may establish them as his own. For example often times throughout the Old Testament, God tested Israel (Deuteronomy 8:2), also, God tested Job by allowing Satan to afflict him (Book of Job), and God tested Abraham (Gen. 22:1). In all these circumstances, God was not enticing his people to sin, but rather allowed hard circumstances to happen to them so that he could establish them as his people. In these circumstances, Satan often times comes to tempt God’s people. Temptation however, is the work of the devil. Satan hates mankind, and wants us to live in the same evil filth that he is in. This is why he successfully tempted Adam and eve in the Garden of Eden (Genesis 3:4).

James 1:13; Hebrews 4:15 ..

So back to the text, if Jesus is God made flesh, why was he able to be tempted if God cannot be tempted? Well, the simple answer that Jesus was never enticed to do evil, in fact, the Greek word in Hebrews that is in place of tempt is “peirazo” which  has a dual meaning of both “tempt” and “test.” This isn’t necessarily meant to say that Jesus was not tempted, because he was.. However, the difference is that Satan tempted him in a sense that he was “trying” to entice Jesus to sin. Jesus himself however did not give into temptation and was therefore was not tempted himself. This is why the translations often appear to be different. In fact, if we were to say that Jesus in this text was indeed tempted, or in other words, gave into temptation, we can also say that in Psalm 78:41 that God was also tempted! Which says in the NASB “Again and again they tempted God, And pained the Holy One of Israel.” However, just as it is with Hebrews 4:15, This is nothing other than a dual use of the word “tempt” and “test” as other translations such as the NIV, NLT, and ESV show “test” as the word being used in the text.

As if it could be any more injurious…

Now as if it could be any more injurious to the skeptical claim, we also have to apply some logic to the equation here using some other great scripture regarding the perfection of Jesus. Something important to note in James 1 is that the verse after verse 13 it says: “But each person is tempted when he is drawn away and enticed by his own evil desires.” (HCSB). -Now tell me, if scripture says things about Jesus like, “committed no sin, and no deceit was found in his mouth” (1 Peter 2:22),  “In him is no sin” (1 John 3:5),  and “had no sin” (2 Corinthians 5:21), how on earth can we say that this verse applies to Jesus? If Jesus had, as James 1:14 describes, “his own evil desires” How could it be that he was ever without sin? There was no evil in him! So it only logically concludes that Jesus is God made flesh, and that this verse is talking about those who have given into sin and fallen short of the glory of God because of the evil desire of their hearts. None of which is the criteria that Jesus fits. Jesus was the sinless and spotless Lamb of God! (1 Peter 1:19)

Conclusively…

To conclude this article I have established that Jesus was not enticed/tempted as we are, he was actually tested/tempted as we are, and he came out victorious in all circumstances because he knew no sin!  James 1:13 is talking about people who have evil desires and have fallen short of the glory of God, none of which are things that Jesus did. Jesus was tested in every way just as we are, yet he knew no sin! (Hebrews 1:13) -And proper word study and comparisons between translations as well as with the Greek will show that Jesus was tempted/tested by Satan, but could not possibly give into the temptation itself. Now we can rest and be assured that Jesus is God made flesh, and he dwelt among us, knowing no sin whatsoever, and that because of this, his death on the cross for our sins has become the atonement for us once and for all.