Blog

“And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him up in his arms and blessed God” (Luke 2:25-28 NKJV).

Simeon waited all his life yearning and longing to see God’s redemption. He hoped and prayed for it. He may not have lived long enough to see the consolation of Israel, but he did see the way God would bring it about. He saw the Lord’s anointed. 

We live in a world of instant gratification, fast food, instant messaging, and video-on-demand. Perhaps nothing displays this more than the commercialism of the Christmas holiday season. However, the story of Christmas is about patience, not immediacy. It’s about God fulfilling His long-awaited promise to Israel’s fathers, answering the hope of redemption. It’s about the patience to wait.

Simeon waited (Luke 2:25-35). He hoped. He trusted. He waited for the salvation of Israel and his people (2:25). And, as an old man, he knew that when he held the baby Jesus that he would not be there to see the completion of the child’s mission (2:29-32), yet he trusted that God would fulfill His promises through this child. He only caught a glimpse of what He waited for, and he was content because He knew that God was faithful and would do what He promised.

We so often make our faith about us. We do this with Christmas—what Christmas means to me, what God has done for me. Simeon never saw the end of God’s promised redemption. Yet, when he held the baby Jesus, he understood that God’s redemption did not place him, Simeon, at the center; it was not about what God would do personally for him. Rather, God’s redemption would come to all. The collective redemption meant more than his own personal comfort.

We often treat our faith as instant gratification. Instant. Immediate. And when it doesn’t happen as we want, we become frustrated with God. We make excuses why it hasn’t happened. Our faith sometimes proves rather weak and impatient when compared to that of Simeon’s, who had the patience to wait and never lose sight of the God who promised.

Are we content to play a part in God’s overall plan? Christmas poses that question to each of us. The figures of the Christmas story all played roles in God’s redemptive plan. None of them saw the entire fulfillment of God’s promises, and neither have we.

Yet are we willing to play our part in His plan? Or do we place ourselves at the center of the Christmas story? Simeon waited. He trusted. And he rejoiced to see part of God’s promise fulfilled knowing that the God who promised would ultimately bring His promises to fulfillment.

PRAYER

Father, waiting is difficult. Being patient challenges us, but we know that You fulfill Your plans and promises. So, we choose to trust and submit to You obediently to play whatever role You have for us for Your glory. Amen. 

By Arlene Bridges Samuels

The song “White Christmas” is deeply embedded in American culture, whether your state is snowy or sunny this time of year. Irving Berlin (1888-1989) wrote “White Christmas” in 1947. He expressed his love and appreciation for America after his Jewish family fled the pogroms (persecutions) in Russia in 1893 and settled in the Lower East Side of New York City. Berlin is considered one of the most prolific songwriters of the 20th century, having amassed some 3,000 songs to his credit.

Jews have immigrated to America since before the American Revolution. Around two-and-a-half-million Jews came here from Central Europe and Russia between 1881 and 1924. My husband Paul’s family was among those escaping persecutions and political upheaval and immigrated by way of Ellis Island.

I have seen firsthand the history and gratitude among Jewish immigrants through my husband’s eyes. Paul is a proud first-generation American, born in 1944. Retired from business ownership and humanitarian aid positions, he is now a published poet and author. As Paul’s parents did when they were children, many Jewish families embarked on risky voyages, arriving in the New World with little more than a suitcase. They stood at ship railings with tears in their eyes when they saw the Statue of Liberty for the first time.

America beckoned them in an era before Israel’s 1948 rebirth as a modern Jewish state. “Shelter me in the shadow of your wings” from Psalm 17:8 was an inspiring phrase among many refugees who described America as the “Golden Land.”

In America, where Irving Berlin deeply valued his opportunities and freedom, the composer’s “White Christmas” is an all-time favorite. Another is his beloved patriotic song “God Bless America,” with its eloquent lyrics asking God to “stand beside her and guide her through the night with the light from above.” And, among his numerous accomplishments on the business side of the music industry, Berlin helped pioneer the American Society of Composers, Authors and Publishers (ASCAP), which protected the rights and royalties of songwriters.

Later, Berlin wrote a Broadway production based on his song, “Oh, How I Hate to Get Up in the Morning.” After opening on Broadway on July 4, 1942, then filmed in Hollywood, the show toured across America, as well as army bases near battle lines in Europe and the South Pacific. Due to his patriotism and expert planning, Berlin raised over $6 million for the Army Emergency Relief Fund. President Harry S. Truman awarded Irving Berlin the Army’s Medal of Merit in 1945 for “Extraordinary service as creator and producer of the musical revue, This Is the Army.”

However, the famous creator was not the only Jewish composer to pen Christmas songs. Some of the most-played favorites were written decades ago by 11 Jewish lyricists and composers. Among them was Johnny Marks, who in 1939 wrote “Rudolph the Red-Nosed Reindeer,” which is much loved by children. You may not have eaten chestnuts, yet the musical notes of “Chestnuts Roasting on an Open Fire” by Mel Torme in 1945 “helped to make the season bright.” 

“Winter Wonderland” was composed by non-Jew Richard B. Smith and his Jewish friend Felix Bernard. Smith wrote it as a poem in 1934 while in a sanitorium for tuberculosis, then showed it to his friend Felix, who wrote the music and promoted it into fame. It was first recorded the same year by Richard Himber and his Ritz-Carlton Orchestra.

Song, dance, fine arts, theater, and musical instruments are woven into the ancient and present-day fabric of the Jewish community. King David, beloved by both Jews and Christians, not only filled the psalms with songs, but he danced, too! The Book of Psalms provides sacred evidence of the musical importance and contributions of both ancient and contemporary Jews.

In today’s American Jewish community, some of my favorites are Bob Dylan, Barbara Streisand, Neil Diamond, Billy Joel, and Carole King, along with other entertainers like Jerry Seinfeld and Harrison Ford, one of my favorite actors. Jewish worship music is my top listening choice, as performed by Paul Wilbur, Marty Goetz, Lamb’s Joel Chernoff, and Aaron Shust. Their musical renditions radiate with joy and inspiration.

Turning from Jewish musical giftings to philanthropy, fame, and organizations, Jewish contributions have benefited the United States in outsized ways despite their small population, which today numbers slightly over 7 million. Albert Einstein, Elie Wiesel, Stephen Spielberg, and Elizabeth Taylor are recognized, iconic names.

In the philanthropy genre, wealthy Jewish donors are known for their generosity. Yet another sector is also generous as pointed out by Bar Nassim, a postdoctoral fellow in modern Jewish studies at Brandeis University. “Sixty percent of Jewish households earning less than $50,000 a year donate, compared with 46 percent of non-Jewish households in that income bracket,” he notes on The Conversation website. He also points out that, via both private and public donations, Jews represent more than 7,000 foundations. We Christians would do well to follow their examples to increase our giving.

Jewish generosity, whether secular or religious, is underpinned by Scripture. Our call is the same: to give to our churches and charities with compassion toward those less fortunate. These Scriptures enshrine tithes and offerings:

“Good will come to those who are generous and lend freely, who conduct their affairs with justice” (Psalm 112:5).

“And do not forget to do good and to share with others, for with such sacrifices God is pleased” (Hebrews 13:16).

“Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount” (Luke 19:8).

Beyond Christmas songs written from Jewish hearts and Jewish philanthropy that has strengthened our country, another entity originated in the United States. It grows more significant amid Jew hatred here at home, toward Israel, and worldwide. The American Israel Public Affairs Committee (AIPAC) was founded in 1953 by the Jewish Zionist Isaiah Leo (Si) Kenen. AIPAC is the foremost organization designed to encourage and persuade the U.S. government to enact specific policies that create a strong, enduring, and mutually beneficial relationship with our ally Israel.

From its beginning, AIPAC has found that aiming to educate both Democrats and Republicans in Congress—and by bringing together every race, religion, and background as activists—results in strengthening the U.S.-Israel relationship. AIPAC is historically a Jewish organization; however, they have welcomed pro-Israel Christian, Black, and Hispanic members who are effective advocates with their members of Congress to vote on Israel’s security aid and related legislation, a two-way street of benefits.

AIPAC has led the way to advocate in a bipartisan manner with Congress on security aid to Israel, where around 75 percent of it is spent here in the U.S. at factories whose employees are manufacturing military hardware as tools for Israel to oppose aggressive terror. The flawed 2015 Iran deal, the U.S. administration’s current effort to revive that misguided deal, and Israel’s security aid remain AIPAC’s most consequential issues to oppose terror by promoting facts and common sense in Congress.

As we lift our voices in the sacred music of the season and the popular Christmas songs penned by talented Jewish songwriters, let us make sure to give thanks and increase our friendships with Jewish Americans.

Join CBN Israel this week in prayer for both the Jewish and Christian communities:

• Pray for the safety of the Jewish community in Israel as they observe Hanukkah as well as Arab Christians in the Holy Land as they celebrate Christmas.
• Pray also for the American Jewish community in their Hanukkah celebrations.
• Pray for vast populations in our world who are suffering and for extra compassion from both Jews and Christians to ease their circumstances.
• Pray that the reality of Jesus’ birth in Israel will convey God’s unconditional love toward us and with increased awareness of a world that needs His Light in the darkness.

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.

By Marc Turnage

Bethlehem gains its notoriety as the birthplace of Jesus (Matthew 2:1; Luke 2:1-7); however, by the time of Jesus’ birth, the village already had quite a history. Bethlehem first appears in the Amarna Letters (14th century B.C.) as a Canaanite town. Its name comes from this period and means “house” or temple (“beth”) of Lahmu, a Canaanite deity; it did not, as is commonly assumed, mean “house of bread.” Bethlehem played an important role in the Old Testament, as it was the home of David (1 Samuel 16). 

Bethlehem’s location along the central watershed route that ran north-south through the Hill Country accounts for much of its importance. Located five-and-a-half miles south of Jerusalem and thirteen-and-a-half miles north of Hebron, it served as a major juncture of roads coming from east and west that connected to the watershed route. Its strategic position and close proximity to Jerusalem led Rehoboam, king of Judah, to fortify it as part of his defenses of Judah. So, too, Herod the Great built his palace fortress Herodium to the east of Bethlehem, guarding a road that ascended to the Hill Country from En Gedi in the first century B.C. 

Bethlehem sat at the eastern end of the Elah Valley (1 Samuel 17), whose western end opened onto the Coastal Plain, the land of the Philistines. Thus, when the Philistines moved into the Elah Valley (1 Samuel 17), Bethlehem was their goal, which explains the interest of Jessie and his son David in the conflict taking place in the valley. During the wars between David and the Philistines, the Philistines eventually set up a garrison at Bethlehem (2 Samuel 23:14-16; 1 Chronicles 11:16), indicating David’s struggles to control the major roadways of his kingdom. 

David’s connection to Bethlehem derived, in part, from its location within the tribal territory of Judah, in which it was the northernmost settlement of Judah (Judges 19:11-12). In the fields around Bethlehem, David’s ancestors Boaz and Ruth met, and the prophet Samuel anointed David in Bethlehem, at the home of his father Jessie (1 Samuel 16). 

In the first century, Bethlehem remained a small town on the southern edge of Jerusalem. The proximity of these two locations is seen in the stories of Jesus’ birth (Matthew 2 and Luke 2:1-38). Early Christian traditions, as well as the earliest Christian artwork, depict the birth of Jesus within a cave in Bethlehem. Homes in the Hill Country often incorporated natural caves into the structure. Animals could be kept within the cave, having the main living space of the family separated from the animals by a row of mangers. 

Following the Bar Kochba Revolt (A.D. 132-136), the Romans expelled Jews from Bethlehem and its vicinity as part of their expulsion of Jews from Jerusalem, which was renamed Aelia Capitolina. The Emperor Hadrian built a pagan sanctuary to Adonis above the cave identified as the birthplace of Jesus. The church father Tertullian confirmed that at the end of the second century A.D. no Jews remained in Bethlehem. 

In the fourth century, the Emperor Constantine—as part of his move toward Christianity—built three churches in Palestine (which is the name the Romans called the land at this time). One, the Church of Nativity, he built in Bethlehem over the traditional site of Jesus’ birthplace. Begun in A.D. 326, the church incorporated the traditional cave identified as Jesus’ birthplace into the building. St. Jerome came to Bethlehem and lived in caves around the church at the end of the fourth century to learn Hebrew from the local Jewish population, so he could translate the Old Testament from Hebrew into Latin (the Vulgate). A Samaritan revolt in 529 partially destroyed the Constantinian church. The Emperor Justinian ordered its rebuilding, which the modern Church of Nativity reflects with minor modifications.

Very little archaeological work has been done in Bethlehem. Most comes from around the Church of Nativity, but no systematic excavations have been carried out. The modern city of Bethlehem impedes the ability of much archaeological activity; thus, very little is known about Bethlehem’s archaeological past. 

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

Then the angel said to them, “Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God and saying: “Glory to God in the highest, And on earth peace, goodwill toward men!” (Luke 2:10-14 NKJV)

We often sing, “Angels we have heard on high, sweetly singing o’er the plains” at Christmas. The season would not be complete without “Gloria in excelsis Deo!”—Glory to God in the highest. Yet how often do we reflect upon the meaning of the words the angels declared? 

The praise of the angels to the shepherds recorded in Luke’s Gospel (2:13-14) underscored the reality of God’s nearness in the birth of Jesus, as well as embodying Jewish redemptive hopes of the first century. 

It also gives voice to the hope for redemption shared by Jews and Christians through the centuries. With the advent of Jesus, God draws near to His people—His goodwill is for everyone. His reign dawns through those who obey His will. He demonstrates that He is Immanuel—God with us. 

The angels told the shepherds that their good news “will be to all people” (Luke 2:10). God’s goodwill is not simply for a select or chosen group of people; it extends to everyone, for “He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45 NASB). 

His merciful will reaches out to all mankind to bring peace, healing, and wholeness. And, in the birth of Jesus, God has drawn near to demonstrate within the bounds of history what His will is, to give voice and example to His will (see Hebrews 1:1-2). 

God’s will is for all humankind. In the birth of Jesus, His glory, peace, and favor have drawn near to everyone. This is the good news the angels proclaimed: God is for us! 

The message of the angels was an announcement of God’s nearness. God is for us, and He has drawn near to us. God is a part of human history; therefore, there is hope. 

God has not turned a blind eye to the suffering of the righteous or a deaf ear to the cry of the afflicted. His love and mercy extends to all mankind: “Glory to God in the highest, and on earth peace, goodwill toward men!” 

PRAYER

Father, in this Christmas, as we reflect on Your nearness and goodwill toward us, may we extend Your mercy and goodwill to everyone around us, even those who are away from you. And, in so doing, may we truly proclaim with the angels: “Glory to God in the highest, and on earth peace, goodwill toward men.” Amen. 

By Julie Stahl

“It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication. He was in the Temple, walking through the section known as Solomon’s Colonnade” (John 10:22-23).

For eight days Jewish people around the world celebrate Hanukkah, a holiday marking a great victory over 2,000 years ago.

“This is a holiday about spirituality; this is a holiday about values, this is a holiday about connecting to God,” says Rebecca Spiro, a Jerusalem Old City resident.

Also known as the Festival of Lights or the Feast of Dedication, Hanukkah is a not mentioned in the Old Testament, but it is in the New Testament.  

“It’s a holiday that celebrates religious freedom and our victory against oppression and our ability to rededicate the Temple,” says Spiro.

In the second century B.C., the Jewish people in Judea revolted against the Syrian-Greek (Seleucid) conquerors. 

The Syrian-Greek King Antiochus IV ruled over Israel in 174 B.C. He began to unify his kingdom by imposing pagan religion and culture on the Jews—forcing them to eat pork and forbidding Sabbath observance, Bible (Torah) study, and circumcision. Worse still, the Seleucids defiled the Temple in Jerusalem and dedicated it to the Greek God Zeus.

Mattathias, a sage from the village of Modiin, and his five sons took a stand against the prohibitions and idolatry and fled to the hills of Judea. There they raised a small army and engaged in guerilla warfare against the Seleucid Empire. 

Before his death, Mattathias appointed his son Judah the Strong as their leader. Judah was called “Maccabee,” a word composed of the initial letters of the four Hebrew words, Mi Kamocha Ba’eilim Adonai, which means, “Who is like You, O God.”

King Antiochus sent his General Apollonius to wipe out Judah and his followers, but he was defeated. So, he sent tens of thousands of more soldiers to fight. The Maccabees responded by declaring, “Let us fight unto death in defense of our souls and our Temple!” They assembled in Mitzpah, where Samuel, the prophet, had prayed to God. 

Although they were greatly outnumbered, the Maccabees won and returned to Jerusalem to liberate and cleanse the Holy Temple from the idols that Antiochus had placed inside. 

On the 25th day of the month of Kislev, in the year 139 B.C., the Maccabees rededicated the Temple in Jerusalem. The legend says that there was only enough sacred oil for the menorah (“candelabrum” with seven branches used in the Temple in Jerusalem) to burn for one day but when they lit it, it miraculously burned for eight days—enough time to purify more oil. That’s why Hanukkah lasts for eight days.  

The Maccabees were also important in early Christianity. Recently, archaeologists uncovered tombs believed to be those of the Hasmoneans about a mile from the modern Israeli city of Modiin and about 20 miles from Jerusalem in the area where the Maccabees would have lived.  

At the site, there was a mosaic floor with a cross on it. Archaeologists suggest that Byzantine Christians found the original tomb and decorated it with the mosaic.

“The Maccabees were Jewish leaders, Jewish rebels. They removed the Greek empire and Greek presence from what is now modern Israel and they established an independent Jewish state, which makes it significant to both Judaism and Christianity,” says archaeologist Dan Shachar.

Another indication of their importance to early Christians is that the books of the Maccabees are part of the Apocryphal books, canonized as part of the Catholic and Greek Orthodox Bibles, but they are not part of the Jewish or other Christian Bibles.   

Today, Jewish people light a special Hanukkah menorah, called a Hanukkiah with nine branches—one for each of the eight days and an additional one called the shamash or “servant candle” used to light the others. Each day an additional candle is lit so that by the eighth day they are all ablaze.

Because of the oil, eating delicious fried foods like latkes (“potato pancakes”) and soufganiot (“jelly donuts”) is another Hanukkah tradition. 

Hanukkah falls around and sometimes coincides with Christmas time. Children are often given presents each day of the holiday.

Spiro says there’s a message in the holiday for today.

“The world’s coming up against Israel. The wolves are circling the sheep. This is nothing new, and the message for Hanukkah is no matter what happens our candles burn bright,” she says. “Civilizations have come and gone, but the Jewish people are still here.”

Julie Stahl is a correspondent for CBN News in the Middle East. A Hebrew speaker, she has been covering news in Israel full-time for more than 20 years. Julie’s life as a journalist has been intertwined with CBN—first as a graduate student in Journalism at Regent University; then as a journalist with Middle East Television (METV) when it was owned by CBN from 1989-91; and now with the Middle East Bureau of CBN News in Jerusalem since 2009. She is also an integral part of CBN News’ award-winning show, Jerusalem Dateline, a weekly news program providing a biblical and prophetic perspective to what is happening in Israel and the Middle East. 

By Arlene Bridges Samuels

The festival of Hanukkah (“dedication” in Hebrew) celebrates far more than delicious latkes, candles, gifts, and jelly doughnuts. As an observant Jew, Jesus celebrated the enduring major festivals—Passover, Shavuot, and Sukkot. He annually walked the recently rediscovered Pilgrim Road up to the Temple in Jerusalem. 

Yet the only mention of Hanukkah in Scripture appears in John 10:22-23: “Then the Festival of Dedication[a] took place in Jerusalem, and it was winter. 23 Jesus was walking in the temple complex in Solomon’s Colonnade” (HCSB). Hanukkah thus marks the joyous victory of a small band of dedicated fighters who had prevailed against the formidable army of Syrian King Antiochus IV some 400 years before Jesus’ birth.

Most Christians have heard of the Maccabees who organized themselves to oppose Antiochus IV. In 168 B.C., Antiochus’ hatred of the Jews resulted in his campaign of destruction and lawlessness to force the Jews to abandon their Judaism, substitute pagan practices for it, and assimilate into Greek culture. His soldiers vandalized and desecrated the Temple. 

In a series of miracles, the Maccabees won against all odds, cleansed, and restored the Temple, and found a small earthenware flask of Temple oil that burned not for a single night but for an astonishing eight days—until a big batch of specialized oil could be made. The eight days of oil in the Temple Menorah served as a symbol of the Maccabees’ victory, one of God’s many promises guaranteeing the survival of His people.

Today, Israelis and Jews worldwide now light their own menorahs for eight days each year. The festival is celebrated annually on Judaism’s lunar calendar on the 25th of Kislev, and generally falls in December and sometimes November on our Gregorian calendar. This year, Hanukkah candles are lit each night from sundown December 18 to sundown December 26. The dates intersect with our celebrations of Jesus as the Light of the world and the Hebrews’ Maccabean victory. 

That long-ago conflict over Jerusalem was far from unusual, given its religious and geographic strategic importance. Over the centuries Israel’s capital has been attacked 52 times, captured (then recaptured) 44 times, besieged 23 times, and destroyed twice. Aggressive wars against Israel can be viewed as modern miracles—a small nation like a small band of Maccabees, defeating bigger enemies that are bent on destroying them. Among these conflicts were the 1948 War of Independence, 1967 Six-Day War, and 1973 Yom Kippur War. 

Like replicas of Antiochus IV, modern dictators issue threats against Israel—from Iran’s ayatollahs and their surrogates in Syria, Lebanon, and Gaza to Putin’s Russia. Furthermore, false claims accusing Israel of apartheid persist in the United Nations. UN Watch reports that on December 1, 2022, the United Nations carried out an astonishing 15 resolutions against Israel—yet just 13 against the rest of the world combined. Take a moment to absorb these outrageous facts. 

Even though Israel provides humanitarian aid to other nations, even though its innovations offer worldwide benefits to humankind, Israel is the UN’s only scapegoat. Not Iran, whose security police have already killed more than 400 protesters and are holding thousands more. Not Syria’s President Assad, who’s guilty of promoting a civil war that has killed half a million Syrian citizens. Not Russia, senselessly murdering Ukrainians. Not Boko Haram, the terrorist Shiite Muslims who murder, kidnap, rape, and burn churches in northern Nigeria. Just Israel.

In another look at the Hanukkah calendar, Hanukkah began nearly 600 years before the first official Christmas date was decided. Still a controversial discussion among Christians today, December 25 was chosen as our Lord’s birthday by Pope Julius—350 years after Jesus’ birth—and made official in 529 A.D. by Roman Emperor Justinian, who made it a civic holiday. The pope and emperor connected Christmas to the Winter Solstice, a pagan festival, while claiming to dismiss the pagan practices. 

It is more than unfortunate that these decisions helped cement a version of Christianity that disavowed its Jewish roots, thus making way for Replacement Theology, which wrongly declares that the church has replaced Israel in God’s plan. Non-Jews who believe in our Jewish Lord Jesus are adopted into the ancient root of Judaism, but we do not replace the Jews. God’s covenants with the Jews are permanent. Through adoption, God has invited us into His family. 

Reinforcing His pledges to this very day, God has enacted the ancient Maccabee triumph of 2,200 years ago with every victory before and since, based on His covenants with the Jews. The word “covenant” is repeated 313 times in Scripture, emphasizing God’s unbreakable promises and His bond with His chosen people. From Abraham, Moses, and the prophets to Jesus, His disciples, and the Apostle Paul, God chose and prepared them as vessels in world history—to transcribe His words into our Old and New Testaments. In an astonishing act of unconditional love, He came to earth as Immanuel—God with us—through His birth into the Jewish culture. 

Imperfect vessels—just like us Christians and every human born—the Jews have since the time of Abraham transported in their culture the keys to redemption planned by God the Father from the very beginning of His creation and His decision to offer free will to all. 

Despite Antiochus IV and every hateful dictator who has attempted and is now trying to eradicate all Jews from the face of the earth, God has unconditionally maintained His covenant whether Jews followed or rejected Him at different moments in history.   

In a timely happening for the Hanukkah season, The Jerusalem Post reported on November 23, 2022, that the Israel Antiquities Authority discovered a theft that turned up a rare coin from 169-164 B.C. The ancient coin features none other than Antiochus IV. In the article, Dr. Danny Shion observed, “Antiochus, king of the Seleucid kingdom, was officially named ‘Epiphanes’—the face of God, but behind his back his subjects called him ‘Epimanes’—the crazy Antiochus.” Antiochus is among blasphemous leaders who equate themselves with God. Israel haters and those who scorn the Bible indeed reenact the evil Antiochus IV, who held Jews in contempt and sought to destroy them.

Bible scholars have varying opinions about what Jesus meant when he said, “I am the Light of the World.” But I agree with those who believe that Jesus declared Himself as the light at the Festival of Lights, the Festival of Rededication. Solomon’s Colonnade was a public location that many of us have visited in Jerusalem. The only mention of Hanukkah in John 10:22 goes on to say in verse 24, “The Jews who were there gathered around him, saying, ‘How long will you keep us in suspense? If you are the Messiah, tell us plainly.’” It is easy to assume that He declared Himself as the true Light of the World among the candle-lit menorahs at the Festival of Lights.

Jesus, Immanuel, is our Light to the door of eternal life, the Victor over death and hate, who comes in the Holy Spirit to light our lives now and forever! 

The Christian community celebrates Jesus’ birth where, 2,000 years ago, serenaded by a heavenly host, Levitical shepherds rushed to Bethlehem Ephrathah (“fruitful”), its ancient name. Our Messiah, the Shepherd of our souls, was born into the ancient Jewish culture, enacted Jewish customs, read from Old Testament scrolls, and chose to sacrifice Himself as the Perfect Lamb of God. 

This Christmas let us ask Jesus to renew His light within us, to stand stronger against Israel’s oppressive enemies in their enmity toward Jesus’ earthly Jewish tribe.

Please join CBN Israel in prayer this week for the Jewish nation and people:

• Pray for Jewish families worldwide for safety as they celebrate Hanukkah.
• Pray that the true reasons for Hanukkah and Christmas emerge amid the commercial trappings. 
• Pray for the restoration of Judeo-Christian values in our nation and the world.
• Pray for believers to reach out to those who are homeless or alone. 

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.

After the pandemic, many families have fallen into economic hardship; from illness or unemployment to any number of constraints the pandemic put on families around the world. More than two years later, many of these families are still in serious need of help.

Additionally, this year has seen many unexpected hardships, including the Ukrainian refugee crisis and rising inflation, making for a dire economic situation. Thanks to compassionate friends like you, CBN Israel has been able to pivot to address the influx of needs throughout the country, with many additional families becoming reliant on monthly assistance. Rising prices, political instability, and the cost of living changed the landscape of the community and required swift action to address the incoming need.

Because of caring donors, CBN Israel has been there for hundreds of destitute seniors and families across the nation—providing regular deliveries of food packages, food vouchers, and other essential aid. In fact, you have made it possible to distribute record amounts of groceries and basic relief to Israel’s most vulnerable people.

Daniel Carlson, the national director of CBN Israel, exclaimed, “Thank you for sharing God’s love and hope with those who are poor and deprived throughout the Holy Land! My team and I see the dire needs on a daily basis, and so I’m especially grateful to you for unwavering support. Your commitment to blessing Israel and her people in need is making a substantial difference.”

Your prayers and provisions can let so many in Israel know they are not forgotten—including lonely refugees, aging Holocaust survivors, single moms, and terror victims. Together, we can be a tremendous blessing to this special land—thank you!

The cries continue daily in the Holy Land from those who are hurting. Your generous support can provide them with groceries, housing, and financial aid—while also reporting true stories and news from Jerusalem.

GIVE TODAY

By Marc Turnage

Three miles southeast of Bethlehem sits Herodium, the palace-fortress built by Herod the Great (Matthew 2). Overlooking the birthplace of Jesus, Herod’s fortress guarded the eastern roads through the wilderness from Bethlehem to Ein Gedi. It also served as a reminder of the difficult political situation in which the Jews found themselves within the first century. Herod represented Rome—the pagan empire that exploited the resources of the land of Israel for its benefit. 

Herod built the artificial cone shaped hill to commemorate his military victory against the last of the Hasmoneans, Mattithias Antigonus, who was aided by the Parthians. Herod won a skirmish as he fled Jerusalem, and later built Herodium, the palace-fortress he named after himself, on this site. Herodium consists of two complexes: the palace-fortress and the lower palace. The palace-fortress consists of a circular double wall, with four towers (the largest of which faces to the east). Inside the structure, Herod built a private bathhouse, a triclinium (“U” shaped) dining room, reception halls, and living quarters. 

Archaeologists have recently uncovered the large entry gate into the palace-fortress. Jewish rebels during the First Jewish Revolt (A.D. 66-73) and the Bar Kochbah Revolt (A.D. 132-136) occupied Herodium. The Jewish rebels of the First Revolt converted the dining room into a synagogue. It was one of the last rebel strongholds to fall to the Romans in the First Revolt. Letters sent to the Jewish garrison at Herodium from the messianic leader of the Bar Kochbah Revolt, Shimon ben Kosiba, were discovered in caves along the shores of the Dead Sea. 

Josephus records that Herod the Great was buried at Herodium. After he died in Jericho in 4 B.C., his body was brought to Herodium where it was interred. Archaeologists discovered Herod’s tomb in 2006. They uncovered an ornate mausoleum on the northern side of the conical shaped hill of the palace-fortress. Pieces of Herod’s sarcophagus were also discovered. It had been smashed in antiquity. Excavations next to the tomb uncovered a stairway that led from the bottom of the hill to the entry gate of the palace-fortress, as well as a small theater. The box seating of this theater contained ornate decorations including plaster molding and beautiful frescoes. Herod constructed this theater, most likely, for the visit of Marcus Agrippa, both a close friend of his and of Caesar Augusts (Luke 2).

The lower palace consists primarily of a large bathhouse and pool complex. Roman style bathhouses consisted of four main areas: changing room, cold bath, tepid bath, and a warm/hot room that could either function as a steam room or a dry sauna. The bathhouses at Herod’s palaces had these features. The pool at Herodium was heated as well as the bathhouse. 

There is a certain irony that within the shadow of Herodium, the angels proclaimed the good news of the birth of Jesus to the shepherds in the field. Herod’s fortress and monument to himself overlooked the very place where it would be announced that a new king would be born and that he would be Israel’s Messiah. And, it also stood watch when Herod’s soldiers killed the young boys seeking to remove the threat of the child born to Mary and Joseph. 

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“He has shown strength with His arm; He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, and exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty. He has helped His servant Israel, in remembrance of His mercy, as He spoke to our fathers, to Abraham and to his seed forever” (Luke 1:51-55 NKJV).

The Magnificat (Luke 1:46-55) and the Benedictus (Luke 1:68-79) voice the Jewish redemptive hopes and aspirations of the first century. They yearned for God’s removal of Rome, freeing His people so they could worship Him. And they anticipated the reversal of the social order. These were subversive ideas; they upset those who resided in palaces and felt comfortable with the status quo. They hoped God would exalt the lowly and bring down the mighty, that the hungry would be filled and the rich would be made poor.

God’s redemption was not merely inward and personal. God’s redemption impacted all His people and manifested itself in visible, tangible ways within the social and political order. Mary’s words are anything but safe; they are radical. Israel’s long-held hope for redemption has now come, and it will disrupt the established world.

We tend to view Christmas through our own lens—what God has done for me. In doing so, we can all too easily fail to feel the collective sense of hope and upheaval that the message of Christmas originally articulated. It’s there in Mary’s song; in the song of Zechariah, the father of John the Baptist; in the angelic proclamation; and even in Simeon’s utterance about the newborn Jesus in the Temple.

God is fulfilling His promises to Israel’s fathers—to Abraham, Isaac, and Jacob—with the birth of Jesus. The hopes of His people, and the world, are being realized in the baby in Bethlehem. But this redemption will upset the social and political order of the day.

It’s hard for us sometimes—wrapped in the lights, sounds, and smells of Christmas—to hear the disruptive and subversive tone of the first Christmas. But we need to. What God did in sending Jesus was more than for our personal benefit. It manifests itself in visible and tangible ways to all humanity—the mighty and the lowly.

Jesus articulated the message of Christmas when He read from the book of Isaiah in the synagogue of His hometown Nazareth: “The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord” (Luke 4:18-19).

PRAYER

Father, manifest Your redemption this Christmas in the world among the hurting, suffering, poor, and oppressed. And help us to be present where You are. Amen.

By Arlene Bridges Samuels

On Saturday December 3, lights were set ablaze on the tall Christmas tree in Bethlehem’s Manger Square. Its lighting marked the beginning of the Christmas season where Christian pilgrims by the thousands will travel to Israel for festivities—the first time since the two-year COVID-19 lockdown left Bethlehem’s streets empty. Expectations run high for the “Christmas rejoicing” in this city of 100,000. Paramount in the minds of Christians is singing beloved carols and standing in the land where Jesus was born.

I am grateful that Christians celebrating Jesus’ birth in Israel are familiar with biblical truths. However, the light of truth has dimmed amid the Muslim Palestinian leaders’ versions of Christmas, which are sacrilegious in the extreme. Here’s when that sacrilege began:

In 1995, an extraordinary announcement was made on the roof of the Church of the Nativity, when now-deceased Palestinian Liberation Organization (PLO) Chairman Yasser Arafat declared, “Welcome to Bethlehem, birthplace of the first Palestinian Christian—Jesus Christ.” We know that Jesus was neither a Christian nor a Palestinian. Yet current Palestinian Authority (PA) President Mahmoud Abbas has kept up the Arafat lies, falsely asserting that Jesus was “a Palestinian messenger who would become a guiding light for millions around the world.”

Unfortunately, many have swallowed the “Palestinian messengers”  propaganda—among them Palestinians, world media, far too many United Nations member nations, and yes, Christians who do not follow scriptural truths.

It gets worse. The Palestinian Authority Daily published an imam’s 2020 comment about Jesus, calling Him “the first Palestinian fida’i (self-sacrificing fighter).” That term reveals the true nature of the PLO and PA’s Fatah leaders who in essence seek to coopt Jesus and portray Him as the first Palestinian terrorist. Palestinian Media Watch reports that in political cartoons, they depict Palestinians on a crucifix. It seems that the Palestinian leadership and media are willing to stoop so low as to substitute the words “Jesus” and “Israel” for “Palestinian” and “Palestine” without any hesitation or remorse.

Tragically, the hopes for peace never materialized from the 1993 Oslo Accords signing that granted governance through Yasser Arafat’s PLO to the Palestinian Authority. Instead, Bethlehem’s Arab Christians have suffered intimidation for decades—ever since the Muslim Palestinian rule began.

For readers who have traveled to Bethlehem in earlier years and better times, you blessed the Arab Christian businesspeople in their shops filled with beautiful mementos. Since the Muslim Palestinian Arabs have taken over, however, the Arab Christian population has dwindled as persecution escalated. For example, before the Oslo Accords, Christian Arabs lived as the majority in Bethlehem. As the Muslim population has increased for the last 50 years, the Arab Christian majority has fallen from 80 percent to 15 percent. Unlike in Israel—a country that protects religious freedom—no such Palestinian law exists. Although Palestinian leaders insist they protect every religion, the reality is far different. Christians are now treated as second-class citizens. They can no longer travel freely, or shop wherever they want. Small wonder that Christians choose to leave Bethlehem.

Nevertheless, another reality shines far brighter: dispelling darkness in Bible-believing hearts. What I am sharing about Bethlehem isn’t the usual Christmas story outlined in our beloved Christmas carol’s reference to the sleepy, humble “little town.” Rather, we go back further in history to Genesis 35:19-21, which describes the location of Jesus’ birth in Bethlehem (Ephrath) as being situated on the road between Jerusalem and Bethlehem. 

In Genesis 35:19-21, Jacob cast his tent at Migdal where he buried Rachel, the love of his life. “So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). Over her tomb Jacob set up a pillar, and to this day that pillar marks Rachel’s tomb. Israel moved on again and pitched his tent beyond Migdal Eder.” Micah 4:8—a prophecy written around 700 years before Jesus’ birth—expands the details: “As for you, watchtower of the flock, stronghold of Daughter Zion, the former dominion will be restored to you; kingship will come to Daughter Jerusalem.”

The Hebrew words migdal (tower) and eder (flock) help Christians make superb strides toward rediscovering the Jewish roots of our faith and Jesus’ Jewish ancestry. Jewish sages, writings, and prophetic Bible passages are essential for that purpose.

For centuries, shepherds were familiar with the Tower of the Flock, which could be considered an ancient animal hospital. The tower and the Bethlehem fields were their workplace. The stone structure was two stories, allowing the chief shepherd to look out over the flock for predators. Shepherds also led the ewes from the fields into the tower to give birth.

The religious leaders of that day appointed the Bethlehem shepherds—since they were experts in animal husbandry—as shepherd or Levitical priests. The thousands of lambs they tended on the birthing floor of Migdal Eder each year were special, too. At birth, the shepherds wrapped them in swaddling cloths and put them in mangers so the lambs would not harm their limbs. Otherwise, they would be disqualified as a Temple sacrifice, for perfection was the rule. When the lambs reached a year old, the shepherds herded thousands of them into Jerusalem on what the ancient Jews called the Day of Lambs to present them to the Temple priests. They were the Chosen Passover sacrificial lambs without spot or blemish—a description of our Savior also sacrificed at His last Passover for us.

The Tower of the Flock no longer stands, but various writings reinforce the shepherds retelling their stories for hundreds of years—until a Byzantine monastery was built over the site of Migdal Eder in the fourth century.

King David, who was born in Bethlehem, would have known about Migdal Eder from Jewish scrolls and from shepherding. Joseph, Mary, and everyone else in the Roman world were required to go to their ancestral town by Caesar Augustus’ imperial decree for a census. Surely it was no coincidence that the young Jewish couple would go to Bethlehem, Joseph’s hometown. Rather, it was all part of God’s plan that Mary would give birth to Jesus in Bethlehem—in or close proximity to the Tower of the Flock. 

These glistening threads of history are wondrous. When angels appeared to the shepherds in the Bethlehem fields with their glorious birth announcement, the shepherds appeared to know where to go based on the directions provided in Luke 2:11-12: “For there is born to you this day in the city of David a Savior, who is Christ the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a manger.” The connection between the birthplace of Jesus and the location of the Tower of the Flock, where the Temple lambs were born, is fascinating.

The late Dr. Jimmy DeYoung Sr., in his Day of Discovery program, described his research on the shepherds’ skill: “They would reach into the mother’s womb and pull out this newborn lamb. Then they would reach for some swaddling and snugly wrap the lamb and lay it in a manger until it calmed down. Then they would unwrap the swaddling and let it run off to its mother for some food.”

Allow this realization to sink deeply into your heart: Jesus’ birthplace was intricately linked with the ancient Levitical shepherds and the Temple-destined Passover lambs. While Roman soldiers nailed the Perfect Lamb of God to the cross—His blood shed outside the walls of Jerusalem—the Temple priests were slaughtering the perfect Passover lambs born in the Tower of the Flock.

Throughout the Christmas season, our decorated trees and homes glow… a wonderful source of joy, tradition, and family memories. May we reflect upon that first Christmas when Jesus, the Perfect Lamb of God, entered time and space as Immanuel, “God with us.” Let us not miss the humble yet splendid context of ancient Migdal Eder in or near where the perfect Lamb of God was born.

Please join CBN Israel this week in praying for Jewish and Arab believers in the region as they celebrate the birth of the Savior:

• Pray for the safety of Arab Christians still living in Bethlehem.
• Pray that Christian pilgrims visiting Bethlehem will increase profits of Christian Arab businesses with their purchases.
• Pray for all believers living in Israel that violence will not mar Christmas and Hanukkah celebrations. 
• Pray for Christians to delve into the rich Jewish roots of our faith.

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.