The Feasts of the Lord and the Jewish roots of Christianity

The resurgence of interest in the Jewish roots of Christianity and the observance of the Feasts of the Lord among Christians worldwide is a profound and multifaceted phenomenon. Over the past two decades, Christian churches across nearly every major denomination have increasingly recognized the Jewish identity of Jesus, their Savior and King. This awakening has sparked a renewed exploration of the biblical feasts, their theological significance, and their relevance for Gentile believers. However, the question often posed—“Must Christians observe the Jewish feasts?”—is fraught with assumptions that obscure the deeper biblical and theological issues at play. By reframing the question and grounding it in a more biblically faithful context, we can better understand why this topic is making a powerful comeback and how Gentile Christians might approach the Feasts of the Lord in a way that honors both their covenantal continuity with Israel and the transformative work of Jesus’ life, death, resurrection, and ascension.

The Problems with the Traditional Question

The traditional framing of the question—“Must Christians observe the Jewish feasts?”—carries several problematic assumptions that misalign with the biblical narrative and the historical context of the early church. First, the term “Christians” in this context often implies a non-Jewish movement entirely distinct from Israel. This assumption overlooks the Jewish origins of the Christian faith. The New Testament clearly portrays the early followers of Jesus as a Jewish sect, deeply rooted in the traditions, scriptures, and promises of Israel. Jesus himself was a Torah-observant Jew, and his apostles, including Paul, continued to participate in Jewish practices, including the observance of biblical feasts (e.g., Acts 20:16, 1 Corinthians 16:8). Recent scholarship on the Jewish background of the New Testament—such as the work of scholars like N.T. Wright and Amy-Jill Levine—has demonstrated that the early church was far more Jewish in character than later Gentile-dominated Christianity would suggest. The notion of Christianity as a separate, non-Jewish religion emerged gradually, particularly after the destruction of the Second Temple in 70 CE and the subsequent parting of ways between Judaism and Christianity. Thus, to frame Christians as inherently disconnected from Israel is to misrepresent the historical and biblical reality. Second, referring to the biblical feasts as “the Jewish feasts” subtly disassociates them from their divine origin. The Torah explicitly calls these appointed times “the feasts of the Lord” (Leviticus 23:2, 4, 37, 44). They are God’s feasts, given to Israel as part of their covenantal relationship with Him, but their theological significance extends beyond Israel to the nations. For example, Zechariah 14:16–19 envisions a future where all nations will celebrate the Feast of Tabernacles, suggesting a universal scope for these divinely ordained times. By labeling them exclusively as “Jewish,” we risk reducing their universal and eschatological importance, as well as their connection to God’s redemptive plan for all humanity. Third, the inclusion of “must” in the question evokes the 16th-century Protestant-Catholic debates over faith versus works in the context of personal salvation. This framing inadvertently places the observance of the feasts within a legalistic paradigm, where the question becomes whether Christians are obligated to perform certain rituals to earn salvation. Such a perspective is foreign to the biblical context, where the feasts are not primarily about earning righteousness but about participating in God’s covenantal rhythm, remembering His mighty acts, and anticipating His future redemption. The feasts are an invitation to worship, not a checklist for salvation.

Reframing the Question

To align more closely with the biblical narrative, the question should be reframed as: “Should the follower of the Jewish Christ, who comes from the nations and not from Israel, also mark as holy ‘the Feasts of the Lord’?” This formulation acknowledges the Jewish identity of Jesus, the Gentile believer’s distinct yet connected relationship to Israel, and the divine ownership of the feasts. It shifts the focus from obligation to opportunity, inviting Gentile Christians to consider how they might participate in God’s appointed times in a way that reflects both covenantal continuity with Israel and the transformative reality of Jesus’ work. The answer to this reframed question is a resounding yes. Gentile followers of Jesus are not required to become Jewish or to observe the feasts in the same manner as Israel under the Mosaic covenant. However, they are invited to mark these times as holy in a way that reflects their inclusion in the commonwealth of Israel (Ephesians 2:12–13) through Christ. The question is not whether they should observe the feasts but how they should do so in a manner that honors their identity as Gentiles, respects the unique calling of Israel, and celebrates the fulfillment of God’s promises in Jesus.

The Feasts of the Lord and Their Christian Significance The Feasts of the Lord, as outlined in Leviticus 23, include the weekly Sabbath, Passover, the Feast of Unleavened Bread, the Feast of Firstfruits, Pentecost (Shavuot), the Feast of Trumpets (Rosh Hashanah), the Day of Atonement (Yom Kippur), and the Feast of Tabernacles (Sukkot). These appointed times are not merely cultural or ethnic celebrations but are deeply theological, pointing to God’s redemptive acts in history and His eschatological purposes.

Historical Christian Observance and Modern Implications

Interestingly, many Christian traditions have never entirely abandoned the observance of the Feasts of the Lord, though their practices have often diverged from biblical patterns. The Catholic and Eastern Orthodox churches, for instance, celebrate feasts like Easter/Christian Passover and Pentecost, but they have frequently shifted the dates to distinguish themselves from Jewish practice and incorporated non-biblical traditions. Protestant churches, too, often mark these times with special services, though they may not explicitly connect them to their Jewish roots. Recently, however, there has been a growing movement among Christians to reclaim the Jewish context of these feasts. This movement is driven by a desire to reconnect with the biblical narrative, foster solidarity with the Jewish people, and experience the richness of God’s appointed times. For example, many churches now host Passover Seders, study the biblical feasts in their small groups, or incorporate elements of the feasts into their liturgical calendars. This trend is particularly evident in evangelical and charismatic communities, where there is a hunger for deeper engagement with Scripture and a rejection of the supersessionist theology that once distanced Christianity from its Jewish heritage.

Conclusion

The renewed interest in the Feasts of the Lord among Christians is a testament to the Holy Spirit’s work in restoring the church’s understanding of its Jewish roots. By reframing the question of observance in a way that honors the Jewish identity of Jesus, the divine ownership of the feasts, and the inclusion of Gentiles in God’s redemptive plan, we can move beyond legalistic debates to a richer, more biblical vision. Gentile Christians are not obligated to observe the feasts, but they are invited to participate in them as an act of worship, solidarity with Israel, and anticipation of God’s kingdom. As churches continue to embrace this call, they will experience a deeper connection to the commonwealth of Israel and a fuller appreciation of the God who has appointed these times for His glory and our joy.