Should Gentile Christians Celebrate the Feasts of the Lord?

By Dr. Eli Lizorkin-Girzhel

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For Gentile Christians, the question of observing the biblical feasts of Israel (or more precisely, the Feasts of the Lord, Leviticus 23) sits at a complex intersection of biblical theology, Christian freedom, and personal conviction. To find a balanced perspective, we must examine the feasts through three lenses: (1) their original purpose and prophetic design, (2) their Christological fulfillment (how they point to Jesus), and (3) the New Covenant’s teaching on freedom. This must be done while also considering the prophetic visions of a future where all nations worship God, sometimes specifically in the context of these feasts.

The Foundation: Feasts as Divine Appointments

YHVH instituted for Israel the feasts as sacred “appointed times” (Lev 23:2, 4). They were more than cultural holidays; they were theological signposts designed to teach and/or remind Israel about God’s nature, provision, and His full commitment to Israel’ redemption.

The biblical calendar is built upon seven annual feasts, or “Appointed Times” (מוֹעֲדִים), commanded in the Torah (Leviticus 23, Numbers 28-29).

The four Spring Feasts—Passover, the Feast of Unleavened Bread, the Feast of Firstfruits, and the Feast of Weeks/Pentecost—are linked to the barley and wheat harvests and symbolize redemption, holiness, and resurrection and, by Jesus’ time, were understood as commemorating the giving of the Law.

The three Fall Feasts—the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles—happen in the seventh month and are related to the last harvest, ideas of repentance, national forgiveness, and God’s presence among people.

Critically, these feasts also carried a forward-looking, prophetic dimension. For example, the Passover lamb was a clear sign of Jesus’ final sacrifice, “the Lamb of God, who takes away the sin of the world!” (John 1:29). The Feast of Firstfruits, celebrating the first sheaf of the harvest, finds its perfect fulfillment in the resurrection of Christ, whom Paul calls “the firstfruits of those who have fallen asleep” (1 Cor 15:20). Pentecost, occurring fifty days after Firstfruits, marked the giving of the Torah at Sinai and was fulfilled in the New Testament by the outpouring of the Holy Spirit, forming the Church as a new kind of covenant community (Acts 2). The Feast of Trumpets (Rosh HaShanah) foreshadows the Messiah’s return and the final gathering of God’s people (1 Thess 4:16-17) with its blasts calling to solemn assembly. The Day of Atonement points to the final judgment, the cleansing of both people and the earth, and the full application of Christ’s atoning work through his high priest’s unique entrance into the Holy of Holies (Heb 9:24-28). Finally, the Feast of Tabernacles, a joyous harvest celebration of God’s provision and dwelling (literally “tabernacling”) with Israel, prophetically anticipates the great ingathering of nations and the eternal, joyful reign of God in the new creation (Rev 21:3).

Thus, the biblical calendar is far more than a historical record of agricultural cycles and national commemorations; it is a divinely orchestrated typological framework, outlining God’s entire redemptive program from the Exodus to the final consummation described in the Book of Revelation.

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The New Testament Shift: Fulfillment and Freedom

The New Testament consistently presents Jesus as the fulfillment of the Law and its festivals. Writing to Gentile Christians Apostle Paul offers a pivotal directive: “Therefore, let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” (Col 2:16–17)  Here, the feasts are described as “shadows” cast by the coming reality of Christ. The substance—the full light and form—is found in Him. Observing the shadow once the substance has arrived is a matter of personal liberty, not obligation. Notice, it is not forbidden, but nor is it required. The strong advice “let no one pass judgement on you” protects you from those who may accuse you, as a Gentile Christian, of not observing these matters and from those who say that you cannot observe them if you so desire. You are free to do them or not to do them.

This principle of freedom is central to the New Covenant. The Jerusalem Council in Acts 15 clearly decided that non-Jewish followers of Christ did not have to follow the Law of Moses like new converts do, but instead, they should follow some basic rules from the Torah as guests among the Israelites (see laws for sojourners with Israel in Leviticus 17:8–18:26).  Although Acts 15 does not explicitly reference Leviticus 17-18, the connection is clear. When Galatian Gentile Christians were taught by some that they also needed to become part of Israel through proselyte conversion, Paul warned the Galatians against returning to the observance of “days and months and seasons and years,” seeing it as a potential step back (Gal 4:9–11).

The Prophetic Vision: A Future Inclusion of the Nations

One of the most compelling threads in this discussion comes from the Old Testament prophets, who envisioned a future where Gentile nations would join Israel in worshipping the one true God. Interestingly, the prophets sometimes frame this vision around the very feasts of Israel.

The prophet Zechariah foresaw a Messianic age where even Gentile nations will observe the Feast of Tabernacles:

“Then everyone who survives of all the nations that have come against Jerusalem shall go up year after year to worship the King, the LORD of hosts, and to keep the Feast of Booths/Tabernacles” (Zech 14:16).

This suggests that in God’s ultimate kingdom, these appointed times will have a role in universal worship. Similarly, Isaiah’s grand vision of the mountain of the Lord’s house includes “all nations” streaming to it:

“Now it will come about that
In the last days
The mountain of the house of the Lord
Will be established as the chief of the mountains,
And will be raised above the hills;
And all the nations will stream to it.
And many peoples will come and say,
“Come, let’s go up to the mountain of the Lord,
To the house of the God of Jacob;
So that He may teach us about His ways,
And that we may walk in His paths.”
For the law will go out from Zion
And the word of the Lord from Jerusalem.” (Isa 2:2–3)

While not naming a specific feast, the context is one of pilgrimage and instruction in God’s ways—the very essence of the pilgrimage feasts (Passover, Pentecost, and Tabernacles).

Micah 4:1–2 echoes this. Perhaps the most sweeping vision comes from Isaiah 56:6–7, where God promises to bring foreigners who love Him to His holy mountain, and declares,

“Their burnt offerings and their sacrifices will be accepted on my altar, for my house shall be called a house of prayer for all peoples.”

A Balanced Conclusion: Liberty, Wisdom, and Focus

Let the rhythms of God’s ancient calendar awaken your spirit to the fullness of Christ! These feasts are not chains of obligation, but radiant signposts illuminating the entire arc of redemption—from the Lamb of Passover to the harvest of Tabernacles. In Jesus, their promise is fulfilled; in you, their story lives on.

You stand in the glorious freedom of grace. You may walk through these appointed times not to earn favor, but to explore the breathtaking depths of the favor you already possess. Taste the bread, hear the trumpet, dwell in the booth—let each act deepen your wonder at God’s perfect plan.

And fix your eyes on the prophetic horizon: a vision of all nations united in worship. Your place in this story is secure. So live in liberty, rooted in Christ, the Substance of every shadow. Let your life be a joyful echo of heaven’s eternal feast to come.