Did Jesus tell us to keep the feasts?

Did Yeshua tell us to keep the feasts? Yeshua's life exemplified faithful observance of the Torah, including the biblical feasts. This article explores the evidence for His adherence and exposes traditions that deny their ongoing significance.

Quick Answer

Did Yeshua Tell Us to Keep the Feasts? Quick Answer Quick Answer: Yeshua's life, teachings, and the actions of His apostles clearly affirm the perpetual validity of the Torah, including the biblical feasts. He explicitly stated He did not come to abolish the Law, and His disciples continued to observe these divine appointments, demonstrating their…

Did Yeshua Tell Us to Keep the Feasts?

Quick Answer

Quick Answer: Yeshua's life, teachings, and the actions of His apostles clearly affirm the perpetual validity of the Torah, including the biblical feasts. He explicitly stated He did not come to abolish the Law, and His disciples continued to observe these divine appointments, demonstrating their enduring significance for His followers.

The Scholarly Case

The question "Did Yeshua tell us to keep the feasts?" strikes at the heart of the divide between the original Hebraic-Messianic faith and later tradition-driven interpretations. The primary sources, particularly the Brit Chadashah (New Testament) itself, reveal a Yeshua who lived a Torah-observant life and taught His disciples to do the same, including the observance of the biblical feasts. First, Yeshua's own words are unambiguous regarding the enduring nature of the Torah. In Matthew 5:17-19, He declares, "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven; but whoever practices and teaches them will be called great in the kingdom of heaven." This statement is a direct refutation of any notion that Yeshua intended to nullify the divine instructions, including the appointed times (mo'adim) of YHWH. The idea of "fulfillment" here is not abolition, but rather bringing to its intended purpose and demonstrating its full meaning, much like a blueprint is "fulfilled" by the completed building, not destroyed. Yeshua Himself faithfully observed the feasts. The Gospels record His participation in Passover, as seen in Matthew 26:17-19, where "On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, 'Where do You want us to prepare for You to eat the Passover?'" The narrative continues, depicting Yeshua instructing them to prepare for this sacred observance. Similarly, John 7:2 states, "However, the Jewish Feast of Tabernacles was near," indicating Yeshua's presence and participation in this important festival. These instances are not mere cultural participation; they are consistent with the life of a devout Jew living in accordance with the divine commands. Furthermore, the apostles and the early Messianic community continued to observe the feasts long after Yeshua's ascension. Acts 2:1-4 describes the outpouring of the Ruach HaKodesh (Holy Spirit) occurring "When the day of Pentecost came, they were all together in one place." This event, foundational to the Brit Chadashah faith, happened specifically on Shavuot (Pentecost), one of the three pilgrimage feasts mandated in the Torah. The apostles were not inventing a new holiday; they were observing an ancient one. Acts 20:16 further illustrates this, noting that "Paul had decided to sail past Ephesus to avoid spending time in the province of Asia, because he was in a hurry to reach Jerusalem, if possible, by the day of Pentecost." This demonstrates Paul's continued adherence to the biblical calendar and his desire to observe the feasts in Jerusalem, reinforcing the practice within the early Messianic movement. The argument that the feasts are mere "shadows" and therefore no longer relevant (Colossians 2:16-17; Hebrews 10:1) is a profound misinterpretation that broke from the Hebraic understanding. Colossians 2:16-17 states, "Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath. These are a shadow of the things to come, but the body that casts it belongs to Christ." This passage does not abolish the feasts; rather, it warns against human judgment regarding their observance. The feasts *are* shadows, but shadows point to a reality. They are prophetic types that find their ultimate fulfillment in Yeshua, but their observance continues to teach and remind believers of these prophetic truths. As Hebrews 10:1 says, "For the law is only a shadow of the good things to come, not the realities themselves." The Law, including the feasts, provides the framework and prophetic imagery for understanding Yeshua's work. To discard the shadow is to lose the context and depth of the reality it represents. The concept of "eternal statute" (חֻקַּת עוֹלָם, *chukat olam*) is critical here. Exodus 12:14 declares regarding Passover, "And this day will be a memorial for you, and you are to celebrate it as a feast to the LORD, as a permanent statute for the generations to come." This language appears repeatedly for the feasts (e.g., Leviticus 23:41 for Sukkot). While later post-apostolic Greek-speaking commentators sought to reinterpret or discard these "permanent statutes," the original Hebraic understanding, affirmed by Yeshua and His apostles, maintained their ongoing validity. The "eternal" nature of these commands is not contingent on a temple or priesthood, as evidenced by their observance in the Brit Chadashah community after the destruction of the Second Temple. The essence of the feasts, their prophetic meaning, and their role in communal worship of YHWH remain. The Messianic Jewish perspective holds that the feasts are not merely historical relics but living expressions of faith that connect believers to the historical acts of YHWH and the redemptive work of Yeshua. They are prophetic rehearsals, pointing to Yeshua's first coming (Passover, Unleavened Bread, Firstfruits, Shavuot) and His second coming (Trumpets, Atonement, Tabernacles). To abandon them is to sever a vital link to the rich tapestry of YHWH's redemptive plan. Therefore, the scholarly and biblical case firmly establishes that Yeshua not only kept the feasts but also implicitly and explicitly taught their continued relevance for His followers. Any tradition that suggests otherwise deviates from the 1st-century Hebraic faith of Yeshua and the apostles.

Adversary Teardown: Kingdom In Context (Sean Griffin)

A prominent adversary to the perpetual observance of the biblical feasts is found in modern counter-apologetic movements, exemplified by figures like Sean Griffin from 'Kingdom In Context.' Griffin, in his teachings, often downplays the importance of correct and unified calculation of the feasts, stating that "disagreement is okay" due to a "lost heritage." This position, while seemingly gracious, creates a logical inconsistency. If the feasts are truly important, as he sometimes argues, then their accurate timing should be a priority for unity and diligent study, not a secondary issue where imprecision is tolerated. This approach subtly undermines the very "importance" he claims to uphold, demonstrating a disconnect from the serious, precise nature of YHWH's appointed times as detailed in the Torah. Griffin further leverages the "eternal ordinance" language of Exodus 12 to argue for the perpetual binding nature of Passover, stating, "This is an eternal ordinance. We will partake in this feast for all eternity." While seemingly affirming, his interpretation then pivots to suggest that Yeshua's role as the "Passover lamb" somehow obviates the need for continued adherence to the Torah's prescribed Passover rituals beyond a symbolic participation. This is a common fault line. Griffin, like many post-apostolic Greek-speaking commentators, fundamentally misunderstands the Hebraic concept of 'eternal' (*olam*) within the Torah. Exodus 12:14 states, "And this day will be a memorial for you, and you are to celebrate it as a feast to the LORD, as a permanent statute for the generations to come." The "permanent statute" refers to the *observance* of the feast itself, not merely the theological concept it represents. The fulfillment in Yeshua means we understand the *purpose* of the Passover lamb, not that we cease to observe the feast that commemorates both the Exodus and His sacrifice. This adversary position often promotes the idea of "heavenly observance of feasts," claiming "angels kept feasts from creation." This assertion, promoted by Griffin in "#58 - Why Does God Tell Us To Keep His Feasts?", has absolutely no biblical support and serves as an imaginative justification for a particular theological agenda rather than a grounded exegesis. It attempts to elevate the feasts to a cosmic level without the necessary textual evidence, distracting from the clear earthly commands given to Israel. Another significant vulnerability in this adversary's position, particularly when defending the "Eternal Observance of Mosaic Law/Feast Days," is its contradiction of Brit Chadashah teachings on the fulfillment of the Law in Yeshua (Matthew 5:17) and the spiritual nature of the new covenant (Romans 7:6; Galatians 3:24-25). While Yeshua did not abolish the Law, the "new way of the Spirit" (Romans 7:6) and the Law as a "guardian to lead us to Christ" (Galatians 3:24-25) indicate a transformed relationship to the Law, not its outright dismissal or a purely symbolic, detached observance of its rituals. The adversary often fails to account for the New Covenant's transformation and fulfillment of the Old Covenant rituals. While foundational, the Brit Chadashah teaches that Yeshua is the fulfillment and substance, and believers are not bound to observe the shadows in a way that diminishes His finished work (Colossians 2:16-17; Hebrews 10:1). The argument that Ezekiel 45:21 (Passover instructions in Ezekiel's temple vision) supports the conclusion that feasts' continued relevance for believers today as "type and shadow" is also flawed. While Ezekiel's vision describes future observance, it is a specific context involving a rebuilt temple and Jewish priesthood. It is not a universal command for all peoples or a justification for Brit Chadashah believers to observe Old Covenant practices now in a way that ignores Yeshua's fulfillment. The Brit Chadashah points to Yeshua as the ultimate temple and sacrifice, rendering the need for a Levitical priesthood and its associated rituals obsolete for atonement (Hebrews 8:13). These adversary positions, while claiming to uphold the importance of the feasts, ultimately distort their meaning and purpose by either downplaying their practical observance or misinterpreting their "eternal" nature and fulfillment in Yeshua, thereby breaking from the consistent Hebraic-Messianic understanding of Yeshua and His apostles.

Counter-Arguments Anticipated

Objection 1: Colossians 2:16-17 abolishes the feasts, stating they are merely "shadows."

This objection misinterprets Colossians 2:16-17. The passage, "Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath. These are a shadow of the things to come, but the body that casts it belongs to Christ," does not abolish the feasts. Instead, it instructs believers not to allow others to judge them concerning their observance of these practices. The feasts *are* shadows, meaning they prophetically point to Yeshua. A shadow is not discarded when the reality arrives; rather, the reality gives the shadow its full meaning. The passage affirms the prophetic significance of the feasts, not their termination, and warns against legalistic judgment concerning their practice, not their abandonment.

Objection 2: Hebrews 8:13 and Romans 7:6 declare the Old Covenant obsolete and believers released from the Law.

These passages refer to the *covenant* and the *written code* as a means of justification, not the entire Torah. Hebrews 8:13 states, "By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear." This speaks to the sacrificial system and the old covenant's inability to perfect, which Yeshua fulfilled. Similarly, Romans 7:6, "But now, having died to what bound us, we have been released from the law, so that we serve in the new way of the Spirit, and not in the old way of the written code," refers to being released from the condemnation and power of sin through the Law, not from its righteous instructions. As Galatians 3:24-25 explains, "So the law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian." The Law served a purpose in leading us to Yeshua, but its moral and spiritual principles, including the feasts as prophetic markers, remain relevant for the believer living under the New Covenant.

Objection 3: Yeshua's words in Matthew 5:17 about fulfilling the Law mean He completed it, so we no longer need to keep it.

The term "fulfill" (πληρῶσαι, *pleroo*) in Matthew 5:17, "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them," does not mean to terminate or complete in a way that renders obsolete. Rather, it means to bring to its intended purpose, to demonstrate its full meaning, or to perfectly embody its requirements. Yeshua perfectly lived out the Torah and revealed its deepest spiritual intent, correcting the misinterpretations of the religious leaders of His day. His fulfillment provides the *means* for us to live out the Torah's righteous requirements through the power of the Ruach HaKodesh, not an excuse to disregard them. His subsequent statement in Matthew 5:18-19, about not a jot or tittle disappearing until heaven and earth pass away, directly contradicts the idea of abolition.

Position Lock

Position Lock: Yeshua's life and teachings clearly uphold the perpetual validity and observance of the biblical feasts as divine appointments, a truth consistently demonstrated by the apostles and the earliest Messianic community, directly contradicting later traditions that sought to diminish or abolish them.