Topical Studies
What the Bible says about
Holy Days
(From Forerunner Commentary)
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The holy days are prophecies. They are also called "a shadow of things to come" (Colossians 2:17) because they prophesy of a real, future event. They are not now the reality but the shadow. For a shadow to be cast, a reality must exist, and a shadow, if followed, leads to the reality. If God prophesies of something, IT IS SURE!
John W. Ritenbaugh
God's Promises Are Sure!
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Jesus and the members of His early church kept the weekly Sabbath, and the holy days that God commanded in Leviticus 23. The biblical writers refer to God's true festivals throughout the New Testament. If other holidays like Christmas, Easter, New Year's Day, and Halloween were being kept—or were to be kept—then the New Testament writers would have mentioned those holidays prominently. But they were not! Notice the overwhelming evidence of Scripture! Jesus and His early church kept: We are to keep the Holy Days that God commanded us to keep forever (Leviticus 23:14, 21, 31, 41). These are the same holy days that Jesus kept, and the same ones that the apostles and other members of the early church kept. In fact, as annual Sabbaths, they are signs of God's true church throughout the ages (Exodus 31:12-17)!
Staff
'Tis the Season: Help for Our Young People
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Exodus 3:2-5
Exodus 3:2-5 shows a principle regarding the making of something holy. Because God was present, the ground itself was holy and could not be approached in the ordinary fashion. God commanded Moses to treat it with a respect, a deference, that he would not give to something common. Interestingly, even though Moses knew there was something unusual about what he was observing, God had to tell him that he was on holy ground. Its holiness was something spiritual; it was not physically discernable. The same presence of God makes the Sabbath holy, a cut above, transcendent, as compared to the other days not declared holy by God. God puts His presence into the Sabbath day for the sake of His people and His spiritual creation. The other six days are common and given to the pursuit of the mundane activities of life. Since God commands us to keep the Sabbath holy, we must strive to avoid those mundane things that make the Sabbath—or promote making it—into an ordinary day.
John W. Ritenbaugh
The Fourth Commandment (Part One) (1997)
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Exodus 5:5
The word "rest" here is translated from the Hebrew shabath. Through Moses, God was demanding that the Israelites be given time off for special worship (likely one of God's Feasts, which are special Sabbaths).
Staff
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Exodus 12:1-2
During their long sojourn in Egypt, the Israelites lost track of time—they even forgot which day was the Sabbath! God had to show Israel when His year began so that they could begin observing His holy days. Israel's calling out of Egypt symbolizes God calling us out of this evil world.
Earl L. Henn
Holy Days: Passover
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Deuteronomy 14:22-29
Deuteronomy 14:22-29 contains the tithing laws. We are to follow His tithing laws and keep His festivals for the same reason: because we are a special, holy people to Him personally. Faithfulness to Him and the covenant is primarily tied to our personal and intimate relationship with Him—and only secondarily to membership in the Israelite nation or the church of God. Trusting Him is the issue.
John W. Ritenbaugh
A Priceless Gift
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Psalm 81:3
If one looks in the King James or an Interlinear Bible, it reads, "at the set time." The holy days occur right on schedule. It is God who sets the schedule; He sets the holy days at a specific time. Interestingly, as these holy days are fulfilled, the literal fulfillments occur right at the set time. The ones with which we are probably most familiar are Passover, the Days of Unleavened Bread, and Pentecost because they have already, in that sense, been fulfilled. For instance, the Holy Spirit came "at the set time"—on the day of Pentecost.
John W. Ritenbaugh
Conviction, Moses, and Us
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Isaiah 1:10-14
Just because He calls them your Sabbaths, or your feast days, does not necessarily mean that they were not even meeting on the correct days. The context shows that they were doing the ceremonial things (Isaiah 1:11, 13; Amos 5:22). If Israel regarded the Sabbath as merely ceremonial, then they were at least keeping the Sabbath in a ceremonial way. When He says "your new moons," or "your Sabbaths," they could very well have been on the same days that God commanded, and not something "new" that they came up with. There is a possibility in the book of Amos, because of Jeroboam I, that they indeed may have been keeping different days. But, in Isaiah 1, it seems "the Sabbaths" He refers to there, are "the Sabbaths" that we know of today as Saturday. Thus, if indeed they were still keeping the weekly Sabbaths and the holy days (at least in terms of the right days on the calendar), then God's displeasure was caused by the way that they were keeping them, their attitude and lack of understanding as to why they should be keeping them. That is what concerned God. So bad were these issues, that as far as God was concerned, those days that they were keeping were no longer His, and He was separating Himself from them. For short periods of time, small groups of people in Israel kept it right—but how to keep it was almost always a bone of contention between God and Israel. That issue is written about frequently in the Bible. It is not that they were keeping the wrong days, but how they were keeping them and their lack of understanding as to why they were keeping them that God was concerned about. There is a great deal in the Bible about this commandment. When one includes what is written concerning keeping the holy days, the annual Sabbaths, with what is written concerning keeping the weekly Sabbath, there is more written directly about this commandment than any other, except the first commandment. We are not without instruction as to God's mind toward it—far from it. We have a great deal of instruction on how we should keep the Sabbath. It is well understood that God did not inspire a list of hundreds of dos and don'ts to be written down. Instead, He chose to reveal by means of a few commands, examples, and broad principles, that we are supposed to study into, meditate upon, reach conclusions, and put them into practice in our lives. It was done this way to teach us to think through the process of choosing and coming to an understanding of why we are doing these things, developing our understanding of the mind of God. The goal of this way is not that we would become creatures of rote, but rather, that we would do things because they are right and avoid other things because they are wrong. We would be making choices of our own free will that are in line with the mind and will of God. The Sabbath has often been referred to as the "test commandment." God is testing the intention, the motivation that precedes the act and provides us with our justification, as well as what we will permit ourselves to do. Sometimes, in defending ourselves, we will say, "Well, I didn't mean to hurt you." Maybe not, but the fact is that the other person was hurt. This position is not good enough, because it still falls short of the glory of God. It is good to remember "the road to hell is paved with good intentions." God wants our intentions and our acts to be right. If we get the intention right, there is a far greater chance that the acts we permit ourselves to do on the Sabbath will be right. It must be this way, because the batting average for right intentions bringing forth right acts is exceedingly higher than the other way around. God wants us to understand why we are doing what we do before we do it.
John W. Ritenbaugh
Sabbathkeeping (Part 1)
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Amos 4:4-5
Because of their connection to Israel's past, Bethel, Gilgal, and Beersheba all bore significant religious meaning to the common Israelite. Jeroboam I set up a golden calf at Bethel (I Kings 12:25-31), since the city had religious associations from the days of Jacob (Genesis 28:10-22; 35:1-7). Gilgal's significance sprang from Israel's entrance into Canaan after her forty years in the wilderness and the circumcision of her men there (Joshua 5:1-12). Beersheba had strong connections with Abraham, Isaac, and Jacob, the nation's fathers (Genesis 21:22-34; 22:19; 26:32-33; 28:10). Even so, Israelite religion displeased God on two counts. First, the Israelites of Amos' day were guilty of following the sin of Jeroboam I, combining the worship of the true God with that of idols. God hates idolatry (Exodus 20:1-6). Apparently, the people were thronging to these pagan shrines and punctiliously offering sacrifices. In all their religious fervor, however, their eyes were not upon the God of heaven. Their religious practice was not done in obedience to God as they claimed, but had been conceived in the mind of a man. In His denunciations of their religion, God tells them that their worship would do them no good because its foundations were in a source other than Himself. Second, their religion was self-pleasing. Because of their careful observance of their form of worship, Israelites felt good about themselves, but they forgot their social responsibility. They failed to love their neighbors (Amos 8:4). Ritual sexual indulgence was common practice (Amos 2:7). Despite their sincerity, they abandoned all godly standards and values and despised authority and law (Amos 3:10).
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)
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Amos 5:21-24
It appears that Israel kept God's holy days, or thought they did. These verses contain three essential elements of worship: festivals, sacrifice, and praise. And God in disgust cries, "I don't want any of them!" Their worship, though it was done in His honor and in His name, repulsed Him. It was repugnant to Him.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
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Amos 5:21-24
Bethel, Gilgal, and Beersheba were places of pilgrimage, places people went to observe the feasts. But God says, "I hate, I despise your feast days" (verse 21)! Verses 22-23 show that the Israelites loved all the rituals and entertainments of the feasts, but they did not leave the feasts better people (verse 24). They returned to their homes unchanged, unrepentant, after what was supposed to be a rededication of their lives to God!
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
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Amos 5:21-23
Until his calling by God, Amos lived and worked in Judah. However, God elected him"apparently a Jew and thus from the rival Southern Kingdom"to bear His challenging indictment against the Northern Kingdom's sins, as well as His call for Israel's repentance. Amos prophesied several decades before Isaiah against a nation that was much farther "down the tubes" than was Judah. Israel was very prosperous but already in the moral gutter, wallowing in the filth of her sins. It could easily have been an intimidating assignment, but Amos resolutely fulfilled his responsibilities in denouncing, among other things, Israelite attitudes and the ways they observed God's festivals. Amos 5:21-23 sounds similar to Isaiah 1:10-17, but it is addressed to Israel. It is not certain if this involved God's feast days since Jeroboam, Israel's first king, changed a number of things in Israel's worship after Solomon died. However, the context indicates that God may have accepted the days they kept and their offerings if everything else in their conduct had been righteous. They may well have been God's feasts because, as in Isaiah, God is not against the days per se, but the attitude, character, and conduct of those keeping them. Whether they were actually God's festivals is less important than the principles contained in the context. The entire chapter revolves around keeping the festivals in a way acceptable to God so that He might bless.
John W. Ritenbaugh
Amos 5 and the Feast of Tabernacles
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Matthew 26:17
Hidden in the Greek of Matthew 26:17; Mark 14:1, 12; and Luke 22:7 is a reference to Passover as "the first of the unleaveneds." This is because unleavened bread is indeed used on the 14th as part of the Passover service. A comparison with the Old Testament, however, discloses this to be only the popular usage of some during New Testament times. In the Old Testament, something akin to this is found in Deuteronomy 16, where the first day of Unleavened Bread is called "Passover," while the context clearly describes the first day of Unleavened Bread. People popularly used Passover and Unleavened Bread interchangeably, and the Bible notes this practice, though "Passover" was the term most generally used for the whole period. Doing things like this is not uncommon. Today, we commonly refer to the Feast of Tabernacles and the Last Great Day as either the "Feast" or "Tabernacles," even though we clearly understand that the Feast of Tabernacles and Last Great Day are separate festivals. So it was with Passover in the time of Christ and the apostles. Neither our use of "Tabernacles" nor the Jews use of "Passover" alters the authority of God's intent in the Scriptures.
John W. Ritenbaugh
Countdown to Pentecost 2001
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Luke 4:16-19
The Sabbath is so significant that Jesus' ministry formally began on a Sabbath and ended on a preparation day just before another Sabbath (John 19:31)! We see Him open His ministry in Luke 4:16-19, where He gives His mission statement. By quoting Isaiah 61:1-2 in His inaugural sermon, Jesus identifies His mission as setting people free from bondage. He specifically mentions freeing the poor (weak, without power), brokenhearted, captive, blind, and oppressed. "The acceptable year of the LORD" is not when God is acceptable to us, but when God, in His sovereign mercy, moves to make us acceptable to Him. It is a time when He chooses to deliver people. More specifically, it refers to two Old Testament institutions, either the seventh year land Sabbath or the Jubilee year. Israelites considered these years liberators of the oppressed. During them, the land lay fallow and what food it produced on its own went to the poor, dispossessed, and animals. Slaves were freed and debts remitted. During Jubilee years, debtors received back their land lost due to mismanagement. Jesus says in verse 21, "Today this Scripture is fulfilled in your hearing." It was a Sabbath, and through the typology, Christ is clearly showing that His redemptive mission included the liberating intent of the Sabbaths, weekly and annual. In Mark 2:27, Jesus says, "The Sabbath was made for man." God made it to equip us to come out of spiritual slavery—and even more so, to help us in staying out.
John W. Ritenbaugh
The Fourth Commandment (Part Two): Christ's Attitude Toward the Sabbath
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John 19:14
The word "Passover" in this context requires some explanation. At some time before Christ's day, the Jews had begun calling the day of Passover and the following seven-day Feast of Unleavened Bread (Leviticus 23:6-8) by the single name "Passover." This has caused great confusion for non-Jews, especially when they read the account of this particular Passover. But John 19:31 should clear up any confusion: "Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day) . . ."! So, without a doubt, Jesus was crucified on a Passover day, Nisan 14, and the Sabbath that followed was the first day of Unleavened Bread, an annual holy day, a high day. This only makes sense, for the apostle Paul says in I Corinthians 5:7, "For indeed Christ, our Passover, was sacrificed for us."
Richard T. Ritenbaugh
'After Three Days'
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Acts 18:21
Here we have a mention of a holy day, which may have been the Feast of Tabernacles. Paul says, "I must by all means keep this feast." The Protestant interpretation of the book of Galatians primarily, and the book of Romans secondarily, puts the apostle Paul into the position of being a hypocrite! These commentators suggest that he tells people, on the one hand, that they do not have to keep the law of God, the Sabbath, and the holy days, yet the book of Acts shows him in every city keeping the Sabbath and here telling the people, "I must keep this feast." They make him out to say one thing but do another.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Four)
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Acts 20:6
Here is another mention of a holy day. Protestant commentators openly admit that when this verse is coupled with I Corinthians 5, it shows that, even at this late date, Paul was still keeping the "Jewish" (as they say) holy days, and they say he observed it along with Gentiles. Clearly, their conclusions on Paul's epistle to the Galatians do not agree with his practice with both Jews and Gentiles, as the book of Acts clearly shows.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Four)
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Galatians 4:1-5
In verses 1-5, Paul draws an analogy in which he likens the Jew to a child who is waiting to come into an inheritance and the Gentile to a slave in the same household. He explains how, before the coming of Christ, the spiritual state of the Jew was no different from the Gentile because neither had had their sins forgiven nor had they received God's Spirit. Prior to the coming of Christ, both Jews and Gentiles were "in bondage under the elements of the world" (verse 3). The word "elements" is the Greek stoicheion, which means any first thing or principal. "In bondage under the elements of the world" refers to the fact that the unconverted mind is subject to the influence of Satan and his demons, the rulers of this world and the authors of all idolatrous worship. Satan and his demons are the origin, the underlying cause, of the evil ways of this world, and all unconverted humans are under their sway. "Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Romans 8:7). Paul is saying that both Jews and Gentiles had been in bondage to sin and Satan.
Earl L. Henn
Does Paul Condemn Observing God's Holy Days?
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Galatians 4:9-10
The common, traditional explanation of Galatians 4:9-10 is that Paul is reprimanding the Galatians for returning to Old Testament observances that were a form of "bondage." Insisting that Paul taught that the Old Testament law was "done away" (Colossians 2:14), they conclude that Christians should not keep the days that God had commanded Israel to keep. In verse 10, Paul mentions observances of "days and months and seasons and years." Some contend that these observances refer to God's Sabbath and holy days commanded in the Old Testament. But this interpretation overlooks many foundational points. Galatia was not a city but a province in Asia Minor. The church membership was undoubtedly composed mainly of Gentiles, and the males were physically uncircumcised (Galatians 5:2; 6:12-13). In looking at Paul's initial dealings with these people, we find that they had a history of worshiping pagan deities. In Lystra, a city in Galatia, God healed a crippled man through Paul (Acts 14:8-18). The people of the area were so astonished at this miracle that they supposed Barnabas and Paul, whom they called Zeus and Hermes (verse 12), to be pagan gods! They wanted to sacrifice to them, and would have, if the apostles had not stopped them (verses 13-18). This shows that the people in Galatia were generally superstitious and worshiped pagan deities. The major theme of the Galatian epistle is to put them "back on the track" because someone had been teaching "a different gospel," a perversion of the gospel of Christ (Galatians 1:6-7). The Galatians had derailed on their understanding of how sinners are justified. False teachers in Galatia taught that one was justified by doing physical works of some kind. The majority of evidence indicates that the false teachers were teaching a blend of Judaism and Gnosticism. The philosophy of Gnosticism taught that everything physical was evil, and that people could attain a higher spiritual understanding through effort. It was the type of philosophy that its adherents thought could be used to enhance or improve anyone's religion. In Paul's letter to the Colossians, we read of this same philosophy having an influence on the church there. It was characterized by strict legalism, a "taste not, touch not" attitude, neglect of the body, worship of angels, and a false humility (Colossians 2:18-23). What, then, were the "days, months, seasons and years" that Paul criticizes the Galatians for observing? First, Paul nowhere in the entire letter mentions God's holy days. Second, the apostle would never refer to holy days that God instituted as "weak and beggarly elements." He honored and revered God's law (Romans 7:12, 14, 16). Besides, he taught the Corinthians to observe Passover and the Days of Unleavened Bread (I Corinthians 5:7-8), and he kept the Sabbath and holy days himself (Acts 16:13; 18:21; 20:6; I Corinthians 16:8). When the scriptures in question are put into context, the explanation of what these days were becomes clear. In Galatians 4:1-5, Paul draws an analogy in which he likens the Jew to a child who is waiting to come into an inheritance and the Gentile to a slave in the same household. He explains how, before the coming of Christ, the spiritual state of the Jew was no different from the Gentile because neither had had their sins forgiven nor had they received God's Spirit. Prior to the coming of Christ, both Jews and Gentiles were "in bondage under the elements of the world" (verse 3). The word "elements" is the Greek stoicheion, which means any first thing or principle. "In bondage under the elements of the world" refers to the fact that the unconverted mind is subject to the influence of Satan and his demons, the rulers of this world and the authors of all idolatrous worship. Satan and his demons are the origin, the underlying cause, of the evil ways of this world, and all unconverted humans are under their sway. "Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Romans 8:7). Paul is saying that both Jews and Gentiles had been in bondage to sin. In Galatians 4:8, Paul brings up the subject of the idolatry and paganism that they had participated in before their conversion. "But then, indeed, when you did not know God, you served those which by nature are not gods." This obviously refers to the worship of pagan deities (Acts 14:8-18). He is making it clear that God had called them out of that way of life. Paul continues this thought in verse 9, where his obvious concern was that the Galatians were returning to the way of life from which God had called them. The "weak and beggarly elements" were demon-inspired, idolatrous practices, NOT something God had commanded. "Elements" here is the same word, stoicheion, translated "elements" in verse 3. An extension of stoicheion can refer to the heavenly bodies that regulate the calendar and are associated with pagan festivals. The apostle condemns the practices and way of life that had been inspired by Satan and his demons, the principal cause of all the world's evil. Paul recognized that the Galatians had begun to return to their former slavish, sinful practices. It is evident that the "days, months, seasons and years" Paul refers to in verse 10 were the pagan, idolatrous festivals and observances that the Galatian Gentiles had observed before their conversion. They could not possibly be God's holy days because these Gentiles had never observed them before being called, nor would Paul ever call them "weak and beggarly." Rather, they were turning back to their old, heathen way of life that included keeping various superstitious holidays connected to the worship of pagan deities. Far from doing away with God's holy days, these scriptures show that we should not be observing "days, months, seasons and years" that have their roots in paganism, such as Christmas, Easter, Valentine's Day, Halloween, and any other days that originated from the worship of pagan gods.
Earl L. Henn
Does Paul Condemn Observing God's Holy Days?
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Colossians 2:16-17
For centuries, people have tried to use Colossians 2:16-17 to say that Christians are not required to observe the Sabbath and holy days. This distortion stems partly from a misunderstanding of Colossians 2:14, which many claim says that the law was abolished and nailed to the cross, and partly from having a carnal mind, which is enmity against God and His law (Romans 8:7). They reason that Paul is saying in verse 16, "Therefore [since the law is done away] don't let anyone condemn you for eating unclean meats or not observing the Sabbath or holy days." Consequently, they interpret verse 17 to mean that Paul dismisses the Sabbath and holy days as unimportant symbols of future events, while emphasizing that the only truly substantive Christian need is belief in Christ. From this, they conclude that we should not concern ourselves about these days because, since Christ died, their observance is not required. This is not true. The Colossians had been significantly influenced by pagan philosophies that taught that perfection could be achieved through self-denial and abstinence from pleasure. As a result, Colossae tended to be an ascetic community which adhered to a religion of severity, and its citizens thought anyone who was religious should behave as they did. Many of the people who had come into the Christian church in Colossae had brought their pagan philosophies with them, and they soon began to have an adverse influence on the entire congregation at Colossae. Paul corrects the people in the church who were doing this in Colossians 2:20-23. It appears some of the people had begun thinking that this self-imposed asceticism could somehow contribute to their salvation and had begun turning away from trusting in Christ. They had more faith in their unchristian works. Paul warns them about this in Colossians 2:8. God had called the people in the church at Colossae out of their pagan, ascetic way of life, and they had begun to learn how to enjoy life in a balanced manner as God intended. This included eating meat, drinking wine, and enjoying food and fellowship when observing God's Sabbath and festivals. Because the converted Colossians were learning how to enjoy life as God intended, the people in the ascetic community began to look down on them and condemn them. In addressing these problems, Paul reminds the Colossians that they are complete in Jesus Christ; they have no need for the pagan philosophies of this world (Colossians 2:9-10). Paul explains in verse 16 why they need not be bothered by the attitude of the Colossian society toward their practices and way of life in the church. To paraphrase, "Do not worry about what the people in the community think about your enjoyment of eating good food, drinking wine, and joyously celebrating the Sabbath and the festivals. Christ has conquered the world and all of its rulers, so we do not need to be concerned about what the world thinks about us." In verse 17, Paul mentions that the Sabbath and holy days are "shadows," symbols or types, of future events in the plan of God. The Sabbath is a type of the Millennium when Jesus Christ and the saints will rule the world for a thousand years. The holy days symbolize various steps in the plan of God and remind us annually of God's great purpose in creating mankind. A literal translation of the last few words of Colossians 2:17 reads, "but the body of Christ." What is the body of Christ? I Corinthians 12:27 shows that the body of Christ is the church! The exact same Greek expression that is translated "body of Christ" in I Corinthians 12:27 (soma Christou) is used in Colossians 2:17. Paul tells the Colossians that they should not let any man judge them or call them into question about these things but rather let the church make those judgments. He is pointing the members to the example of the spiritual leaders of the church who set the tone and pattern of worship on the Sabbath and holy days, exhorting them not to worry about what anyone in the community thinks about them. A similar exhortation is given in Colossians 2:18-19. Far from doing away with the observance of the Sabbath and holy days, Colossians 2:16-17 is one of the strongest proofs that the early church kept these days and that Paul taught the Gentiles to keep them.
Earl L. Henn
Are the Sabbath and Holy Days Done Away?
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Colossians 2:16
From this verse, the sole reference to a new moon in the New Testament, it appears as though the early church observed them in some way, and they were castigated by their neighbors for doing so. Exactly how they kept them is not clear. Surely they did not observe them as Israel did, that is, with the assigned sacrifices and the blowing of trumpets. Hebrews 5 through 10 make abundantly clear that those sacrifices typify Christ's many-sided work and are no longer required as part of the worship of God. If it were not for their link to God's festivals, the new moons could almost be taken as an anachronism today. But since the festivals are still to be kept and dating them is tied to the new moons, and in the absence of a direct command to celebrate or convene on them, it seems right to mark them by paying attention to their coming and going, at the very least.
John W. Ritenbaugh
The New Moons
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2 Thessalonians 2:13-15
What did Paul teach them that he calls "traditions" (verse 15)? The King James Study Bible says in a note regarding traditions which you were taught: ". . . refers to more than customs. In view here is the totality of the apostolic doctrine as it was given to them." He is not referring to the rituals or ceremonies of the apostolic church. He is talking about keeping the commandments of God—about keeping the Sabbath and the holy days, about living the Christian way of life, and about salvation by grace through faith in Jesus Christ. I Thessalonians 2:14 says that the Thessalonians were "imitators of the churches of God which are in Judea in Christ Jesus." How were the Judeans conducting their Christian lives? They certainly did not think the law of God was done away.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty)
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