Recovering the Jewish Roots and Jewish Mission of the Church with Biblical Balance

Many churches and individual Christians have embraced the truth of biblical prophecy that Israel has been restored to their Land. They have become committed to the Jewish people, their restoration and salvation. They have also come to understand that the Sabbath and Feasts of Israel enshrine universal meanings as well as specific meanings having to do with the Jewish people. Prophets sometimes also receive messages in connection to the Feasts and find that God is working in special ways during these seasons. They understand that Good Friday was Passover and that Yeshua is the Passover Lamb. Yom Kippur meanings about his high priestly sacrifice and his high priestly ministry are also understood (Hebrews 8-10). Pentecost as well was a Jewish Feast and shows us the early harvest that was gained by the outpouring of the Spirit on Pentecost also called the Jewish Feast of Shavuot. In addition, Sukkot, or Tabernacles, connects to the meaning of the final great harvest and the Kingdom of God eventually coming to triumph over all the earth. Sabbath is understood not only in its Jewish practices, but as a foreshadowing of the Age to Come. We are exhorted to enter into his sabbath rest (Heb. 4). In response to all this, some churches and individuals have taken up the celebration of the Feasts and have also connected to the meaning of the Sabbath. The Messianic Jewish movement in America is the most developed theologically among the Messianic Jews of the nations. After decades of reflection, they have come to consensus about the values and the pitfalls with wisdom on recovering the Jewish roots of the Church and how to connect to those roots. I believe that this statement is generally in accord to the major Messianic Jewish organizations in America.

One way that the connection to the Jewish people is made is to celebrate the Feasts and to do something to apply the Sabbath. If this is led by the Spirit it can be done in a way that enriches and connects churches to the Messianic Jewish community. It is well to join with the Messianic Jewish community in such celebrations. Here are some important principles.

First, it is important to acknowledge the biblical teaching on the Feasts, Sabbath and Jewish life. Markus Bockmuel of Oxford University and David J. Rudolph of The King’s University and head of their Messianic Jewish Studies program, have written what in my view are the best works on this. Bockmuehl’s is entitled Jewish Law in Gentile Churches and Rudolph’s is “Paul’s ‘Rule in the Churches.’” These works distinguish the application of the Torah as it applies in the New Covenant era to all (universal torah) and Jewish specific torah that is the continuing covenant responsibility of Jews but not Gentiles. They agree with the overwhelming consensus of biblical scholarship that the book of Galatians, Romans14, Acts 15, 21, Colossians 2 and I Cor. 7 (on Paul’s rule in the churches) absolutely releases gentiles from the covenant responsibility of the Feasts, Sabbath, circumcision and food laws. There is no command for them on these matters. Circumcision is especially precluded (Gal. 5). They are a shadow, but the substance is Yeshua. (Col. 2) If we have Him or He has us, that it the important thing, the substance. That does not mean that these Feasts are not important but that they ultimately center on teaching meanings in exposition of Yeshua and his fulfillment of their meanings. Ariel Blumenthal in his book, One New Man shows how Paul distinguishes these Jewish specific commands and makes it very clear that they must not be used for evaluating obedience for gentiles. This is a very strong warning that should set the trajectory for all who embrace a greater connection to the Jewish calendar. Those who teach that Christians are to keep the commandments of the Torah in all regards just as Jews are called to do, are engaging in a semi-replacement theology and undercut the unique gifts and call of the Jewish people.

When we deal with the commands on the Feasts, all should note that a central command for each is a day of solemn rest. The first and seventh day of Passover are commandments for a day of rest, The day of Shavuot (Pentecost) is a such a day of rest, Rosh Hashanah on the first day of Tishri is such a day of rest, then the most solemn day of rest is on the fast day of Yom Kippur (the Day of Atonement), then on the first day of Sukkot (Tabernacles) and on the day after Sukkot (on the 8th day) Shemni Atzeret. The seven days of Passover require eating unleavened bread for all seven days, and the Feast of Tabernacles enjoins to live in a tent for seven days and rejoice. In addition. Sometimes when Christians say they believe they are to keep the Feasts and obey the commandment to keep them as the Feasts of the Lord, they have not seriously thought about the day of rest requirements on the specific days as well as other commanded practices. For most Christians outside of Israel keeping all these sabbath days would be onerous. The Feasts are based in the agricultural year in Israel and do not fit other climates. Then we have the added confusion as to what the exact day is. This question goes back to the Pharisees and Sadducees. The former embraced a lunar calendar. Some biblical scholars do not believe that the lunar calendar of Rabbinic Judaism was the biblical calendar, but that the biblical calendar was reconciled with the Sun year annually. This was the Essene Jewish view. (Elat Mazir, famous Israeli archaeologist presents the case for the Essene view.) Also, the question about the celebration of First Fruits (Resurrection Day) and Shavuot are argued, some saying the day after Passover means the 16th of Nisan and others that the Sabbath is the first day of the week after the seventh day Sabbath. Therefore, First Fruits, or resurrection, would always come on a Sunday, and then 50 days later for Shavuot would also be a Sunday. So, what do we do? We as Messianic Jews believe in God’s mercy to us and in Israel we follow the Rabbinic designated days which are days off, but do maintain the day of Resurrection on the First day. One last complication. Though the Constantinian Church was by that time anti-Jewish, those setting the date for First Fruits and the resurrection were really trying to get the exactly right historical day on an annual calendar. In my understanding the Christian date of Good Friday and Sunday resurrection is often the right day.

I want to also note some important points on the Sabbath. Though the Sabbath is in the 10 commandments, it functions as a covenant sign between God and Israel. It may be more universal in the Millennial Age (see Is. 66, which may mean that all nations will celebrate it or that they will be worshipping God constantly). However, what is remarkable is that the New Testament seems to place the Sabbath day on the same plain as the sabbath Feast Days, and do not make it a covenant responsibility for gentiles in this age. Also, there is no text that indicates it as the ideal though not a command. Why would that be the case? We can give a reasonable speculation, and I will. However, it is important to note that there is not one commandment, exhortation, or encouragement in the New Testament to keep the Sabbath on the 7th day. Also, there is no record in the early Church Fathers of any tradition from the apostles that required keeping the seventh day Sabbath. The evidence is very strong. So this command is still understood as incumbent of Jews but not gentiles.

Some historical information is important. At the time of the writing of the New Testament, outside of the Jewish people, time was not calculated to any connection of weeks, only the month and the ides or middle of the month were noted. The Jewish people had a special allowance from Rome to keep their Sabbath and Feasts. Again, in the Empire as a whole, there was no week and no Sabbath. At the end the first century, one of the emperors liked the idea of a week, maybe influenced by his Jewish wife. He embraced a seven day week and named each day after a pagan god. The first day was Sunday after the Sun and sometimes Jupiter. However, many misunderstand Sunday and do not realize that was still a work day. Each day honored a god, but there was no rest day. Christians who honored Sunday as the resurrection day, did not take it as a day of rest. It was a work day. Only in 321 did Constantine and the bishops make Sunday a day of rest. Sabbath meanings were incorporated into Sunday. Christianity was not yet the state religion but the most favored religion. It would become the state religion fifty years later.

We do not know if there was reasoning for releasing the Gentiles from the Sabbath and sabbath Feast days. Some have thought that the Apostles led by the Spirit wisely freed gentiles from the observance of the Sabbath and the Feasts with their sabbath rest requirements as just too onerous for gentiles who were employees and slaves. They could not refuse work weekly or on the other 7 days of sabbath rest of the feasts. This does not mean that they wanted to lose the symbolic meaning of these days, but the actual observance was not possible for most living in cultures that did not calculate time by weeks and had different festival days. However we do not know. The Bible does not tell us. However, the early church was connected to the Jewish people and the meanings were kept alive in the early Church. Some were able to celebrate with the Jewish people. (See Norwegian scholar, Oscar Skarsaune, Philosemitism in the Early Church) I should note that for most Jewish peole in the diaspora, keeping all seven feast sabbath days is difficult and not usually done outside of Orthodoxy.

Our paper is about what churches do and is not about gentiles called to Messianic Jewish congregations. They in Messianic Jewish Congreations all live a common life together. That brings us to practical applications.

What all Churches are Called to Do

First every church is called to acknowledge its rootedness in the Jewish people, in the Hebrew Bible, and in the meanings of the biblical patterns of life given to Israel fulfilled in Yeshua and awaiting eschatological fulfillment.

Secondly, this means all churches are to have a Romans 11 heart for the Jewish people and their salvation. They are to be led by the Spirit as to how to pray and foster connections to that end.

Thirdly, every church is called to teach on the meaning of the Feasts and Sabbath and to show that meaning as it applies today. Jewish people and their pattern of life is a picture book to be read that tells the stories of God’s interventions, His salvation and the future. We are to gain from that book.

The Big Caution for All Churches

As they are led by the Spirit churches may incorporate the celebration of the Jewish Feasts of the Bible during the approximate times of the celebration in Israel and the Jewish community. However, the big caution is that no church should make a rule out of how they were so led as if their embrace of the Jewish calendar is a better form of New Testament practice or even more blessed than those who don’t do so. The New Testament implores liberty on these matters and even the assertion of greater blessing as a principle makes those who don’t to be subtlety understood as people of lesser blessing. This is not the right way forward. This is also the case on embracing more of a sabbath orientation. Their reason for doing so should not be thought to be rooted in a biblical command or exhortation.

How Churches are Led by the Spirit

Most churches that celebrate the Feasts do not try to keep the exact seven sabbath days of rest on the exact right days. Indeed, if churches desire to celebrate with Messianic Jews, doing so on the exact days can undercut the Messianic Jewish community that seeks to do its celebrations as part of building their congregational communities and inviting Jewish people who do not know Yeshua. It is so important to recognize that Messianic Jews have a distinct irrevocable calling. This must not be undercut by the approach of churches to Jewish roots. The most effective Feast celebrations in the church that I have witnessed have been in joining with the Messianic Jewish community on Saturdays closest to the Feast days. Here are some helpful examples.

1. Churches do well when they teach about the Feasts during the days or seasons that their Messianic Jewish partners are celebrating the Feasts and observing the sabbath days connected to them.
2. Churches do well to teach on the Jewish backgrounds of their own traditions. For example, Good Friday and Easter (Resurrection Day) are rooted in Passover and the Feast of First Fruits. Indeed, in Europe the day is called Pasca (Passover). Bringing out the meaning of the Passover seder Yeshua celebrated before his crucifixion, the order, especially in Luke with the two cups of wine and the blessings, adds to the Church celebration. Really, the Church is already celebrating the Feast with New Covenant meanings but does not adequately root these meanings in the Jewish background. Many churches do not even realize that the Lord’s Supper was with unleavened bread. So also connecting Yeshua’s resurrection to the First Fruits holy day shows that as I Corinthians says, he is the first fruits showing that a larger resurrection is coming, more harvest is to come, the early harvest and the last harvest. We will be resurrected! How many understand that the ancient liturgy for the Lord’s supper Eucharist, goes back to second century (and maybe the Apostles themselves) and weaved together prayers from the great Jewish prayer, the Amidah and the Passover liturgy. (see Louis Boyer, Eucharist) So also, we do well to teach on the Church Feast of Pentecost, its rooting in the Jewish harvest feast, Shavuot, during which the outpouring of the Spirit led to the harvest of souls.
3. Churches who are led to have actual gatherings to celebrate the Feasts and join with their Messianic Jewish brothers and sisters do well to emphasize biblical meanings in worship and presentations. They will pick times that do not undercut the sabbath Feast times where Messianic Jews gather in their families and communities. Again, it is important to emphasize that Jews have a distinct calling and that these practices provide for a distinct Jewish way of life that should not be compromised by a church’s way of connecting to Jewish roots.
4. If Rabbinic elements are incorporated, it should be a demonstration to more fully appreciate the Jewish people and their practices and not as encouraging Christians to embrace Rabbinic practices. Otherwise, there is a wrong “cultural appropriation.” It is good for churches to consult with Messianic Jewish leaders to advise them on appropriate usage and context.
5. Many churches invite Messianic Jews to do Passover celebrations for them, not on the actual day when Jewish people are part of their family seders, but during the Week of Unleavened Bread. The Jewish leader usually includes many or most of the rabbinic traditions. He is normally educating all about Jewish practices so there might be deeper understanding of Jewish people and their traditions. He also brings out the biblical meanings of fullness or fulfillment meanings for Passover. This should not be toward encouraging Christians to adopt rabbinic practices as part of their personal and church life.
6. As far as 7th day Sabbath is concerned, the Church joined the elements of the celebration of the resurrection and Sunday as a day of rest 321 A. D.) I do not believe this was wrong. What was wrong was not respecting the continued validity of the 7th day Sabbath as part of Jewish covenant responsibility and life. The Church should root its Sunday sabbath orientation in the historic biblical Jewish way of life and show respect that its Sunday keeping is an application from the seventh day Sabbath that respects the Jewish original. Others are led in different ways to appropriate the meaning of sabbath rest by having one day in seven for rest and for the Lord. It can be Sunday or another day. Nothing precludes gentiles from jobs where they must work either Sunday or Saturday, but they need to find a way to obey the commandments to be part of a congregation. Some have been led by the Sprit to incorporate Friday evening as a special family time. Others have taken the 7th day as a special time of rest for their families while still worshipping on Sunday but not keeping it as a rest day for the whole day. There is great flexibility in the Holy Spirit in all of this and all should be led by the Spirit. There is no Sabbath command for a specific day for gentile Christians according to the application teaching in the New Testament.

In Summary

1. We affirm the restoration of Jewish roots and mission to the Church today. We affirm the emphasis on more teaching on the meaning of the Sabbath and the Feasts. We affirm and rejoice with those who have been led of the Spirit to have celebrations of the Feasts during the time or seasons of the Feasts. We affirm the liberty of Christians to seek the Lord and find ways for the sabbath principles to be incorporated in their lives. Most of all we affirm the restoration of love for the Jewish people, Israel, and a heart for their salvation.
2. We affirm that the Biblical Feasts have not been done away. Many prophets are in touch with the Biblical calendar and find that God gives them revelation and acts in history in connection to the Jewish calendar. It may be important to know this calendar and be aware of prophets who receive revelation during these times.
3. We affirm that the patterns of life in the Feasts and other practices are part of a distinction of Jewish identity and calling. It is important to not undercut the distinction of Jewish life patterns that is part of the unique election of the Jewish people.
4. We deny that there is a biblical command or ideal for gentile Christians to keep the Feasts or the seventh day Sabbath.
5. We deny that there is a greater blessing for those who celebrate the Feasts and Sabbath day over against those who don’t do so. The maximum blessing is to those led by the Spirit in these matters. Those who are led by the Spirit to celebrations of the Feasts or to incorporate Shabbat meanings will of course be blessed thereby. They can be led to their patterns of life through prayer.
6. We deny that Christians who are led to celebrate the Feasts are more spiritual or superior to those who are not so led.
7. We deny that Christians who celebrate the Feast are “keeping the Feasts” according to Torah order which by biblical command first of all means keeping sabbath days without work on the seven enjoined days in the Bible.