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1]
DOCTRINAL STATEMENT
Just as it keeps the
weekly Sabbath, the Church of God also observes the annual holy days
that were ordered by God, kept by the ancient Israelites and continued
by the early New Testament Christians. These seven annual "appointed
feasts" pictures God's plan of salvation for man.
2]
DOCTRINAL OVERVIEW
The annual holy days are named the First Day and Last Day of the Feast
of Unleavened Bread, Pentecost, the Feast of Trumpets, the Day of
Atonement, the Feast of Tabernacles and Last Great Day. These days occur
on specific dates of the current Hebrew calendar, with the exception of
Pentecost which is counted in a biblically prescribed manner. Like the
weekly Sabbath, each Holy Day is reckoned from the evening sunset to the
evening sunset.
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3] The functions of these annual holy
days are partly the same; those of the weekly Sabbath. The primary
importance of the festivals is their function as spiritual symbols,
outlining God's plan of salvation for the individual and the world.
These days include religious instruction and worship which provide for
spiritual renewal on a regular basis.
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4] The holy days serve as spiritual,
psychological and social high points of the year. They allow people to
get together in an atmosphere of leisure and enjoyment. In addition,
these days provide opportunity to rest physically. Psychologically, the
human need for change of pace and a time to forget the ordinary concerns
of day-to-day life is met by these periodic festivals.
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5] However, the central concern of
these days is spiritual. Supplementing the weekly Sabbath services,
there is still a need for intensive concentration on spiritual matters
over a period of days without the distraction of the normal routine of
making a living. The spring and autumn festival seasons supply this,
especially the Feast of Tabernacles which is customarily held only in a
few central locations. back to top
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6] The holy days fulfill the spiritual
objective of being holy convocations for the Church today. They also are
"shadows of things to come" pointing to and outlining the substance of
God's great plan of salvation for all mankind. This is briefly
summarized as follows:
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7] The Passover represents the
sacrifice of Christ which pays for the sins of all who repent and accept
it in faith. It also represents partaking of eternal life through Jesus
Christ (shown by the bread and wine which symbolize His body and blood).
The Feast of Unleavened Bread is symbolic of the continual removing of
sin from the spiritual sphere of one's life and the continual practicing
of a new godly way of life, represented by Christ, who was unleavened,
that is, without sin.
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8] Pentecost pictures both the
foundation of this New Testament Church and the sending of the Holy
Spirit for the individual. The Feast of Trumpets symbolizes the
spreading of the gospel to the world like the trumpet call of a
watchman; it also shows the return of Jesus Christ to set up the Kingdom
of God on earth. The Day of Atonement, a solemn day of fasting and
self-searching represents the time when sin shall be placed upon the
head of its ultimate source, Satan the devil. The removal of the cause
of evil allows God's Kingdom to hold unopposed rulership over mankind.
The Feast of Tabernacles is symbolic of the millennial rule of God
through Jesus Christ and His saints. It shall be followed by an
opportunity for salvation for all who have lived and died and were not
previously called to have a part in the first resurrection-this is the
meaning behind the Last Great Day. The culmination shall be the new
heaven and new earth (Rev. 21), in which all creation shall be renewed
in preparation for the humanly unfathomable eternity on beyond.
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DOCTRINAL EXPOSITION
9] Apart from the Sabbath there is no
explicit mention of the annual festivals in Genesis. However, the Hebrew
word translated "appointed time," (mo'ed) used else-where in the Old
Testament to specifically refer to the annual festivals, occurs in
Genesis 1:14 in reference to purposes for God's creation of the heavenly
bodies.
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10] Exodus 12 is the first clear
biblical reference to annual festival days. The institution of the
Passover at the time of the Exodus is well known and need not be
rehearsed in detail here.
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11] Exodus 23:14-17, a part of the
Old Covenant passage, describes "three times" or seasonal observances in
a year within which the seven annual holy days fall. These "times"
include the Feast of Unleavened Bread, the Feast of Harvest (Pentecost)
and the Feast of Ingathering (Feast of Tabernacles). Similarly, Exodus
34:18-24 lists the Feast of Weeks (Pentecost) and the Feast of
Tabernacles. Originally all of these festivals were built around the
system of agronomy in the ancient Near East. By following this logical
system the holy days gain significance and their spiritual purport, can
be more easily understood.
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12] Several passages give a more
complete and detailed description of the annual holy days. The most
complete is Leviticus 23; others include Deuteronomy 16 and Numbers
28-29. The following information is taken primarily from these passages.
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13]
Passover and Days of Unleavened Bread. The Passover lamb
was slaughtered on the 14th of Nisan [between the evenings]. It was
eaten with unleavened bread and bitter herbs on into the night. That
night the Eternal passed over the land of Egypt, sparing the Israelite
firstborn who had put the blood of the lamb on the doorposts, and
slaughtered the Egyptian firstborn. This began a period of seven days of
eating unleavened bread. The 15th and 21st days were holy days on which
no work was to be done. The intervening days were not holy days, but no
leaven was to be eaten or any leavened products to be in the houses. It
was on the Sunday during this period that the first sheaf (omer) of the
new harvest-was offered as the Wave Sheaf offering. Only after this
offering could the spring harvest begin.
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14] Pentecost (Feast of Weeks): This
festival took its name from the manner in which it was determined.
Rather than being celebrated on a particular calendar day, it was
counted seven weeks or fifty days from the Wave Sheaf Day-hence the term
"Feast of Weeks" in the Old Testament and "Pentecost" (Greek "fiftieth")
in the time of the New Testament. It marked the end of the spring
harvest. The basic instructions for determining the date of Pentecost
are clear in Leviticus 23:15-16 which reads as follows according to the
Hebrew text: "You shall count beginning with the day after the Sabbath,
the day on which you brought the wave sheaf (seven Sabbaths shall be
completed), to the day after the seventh Sabbath; you shall count fifty
days." In other words, one begins and ends counting with a Sunday, hence
a Sunday is the day of Pentecost. This interpretation is confirmed by
the practice of the conservative and priestly groups represented by the
Sadducees, the Samaritans and the Karaites.*
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Granted, other groups used either the first or last holy
day of the Feast of Unleavened Bread as their reference for counting,
rather than the weekly Sabbath. This interpretation evidently originated
in the change of the meaning of the Hebrew word shabbat. This is the
word occurring three times in Leviticus 23:15-16 (and translated
"Sabbath" each time in the translation above). The original meaning of
the word was the weekly Sabbath, but it was occasionally used for the
annual Sabbaths, as well, though always clarified by the context.
.However, during the intertestamental period, the word came to mean
"week."
Thus, the Pharisees took the word "Sabbath" in the sense
of "annual Sabbath" and "week," so that they counted seven weeks"
beginning with the first holy day. The Essenes, while using a solar
calendar, and the Falashas interpreted the word as "week," counting
seven weeks from the Sunday after the Passover week. These
interpretations, although originating before the first century A,D.,
were evidently incorrect. The term "Sabbath" was not likely to be used
of an annual Sabbath without clarification. Thus, the Pharisaic method
was unlikely interpretation. Further, to take the word "Sabbath" in the
sense of "week," as the Pharisees, Essenes and Falashas all did, was
anachronistic; the word did not have this meaning in Old Testament
times.
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15] Feast of Trumpets: This festival,
on the first day of the 7th month (Tishri), was celebrated by
the blowing of trumpets-hence the popular name. The Old Testament
significance of this day seems to have had its origins in the trumpet
sound of alarm used to call people to a state of general warning or
preparation for war (Ezek. 33). The spiritual significance will be
discussed later. In later times, it marked the beginning of the civil
year just as it does among Jews today. (However, it is not clear that
this was the case in Old Testament times. A popular theory among Old
Testament scholars has been that the new year began with this day in Old
Testament times, but recent studies have called this into question and
have advanced reasons for believing that in Old Testament times the new
year began in the spring with Nisan 1.) back to top
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16] Day of atonement: The 10th day of
the 7th month had quite an elaborate ritual in Old Testament times and
continued up until the destruction of the Temple. It was a commanded
fast day in which nothing was eaten or drunk for 24 hours, from the
evening of the 9th to the evening of the 10th. On the day itself, the
ritual of the two goats was enacted as described in detail in Leviticus
16. Two goats were selected. By drawing lots, one was chosen to
represent God and the other to represent "Azazel." In later literature "Azazel"
was considered a name for the chief of the demons, i.e. another name for
Satan (I Enoch 9:6. 10:4). The high priest first sacrificed a bull for
himself and entered into the Holy of Holies to sprinkle the blood on the
mercy seat. Then, he slaughtered the goat "for the Lord" and sprinkled
its blood on the mercy seat, as he had done the blood of the bull. In
this way the high priest was the only person to ever go into the Holy of
Holies, and then only on the Day of Atonement. At all other times, and
to all other people, it was off limits. The goat for Azazel then had the
sins of the people confessed over it by the high priest. After that it
was taken away live into the wilderness and turned loose, symbolically
removing all the transgressions of the people away from the camp. Thus,
the Day of Atonement symbolized the reconciling of the Israelites to
God.
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17] Feast of Tabernacles and Last
Great Day: This was a festival period beginning with the 15th day of the
7th month, a holy day, and continuing through the 22nd, another holy
day. During this time the Israelites were to build temporary shelters or
booths (Hebrew) comparable to that used by a watchman in a field or
vineyard. This led to the designation "Feast of Tabernacles" or "Feast
of Booths" (Hebrew sukkot). This festival corresponded to the end of the
autumn harvest.
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18] A distinction is made between the
first seven days of the festival, the Feast of Tabernacles proper, and
the last or eighth day. Some passages refer only to a feast of seven
days (Deut. 16:15). Leviticus 13:33-36 shows that the last or eighth day
is in fact a separate festival. That is, just as the Passover commences
the Feast of Unleavened Bread but is a distinct celebration, and just as
the Wave Sheaf Day is a distinct celebration even though falling within
the Feast of Unleavened Bread, so is the Last Great Day the consummation
of the Feast of Tabernacles though considered a festival in its own
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Old Testament Examples and History
19] The rejoicing and the enjoyment
of the bounties of the land were made possible and accentuated by the
coincidence of festival season and harvest time. That is, all of the
annual holy days fall at the beginning, during, or at the end of a
harvest period. Furthermore, the Israelites were told to set aside a
certain part of their harvest produce for use exclusively at the
festivals. (This is discussed further under Tithing and Giving.)
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20]
The regulations for observing the festivals are
contained primarily in the legal sections of the Pentateuch. In the
historical and later books only passing reference is made to the annual
holy days. Certain references in the historical sections strongly imply
that whole periods went by in which there was little or no celebration
of the holy days. Following are some of the more important passages.
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21] Joshua 5:10-11 describes the
first Passover after Israel crossed the Jordan. Chapter 6, which tells
of the destruction of Jericho, may envision the seven-day siege as the
seven days of unleavened bread; but this is nowhere explicitly stated.
Nothing is stated in the book of Judges-which describes a period of
partial anarchy and feudal chaos-except for 21:19: "Behold, there is the
yearly feast of the Lord at Shiloh." The exact feast is not named.
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22] The first chapters of I Samuel
show a functioning sacrificial center at Shiloh where the ark and the
Tabernacle were located. None of the festivals are mentioned by name.
However, the general description plus the mention of Elkanah's coming up
annually suggests that the annual festivals were being observed in some
manner. The ark continued to be a religious symbol, but the actual
extent of a fully functioning religious system is not clear. Only after
David captured Jerusalem and transferred the ark was there an atmosphere
which both allowed and encouraged the traditional observances. David
proposed to build a temple but was prevented.
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23] Under Solomon, with the
construction of the Temple, a full temple service was instituted. This
is the first explicit mention of festival observance outside the
Pentateuch. I Kings 8:2 states: "And all the men of Israel assembled to
King Solomon at the feast in the month Ethanim, which is the seventh
month." It was at this Feast of Tabernacles that the ark and the holy
vessels were brought up to the Temple (see also II Chron. 5-7).
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24] The temple service was continued
through Solomon's reign and for a time afterward (e.g. II Chron.
8:12-13). However, with the split of the kingdom under Rehoboam, the
northern kingdom of Israel ceased to go to Jerusalem to worship.
Instead, Jeroboam set up calves of gold in Dan and Bethel and ordained a
festival in the eighth month (I Kings 12:25-33). After this there is a
period of approximately two centuries in which worship at the Jerusalem
Temple by the northern tribes evidently fell into oblivion. At various
points the books of Kings mention that individual kings over the
northern kingdom continued to follow "the sin of Jeroboam the son of
Nebat" (e.g. I Kings 15:34; 16:26; 22:52; II Kings 3:3; 10:31).
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25] The next mention of a major
festival observance is under Hezekiah, shortly before the fall of the
northern kingdom (II Chron. 29-31). But evidently this revival was
short-lived, undoubtedly because of the acts of Manasseh, his son. It
was not until the time of Josiah that the Temple was repaired and the
services begun again. At that time a copy of the law was found and its
instructions followed. This shows the depths to which worship of God had
degenerated (II Kings 22-23). A Passover was observed according to the
law "...no such Passover had been kept since the days of the judges who
judged Israel, or during all the days of the kings of Israel or of the
kings of Judah" (II Kings 23:22). back to top
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26] It was almost a century before
another festival observance is mentioned. With the return of the exiles
from Babylon, worship services were set up again, the Feast of
Tabernacles was kept in that first year even before the foundations of
the new Temple were laid (Ezra 3: 1-6). Yet some three quarters of a
century later, at the time of Ezra, we find the temple service evidently
requiring some revival. Despite the new Temple, the law was still in
need of promulgation. Exactly what had happened in the meantime is not
clear; it is clear that the law was being little observed. Even though
the Feast of Tabernacles was observed with the first return of the
exiles, this seems to have been forgotten until Ezra made it known again
to the people in the time of Nehemiah (Neh. 8).
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27] After the time of Ezra and
Nehemiah, there are long periods for which we have very little
information. Yet the Temple survived and the service continued to a
greater or lesser extent. With the second century B.C. our information
becomes much fuller. Despite the attempts at extirpation by Rome, the
temple service continued basically unabated for two centuries before the
destruction of the Temple in 70 A.D. back to top
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28] It might be noted here that the
new moons are often mentioned in association with festival celebrations
in the Old Testament. During the lengthy centuries when the calendar was
determined by observation of the new crescent, witnesses had to report
to the proper authorities and the new month could officially be
declared. The day of the new moon was, consequently, very important.
Therefore, the new moons were always given a certain special regard.
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29] On the other hand, new moons are
never designated holy days. They are not included in any of the lists of
festivals. No special sanctity is ever attached to them. The only
extraordinary regard accorded them was that certain special offerings
were carried out on their days. But this did not in any way hallow them,
since offerings were offered every secular day as well. They also lost
something of their former special function when the calendar became
determined solely by calculation in the early centuries A. D.
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Holy Days in the New Testament
30] In scholarship it is widely
acknowledged that the early Church continued to observe the annual holy
days of the Old Testament: "In the early Christian Church the propriety
of celebrating the Festivals together with the whole of the Jewish
people was never questioned, so that it needed no special mention" (The
New International Dictionary of new Testament Theology, vol. 1, 628).
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31] However, it is obvious that the
annual festivals took on a new significance in the apostolic Church and
were transformed into celebrations. Jesus Himself played a great part in
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32] The gospels show a number of
examples of Jesus observing various festivals. It was so expected that
He would be in Jerusalem for these occasions that people waited to see
whether He would come when His life was in danger (John. 7:11;
11:55-57). In addition to His last Passover, He came to Jerusalem on at
least one other Passover (John. 2:13), as well as spending one in the
region of Galilee (John. 6:1-4). John 7 describes happenings during a
particular Feast of Tabernacles. Unnamed feasts are mentioned in John
4:45 and 5:1. He also attended the Feast of Dedication (Hanukkah), even
though this was not one of the Old Testament institutions.
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33] By far the most important
festival of Jesus' life was the one at which He was betrayed. On this
occasion, He met with His disciples at the beginning of the 14th of
Nisan. It is clear not only from the gospel of John that He had the Last
Supper a day earlier than the Jews (John I8:28), but this is also
indicated by passing remarks in the Synoptic gospels. (While it is
recognized that there are still some unanswered questions in any attempt
at harmonizing all four accounts, it is evident that Jesus took His
Passover a day earlier than the Jews.).
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34] In any case, Jesus at this time
changed the symbols of the Passover for Christians and also went through
the ceremony of washing the disciples' feet. Then He died as the
Passover Lamb of God. back to top
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35] The apostolic Church had its own
beginning some several weeks later on the day of Pentecost. Again, an
Old Testament observance immediately took on deep new Christian
Significance for the Church, because the Holy Spirit was first sent on
that day.
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36] Various of the festivals are
mentioned elsewhere, though generally only in passing. Pentecost is
mentioned twice besides Acts 2 (Acts 20:16; I Cor. 16:8). The Day of
Atonement is called by its common designation of the time, "the Fast" (cf
Acts 27:9). These all indicate an environment in which the holy days
were known, accepted and observed.
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37] One passage is basically
undisputed as showing holy day observance in the early Church. This is I
Corinthians 5:6-8:
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"Cleanse
out the old leaven that you may be a new lump, as you really are
unleavened. For Christ, our paschal lamb, has been sacrificed. Let us,
therefore, celebrate the festival, not with the old leaven, the leaven
of malice and evil, but with the unleavened bread of sincerity and
truth." back to top
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38] As most commentators and scholars
who have written on verse point out, observance of the Feast of
Unleavened Bread is presumed. Otherwise, the play on being physically
versus spiritually unleavened, and the reference to "let us celebrate
the festival" would have no meaning. Again, this passing reference shows
a time when festival observance was taken for granted.
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39] Of course, the most detailed
discussion is devoted to the celebration of the Christian Passover. I
Corinthians 11:17-34 gives detailed directions on how to take the
"Lord's Supper" (kuriakon deipnon) or "communion." The memorial
celebration was conducted "on the night when He was betrayed," that is,
the evening at the beginning of the 14th (v. 23). The symbolic meaning
will be discussed further below. back to top
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40] The scriptures often cited by
Christian churches to refute the necessity of keeping God's holy
days-Galatians 4:10 and Colossians 2:16-are discussed under Sabbath.
Suffice it to say here that if it is assumed that Paul was "doing away"
with the holy days, the relative obscurity of the specific meaning of
these scriptures and the general lack of importance of the whole issue
is totally incongruous and inconsistent with the enormous importance of
these holy days in the religious environment of the times. The fact that
Paul stated that the holy days "are (present tense) a shadow of what is
to come" (Col. 2:17) in no way lessens the Christian's obligation to
keep them. (The present tense reference to the holy days is interesting
by itself, indicating continued Church observance.) Indeed, for the
Christian, who can now see in these God-ordained feasts the profound
spiritual substance of salvation through Jesus Christ, the imperative to
keep the holy days is far greater now than ever.
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Spiritual Meaning
41] The holy days serve as an outline
or picture of God's salvation plan-both for the individual and for
mankind in general. This understanding is based on a multitude of
scriptures and is ultimately derived from the examples of Jesus and the
New Testament writers who expound the meaning of some of the
celebrations in unequivocal terms.
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42] The holy days not only teach us
God's plan of salvation, they point us directly to our Savior Jesus
Christ. Christ is our Passover. It is by putting on Christ that we put
out sin (Unleavened Bread). Christ was the first of the first-fruits,
and it was through His resurrection that we can receive the Holy Spirit
as Counselor, Comforter, or Advocate (Pentecost). It is Christ who is
going to intervene in world affairs on the Day of Trumpets and become
King of kings and Lord and lords. Those who have accepted Christ are now
at one with Him through baptism and His Spirit-having their sins
forgiven. Christ is coming to set up His government in the Millennium
and rule this earth, and His people are now preparing the way for and
are representatives of that Kingdom by following in Christ's footsteps
(Feast of Tabernacles). Finally, Christ shall make salvation available
to everyone in the last great step of His plan, which is the ultimate
conclusion of His personal sacrifice as our Savior (Last Great Day).
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43] The Church keeps God's annual
holy days in their true spiritual intent as constant reminders of the
plan of God. It stresses their spiritual meaning just as Paul did in I
Corinthians 5 when he wrote: "Let us, therefore, celebrate the festival
with the unleavened bread of sincerity and truth."
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44] Passover: The bread and wine
which Jesus instituted at His last supper and which are taken yearly by
the Church today are explained symbolically both by Jesus Himself and by
the apostle Paul. The wine represents the shed blood of Jesus who gave
Himself as an offering to pay for all the sins of mankind. That full and
complete sacrifice makes it possible for one to have any and all sins
forgiven upon repentance. The wine also represents the New Covenant made
between God and the Christian by the blood of Christ.
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45] The bread represents the body of
Jesus which was torn and beaten for us all, in Christ's ultimate
sacrifice for mankind. Perhaps the fullest discussion of its meaning is
found in John 6, in which it is shown that Jesus is the "bread of life."
The eating of the bread and the drinking of the wine represent partaking
of the eternal life which only God can give. The beaten body of Christ
also represents the stripes He took on His back enabling us to claim the
gift of divine healing for our physical infirmities (Is. 53:4-5; I Pet.
2:24).
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46] The purpose of the foot washing
ceremony is explained by Jesus Himself as being to show true humility
and the proper sense of service (John. 13:12-17). No one can be greater
than His Lord, who is Jesus Christ; yet Jesus was the greatest servant
of all and gave more than anyone else for mankind. This spirit of
Christian love and service is expressed symbolically by washing another
person's feet and then allowing that person to reciprocate.
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47] Thus, the Passover represents
Christ's sacrifice for all- both the individual and the world-and
pictures the initial step in salvation. Only through acceptance of this
sacrifice can one repent and be forgiven. Repentance is the first stave
in individual conversion.
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48] 'The Feast of Unleavened Bread:
Leaven is used to symbolize a number of things, both good and bad. In
relation to this festival it is a negative symbol, representing sin (I
Cor. 5:6-8). The putting out of leaven from one's house pictures ridding
one's life of sin as a continual process. It also represents the action
of the new convert in attempting to leave the world (symbolized by
ancient Egypt) and in removing sin from his life. Conversely, the
positive act of eating unleavened bread represents our conscious desire
to actively seek a sinless way of life in following God's laws.
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49] The crossing of the Red Sea is
symbolic of baptism (I Cor. 10:1-2). Ancient Israel crossed the Red Sea
sometime during the Feast of Unleavened Bread (some commentators suggest
on the last day). The new convert soon finds that it is not so easy to
leave "Egypt" (the world), that "Pharaoh's army" (sin) comes pursuing
him. But God provides help and leads him safely through baptism, driving
back the power of temptation, sin and the world through His Holy Spirit.
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50] Pentecost: Pentecost is the
anniversary of the founding of the New Testament Church. It initiates
God's plan of salvation for the world. Just as Pentecost marked the
spring or first harvest, so Pentecost symbolizes the first small harvest
of individuals through God's Church. In the salvation of the individual,
Pentecost represents his receiving of the Holy Spirit after baptism.
This Holy Spirit enables him to do what he could not do before, just as
the disciples were able to go forward in spreading the gospel in a way
totally impossible before the Holy Spirit came. An example is Peter's
boldness in proclaiming the gospel so soon after clear cowardice when
Jesus was betrayed. (A late Jewish tradition holds that ancient Israel
received the law from God at Mount Sinai on Pentecost. This would make
sense, since only through God's Holy Spirit can a person keep God's law
in its true spiritual intent.).
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51] Feast of Trumpets: Trumpets were
an instrument often used to sound the alarm for war. They were also the
instrument of the watchman to arouse the sleeping populace if danger
threatened. This festival represents the preaching of the gospel to the
world by God's faithful watchmen who have the responsibility of arousing
the people from their spiritual slumber (Ezek. 33:1-16). At this point,
God has ceased to let mankind go his own way. The time has come to save
not just a few in His Church, but all peoples-to save man from himself.
Otherwise, man would succeed in destroying himself.
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52] The Day of Trumpets also
symbolizes the resurrection of all who died in Christ and the change of
all who will be living in Christ. This stunning event-the achievement of
eternal life for millions through birth into the Family of God-will
occur simultaneously with the return of Jesus Christ at the last trump.
"In a moment, in the twinkling of an eye, at the last trump: for the
trumpet shall sound, and the dead shall be raised incorruptible, and we
shall be changed" (I Cor. 15:52).
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53] Jewish tradition adds some
interesting parallels. For example, the Day of Trumpets (Rosh Hashanah)
is said to picture the most important judgment time, when the
inhabitants of the world shall be judged by the Creator. Furthermore,
Tishri I was considered by some Jewish commentators to be the beginning.
of Creation-which would create a complete parallelism, since this shall
be fulfilled by the "Day of the Lord," the time of the Creator's
physical return to His creation as Jesus Christ, King of kings and Lord
and lords. back to top
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54] Day of Atonement: The Day of
Atonement symbolizes both the reunion of God and man after Christ
returns to earth, and the binding of Satan to render him inactive. The
evils of human nature are the attitude of Satan the devil. As long as
the source of evil remains active, evil will have a part in subverting
the world. At this time, the sins of the world shall, correctly, be
placed on their source, as symbolized by the Azazel goat which was sent
away into the wilderness. Satan shall be chained and no longer allowed
to deceive the world (Rev. 20:1-3). This is not to diminish our own role
in sin, for the Day of Atonement also represents the reuniting of God
and man through the sacrifice of Jesus Christ for the sins of mankind.
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55] Feast of Tabernacles: This
festival analogously acts out the Millennium-the 1,000 years of Christ's
reign on earth. The true harvest of mankind can now take place. Without
Satan-the source of evil-around, all nations can be brought to God. For
1,000 years, a Golden Age shall reign: happiness and peace shall be
reality and worldwide salvation shall be. This harvest of persons is far
larger than the first as the fall harvest is much the larger harvest
season in the agricultural cycle. The Millennium shall be the time when
God sets His hand to save the world. It shall be a time of rebuilding,
the forging of a new modern society under God's laws.*
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* An interesting interpretation of the Feast of
Tabernacles as symbolic of the millennial reign of Christ is found in
the writings of the late third century Catholic commentator, Methodius.
Although he evidently did not keep the festival himself, he perceived
it-perhaps reflecting an earlier tradition-as picturing a time when the
"earthy tabernacles" would be put off and Christians made immortal would
celebrate the true feast (Symposium 9.1).
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56] The Last Great Day: Despite a
thousand years of peace and happiness, it must be remembered that untold
millions have lived and died without ever having had the knowledge to
understand salvation. The Last Great Day represents the time when they
shall be resurrected and given that chance-not a second chance but a
first chance, a chance they will not have had before. Only then shall
God's initial plan for mankind be at an end. Thus, this last great holy
day of God pictures the greatest period of salvation for mankind-the
Great White Throne Judgment (Rev. 20:11-15).
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57] The culmination of the plan of
salvation is marked by the renewal of the whole creation in the new
heaven and the new Earth (Rev. 21). Death and destruction are now no
more; human history is now at and end. The Kingdom of God has become
eternal.
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Observance in the Church of God
58] The Church observes these same
holy days given by God in the Old Testament, and upheld and kept by the
Church of God and the apostles in the New.
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59] The major distinguishing feature
of the annual holy days is their spiritual function and significance.
They provide the opportunity to forget the mundane day-to-day cares of
the world and to concentrate on the things of God. In addition to
private worship and devotion, church services are held just as on the
weekly Sabbath. At these services, the spiritual significance of the
particular festival or holy day is generally the theme of the sermons.
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60] The need for periodic festival
celebrations seems intrinsic to all human beings. It is doubtful whether
there has been a human culture in recorded history without certain
annual or periodic observances. This need is met in the Church today in
the manner our Creator ordained, by continuing to maintain the annual
festivals kept in the Old Testament and by the early Church. Like the
weekly Sabbath, these days have necessary spiritual, psychological and
physical purposes.
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61] The functions of the annual holy
days are partly the same as those of the weekly Sabbath. They provide
physical rest from the regular routine. Yet there are a number of
differences on the purely physical plane of observance. The annual
festival periods provide high points of the year as social occasions on
which to see friends and relatives and during which one can have the
means and the leisure to enjoy good food and recreation.
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62] Psychologically, the annual
festivals usually allow a more lengthy break from regular routine than
does the weekly rest day. They are something to look forward to. They
provide the occasion for doing things as a family unit. While they
differ somewhat from the traditional modern holiday or vacation, their
psychological function is very similar, especially for those who do not
have other vacation periods during the year.
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63] One of the major differences of
the annual festivals from the weekly Sabbath is that Church members are
enjoined to follow the biblical injunction of Deuteronomy 14:22-26, and
set aside up to one tenth (or tithe) of their income in a special fund
for use in celebrating these days. (See Tithing and Giving.) This
provides the opportunity for the enjoyment of extra-special food and
drink. During the non-holy days of a festival, suitable recreation is
also encouraged, especially for the family unit. A special offering is
taken on the annual Sabbaths in accord with Deuteronomy 16:16-17.
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64] In addition to regular church
services on each of the annual holy days, the following festivals have
their own special observances.
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65] The Passover
[Lord's Supper] is observed in the evening at the
beginning of Nisan 14 in a very solemn ceremony, the most structured of
any of the annual assemblies. The order, is first the foot washing
service, then the taking of the bread, and finally the drinking of the
wine. Before each part of the ceremony appropriate scriptures are read.
The service is concluded by a reading of selections from John 13-17. The
next night, the evening at the end of the 14th and the beginning of the
15th, is marked by a joyous celebration of small groups in individual
homes. This is, of course, the time of the Exodus of Israel from Egypt.
The entire seven-day period is a time of eating only unleavened food
products. All leaven is removed from the homes before sunset [even] at the end
of the 14th.
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66] The Day of Atonement is kept by a
complete fast (no food or drink) from sunset [even] to sunset [even]. (Exceptions are
of course made by the individuals themselves in cases of serious illness
and the like.).
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67] The Feast of Tabernacles is
considered the highlight of the sacred year. It is primarily for this
festival that Church members save special funds. Since the Feast of
Tabernacles is celebrated only in certain central locations, most
members must travel a certain distance to attend, and spend the entire
time away from home. While actual booths are no longer built, the same
symbolism is maintained by the fact that Church members live in
temporary dwellings (motels, hotels, campsites) away from home. Of
course, in order to spend the eight days away from home, as well as to
meet the expense of travel to and from the place of assembly, saving
ahead is necessary (cf. Deut. 14:22-26).
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68] Along with the weekly Sabbath,
these festivals place worship and service of God at the forefront of the
minds of Church members. Rather than taking over former heathen
celebrations which have been syncretized with Christian observance or
making up celebrations without any precedent, the real human need of
regular festive celebrations is met by age-old, God-ordained observances
clearly attested in the Bible itself. The days carry a symbolic teaching
which looks forward as well as backward and places God squarely in the
center-the focus of its range of vision.
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Millennium
69]
The Old Testament prophets looked forward to the rule
of God's Kingdom on the earth (a time identified as the 1,000 year rule
of Christ described in Revelation 20). Some of these prophets describe
holy day observance in several passages.
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70]
One of
these passages is Ezekiel 40-48, in which an eschatological temple is
pictured in detail. Along with the weekly Sabbath (described under
Sabbath), the annual festivals are referred to in a general way in
several verses (45:17; 46:9,11). The Passover and Feast of unleavened
Bread and the Feast of Tabernacles are named specifically (45:21-25) as
being kept in the prophetic Kingdom of God. Zechariah 14:16-19 pictures
a time when all nations shall come up to Jerusalem to worship at the
Feast of Tabernacles. Those who refuse shall be punished by natural
disaster until they repent and worship as God desires. This demonstrates
that the annual festivals of God are not restricted to Israel but rather
are designed for the entirety of mankind.
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