Introduction
The Jewish people in the time of Jesus lived under the covenant given to Moses at Sinai, and central to that covenant were the appointed feasts and holy days commanded by God in the Torah. These observances, recorded primarily in Leviticus 23, not only structured Israel’s religious and agricultural calendar but also shaped the communal identity of the Jewish people. In the first century, when Jesus ministered in Galilee and Judea, these holy days were faithfully kept, both in the synagogue and, for many, through pilgrimages to Jerusalem. Understanding these feasts provides essential insight into the religious and cultural world of the New Testament, as well as into the ways Jesus Himself engaged with them, often fulfilling their deeper significance.
The Weekly Sabbath
The foundation of Israel’s holy days was the Sabbath (Exodus 20:8–11; Leviticus 23:3). Every seventh day, Jews were commanded to rest from labor and remember God’s creation and covenant. By the first century, Sabbath observance included synagogue worship, public reading of the Scriptures, and prayer. Jesus frequently attended the synagogue on the Sabbath (Luke 4:16), performed healings (Mark 3:1–5), and challenged overly rigid traditions surrounding its observance (Matthew 12:1–8). The Sabbath was not only a day of physical rest but a symbol of God’s promise of eternal rest (Hebrews 4:9–10).
The Pilgrimage Festivals
Passover and the Feast of Unleavened Bread
The Passover (Pesach) commemorated Israel’s deliverance from Egypt, centered on the sacrifice of the lamb and the meal of unleavened bread (Exodus 12:1–28). It was immediately followed by the Feast of Unleavened Bread (Leviticus 23:5–8). In Jesus’ time, thousands of Jews traveled to Jerusalem for the Passover. The Gospels record that Jesus observed the Passover with His disciples at the Last Supper (Matthew 26:17–29), where He revealed Himself as the true Passover Lamb (1 Corinthians 5:7). His crucifixion during Passover week fulfilled the prophetic imagery of deliverance through blood.
Pentecost (Feast of Weeks/Shavuot)
Fifty days after Passover came Pentecost (Leviticus 23:15–21; Deuteronomy 16:9–12). Originally an agricultural festival celebrating the firstfruits of the wheat harvest, it also came to be associated with the giving of the Law at Mount Sinai. In Acts 2, the Holy Spirit descended on the disciples during Pentecost, fulfilling the feast by writing God’s law on the hearts of believers (Jeremiah 31:33).
Feast of Tabernacles (Booths/Sukkot)
The Feast of Tabernacles (Leviticus 23:33–44) was a week-long celebration of God’s provision during Israel’s wilderness journey. Families dwelt in temporary booths made of branches, recalling their ancestors’ tents in the desert. The festival also coincided with the autumn harvest. In Jesus’ day, Tabernacles was marked by water-pouring ceremonies and lamp-lighting rituals in the temple. John 7–8 records Jesus attending the feast, declaring Himself the source of living water (John 7:37–39) and the light of the world (John 8:12), directly tying His mission to the festival’s symbolism.
The High Holy Days
The Feast of Trumpets (Rosh Hashanah)
The Feast of Trumpets (Leviticus 23:23–25) marked the beginning of the seventh month (Tishri). Trumpets were blown as a call to repentance and preparation for the Day of Atonement. In Jesus’ day, it was not yet the elaborate new year celebration of later Judaism but still a solemn time of reflection and worship.
The Day of Atonement (Yom Kippur)
The holiest day of the year was the Day of Atonement (Leviticus 16; 23:26–32). On this day, the high priest entered the Holy of Holies to sprinkle blood on the mercy seat, making atonement for the sins of the people. The day was marked by fasting, prayer, and repentance. While the Gospels do not record Jesus personally observing Yom Kippur, the Epistle to the Hebrews presents Him as the true High Priest, whose sacrifice once for all surpasses the annual atonement rituals (Hebrews 9:11–14).
Other Notable Feasts in the First Century
The Feast of Dedication (Hanukkah)
Although not commanded in the Torah, the Feast of Dedication (Hanukkah) commemorated the rededication of the Temple in 164 B.C. after the Maccabean revolt. John 10:22 notes that Jesus was in Jerusalem during Hanukkah, teaching in the temple courts.
The Feast of Purim
Another post-Torah feast, Purim celebrated God’s deliverance of the Jews from Haman’s plot in the days of Esther (Esther 9:20–32). While not mentioned in the Gospels, it was widely observed by Jews in Jesus’ time.
Conclusion
The Jewish holy days during the time of Jesus were deeply woven into the spiritual and communal life of Israel. From the weekly Sabbath to the annual pilgrimage feasts, these observances kept alive the memory of God’s mighty acts in history and pointed forward to His ultimate redemption. Jesus not only participated in these festivals but fulfilled their prophetic significance. He became the true Passover Lamb, the giver of the Spirit at Pentecost, the living water of Tabernacles, and the eternal High Priest of Yom Kippur. Thus, to study the feasts of the Jews in the first century is to glimpse the shadows that found their substance in Christ (Colossians 2:16–17).