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The Resurrection of Yeshua and First Fruits Day From a Whole Bible, Hebraic Understanding

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In our day many Messianic redeemed believers are celebrating, or feeling a desire to celebrate, the resurrection of our Messiah. To scripturally validate the central importance of the resurrection of Yeshua as a core doctrine for Messianic redeemed believers, we will start by presenting to you a series of texts from the Tanakh (or Old Testament) with commentary that foretell of a Messianic Redeemer dying and then bodily resurrecting. We will then examine evidence that shows how the waving of the omer or barley sheaf on Wave sheaf Day pointed to Yeshua’s resurrection. We will then look at the Gospel account of the resurrection for some new insights from a Hebrew roots perspective, and then conclude by examining historical evidence pertaining to the early Christian church’s designation of a specific day to commemorate the resurrection of Yeshua. May this study strengthen the reader’s faith in the accounts of Yeshua the Messiah’s resurrection as recorded in the Testimony of Yeshua (or New Testament)!

An Analysis of Tanakh Scriptures That Predict the Resurrection of the Messiah

Psalm 16:10, For thou wilt not leave my soul [nephesh] in hell [sheol]; neither wilt thou suffer thine Holy [chaseed or faithful, kind, pious, devout, saint, godly] One to see ­corruption [shakhath or decay of the grave according to The Theological Wordbook of the Old Testament (TWOT)].

Commentary: To whom is this verse referring? Obviously not normal humans whose bodies and souls go into the grave at the time of death (so says this verse) (to await the resurrection) and where they decay? Who in Scripture, but Messiah Yeshua resurrected after three days before his body could corrupt (start to decay)? According to Jewish thought bodily decay starts after three days.

Psalm 49:15, But Elohim will redeem my soul from the power of the grave: for he shall receive me. Selah. 

Commentary: This is a generic reference to the resurrection of the righteous. Using a kal v’khomer or light and heavy (a fortiori) rule of logic (or Rabbi Hillel’s first law of Biblical hermeneutics/interpretation) we can reason that if the righteous dead are resurrected how much more so the Messiah.

Psalm 22:26, The meek shall eat and be satisfied. They shall praise YHVH that seek him. Your heart shall live for ever.

Commentary: See comment on Psalms 49:15.

Isaiah 26:19, Your dead men shall live, together with my dead body shall they arise. Awake and sing, you that dwell in dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. 

Commentary: See comment on Psalms 49:15.

Isaiah 53:9-10, And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased YHVH to bruise him; he has put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong [arak means to continue long, make long, lengthen, draw out] his days, and the pleasure of YHVH shall prosper in his hand.

Commentary: Some see in this emphasized phrase either a reference to long life on the part of Messiah’s (spiritual) seed (descendants) which could be a reference to eternal life, or to the resurrection of the Messiah himself after he was “cut off from the land of the living” (verse 8) and “made his grave with the wicked” (verse 9) after which he would “prolong his days” through resurrection from the grave. 

Isaiah 53:11, He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 

Commentary: The Qumran Great Isaiah Scroll translates verse 11 as follow: 

Of the suffering of his soul he will see light and he will find satisfaction. And through his knowledge his servant, the righteous one will make many righteous, and he will bear their iniquities” (The Dead Sea Scrolls Bible, by Abegg, Flint and Ulrich, p. 360; Harper Collins Publishers, New York, N.Y.:1999).

Note the emphasized portion that is missing in the Masoretic text from which our most common English Bibles’ “Old Testament” portions are derived. The New International Version (NIV) translates this verse as follows and notes in its footnotes that this phrase originates from the Isaiah Dead Sea Scroll and from the Septuagint (LXX):

After the suffering of his soul, he will see the light [of life] and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities.

Note the Septuagint (LXX) translation of this verse: 

The Lord also is pleased to take away from the travail of his soul, to shew him light, and to form him with understanding; to justify the just one who serves many well; and he shall bear their sins. [translated by Sir Lancelot Charles Lee Brenton (1807-1862) originally published by Samuel Bagster & Sons, Ltd., London, 1851]

The phrase, he will see the light etc., speaks of resurrection from the shadows of death into the light of life. What else could this mean except that Messiah will resurrect from the grave?

Genesis 3:15, (compare Col. 2:15 and Rev. 1:18) And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise your head, and thou shalt bruise his heel. / And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it [by resurrecting from the grave].

Hosea 5:15–6:3, I will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early. Come, and let us return unto YHVH: for he has torn, and he will heal us; he has smitten, and he will bind us up. After two days will he revive [VHJ/chayah, to live, have life] us: in the third day he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know YHVH: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

Commentary: This is a clear prophecy concerning the resurrection of the righteous dead of whom ­Messiah Yeshua is the first to raise. Verse two contains a Hebrew parallelism, which is a Hebraic literary device where the same thought is expressed differently back-to-back. As noted above, the word to live is the basic Hebrew root verb chayah meaning to live or to have life. The word raise up is the Hebrew word quwm/oUEmeaning to rise, arise, stand, stand up (Strong’s H6965; TWOT 1999). According to TWOT the basic meaning of this word “denotes rising up from a prostrate position (e.g. Josh. 3:16).” YHVH speaking here states in the broader context of this passage of his Messianic role as the Lion of Judah (Rev. 5:5), and that after presenting himself as such to both houses of Israel (Ephraim and Judah) in verse 14 Messiah would “go away … and none shall rescue him”, and then in verse 15, “I [Messiah speaking] will go and return to my place till they [Ephraim and Judah] acknowledge their offense and seek my face…” What is their offense? Isaiah 8:14 states that the offense both houses of Israel stumble over “the stone of stumbling and… rock of offense.” Who is this Rock of offense? Verses 8 and 10b identifies it as Immanuel (El with us), one of the titles of the Messiah. After two days (2000 years) YHVH will revive us—i.e., the righteous dead of Ephraim and Judah or those grafted to the olive tree or into the commonwealth of Israel through Messiah Yeshua (see Eph. 2:11–19) who are to raise up in the resurrection at the end of the age—and the third day, or in the third millennia from the time of Messiah’s first coming, or year 6000, Messiah will raise up Ephraim and Judah. Likewise Messiah Yeshua raised from the dead on the third day, becoming the first of the first fruits to raise from the dead (1 Cor. 15:20, 23) and he shall “go forth” and “shall come unto us” very much alive and leading his people in the Messianic Age (Millennium).

Genesis 22 and the “Sacrifice” of Isaac at Mount Moriah. 

Commentary: YHVH credited to Abraham’s spiritual account his willingness to sacrifice Isaac as if he had actually done so. In fact, there is an ancient rabbinical tradition that states Isaac actually died and was resurrected as the midrash states: “As the knife reached his throat, Isaac’s soul flew away and left [e.g., he died]. But when a  voice went forth from between the angels saying, ‘Do not stretch out your hand against the lad’ (Genesis 22:12), his soul returned to his body” (Pirkei DeRabbi Eliezer 31 as quoted in The ArtScroll Davis Edition Baal HaTurim Chumash Bamidbar, p. 1417) (bracketed comments are in the original). The Jewish sages also note that Scripture states that both Abraham and Isaac ascended the mountain, but that it is recorded that only Abraham descended (22:19). Isaac’s absence from the Genesis narrative until many years later (Gen. 24:62) has given rise to much speculation on the part of the Jewish sages as to Isaac’s whereabouts in the interim (The ArtScroll Bereishis Vol. 1a, pp. 812-813). Regardless of the rabbinic interpretations, does Scripture leave Isaac out of the narrative as if to highlight his absence, and to give the impression (albeit a prophetic allegorical one) that he was actually sacrificed? After all, what was the ram caught in the thorn bush thicket (wearing a crown of thorns) by its two horns all about? That ram was a substitute sacrifice picturing whom? And who was it that commanded Abraham to lay down the knife and slaughter the ram instead? It was the Malak or Messenger of YHVH (verse 11-12) who was none other than a pre-incarnate appearance of YHVH-Yeshua some 1900 years before his appearance as the Messiah in human form on earth as the Lamb of Elohim slain from the foundation of the earth.

The Day of the Wave Sheaf Offering or First Fruits Day

In Messianic circles, a day has gained prominence for celebrating the resurrection of Yeshua. It is called by many, the Feast of First Fruits or simply First Fruits. In several books published by Messianic/Hebrew roots teachers, this day has been elevated to the status as one of the “feasts” of YHVH along with Unleavened Bread, Pentecost, Trumpets, Atonement and Tabernacles. In creating a special designation for this day—one, as we shall see later, that Scripture does not give it—most of these teachers curiously omit the last of YHVH’s seven “feasts” or miqra-ee kodesh (commanded assemblies); namely, The Eighth Day or Shemini Atzeret. This festival is a Sabbath and immediately falls after the Feast of Tabernacles. It has important spiritual significance and represents the formation of the New Heaven and New Earth and the descent of the New Jerusalem after the end of the 1000-year long Millennium on earth. It literally represents heaven-on-earth for eternity. It is, therefore, a shame to omit this most important festival of YHVH!

To read the rest of this article, go to: https://www.hoshanarabbah.org/pdfs/firstfruits.pdf

 

Why Does the New Testament Emphasize the Death of Yeshua More Than His Resurrection?

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The Testimony of Yeshua (or New Testament) has more than twice as many references to the death of Yeshua (more than 99 references) than to his resurrection (approximately 49 references). Why is this? Why did the apostolic writers emphasize the death of Yeshua the Messiah more than his resurrection? This fact has perplexed some of us for years. We now will briefly explore why this may be.

To be sure, the resurrection of Yeshua is a momentous event in the history of the world not to be minimized or understated in any way, and is not sub par to the importance of his incarnation, life or death. Furthermore, had Yeshua not resurrected from the dead, there would be no hope of the resurrection of the saints, for as Paul writes,

And if Messiah is not risen, then our preaching is empty and your faith is also empty. Yes, and we are found false witnesses of Elohim, because we have testified of Elohim that He raised up Messiah, whom He did not raise up—if in fact the dead do not rise. For if the dead do not rise, then Messiah is not risen. And if Messiah is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Messiah have perished. If in this life only we have hope in Messiah, we are of all men the most pitiable. (1 Cor 15:14–19)

Adding to the perplexing fact that the Testimony of Yeshua emphasizes the death of Yeshua over his resurrection is that notable fact that of the seven biblical feasts mentioned in Leviticus 23 and elsewhere in Scripture, there no feast that specifically points to the resurrection of Yeshua. The day of Passover addresses Yeshua’s death and the Feast of Unleavened Bread, the next biblical feast completely skips past the resurrection altogether. This is the Feast of Weeks, which corresponds to the day of Pentecost in Acts chapter two, which also occurred fifty days after Yeshua’s resurrection. 

So why is there no biblical holiday, contrary to popular but ill-informed opinion, specifically portraying the resurrection of the Messiah? In answer to this question, some Bible students will point to the so called  “Feast” of First Fruits (Lev 23:9–13) as the biblical holiday that answers to the resurrection of Yeshua. While First Fruits Day (the correct biblical name for this occasion) does definitely point prophetically to Yeshua’s resurrection and ascension to heaven, this day, according to the Torah, was neither a biblical feast or miqra kodesh or a high holy day Sabbath. Rather, it was a moed or divine appointment (all biblical feasts are moedim [the plural of moed], but not all moedim are feasts) on which the Levitical priest performed the ritual of offering up a sheaf of the barley first fruits before Elohim. But for the rest of the Israelites, First Fruits Day was not a Sabbath-day of rest or holy or sacred assembly (Heb. miqra kodesh). Rather it was a common work day when the Israelites went into their fields to harvest the newly ripened barley. (I discuss this subject at length in my 23 page article on this subject available at https://www.hoshanarabbah.org/pdfs/firstfruits.pdf.) To call First Fruits Day a feast is a misreading, if not a twisting, of Scripture. Facts are stubborn things for some people to deal with, but facts are truth, and truth is still truth regardless of people’s opinions to the contrary.

So now let us attempt to answer the question of why there is no biblical feast that specifically commemorates the resurrection of our Master and Savior, Yeshua the Messiah, and why the apostolic writers of the Testimony of Yeshua emphasized the death of Yeshua more than twice as much as his resurrections. First, it is the death of Yeshua and the shedding of his blood that saved humans from their sins, not his resurrection. Scripture is clear on this in both the Tanakh or Old Testament and the Testimony of Yeshua, for the Word of Elohim teaches us that the shedding of blood atones for man’s sin (for scriptural proof, see my article on this at https://www.hoshanarabbah.org/pdfs/atone.pdf). The New Testament Scriptures clearly state that Yeshua’s shed blood and not his resurrection is what redeemed or saved man from sin’s death penalty. One passage that specifically states this is Romans 4:25,

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Celebrate the Birth and Resurrection of Yeshua Minus the Paganism? (Say What?)

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Doubtless, this post is bound to generate some controversial and interesting comments. — Natan

Zechariah 8:19, The fast of. What are these four fasts of the house of Judah (the Jews) that YHVH is here approving and refers to as “appointments” or moedim (though not necessarily “divine appointments” [except for the fast of the tenth month, which is Yom Kippur], since they weren’t mandated by YHVH)? These four fasts are (according to https://www.chabad.org/library/article_cdo/aid/609607/jewish/Jewish-Fast-Days.htm):

The fast of the fourth month of Tammuz: Shivah Asar B’Tammuz— The fast actually commemorates five tragic events that occurred on this date:

  • Moses broke the tablets when he saw the Jewish people worshipping the Golden Calf.
  • During the Babylonian siege of Jerusalem, the Jews were forced to cease offering the daily sacrifices due to the lack of sheep.
  • Apostomos burned the holy Torah.1
  • An idol was placed in the Holy Temple.2
  • The walls of Jerusalem were breached by the Romans, in 69 CE, after a lengthy siege. (Three weeks later, after the Jews put up a valiant struggle, the Romans destroyed the second Holy Temple on the 9th of Av.)The Jerusalem Talmud maintains that this is also the date when the Babylonians breached the walls of Jerusalem on their way to destroying the first Temple.

The fast of the fifth month of Av: Tisha B’Av— The saddest day on the Jewish calendar is the Ninth of Av, “Tisha B’Av.” It is the date when both our Holy Temples were destroyed, and an era of exile, persecution and spiritual blackness began.

The fast of the seventh month of Tishrei: Yom Kippur or the Day of Atonement

The fast of the tenth month of Tevet: Asarah B’Tevet— On Asarah B’Tevet, the 10th day of the Jewish month of Tevet, in the year 3336 from Creation (425 BCE), the armies of the Babylonian emperor Nebuchadnezzar laid siege to Jerusalem. Asarah B’Tevet is observed as a day of fasting, mourning and repentance. 

What can we learn from this Bible passage? This verse tells us that YHVH is not opposed to our observance of man-made, extra-biblical holidays if they commemorate important events in the religious history of his people and if they are done on the basis of love and peace. This could be applied to such momentous biblical events as the birth and resurrection of Yeshua the Messiah as long as we do not substitute these for YHVH’s commanded biblical festivals as listed and commanded in Leviticus 23 and elsewhere. Of course, it is patently contrary to the Word of Elohim for any man-made holidays to contain any taint of paganism (Jer 10:2–5; Lev 18:3; 20:23; Deut 12:30–31) as do most if not all of the popular modern Christian holidays.

 

When Did Easter Replace Passover?

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Matthew 28:1, When did the early Christians first celebrate a day commemorating the resurrection of Yeshua?

Although the resurrection of Yeshua the Messiah is a biblical and historical fact, it’s celebration (known as Easter), is neither commanded in the Scriptures, nor was it celebrated by the original disciples of Yeshua. It is purely an invention of the church, which eventually replaced Passover! Here are the facts:

In A History of Christianity (vol. 1), Kenneth Scott Latourette states that notice of Easter as a festival occurs in the middle of the second century, but that festivals commemorating the resurrection of Messiah were presumably observed by at least some Christians from much earlier times (p. 137). Church historian, Philip Schaff, also attributes the beginning of the Easter festival to the middle of the second century (History of the Christian Church, vol. 2, p. 207). He states that the Christian Passover naturally grew out of the Jewish Passover, as the Lord’s Day (Sunday) grew out of the Sabbath. “It is based on the view that Christ crucified and risen is the centre of faith. The Jewish Christians would very naturally from the beginning continue to celebrate the legal Passover, but in the light of its fulfillment by the sacrifice of Christ, and would dwell chiefly on the aspect of the crucifixion. The Gentile Christians, for whom the Jewish Passover had no meaning except through reflection on the cross, would chiefly celebrate the Lord’s resurrection as they did on every Sunday of the week.” He notes that the early Christians commemorated the entire period between the death and resurrection of Yeshua with vigils, fasting, special devotions, meetings culminating in a resurrection feast celebrating the whole work of redemption. The feast of the resurrection gradually became the most prominent aspect of the Christian Passover (Easter celebration), but the crucifixion continued to be celebrated on Good Friday” (ibid., pp. 207–208).

Christians universally kept the Passover on the biblical date of Abib (also known as Nisan) 14/15, irrespective of the day of the week until A.D. 135 according to leading Sabbath scholar Prof. Samuele Bacchiocchi quoting the fourth century Christian historian Ephiphanius (From Sabbath to Sunday, p. 81). “This conclusion,” continues Bacchiocchi, “is supported indirectly by the two earliest documents mentioning the Passover celebration, since both emphasize the commemoration of the death rather than the resurrection of Christ. The Ethiopic version of the apocryphal Epistle of the Apostles [or Didache] says, ‘and you therefore celebrate the remembrance of my death, i.e., the Passover’ (ch. 15). In the Coptic version the passage is basically the same, ‘And you remember my death. If now the Passover takes place …’ (chap. 15)’ (ibid., p. 82). 

The second document that attests to the early church’s emphasis on the death rather than the resurrection of Yeshua is the Sermon on the Passover, by Melito, Bishop of Sardis (died ca. A.D. 190). According to Bacchiocchi, Melito provides a most extensive theological interpretations of the meaning of the Passover for early Christians. “Though Melito makes a few passing references to the resurrection, it is clear from the context that these function as the epilogue of the passion drama of the Passover. The emphasis is indeed on the suffering and death of Jesus which constitute the recurring theme of the sermon and of the celebration” (ibid., p. 83).

“The resurrection,” Bacchiocchi admits, “however, did emerge in time as the dominant reason for the celebration not only of the annual Easter-Sunday, but also of the weekly Sunday. The two festivities, in fact,… came to be regarded as one basic feast commemorating at different times the same event of the resurrection.” Bacchiocchi concludes,

It would seem therefore that though the resurrection is frequently mentioned both in the New Testament and in the early patristic literature, no suggestion is given that primitive Christians commemorated the event by a weekly or yearly Sunday service. The very fact that Passover, which later become the annual commemoration of the resurrection held on Easter-Sunday, initially celebrated primarily Christ’s passion [death] and was observed on the fixed date of Nisan [Abib] 15 rather than on Sunday, makes it untenable to claim that Christ’s resurrection determined the origin of Sunday worship during the lifetime of the Apostles. (ibid. p. 84)

 

When Did Easter Replace Passover?

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Matthew 28:1, When did the early Christians first celebrate a day commemorating the resurrection of Yeshua?

Although the resurrection of Yeshua the Messiah is a biblical and historical fact, it’s celebration (known as Easter), is neither commanded in the Scriptures, nor was it celebrated by the original disciples of Yeshua. It is purely an invention of the church, which eventually replaced Passover! Here are the facts:

In A History of Christianity (vol. 1), Kenneth Scott Latourette states that notice of Easter as a festival occurs in the middle of the second century, but that festivals commemorating the resurrection of Messiah were presumably observed by at least some Christians from much earlier times (p. 137). Church historian, Philip Schaff, also attributes the beginning of the Easter festival to the middle of the second century (History of the Christian Church, vol. 2, p. 207). He states that the Christian Passover naturally grew out of the Jewish Passover, as the Lord’s Day (Sunday) grew out of the Sabbath. “It is based on the view that Christ crucified and risen is the centre of faith. The Jewish Christians would very naturally from the beginning continue to celebrate the legal Passover, but in the light of its fulfillment by the sacrifice of Christ, and would dwell chiefly on the aspect of the crucifixion. The Gentile Christians, for whom the Jewish Passover had no meaning except through reflection on the cross, would chiefly celebrate the Lord’s resurrection as they did on every Sunday of the week.” He notes that the early Christians commemorated the entire period between the death and resurrection of Yeshua with vigils, fasting, special devotions, meetings culminating in a resurrection feast celebrating the whole work of redemption. The feast of the resurrection gradually became the most prominent aspect of the Christian Passover (Easter celebration), but the crucifixion continued to be celebrated on Good Friday” (ibid., pp. 207–208).

Christians universally kept the Passover on the biblical date of Abib (also known as Nisan) 14/15, irrespective of the day of the week until A.D. 135 according to leading Sabbath scholar Prof. Samuele Bacchiocchi quoting the fourth century Christian historian Ephiphanius (From Sabbath to Sunday, p. 81). “This conclusion,” continues Bacchiocchi, “is supported indirectly by the two earliest documents mentioning the Passover celebration, since both emphasize the commemoration of the death rather than the resurrection of Christ. The Ethiopic version of the apocryphal Epistle of the Apostles [or Didache] says, ‘and you therefore celebrate the remembrance of my death, i.e., the Passover’ (ch. 15). In the Coptic version the passage is basically the same, ‘And you remember my death. If now the Passover takes place …’ (chap. 15)’ (ibid., p. 82).

The second document that attests to the early church’s emphasis on the death rather than the resurrection of Yeshua is the Sermon on the Passover, by Melito, Bishop of Sardis (died ca. A.D. 190). According to Bacchiocchi, Melito provides a most extensive theological interpretations of the meaning of the Passover for early Christians. “Though Melito makes a few passing references to the resurrection, it is clear from the context that these function as the epilogue of the passion drama of the Passover. The emphasis is indeed on the suffering and death of Jesus which constitute the recurring theme of the sermon and of the celebration” (ibid., p. 83).

“The resurrection,” Bacchiocchi admits, “however, did emerge in time as the dominant reason for the celebration not only of the annual Easter-Sunday, but also of the weekly Sunday. The two festivities, in fact,… came to be regarded as one basic feast commemorating at different times the same event of the resurrection.” Bacchiocchi concludes,

It would seem therefore that though the resurrection is frequently mentioned both in the New Testament and in the early patristic literature, no suggestion is given that primitive Christians commemorated the event by a weekly or yearly Sunday service. The very fact that Passover, which later become the annual commemoration of the resurrection held on Easter-Sunday, initially celebrated primarily Christ’s passion [death] and was observed on the fixed date of Nisan [Abib] 15 rather than on Sunday, makes it untenable to claim that Christ’s resurrection determined the origin of Sunday worship during the lifetime of the Apostles. (ibid. p. 84)

 

False Teachings and Destructive Heresies in the Early Church

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Who goes there?

Thief sneaking through door2 Peter 2:1, False teachers…destructive heresies. When did several prominent but destructive, non-biblical heresies creep into the early church, which are now major doctrines in mainstream Christianity? Here is a partial list along with the approximate times the early church fathers began teaching these doctrines.

The Human Soul Is Immortal

The immortality of the soul was not  a Hebraic concept, but originated from the ancient Greek philosophers. This pagan concept made its way into the church as Gentiles who were steeped in the thinking of the Greek philosophers gained control of the early church after the death of the last apostles.

A.D. 130— The Epistle of Mathetes to Diognetus, ch. 6

Ca. A.D. 155—The First Apology of Justin Martyr, ch. 18

Ca. A.D. 180—Irenaeus’ Against Heresies, Book Two, ch. 34

Ca. A.D. 180—Irenaeus’ Against Heresies, Book Five, chaps. 7.1; 31.1

Teachings Against the Sabbath and Biblical Feasts

There is no record in the Bible of the early New Testament believers replacing the seventh-day Sabbath with Sunday. To say so is wishful thinking, a twisting of the Scriptures and biblical revisionism. It wasn’t until the fourth century at the Council of Nicea under Roman emperor Constantine that the Sunday officially replaced the Sabbath in the early church. Until that time, many Christian churches still observed the Sabbath throughout the Roman empire. The process of transitioning from Sabbath to Sunday observance was a slow one beginning in the early second century and had its roots largely in antisemitism.

A.D. 130—The Epistle of Mathetes to Diognetus, ch. 4. The author calls the Sabbath and biblical feasts “utterly ridiculous and unworthy of notice.”

Ca. A.D. 130—Epistle of Barnabas, ch. 2 (also ch. 14). The author says that the Sabbaths (weekly Sabbath and biblical feasts) are abolished.

Early part of second century A.D.—Epistle of Ignatius to the Philippians, ch. 14

Observance of the Lord’s Day (Sunday) Advocated Over Sabbath Observance

Early part of second century A.D.—Epistle of Ignatius to the Magnesian, ch. 9. The author says to keep the Sabbath on Sunday.

Early part of second century A.D.—Epistle of Ignatius to the Trallians, ch. 9

Ca. A.D. 130—Epistle of Barnabas, ch. 14

Ca. A.D. 155—The First Apology of Justin Martyr, ch. 67

Teachings Against the Torah

Early part of second century A.D.—Epistle of Ignatius to the Philadelphians, ch. 6. The author declare, “If anyone preach the Jewish law, listen not to him.”

Early part of second century A.D.—Epistle of Ignatius to the Magnesian, ch. 10

Ca. A.D. 155—The First Apology of Justin Martyr, ch. 47. The author states that out of “weak-mindedness,” some Christians observe the Mosaic law. Sabbath and feast days observance are optional, but not encouraged.

Anti-Semetic/Anti-Torah Theology

Early part of second century A.D.—Epistle of Ignatius to the Magnesian, chaps. 8, 10

Ca. A.D. 180—Irenaeus’ Against Heresies, Book Four, ch. 16.4. The author declares that the Decalogue was not cancelled by the New Covenant, but the statues and judgments of the Torah were a bondage to the Israelites and are no longer binding on Christians.

Teachings Against the Biblical Dietary Laws of Clean and Unclean Meats

Early part of second century A.D.—Epistle of Ignatius to the Philadelphians, ch. 6. The author states that one who adheres the biblical dietary laws “has the apostate dragon dwelling within him.”

Easter Celebration Established a Christian Holiday

Ca. A.D. 150—The celebration of the resurrection within the early church began in the middle of the second century (History of the Christian Church, vol. 2, pp. 207–8, by Philip Schaff). The date of Easter and its formal establishment and disconnection from Passover occurred in A.D. 325 at the council of Nicea.

Sabbath Officially Changed to Sunday

A.D. 321—Sunday officially becomes the weekly day of worship (in place of the Sabbath) by a legal enactment of Emporer Constantine (History of the Christian Church, vol. 3, p. 378ff, by Philip Schaff; History of the Christianity, vol 1, p. 93, by Kenneth Scott Latourette)

Christmas Established as a Christian Holiday

Ca. A.D. 354—Christmas originated in the middle to the end of the fourth century as a Christian holiday as an outgrowth of a pagan festival celebrating the birth of the pagan sun god.

 

When did the early church begin celebrating Easter?

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Matthew 28:1, When did the early Christians first celebrate a day commemorating the resurrection of Yeshua?

Although the resurrection of Yeshua the Messiah is a biblical and historical fact, it’s celebration (known as Easter), is neither commanded in the Scriptures, nor was it celebrated by the original disciples of Yeshua. It is purely an invention of the church, and that eventually replaced Passover! Here are the facts:

Easter 33365762

In A History of Christianity (vol. 1), Kenneth Scott Latourette states that notice of Easter as a festival occurs in the middle of the second century, but that festivals commemorating the resurrection of Messiah were presumably observed by at least some Christians from much earlier times (p. 137). Philip Schaff also attributes the beginning of the Easter festival to the middle of the second century (History of the Christian Church, vol. 2, p. 207). He states that the Christian Passover naturally grew out of the Jewish Passover, as the Lord’s Day (Sunday) grew out of the Sabbath. “It is based on the view that Christ crucified and risen is the centre of faith. The Jewish Christians would very naturally from the beginning continue to celebrate the legal Passover, but in the light of its fulfillment by the sacrifice of Christ, and would dwell chiefly on the aspect of the crucifixion. The Gentile Christians, for whom Continue reading →