Part 1: Ceremonial Law and Ritual Perversions

By Craig Ashton Jr., September 23, 2023

For my first in a long series of posts on the biblical ceremonies and festivals, I want to share my approach to God’s law and the Old Testament.

I approach the ceremonial law and feasts from an Adventist perspective, which is built upon the theology of the Sanctuary and its festivals. My experience growing up in the church suggests that the average church member is generally prejudiced against Jewish traditions. If you express interest in the Jewish roots of your faith, don’t be surprised if someone accuses you of heresy. I’ve been called both Jewish and a Jesuit. I remember my childhood pastor telling me he wasn’t interested in the Jewish roots of our faith. However, given the historical importance of the Sanctuary and festivals to our church, I think it’s important to develop a deep appreciation for the Jewish roots of our Adventist faith, especially as we relate to our Jewish brothers and sisters. In my experience, church members commonly believe that while the Old Testament background and faith are good for Jews, they are merely trivial because Jesus tells us all we really need to know. Somehow, I wonder if Jesus Himself would be welcomed in our churches today, especially as He declared, “salvation is of the Jews” (John 4:22).

During my years interacting with feast keepers and studying the subject for myself, I have learned from a large range of scholarly sources as well as inspirational quotations from the Spirit of Prophecy. My understanding of God’s law is shaped by the General Conference Session of 1888 held in Minneapolis, which viewed both the moral and ceremonial law as comprising the entire revelation of God and avoided sharp distinctions between the two. Therefore, instead of separating the ceremonial texts and moral narratives, I include them as part of the law, for the Pentateuch forms the Torah. Only when we consider the ceremonial and moral law together can we achieve a complete and accurate understanding of God’s character. Sadly, many of our Adventist evangelists in defending the moral law have been among the foremost proponents of the idea that the ceremonial law was abolished by Christ. This is simply not true, for according to Jesus, He has done away with no law:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

Matthew 5:17–20

The law and prophets include the ceremonial law and every law in the Pentateuch. There is no way around it. God authored them, and nothing will abolish them—not even the passing of the heavens and earth. I realize that Jesus gave fullness to the law and that some aspects of it that point to fulfillment in future events may no longer be needed, but no law is ever abolished. The ceremonial law was never done away with; rather, it converged in Christ. In Christ, both the ceremonial and moral law were perfectly fulfilled. Since Jesus is both the ceremonial and moral law made flesh, He makes the true picture of God’s character of love clearly visible and most glorious (2 Corinthians 3:3, 7–16, 18).

I have found that Ellen White’s book Desire of Ages offers a helpful distinction between the ceremonial law—which reflects God’s forgiving mercy as shown in the life of Jesus—and the ceremonies and rituals that have been perverted and distorted by men (p. 157). For example, the Pharisees and rabbis frequently added rules that were stricter than God’s law, creating obstacles that hindered the people’s understanding. Jesus often went head-to-head with religious leaders who held misconceptions about God and His law. I have also found The New Perspective on Paul by E. P. Sanders and James Dunn helpful, especially regarding how to read Judaism. These perspectives have aided my understanding of the works of the law as badges of identity and rituals of inclusion.

Knowing the difference between these two types of ceremonies—those given by God and those that have been altered or added by men—is helpful:

1. The ceremonies given by God are good and glorious with all the mercy and forgiveness of God symbolized therein. The ceremonial law has been fulfilled by Christ, who is the ceremonial law without distortion. In Jesus, type has met antitype. The jurisdiction of the ceremonial law of ritual codes ended with the death of Jesus and the loss of the Jewish Temple.
2. The ceremonies perverted and distorted by men are misunderstandings and misinterpretations of the ceremonial requirements given by God. Paganism and Jewish rules have obscured the truth about God. The regulations and enactments added by Jewish leaders and authorities have hidden from the people the truths God wanted to convey and in some cases, have instituted stricter rules that deny God’s commands, thus making the law opposite to what God intended.

Lest we become too critical of the perversions and emptiness of the Jewish rites and ceremonies added during the time of Jesus, we must understand that we produce similar perversions and ceremonies when we engage in legalism. The rituals fulfilled by Christ may now be empty; like the sacrificial ceremonies in the ceremonial law, but observing the Sabbath as a badge of acceptability to God apart from a relationship with Christ, is a Christless Sabbath and an equally empty ceremony. We must be careful not to cling to empty rituals and external regulations when all law finds its ultimate expression in Christ. To cling to empty, Christless ceremonies and commandments is an insult to God.

I have found it very helpful to know the difference between the ceremonies given by God and those with man-made distortions. In light of this, what was done away with at the cross might surprise you; it may be different from what you have come to believe. The ceremonial or typical law has been fulfilled. Type has met antitype, but God did not do away with the ceremonies because they converged in Jesus, who is the living ceremonial law. It is true that the Israelite Sanctuary and its rituals have been discontinued. Sacrifices and offerings came to an end (Daniel 9:27). Various aspects of the law may no longer apply to us, but Jesus did not do away with any law; rather, we should view Christ as upholding the Old Testament faith and fulfilling it! Christ is the center of typical law—the Lamb of God sacrificed for our sins—and this law is extremely valuable for our study of the facets of His sacrifice and ministry. On the other hand, the perversions, distortions, and legalism that turned the law into the opposite of what God intended have been done away with through the example and death of Jesus.

What do you think?