What Really Happened at ''Easter''?

Most reasonably informed Christians are well aware that many of the
traditions that surround the Christmas holidays have pagan origins and
very little correlation with the actual events as recorded in the Bible.
However, most of us are surprised when we discover that some of what
we have been taught about "Easter" is not only in error, but deliberately
so!

Many, of course, are aware that the name "Easter" actually originates
with the pagan worship of Ishtar (or Astarte) that was traditionally
observed at the time of the vernal equinox, nominally about March 21 or
22. Traditional pagan fertility symbols of both rabbits and eggs continue
to be associated with this holiday.

However, the name as commonly used is also currently associated with
the events surrounding the Crucifixion and Resurrection of Jesus Christ,
which actually occurred on the Jewish Passover and is clearly defined in
the Scriptures as the 14th of Nisan.

The Quartodeciman Controversy

It may come as a shock to learn that the early church deliberately
committed to separating itself from the explicit record of Scripture. The
practice of those Christians insisting on celebrating Passover on the
fourteenth day of Nisan from the Old Testament calendar1 was known as
Quartodecimanism ("fourteenism," as derived from Latin).

It is nothing short of astonishing to discover that not only was this was a
major emotional controversy within the early church,2 but that the
commitment to deviate from the Scriptures was driven by a deep anti-
Semitism!

The controversy surrounding this issue was a principal topic at the
Council of Nicea in 325 a.d. Emperor Constantine presided over this
council-note his own words:

It was, in the first place, declared improper to follow the custom of the
Jews in the celebration of this holy festival, because their hands having
been stained with crime, the minds of these wretched men are necessarily
blinded ... Let us, then, have nothing in common with the Jews, who are
our adversaries ... avoiding all contact with that evil way ... who, after
having compassed the death of the Lord, being out of their minds, are
guided not by sound reason, but by an unrestrained passion, wherever
their innate madness carries them ... a people so utterly depraved ...
Therefore, this irregularity must be corrected, in order that we may no
more have any thing in common with those parricides and the murderers
of our Lord ... no single point in common with the perjury of the Jews.3
The early church father, Eusebius, also records Emperor Constantine as
writing:

... it appeared an unworthy thing that in the celebration of this most holy
feast we should follow the practice of the Jews, who have impiously
defiled their hands with enormous sin, and are, therefore, deservedly
afflicted with blindness of soul ... Let us then have nothing in common with
the detestable Jewish crowd; for we have received from our Saviour a
different way.4
Setting a Date for Easter

The council unanimously ruled that the Easter festival should be
celebrated throughout the Christian world on the first Sunday after the full
moon following the vernal equinox; and that if the full moon should occur
on a Sunday, and thereby coincide with the Passover festival, Easter
should be commemorated on the following Sunday. As a result of the
Council of Nicea, and amended by numerous subsequent meetings, the
formal church deliberately attempted to design a formula for "Easter"
which would avoid any possibility of it falling on the Jewish Passover,
even accidentally!

A principal astronomical problem involved was the discrepancy between
the solar year and the lunar year, and thus, the Julian calendar then in use.
Numerous alternatives for fixing the date of the feast were tried by the
church but proved unsatisfactory, so Easter was celebrated on different
dates in different parts of the world.

In 387, for example, the dates of Easter in France and Egypt were 35
days apart. About 465, the church adopted a system of calculation
proposed by the astronomer Victorinus, who had been commissioned by
Pope Hilarius to reform the calendar and fix the date of Easter. Elements
of his method are still in use, although the Scythian monk Dionysius
Exiguus made significant adjustments to the Easter cycle in the 6th
century.

Refusal of the British and Celtic Christian churches to adopt the proposed
changes led to a bitter dispute between them and Rome in the 7th
century. Reform of the Julian calendar in 1582 by Pope Gregory XIII,
through adoption of the Gregorian calendar, eliminated some of the
difficulties in fixing the date of Easter and in arranging the ecclesiastical
year. Since 1752, when the Gregorian calendar was also adopted in
Great Britain and Ireland, Easter has been celebrated on the same day in
the Western part of the Christian world.

The Eastern churches, however, which did not adopt the Gregorian
calendar, commemorate Easter on a Sunday either preceding or following
the date observed in the West. Occasionally the dates coincide; the most
recent times were in 1865 and 1963.

In 1928 the British Parliament enacted a measure allowing the Church of
England to commemorate Easter on the first Sunday after the second
Saturday in April. Despite these steps toward a consolidation, Easter
continues to be a "movable" feast.

In the church's zeal to separate itself from the Biblical text, confusion has
continued.

Friday or Wednesday?

Another controversy continues concerning "Good Friday." While there
are many scholars who continue to defend a Friday Crucifixion, there are
many who find this doubtful, for at least three reasons:

Jesus specified that there would be "three days and three nights"-His
words-between the Crucifixion and the Resurrection;5
Jesus went from Jericho to Bethany six days before Passover;6 that
would require more than a "Sabbath day's journey" to occur on the
Sabbath if Passover was on a Friday;
There were two Sabbaths between Passover and Sunday morning,7
including the Feast of Unleavened Bread, one of the seven high Sabbaths
each year.
This is why many serious scholars believe the Crucifixion occurred
"between the two evenings" on a Wednesday Passover, not on a Friday.
Three days later-"the morrow after Shabbat after Passover,"8 the Feast
of First Fruits, was, indeed, our First Fruits, discovered on that Sunday
morning.

Other Issues

There are, of course, many other misunderstandings about the details
surrounding those pivotal events.

They had not planned to take Jesus on a feast day, for fear of the
Romans.9 The timing was controlled by Jesus Christ Himself. Even in the
garden of Gethsemane, it was Jesus who was giving the orders.10

Every detail of the six trials that Jesus endured was illegal.11

Satan was hoping for a "righteous death," which, in the Torah, was a
death by stoning. But the Romans had removed the Jews' right to capital
punishment. The death by crucifixion was detailed in the Scriptures 700
years before crucifixion was invented.12

What Is "The Gospel"?

The "Good News" can be summed up in five words: Jesus died and rose
again! (See 1 Corinthians 15:3-4.) Perhaps the greatest failure by most
renderings of the events of those crucial days-even Mel Gibson's
remarkable movie, The Passion, is the portrayal of the Crucifixion as a
tragedy: it wasn't a tragedy, it was an achievement! Literally hundreds of
specifications were fulfilled to accomplish a goal set before the foundation
of the world.

Prophecies of the Final Week

There are many Old Testament prophesies quoted in the Gospels
specifically about Jesus' final week. Here's a brief list:

He would make a triumphal entry in Jerusalem (Zechariah 9:9, Psalm
118).
He would be smitten like a shepherd (Zechariah 13).
He would be betrayed for 30 pieces of silver (Zechariah 11:1-13 and
Psalm 41:9).
He would be given vinegar and gall (Psalm 69:21).
They would cast lots for His garments (Psalm 22:18).
His bones would not be broken (Exodus 12:46; Numbers 9:12; Psalm
34:20).
His side would be pierced (Zechariah 12 and Psalm 22:16).
He would die among malefactors (Isaiah 53:9, 12).
His dying words were foretold (Psalm 22:1,31).
He would be buried by a rich man (Isaiah 53:9).
He would rise on the third day (Jonah 1:17; cf. Genesis 22:4 with
Hebrews 11:19).
His resurrection would be followed by the destruction of Jerusalem
(Daniel 9, 11 and 12).
Furthermore, The Passion also failed to indicate the most important point:
Who He was! He wasn't just a great figure, a teacher, or a positive
influence. He was the Creator-God, humbling Himself to become our
Kinsman-Redeemer!

A Conjecture

The Bible is one book-it has an integrity of design. It may surprise you
to learn there are more graphic details of the Crucifixion in the Old
Testament than in the New. For instance, Psalm 22 is a description of
what it was like to hang on the Cross as if it were dictated by Christ
Himself (although it was written by David 800 years earlier). Isaiah 52:14
says that He would be beaten so badly He would no longer look human.

But there is another verse most people overlook. Isaiah 50:6 says, "I
gave my back to the smiters, and my cheeks to them that plucked off the
hair; I hid not my face from shame and spitting." If I understand this verse
correctly and if it was fulfilled on the Cross-and I believe it was-that
means they ripped off his beard!

This is particularly vivid for me because many years ago, I worked for a
company that had a large software department and the head of that
department happened to have a very full beard. After working with him
for over a year, he came to work one day with his beard shaved off. I
would not have recognized him but for another employee who happened
to call his name.

Maybe that's why Mary in the garden didn't recognize Jesus; she thought
He was the gardener! Did He have a disfigured face and scar tissue
where His beard had been ripped off?

Maybe that explains why two disciples could walk seven miles with Him
and not realize who He was until they saw His nail prints that evening.
Maybe that's another reason some in the Upper Room were so terrified
as He stood there among them. That could also be why John, at the
seashore in Galilee, said, "We didn't dare ask Him because we knew it
was the Lord" (John 21:12).

This brings up another question. Does Jesus still bear the marks of His
Crucifixion?

Zechariah 12:10 says, "They shall look on me whom they have pierced."
This would seem to indicate that He will indeed bear the scars forever.
Some say that the only man-made things in Heaven will be His scars.

In Revelation 5:6, John is transported forward in time and sees the
Seven-Sealed Book: "And I beheld, and, lo, in the midst of the throne
and of the four living creatures, and in the midst of the elders, stood the
Lamb as it had been slain." I think Jesus still bears His marks. They are
the marks of His humiliation, but they are also the marks of His glory.

I am reminded of a young mother whose face was badly disfigured. Her
little girl was continually ridiculed by the children in school because of her
mother's appearance. (You know how cruel children can be.)

When the little girl was old enough, the mother explained to her that when
she was a baby there was a dreadful fire in the apartment and, although
the mother was able to save the little girl, the mother herself suffered very
severe burns in the process. From that day on, the little girl was no longer
embarrassed about her mother. Every time she looked into her mother's
face it was a reminder of just how much she was loved.

We know that the Crucifixion was far more than just a physical event.
And I suspect that you and I will spend an eternity discovering what it
really cost Him that we might be there with Him and that we might live.
It's very possible that when we look into His face, we too will be
reminded just how much we are loved...

by Chuck Missler

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**NOTES**
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Defined in Leviticus 23:5 to be a perpetual ordinance (cf. Exodus 12:14).
Based on the writings of Irenaeus, the Roman church had celebrated
Passover on a Sunday at least since the time of Bishop Xystus or Sixtus I,
115-125 a.d. (Eusebius H.E. 5.24.14). The aged Apostolic Father
Polycarp visited Rome circa 154 a.d., at which time he discussed the
difference in Paschal's calculation with Bishop Anicetus and reached an
amicable compromise. In addition, Polycrates of Ephesus and Irenaeus
wrote in support of the Quartodecimans. (Eusebius H.E. 5.24.17).
The Epistle of the Emperor Constantine, Theodoret's Ecclesiastical
History, 1.9.
Eusebius, Life of Constantine, Book 3, chapter 18.
Matthew 12:40.
John 12:1.
Matthew 28:1: ''sabbaton'' in the Greek text is a plural noun.
Leviticus 23:15.
Matthew 26:5.
John 18:8.
Over 20 specific infractions of legal procedure are detailed in our newest
briefing package, The Easter Story: What Really Happened.
Psalm 22; Isaiah 52:14-53:12; Zech 12:10.

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