Easter

by Hoyt Houchen

The word “Easter” appears one time in the King James Version. “Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.” Acts 12:1-4

“Easter” is both inconsistent with the context, “days of unleavened bread,” and erroneous upon the part of the translators of the King James or Authorized Version. “In the English Versions Easter had been frequently used as the translation of pascha. At the last revision Passover was substituted in all passages but this” (McClintock and Strong, Cyclopedia Of Biblical, Theological, And Ecclesiastical Literature). Pascha appears 29 times in the Greek New Testament, 28 times it is translated “Passover,” but this one time it is “Easter.”

To pascha, the Greek words in Acts 12:4 and translated “Easter” in the King James Version, have no connection whatsoever with the religious observance of what is known today as “Easter.” The Greek words to pascha in Acts 12:4 are simply defined as “the passover (Festival)” (Arndt and Gingrich, A Greek-English Lexicon Of The New Testament).

The following by W.E. Vine is significant, “Pascha, mistranslated ‘Easter’ in Acts 12:4, A.V., denotes the Passover (R.V.). The phrase ‘after the Passover’ signifies after the whole festival was at an end. The term Easter is not of Christian origin. It is another form of Astarte, one of the titles of the Chaldean goddess, the queen of heaven. The festival of Pasch held by Christians in post-apostolic times was a continuation of the Jewish feast, but was not instituted by Christ, nor was it connected with Lent. From this Pasch, the Pagan festival of Easter was quite distinct and was introduced into the apostate Western religion, as part of the attempt to adapt Pagan festivals to Christianity” (W.E. Vine, Expository Dictionary Of New Testament Words). So, the word “Easter” in Acts 12:4 (KJV) is an inconsistent and erroneous translation; and which regretfully has influenced many to falsely assume that the religious observance of Easter is of divine origin. (Note: The New King James translation has corrected this erroneous translation of pascha. mg).

The observance of Easter as a religious holiday is of pagan origin. “‘Easter’ is a word of Saxon origin, and imports a goddess of the Saxons, or rather, of the East, Estera, in honor of whom sacrifices being annually about the Passover time of the year (spring), the name became attached by association of ideas to the Christian festival of the resurrection, which happened at the time of the Passover: hence we say Easter-day, Easter-Sunday, but very improperly; as we by no means refer the festival then kept to the goddess of the ancient Saxons” (McClintock and Strong). The idea of Easter eggs came to us from ancient Egypt and Persia. The eggs are a sign of new life, handed down by legend that they are laid by the Easter rabbit on Easter eve. In denominationalism, church buildings are often decorated with white lilies, a symbol of purity and light. The cross is used as a reminder of the religious significance of Easter.

The first celebration of Easter in church history is dated back to the 2nd century. By the 8th century, Anglo-Saxons had adopted the name “Easter” to designate the celebration of Christ’s resurrection. “While there is reason to suppose that Easter had been honored from early in Christian history, the first definite record of its celebration is in connection with a visit of Polycarp, bishop of Smyrna, to Anicetus, bishop of Rome, in 154 or 155” (Williston Walker, A History Of The Christian Church). A belief that Easter was observed by the New Testament Church would be nothing short of mere supposition. “The ‘first day of the week,’ the Lord’s Day, was the regular, weekly commemoration of our Lord’s resurrection. It is more than doubtful if there was an annual commemoration (‘Easter’) in Apostolic times” (James Hastings, Dictionary Of The Apostolic Church).

Bitter controversies arose after the 2nd century as to when Easter was to be celebrated. Jewish converts in particular insisted that it be on the 14th of their month Nisan, regardless of what day of the week it would occur. The Romans and some parts of the East contended that it was always to be on Sunday. So, the question was whether the time for the celebration would always be on Sunday or the 14th of Nisan, whichever day of the week it would happen to be. But the problem became more complicated when a dispute arose in about 167 A.D. as to whether the celebration was to be on the 14th or the 15th of Nisan, some contending that the death of Christ took place on the 14th while others maintained that it was on the 15th (Williston Walker, A History Of The Christian Church). The long dispute was one of the principle reasons for the convening of the council of Nicea in 325 A.D. A uniform day was decided upon by the council of Nicea – that Easter should be observed on the first Sunday following the first full moon after the spring equinox (Isaac Boyle, A Historical View Of The Council Of Nicea).

Easter would fall in future years on any Sunday from March 22nd to April 25th. But the decision of the council did not settle all differences. Although the Roman Catholic Church and many Protestant denominations observe the date decreed by the council of Nicea, the Eastern branch of the Catholic Church has another date for the observance of Easter.

What does the Bible say? In no uncertain terms the apostle Paul denounced all unauthorized religious days and seasons such as Easter, Lent, Good Friday, Ash Wednesday, Palm Sunday, and Christmas. He strongly wrote, “Ye observe days, and months, and seasons, and years. I am afraid of you, lest by any means I have bestowed labor upon you in vain” (Galatians 4:10-11).

Christians observe every first day of the week, the Lord’s day, by assembling for worship and engaging in those acts which are authorized by the Lord. This day is a memorial of the resurrection of our Lord and Savior Jesus Christ, and the Lord’s Supper is a memorial of His suffering and death for our sins (cf. Acts 20:7; I Corinthians 11:23-34).

“By what authority are you doing these things? And who gave you this authority?” (Matthew 21:23) is a legitimate question for those who want to do all things by His authority (Colossians 3:17). There is not any divine authority for such unscriptural holy days as Palm Sunday and Easter. Thousands of people throughout the world observe these days and seasons with zeal, promptness, and precision, while at the same time, they reject God’s commands to obey the gospel by being baptized for the remission of their sins (Acts 2:38) and living daily the kind of lives in harmony with the will of Jesus, the Son of God (See Galatians 5:19ff; Titus 2:11-14; etc.) They observe unauthorized days, but reject divine commands. Remember, it is sinful to make holy that which God did not make holy, and it is sinful to make unholy that which God made holy. How much vain labor of divine teaching is bestowed upon those who pursue either or both of these ways! “There is a way which seemeth right unto a man, But the end thereof are the ways of death” (Proverbs 16:25).

May we never be guilty of making any day or season holy which God has not made holy, and may we be equally sure that we never relegate any of God’s commands to the realm of the unholy. (Adapted)