Tag Archives: The Resurrection

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)

 

What did Yeshua mean when he said, “You are elohim/gods”?

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John 10:34, You are gods. Yeshua is here quoting Ps 82:6 where the term elohim in Hebraic thought and as used biblically simply refers to all divine beings whether good (e.g. Elohim, his heavenly council and angels) to evil (e.g. Satan, evil spirits and demons).

Elohim can also refer to human (righteous) judges, who are acting on behalf of Elohim on this earth making righteous judgment between humans (e.g. Exod 21:6; 22:8–9). Yeshua gave this same authority to his apostles (or church leaders) to adjudicate between the saints and to make ecclesiastical decisions as did the Jewish Sanhedrin of old, and he promised that as Elohim’s agents on earth, he would honor their decisions (e.g. Matt 16:19; 18:18–20).

In this passage, Yeshua is clearly stating that the Jews in his audience were divine beings.

What did he mean by this?

The verse here doesn’t indicate that those in his audience were Jewish judges or members of the ruling elite. He was speaking generically to a group of lay people to whom the word of Elohim had been given (v. 35), which is why they were at that time in Jerusalem on the temple mount observing the Feast of Dedication of the temple or Hanukkah (John 10:22–23).

In making this statement, Yeshua is most likely referring to the potential that spiritually enlightened humans, who have received the word of Elohim, have for becoming glorified sons of Elohim some day (i.e. at the resurrection) if they believe in him (John 1:12).

Whatever Yeshua means, he is clearly stating that those humans (to whom the word of Elohim was given, v. 35) possess some divine element, to one degree or another, that qualifies them to be included under the rubric of elohim. Whether he is thinking of the term elohim vis-à-vis humans in present or future prophetic terms is not clear from this passage. He simply states as a fact that “You are elohim” (if you have been given the word of Elohim).

 

A Better Resurrection? First, Second and ??? Place in the Kingdom?

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Hebrews 11:35, A better resurrection. This verse indicates that there is more than one resurrection of the righteous dead, and that there is at least one resurrection that is better than another one.

Likely, the first resurrection will be the best resurrection, since the righteous dead saints and the righteous living saints will be resurrected at that time to meet Yeshua in the air at his second coming.

The resurrection/s that will occur subsequent to that (whether it/they will occur/s during the millennium or at the white throne judgment) will likely be inferior to the first resurrection. Why is this?

Those saints who will be part of the first resurrection are those who endured and overcame the world, the flesh and the devil and remained faithful to Yeshua against such opposition. They are the strongest and most righteous saints, since their mettle, loyalty, faith and endurance was tested under the most trying circumstances, and they still remained faithful to Yeshua. They will likely be those who will be greatest in the kingdom of heaven (Matt 5:19).

Those saints who will be resurrected subsequent to that will have had to go through great refining trials because they are spiritually subpar. This will be because they weren’t faithful in living up to the spiritual light they were given, or because not as much was given to them in the first place, so not as much was required of them (note the Parable of the Talents in Matt 25:14–30; Luke 12:48).

Those who come to faith in the millennium will likely have a lower reward, since their overcoming faith didn’t need to be as strong. This is because they lived during ideal times when evil was suppressed because Yeshua was ruling the world and Satan was imprisoned in the bottomless pit, thus making it easier to be a saint.

All this goes to show that there are levels of rewards in the kingdom of heaven (e.g. Matt 5:19; Matt 25:20–23, 29; Rev 2:23; 2:7, 11, 17, 26; 3:5, 12, 21; 20:12), even as there are levels of punishment (e.g. Luke 12:47–48).

Those who are currently lukewarm believers and who turn their lives around now and who open the door of their life to Yeshua (Rev 3:20) becoming red hot for him prior to his first coming (and first resurrection; Rev 3:15) will have a shot at the highest reward in the kingdom; that is, to sit with Yeshua on his throne (Rev 3:21). This  shows the mercy and grace of YHVH in that he can take even lukewarm saints who desire to turn their lives around and to repent and reward them with the highest position in his kingdom.

Lest we get smug in our spiritual complacency, let’s not forget what Peter said, “the righteous are scarcely save” (1 Pet 4:18). Every saint living is lukewarm to one degree or another by YHVH’s highest, righteous spiritual standards. Those who don’t think they are lukewarm are blinded by their own pride and self-righteousness, which is the greatest sin of all! In fact, the Bible teaches that our best righteousness is as filthy rags (Isa 64:6). Yet, at the same time, there is hope for us all to come to the higher spiritual level! This, however, won’t occur without our having to go through the refining fires of trials (Rev 3:18) or, for some, even great tribulation (Rev 7:14) at the end of the age prior to Yeshua’s second coming.

 

The Tabernacle and the “Deification” or Theosis of Man

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The Tabernacle of Moses from its front to back represents one’s progression in their spiritual journey starting with their initial salvation leading to the glorification of the physical body and eternal life in YHVH’s eternal spiritual kingdom. This view is from man’s perspective looking into the tabernacle through the front gate.

From YHVH’s view inside the holy of holies above the ark of the covenant in the glory cloud looking outward, the perspective is different. We’ll discus this in a moment.

In the outer court of the tabernacle, all the rituals and furnishings pointed to death, judgment, to washing or cleansing. These prophetically foreshadowed salvation through Yeshua’s atoning death on the cross, with Yeshua being the door to salvation, acceptance of his death on the cross for one’s sins followed by baptism for the remission of sins. In the set-apart (kadosh or holy) place inside the tabernacle, everything pointed to life, light, food, fragrant incense, the fruits and gifts of the Set-Apart Spirit—or life in a spiritual relationship Continue reading →

 

What happens when you die?

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John 3:13, No one has ascended to heaven. Most Christians believe that when they die, they immediately go to heaven in spite of Yeshua’s clear statement in this verse. Many believers see this verse as referring to saints who died before his resurrection, but not true of those who died afterwards, even though Yeshua doesn’t say this. Therefore, they reason, this is why, according to Peter, David, who was born before Yeshua, is still resting in his grave awaiting the last days resurrection (Acts 2:29).

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If what the majority Christians believe on this subject is true, then the saints of old are second class citizens and YHVH is a respecter persons (which he is not, see Acts 10:34; Rom 2:11) in that they have to wait for resurrection day and for their ultimate reward of eternal life, while saints born since Yeshua receive their glorified bodies immediately upon death.

Laying aside all the church traditions and doctrines of men, what does the Bible in the simplest and clearest terms say about the timing of the saints receiving immortality? Paul states that the resurrection of all the dead saints and their receiving immortality occurs not at the time of their physical death, but at the second coming of Yeshua at the last trumpet (1 Cor 15:51–54; 1 Thess 4:13–18 cp. Rev 11:15, 18).

In reality, men’s eternal inheritance isn’t heaven, but the New Jerusalem, which is coming down from heaven to the new earth (Rev 21:2).

 

Understanding Divine Healing From a Whole Bible Perspective

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A couple of weeks ago, someone reading this blog asked me if I had any teachings on divine healing. I went back over the hundreds of teachings I have given in written and video form and to my surprise I found none. This was in spite of the fact that over the years I have prayed for many hundreds of sick people, and seen many miraculous healings including in my own body.

This study doesn’t cover all there is to say on the subject of divine healing, but it’s a start. I’ll do another teaching soon to pick up where this one leaves off. So stay tuned…!

My thanks to the brother who asked the question! May this be a blessing someone for YHVH’s glory.

Natan

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The foundation for understand the concept of biblical healing is found in the Torah (the books of the law) and the Tanakh (the Old Testament). Without this foundational and a Hebraic perspective on healing, it is impossible to understand the holistic nature of healing as presented in the Scriptures. This is why we will start our study of healing from the Torah and progress to the end of the Bible.

In the following study, we will quote a Bible passage relating to the subject of healing, and then comment on it afterwards.

Exod 15:26, And said, If thou wilt diligently hearken to the voice of Yehovah thy Elohim, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am Yehovah that healeth (Heb. rapha) thee.

Yehovah Rapha is one of YHVH Elohim’s covenant names. Rapha is a Hebrew word that means “to heal, make healthful” and can refer to Elohim, a healer or physician and involves being healed from individual distress, national hurts or defects.

YHVH’s covenantal promise of healing still stands today and is for his people—the saints (Eph 2:12). All of YHVH’s promises through Yeshua are yes and amein (2 Cor 1:20). YHVH promises to heal his people, but eventually everyone will die and then face YHVH’s judgment seat (Heb 9:27). Some people will be healed in this lifetime, while others will be healed when they receive their glorified bodies at the resurrection of the dead. Healing in the ultimate sense occurs when our old bodies die and we receive our new, resurrected and glorified bodies (1 Cor 15:50–56).

When we obey YHVH’s commands, we place ourselves in his river of life. Blessings and not curses come our way. When we go against his commandments, then the curses of sin automatically come upon us (Gen 2:17; Deut 28:1–68; Ezek 18:4; Rom 6:23). For generations our forefathers have violated YHVH’s commands, which is sin, and have Continue reading →