“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.” (Jeremiah 6:16, KJV)

ABSTRACT

This article presents a theologically grounded critique of Easter observance through the lens of Sola Scriptura, asserting that the Bible provides no divine command or apostolic example for celebrating this holiday as a commemoration of Christ’s resurrection, rendering it a human tradition rather than a God-ordained ordinance. Drawing from the King James Version of Scripture, the writings of Ellen G. White, and historical analysis, the examination reveals Easter’s etymological and symbolic ties to pre-Christian pagan fertility rites and spring festivals, warning against syncretism that mingles sacred worship with profane elements, as condemned in passages like 2 Corinthians 6:14-17 and Deuteronomy 12:30. In contrast, the article highlights God’s explicitly established memorials—the seventh-day Sabbath as a perpetual sign of creation and redemption (Genesis 2:2-3; Exodus 20:8-11), the Lord’s Supper as a remembrance of Christ’s death (1 Corinthians 11:23-26), and baptism by immersion as a symbol of resurrection and new life (Romans 6:3-4)—urging believers to prioritize these biblically authorized practices for authentic worship in spirit and truth (John 4:24). Emphasizing obedience to divine authority over cultural norms, the discussion calls for personal surrender, faithful observance, and compassionate sharing of these truths to safeguard spiritual purity and align with God’s loving plan for humanity.

THE PATH OF SOLA SCRIPTURA!

This article undertakes a deep, theologically rigorous examination of the popular observance known as Easter. We will explore why, based on the foundational principle of Sola Scriptura, this widely celebrated holiday is not considered a divinely ordained Christian ordinance. Instead, we will contrast it sharply with the memorials God has explicitly established in His Word. This exploration is intended primarily to equip believers with clarity, conviction, and biblically sound reasoning. However, it also aims to be accessible and profoundly thought-provoking for all individuals, regardless of their faith background, who earnestly seek to worship God “in spirit and in truth” (John 4:24, KJV). Our journey will delve into the King James Version of the Scriptures, the insightful writings of Sr. White, and the relevant historical context. We will employ an engaging yet scholarly tone, influenced by the desire to make profound truths accessible, structured firmly around clear biblical principles and the undeniable weight of evidence. Join us as we seek the “old paths” where true spiritual rest is found.

The unwavering bedrock upon which all genuine Christian faith and practice must be built is the principle of Sola Scriptura – the Bible, and the Bible alone, serves as our definitive rule of faith and conduct. This isn’t merely a preference; it’s a divine mandate reflected in the Scriptures themselves. The Apostle Paul affirms, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.” (2 Timothy 3:16-17, KJV). The Bible is accepted as the “supreme, authoritative, and the infallible revelation of His will,” unequivocally serving as the “standard of character,” the ultimate “test of experience,” and the “definitive revealer of doctrines”. This profound principle, recognizing the Bible alone as the source of doctrine and practice, was a foundational pillar of the Reformation itself, rejecting reliance on church tradition or other human authorities. The Holy Scriptures, both Old and New Testaments, are the word of God, forming the unshakeable basis of all belief. This commitment means that any doctrine mandated for belief, or any worship practice universally enjoined upon believers, must find its explicit command or clear, undeniable example within the sacred pages of Holy Writ. Human traditions, however venerable or widespread, along with human reason or cultural norms, cannot usurp or substitute for a clear, authoritative “Thus saith the Lord.” We must consistently “look to the Bible as the reliable source of God’s teaching and direction for our lives”. Therefore, when examining any religious observance, the first, most crucial, and ultimately decisive question must always be: Where is this commanded or clearly exemplified in the inspired Word of God? To further affirm this principle, consider: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20, KJV). Additionally, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105, KJV). Sr. White emphasizes, “The Bible is the standard by which all teaching and experience must be tested” (The Great Controversy, p. 7, 1911). She further states, “God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms” (The Great Controversy, p. 595, 1911). The principle of Sola Scriptura ensures that our faith remains anchored in divine truth, safeguarding us from error. What does this mean when we apply it to the observance of Easter?

MARVEL AT THE SILENCE OF SCRIPTURE! EASTER UNDER THE MICROSCOPE!

Applying this rigorous Sola Scriptura principle to the popular holiday known as Easter reveals a striking and definitive silence within the pages of Scripture regarding any divine command to observe it. Diligently search the inspired texts, from the opening verses of Genesis to the closing benediction of Revelation, and you will find absolutely no instruction from Jesus Christ or His commissioned apostles to set aside a specific annual day or season to commemorate His resurrection in the manner Easter prescribes. While the apostles undeniably preached the resurrection with power and conviction, making it a cornerstone of their message (Acts 2:24-32; 4:33; 1 Corinthians 15:3-4, KJV), they never instituted an annual festival dedicated to it. The single instance where the word “Easter” appears in the King James Version, Acts 12:4 – “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.” (KJV) – is widely acknowledged by biblical scholars across various traditions to be a mistranslation. The original Greek word used here is Pascha, which unequivocally refers to the Jewish Passover feast, not a distinct Christian festival named Easter. The narrative context clearly indicates Herod intended to deal with Peter after the ongoing Passover observances concluded. Therefore, this verse offers no biblical support whatsoever for an apostolic institution of Easter. The focus of the early church’s commanded commemorative ordinance, as explicitly instructed by the Apostle Paul under divine inspiration, centered distinctly on remembering Christ’s death, not His resurrection through an annual festival. This profound silence on Easter stands in stark contrast to the clear, explicit commands God gave regarding other sacred ordinances, such as the Sabbath, Baptism, and the Lord’s Supper. To further highlight this, Scripture declares, “If ye love me, keep my commandments” (John 14:15, KJV), and “Add thou not unto his words, lest he reprove thee, and thou be found a liar” (Proverbs 30:6, KJV). Sr. White notes, “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come” (Education, p. 123, 1903). She also warns, “When men take it upon themselves to add to the word of God, they show that they have more confidence in their own wisdom than in the wisdom of God” (Signs of the Times, February 26, 1894). The lack of any biblical instruction for Easter is not a mere oversight or a gap to be filled by human ingenuity; it stands as a definitive statement that Easter, as an annual religious holiday, does not originate from divine authority but from subsequent human tradition. How does the Lord’s Supper, a divinely ordained memorial, contrast with this?

SACRED SYMBOLS OF SALVATION! THE LORD’S SUPPER SHINES BRIGHT!

While Scripture remains silent concerning any command to celebrate an annual Easter festival, it speaks with resounding clarity about the specific ordinance instituted to commemorate Christ’s ultimate sacrifice – the solemn service known as the Lord’s Supper or Holy Communion. The Apostle Paul, relaying the direct instruction received from the Lord, declared: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” (1 Corinthians 11:26, KJV). This sacred ordinance, personally instituted by Christ Himself on the very night He was betrayed (1 Corinthians 11:23-25, KJV), points directly and powerfully to His atoning sacrifice, the shedding of His blood for the remission of sins. Doctrine rightly emphasizes Holy Communion as a deeply sacred ordinance, a memorial established by Christ for His church. Jesus initiated this profound memorial “the evening before the Passover feast,” signifying a momentous transition from the types and shadows of the Old Testament sacrificial system, which were about to meet their fulfillment in Him, the true Lamb of God, to the new ordinances established for the Gospel church. The command is unambiguous: remember His death through the symbolic partaking of the bread and the cup, doing so in anticipation of His glorious return (“till he come”). There exists no parallel command, no equivalent institution, instructing believers to remember His resurrection through a separate, specific annual festival like Easter. This highlights a distinct divine emphasis, focusing the church’s regular commemorative act on the cost of salvation, which differs significantly from the emphasis promoted by later Easter traditions. Furthermore, the specified frequency, “as often as ye eat this bread, and drink this cup,” suggests a regular, perhaps frequent, observance rather than a fixed annual date, allowing the church to continually refresh its remembrance of His sacrifice. Additional Scriptures affirm this focus: “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us” (1 Corinthians 5:7, KJV), and “And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me” (Luke 22:19, KJV). Sr. White writes, “The Lord’s Supper was to be observed as a memorial of the sacrifice made by Christ for the salvation of sinners” (The Desire of Ages, p. 652, 1898). She further states, “In this ordinance, Christ’s followers are to show their love for Him, by commemorating His great sacrifice” (The Desire of Ages, p. 660, 1898). God Himself meticulously specified how He wished the central event of salvation history – Christ’s substitutionary death – to be regularly remembered by His faithful followers; an annual Easter observance is conspicuously, and tellingly, absent from this divine instruction. The consistent application of Sola Scriptura thus acts as a vital safeguard against the intrusion of human inventions into the sacred sphere of worship. The absence of an Easter command, particularly when contrasted with the explicit command for the Lord’s Supper, powerfully reinforces the principle that God requires obedience to His specific instructions, not the adoption of humanly-devised additions, however well-intentioned they might seem. What are the origins of Easter’s name and symbols?

UNVEIL THE PAGAN ROOTS! EASTER’S ORIGINS REVEALED!

The very name “Easter,” commonly used in English-speaking cultures and German traditions to denote the celebration of Christ’s resurrection, is widely traced by historians and etymologists not to the bedrock of Scripture or apostolic practice, but to the shifting sands of pre-Christian paganism. The primary historical source frequently cited for this connection is the 8th-century English monk known as the Venerable Bede. In his work, De temporum ratione (The Reckoning of Time), Bede briefly mentions that the Anglo-Saxons in Northumbria formerly held festivals in honor of a goddess named Eostre (or Ostara) during a month corresponding to April, which they called Eosturmonath. He suggests that the Christians adopted this existing name for their celebration of the resurrection, which occurred at a similar time of year. Later, in the 19th century, Jacob Grimm, one of the famed Brothers Grimm, discussed this connection further within the context of German folklore and mythology, suggesting Eostre was a “divinity of the radiant dawn, of upspringing light”. While scholarly debate continues regarding the actual extent and nature of Eostre worship – some suggesting Bede might have misinterpreted a seasonal name or even embellished the account, given the lack of extensive corroborating evidence – the association of the name “Easter” with this pre-Christian context remains a significant historical observation. Even alternative etymologies tracing the root to words meaning “East” or “dawn” (related to the rising sun and springtime) still point to naturalistic, seasonal celebrations rather than a specifically Christian origin. Regardless of whether Eostre was a major deity, a minor figure, or simply a term for the spring season, the adoption of a name deeply rooted in non-Christian, often nature-worshipping celebrations for a supposedly premier Christian holy day raises immediate and serious concerns from a biblical perspective that consistently emphasizes separation from pagan influences. It represents, at the very least, a careless blending of terminology, and potentially signifies a deliberate act of syncretism – the merging of different, often incompatible, religious beliefs and practices. Scripture warns, “Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment” (Exodus 23:2, KJV), and “Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise” (Deuteronomy 12:30, KJV). Sr. White cautions, “The customs of the world are no criterion for the Christian. He is not to imitate their practices, however innocent they may appear” (Testimonies for the Church, vol. 5, p. 23, 1882). She also states, “Christians are to be separate from the world in their worship, and in all their associations” (Testimonies for the Church, vol. 2, p. 142, 1868). The etymological trail for the name “Easter” leads not toward Jerusalem and the teachings of the apostles, but unmistakably towards the ancient forests, folk traditions, and seasonal rites of pre-Christian Europe.

Beyond the name itself, the common symbols prominently associated with modern Easter celebrations, particularly the brightly colored eggs and the figure of the Easter bunny, possess strong and well-documented historical ties to ancient pagan fertility symbols and spring festivals, rather than originating from the biblical account of Christ’s resurrection. Eggs have served as potent symbols of new life, rebirth, and fertility across numerous cultures long before the advent of Christianity, often featuring in spring festivals celebrating the renewal of nature after winter. Their specific association with the Christian Easter celebration appears to have solidified during the Middle Ages, possibly linked practically to the end of Lenten fasting periods when eggs could once again be consumed, but retaining their older symbolic resonance. The Easter bunny, or more accurately the Easter hare in earlier traditions, is similarly linked to fertility due to the animal’s well-known prolific reproductive capacity. This symbol became associated with Easter primarily through German folk traditions, with the earliest documented connections appearing much later than the establishment of the Easter festival itself, around the 17th century. These symbols are intrinsically tied to ancient “fertility rituals” and the broader pagan celebration of nature’s awakening and reproductive power in the springtime. While some modern proponents might attempt to overlay Christian meanings onto these symbols – for instance, suggesting the egg represents the empty tomb or the rabbit signifies new life in Christ – their origins are undeniably and deeply rooted in nature worship and fertility cults, practices explicitly condemned throughout the Bible (Deuteronomy 12:29-31; Jeremiah 10:2-5, KJV). Scripture warns, “Ye shall not go after other gods, of the gods of the people which are round about you” (Deuteronomy 6:14, KJV), and “Keep yourselves from idols” (1 John 5:21, KJV). Sr. White notes, “The Lord has given us a divine directory, and we are not to copy the customs of the world, but to follow a more perfect way” (Review and Herald, December 12, 1893). She further states, “The adoption of heathen practices has brought great loss to the cause of God” (Testimonies for the Church, vol. 7, p. 198, 1902). Incorporating such symbols into Christian observance, even with attempts at reinterpretation, risks mingling the sacred truths of the resurrection with the profane elements of paganism, thereby compromising the purity of worship. The popular, commercially-driven emblems of Easter thus serve as stark, visible reminders of the holiday’s fundamentally syncretic nature, blending the profound theme of Christ’s resurrection with symbols drawn directly and historically from pagan fertility rites. How does Scripture guide us to avoid such syncretism?

PURITY IN WORSHIP! SEPARATING LIGHT FROM DARKNESS!

The Holy Scriptures provide explicit and solemn warnings to believers against mingling their faith, worship, and practices with those originating from paganism or unbelief. The Apostle Paul delivers a powerful injunction: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,” (2 Corinthians 6:14-17, KJV). This divine principle of separation is not merely concerned with personal associations but extends crucially to religious practices and forms of worship. Furthermore, God commanded His ancient people Israel, and by extension His faithful followers throughout time, through the prophet Jeremiah: “Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain…” (Jeremiah 10:2-3a, KJV). Adopting holidays or customs demonstrably rooted in paganism, such as Easter with its associated name and symbols, even if attempts are made to rebrand or Christianize them, constitutes being “unequally yoked” with unbelieving systems and learning “the way of the heathen.” It introduces the dangerous element of syncretism – the blending of holy truth with profane error – which inevitably dilutes the purity and power of the worship God commands. Additional Scriptures reinforce this: “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils” (1 Corinthians 10:21, KJV), and “Wherefore, my dearly beloved, flee from idolatry” (1 Corinthians 10:14, KJV). Sr. White warns, “The line of distinction between professed Christians and the ungodly is now hardly distinguishable. Church members love what the world loves and are ready to join with them” (Testimonies for the Church, vol. 5, p. 81, 1882). She also states, “Conformity to worldly customs converts the church to the world; it never converts the world to Christ” (The Great Controversy, p. 509, 1911). The stance against the observance of Easter is, therefore, a direct and necessary application of this fundamental biblical injunction to maintain purity and separation in worship. Faithfulness to the God of the Bible requires maintaining a clear, unblurred distinction between divinely ordained worship practices revealed in His Word and those practices, however popular or culturally ingrained, that originate in paganism or human tradition apart from Scripture. This makes the religious observance of Easter theologically untenable for those deeply committed to biblical purity and unwavering loyalty to God’s commands alone. The concern extends beyond mere historical curiosity about ancient practices; it addresses the enduring principle of syncretism. Accepting Easter, with its documented historical baggage and non-biblical origins, creates a subtle but dangerous precedent. It risks weakening the church’s ability to resist other cultural pressures or non-biblical influences that may arise in the future. It becomes a matter of maintaining clear, scripturally defined boundaries, ensuring that our worship is dictated solely by God’s Word, not by the shifting tides of culture or tradition. Why does the Sabbath hold such a sacred place in God’s plan?

SABBATH: THE SHINING SIGN! CREATION AND REDEMPTION’S MEMORIAL!

From the very dawn of human history, God Himself instituted the seventh-day Sabbath as a sacred and perpetual memorial, marking the glorious completion of His creative work. The foundational account in Genesis declares: “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.” (Genesis 2:2-3, KJV). This act of blessing and sanctifying (setting apart for a holy purpose) established the seventh day as unique, a divine appointment for rest and communion with the Creator. This foundational ordinance was later enshrined at the very heart of God’s unchanging moral law, the Ten Commandments, delivered amidst the awe-inspiring majesty of Sinai: “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work… For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.” (Exodus 20:8-11, KJV). The Sabbath is consistently affirmed as this foundational “memorial of creation”. It is crucial to understand that the Sabbath is not merely a Jewish ceremonial law that passed away at the cross; it is a creation ordinance, instituted before sin entered the world and given for the benefit of all humanity. As Jesus Himself stated, “The sabbath was made for man, and not man for the sabbath” (Mark 2:27, KJV), indicating its universal purpose. It perpetually points back to our origins, reminding us weekly of our dependence upon and allegiance to the loving Creator God, a fundamental truth often tragically obscured by humanistic philosophies, evolutionary theories, and the commandments of men that seek to displace God’s authority. Additional Scriptures affirm, “Hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God” (Ezekiel 20:20, KJV), and “Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil” (Isaiah 56:2, KJV). Sr. White writes, “The Sabbath is a sign of the relationship existing between God and His people, a sign that they are His obedient subjects” (Testimonies for the Church, vol. 6, p. 349, 1900). She also states, “The Sabbath was given to man as a memorial of God’s creative power” (Patriarchs and Prophets, p. 48, 1890). From the very beginning of time, God established the seventh day as His chosen sign, a weekly beacon reminding humanity of His supreme authority as the Creator of all things.

While eternally significant as the memorial of Creation, the seventh-day Sabbath gained even deeper, richer meaning following the pivotal events of the cross, becoming also a profound memorial of Christ’s completed work of redemption and His peaceful rest in the tomb. The Gospel narrative meticulously records the actions of Christ’s followers immediately after His crucifixion on Friday, the day designated as “the preparation” for the Sabbath: “And that day was the preparation, and the sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.” (Luke 23:54-56, KJV). Their actions demonstrate unequivocally that the Sabbath commandment remained binding and was honored even in the shadow of the cross. They ceased their preparations for anointing His body to keep the Sabbath holy, only resuming their journey to the tomb early on the first day of the week (Luke 24:1, KJV). Sr. White eloquently captures this added significance: “Every weekly Sabbath of the Lord is a memorial of that Sabbath on which Jesus rested in the tomb, after He had finished His work on earth for the redemption of a lost race” (The Spirit of Prophecy, vol. 3, p. 203, 1878). The Sabbath is not only a memorial of creation but also a vital “sign of re-creation and redemption as well as sanctification”. It beautifully symbolizes the spiritual “rest that we find in Christ” from the burden of sin and the striving of self-effort (Hebrews 4:9-11, KJV). Consider the perfect parallel: Christ, the mighty Creator, rested on the seventh day after completing His work of creation. Christ, the compassionate Redeemer, rested peacefully in Joseph’s tomb on the seventh day after declaring His work of atonement finished on the cross (“It is finished,” John 19:30, KJV). Additional Scriptures affirm, “There remaineth therefore a rest to the people of God” (Hebrews 4:9, KJV), and “For he that is entered into his rest, he also hath ceased from his own works, as God did from his” (Hebrews 4:10, KJV). Sr. White further notes, “The Sabbath is a token between God and His people. It is a holy day, given by the Creator to man as a sign of His creative power and love” (Testimonies for the Church, vol. 8, p. 94, 1904). She also states, “The Sabbath is a sign of Christ’s power to make us holy” (The Desire of Ages, p. 283, 1898). His devoted followers honored this sacred rest by faithfully keeping the Sabbath day holy according to the commandment, providing a powerful testament to the Sabbath’s enduring relevance and heightened significance after Calvary. The seventh-day Sabbath, therefore, stands uniquely as the God-appointed weekly memorial encompassing both the power of Creation and the triumphant, completed rest of our Redeemer – a depth and breadth of meaning that an uncommanded annual Easter celebration simply cannot claim. Why is Sunday observance a departure from this divine plan?

SUNDAY VS. SABBATH! THE BATTLE OF DIVINE AUTHORITY!

The widespread contemporary observance of Sunday, the first day of the week, as the primary Christian day of worship, often justified by its association with the resurrection, stands in stark contrast to the biblical record and represents a significant departure from God’s explicit command regarding the seventh-day Sabbath. This shift lacks any shred of biblical authority. The Bible consistently portrays Jesus and His apostles faithfully observing the seventh-day Sabbath, both before and after the resurrection (Luke 4:16; Acts 13:14, 42, 44; 16:13; 17:1-3; 18:4, 11, KJV). There is absolutely no text in Scripture recording Christ, the apostles, or the Holy Spirit authorizing a change from the seventh day to the first day of the week as the designated day of rest and worship. Doctrine addresses this historical reality directly: “The first day of the week, commonly called Sunday, was dedicated anciently to the worship of the sun. As the Christian church fell away from the true doctrine of the apostolic days, the seventh-day Sabbath was gradually displaced by the first day. Sunday, with other pagan institutions, was eventually adopted by the Christian church. Sunday observance is not found in the Bible.”. Sr. White provides further insight into this transition, noting that as faithfulness waned and the church “departed from God, and failed to make the righteousness of Christ their own by faith, the Sabbath lost its significance to them.” She identifies Satan as the instigator behind this change, “seeking to exalt himself and to draw men away from Christ,” working specifically “to pervert the Sabbath, because it is the sign of the power of Christ.” The historical shift from Sabbath to Sunday was not a divinely mandated event rooted in Scripture, but rather a gradual process influenced by various factors, including compromise with pagan sun-worshipping customs prevalent in the Roman Empire (hence “Sun-day”), anti-Jewish sentiment, and the later assertion of ecclesiastical authority claiming the power to change God’s law. Additional Scriptures confirm the Sabbath’s permanence: “For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD” (Isaiah 66:22-23, KJV), and “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words” (Isaiah 58:13, KJV). Sr. White warns, “The change of the Sabbath is a sign of apostasy from God” (The Great Controversy, p. 447, 1911). She also states, “The Sabbath is the great test of loyalty, for it is the point of truth especially controverted” (The Great Controversy, p. 605, 1911). To deliberately honor Sunday instead of the biblically commanded seventh-day Sabbath is, therefore, to implicitly accept an authority other than that of God and His unchanging Word. Choosing faithfully to observe the seventh-day Sabbath (from Friday sunset to Saturday sunset) is thus a profound act of loyalty to God’s explicit command and an acknowledgment of His supreme authority as both Creator and Redeemer. Conversely, Sunday observance, lacking divine mandate, rests precariously on the shifting foundations of human tradition and historical compromise. This distinction between the Sabbath and Sunday is not merely a trivial matter of calendar days; it represents a central issue within the larger framework of the Great Controversy between Christ and Satan. The attempt to change God’s law, particularly the Sabbath commandment which uniquely contains the elements of God’s seal – His name, title (Creator), and territory (heaven and earth) – is viewed as a direct assault on His divine government and authority. Consequently, the faithful observance of the true, seventh-day Sabbath becomes a powerful declaration of allegiance to God amidst this cosmic conflict, while the acceptance of a substitute day signifies alignment, consciously or unconsciously, with those forces that oppose His rightful rule. How does baptism reflect the resurrection in God’s plan?

BAPTISM: THE BADGE OF REBIRTH! SYMBOL OF RESURRECTION POWER!

The sacred ordinance of baptism, specifically administered by immersion as clearly practiced by the early apostolic church, serves as a vivid and powerful portrayal of the believer’s profound identification with the death, burial, and glorious resurrection of Jesus Christ. It is far more than a mere symbolic washing; it is a divinely ordained drama enacting the core truths of the Gospel. The Apostle Paul illuminates this deep symbolism: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:3-4, KJV). This imagery is reinforced in Colossians 2:12: “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” (KJV). Teaching accurately reflects this biblical understanding, stating that baptism represents the “death and burial of the ‘old man,’ as well as the resurrection of the ‘new man’ with Christ, for a new life in Him”. The act of being lowered into the watery grave symbolizes the believer’s death to sin and burial with Christ; the act of being raised up out of the water symbolizes participation in Christ’s resurrection and the beginning of a transformed life empowered by Him. This potent, divinely designed symbolism directly and personally connects the believer to the triumphant resurrection event, making baptism the true, God-given memorial of resurrection power applied to the individual soul. Additional Scriptures affirm, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17, KJV), and “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27, KJV). Sr. White writes, “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan and have become members of the royal family, children of the heavenly King” (Testimonies for the Church, vol. 6, p. 91, 1900). She also states, “By baptism we are buried with Christ, and rise again to walk in newness of life” (The Desire of Ages, p. 111, 1898). Through this God-ordained ordinance, believers personally, publicly, and powerfully identify with Christ’s resurrection, establishing baptism, not Easter, as the true biblical memorial of that glorious, life-giving event.

Beyond its rich symbolism, baptism stands as the heaven-appointed sign, instituted by Christ Himself, marking entrance into His spiritual kingdom and serving as the ordained method for publicly testifying to one’s acceptance of His saving sacrifice and the transforming power of His resurrection. In His Great Commission, Jesus explicitly commanded His disciples: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you…” (Matthew 28:19-20a, KJV). This command places baptism central to the making of disciples. Sr. White underscores its significance: “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit.” Baptism is described as a sacred “covenant with God,” whereby the candidate publicly declares their renunciation of the world and their decision to become a loyal subject of the kingdom of Christ. It signifies genuine repentance for sin and “the entrance upon a new life in Christ Jesus,” requiring thorough instruction and understanding before the ordinance is administered. Unlike the observance of Easter, which lacks any such divine command or institution by Christ, baptism is explicitly mandated by the Head of the Church. It is the designated doorway, the public sign ordained by God Himself, to mark the beginning of a new existence, empowered by the very same “glory of the Father” that raised Christ Jesus from the dead (Romans 6:4, KJV). Additional Scriptures confirm, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38, KJV), and “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16, KJV). Sr. White further notes, “Baptism is a sacred ordinance, instituted by Christ Himself” (The Desire of Ages, p. 109, 1898). She also states, “The rite of baptism is a public declaration that the candidate has accepted Christ as his Saviour” (Testimonies for the Church, vol. 6, p. 93, 1900). Through this God-ordained ordinance, believers personally, publicly, and powerfully identify with Christ’s resurrection, establishing baptism, not Easter, as the true biblical memorial of that glorious, life-giving event. Why does baptism outshine Easter as the true memorial?

BAPTISM VS. EASTER! DIVINE COMMAND VS. HUMAN TRADITION!

Contrasting the clear biblical mandate, profound symbolism, and foundational importance of baptism with the uncommanded, historically syncretistic, and symbolically ambiguous nature of Easter throws into sharp relief the crucial difference between faithfully following God’s revealed will and substituting human traditions, however popular or ingrained. Baptism is explicitly commanded by Christ (Matthew 28:19, KJV), intrinsically linked to salvation (Mark 16:16: “He that believeth and is baptized shall be saved…” KJV), carries deep theological significance directly tied to Christ’s death, burial, and resurrection (Romans 6:3-4; Colossians 2:12, KJV), and requires prerequisite faith and repentance (Acts 2:38; Acts 8:36-37, KJV). Easter, conversely, lacks any divine command in Scripture, its common symbols are demonstrably borrowed from pre-Christian pagan practices, and its very name in many languages is non-biblical and points toward pagan origins. Sr. White issues a pertinent warning regarding the necessity of genuine faith: “It is the grace of Christ that gives life to the soul. Apart from Christ, baptism, like any other service, is a worthless form.” If this is true even for a divinely commanded ordinance like baptism when devoid of heart-faith, how much more does it apply to uncommanded observances like Easter, which lack God’s authority altogether? The pertinent question arises: Why would one seek to honor the resurrection of Christ through a man-made tradition of dubious historical origin (Easter) when God Himself has already provided a beautiful, meaningful, and clearly commanded ordinance (baptism) that accomplishes this very purpose by symbolizing participation in that resurrection power? Additional Scriptures emphasize, “One Lord, one faith, one baptism” (Ephesians 4:5, KJV), and “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16, KJV). Sr. White warns, “The traditions of men make void the commandments of God” (Testimonies for the Church, vol. 7, p. 141, 1902). She also states, “God’s requirements are to be strictly observed, and no human inventions are to be brought in to take their place” (Review and Herald, May 19, 1896). To prioritize Easter observance over the understanding and practice of biblical baptism is to implicitly value human invention and cultural conformity over divine institution and scriptural authority. True faithfulness compels us to cherish, uphold, and practice the memorials God has given us, such as baptism, recognizing them as channels of His grace and signs of His covenant, rather than adopting substitutes, like Easter, which lack His divine authority and His promised blessing. This focus shifts the commemoration of the resurrection from a potentially passive, annual, collective event to a deeply personal, decisive, covenantal act. It underscores that truly honoring the resurrection involves not merely recalling a historical fact once a year, but continually experiencing its transforming power through personal conversion, commitment, and the daily “walk in newness of life” (Romans 6:4, KJV) signified at the outset by baptism. How does this reflect God’s boundless love?

GOD’S LOVE REVEALED! ORDINANCES AS ACTS OF GRACE!

God’s love is profoundly demonstrated precisely in His desire for genuine, intelligent, and truthful worship, grounded firmly in His revealed Word, rather than allowing His children to drift into human inventions or potentially misleading traditions like Easter. Jesus Himself articulated this principle, stating that the Father actively seeks worshippers who will “worship him in spirit and in truth.” (John 4:24, KJV). Providing clear instructions, defining specific ordinances, and establishing sacred memorials are supreme acts of divine love, designed to guide His children into safe, meaningful, and authentic communion with Him. Consider the unfathomable mystery of the incarnation: “Divinity and humanity were mysteriously combined, and man and God became one. It is in this union that we find the hope of our fallen race” (Lift Him Up, p. 75, 1988). This very same God, who bridged the infinite chasm between deity and humanity to become one with us, lovingly provides the clear pathway back to Him through His inspired Word and His established ordinances. He does not abandon us to confusion or leave us guessing how to approach His holy presence. His guidance is an expression of His care. Additional Scriptures affirm, “The LORD is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV), and “O how love I thy law! it is my meditation all the day” (Psalm 119:97, KJV). Sr. White further illuminates, “God does not require us to give up anything that it is for our best interest to retain. In all that He does, He has the well-being of His children in view. Would that all who have not chosen Christ might realize that He has something vastly better to offer them than they are seeking for themselves” (Steps to Christ, p. 46, 1892). She also states, “God’s love for His children is infinite, and He desires that all should come into right relation to Him” (Testimonies for the Church, vol. 5, p. 739, 1889). His commands, therefore, including the specific instructions regarding which memorials to keep (Sabbath, Baptism, Lord’s Supper) and which to avoid (human traditions lacking biblical basis), are not arbitrary burdens but loving provisions designed for our ultimate spiritual good, protection, and enduring happiness. True love desires authentic connection, free from falsehood and confusion. By giving us His infallible Word (Sola Scriptura) and specific, meaningful memorials, God lovingly provides the secure framework for this authentic relationship. He graciously protects us from the spiritual disorientation and potential dangers inherent in humanly-devised forms of worship, such as Easter with its undeniable pagan undertones, which can never truly satisfy the deepest longings of the soul or render acceptable honor to Him. His commandments are not restrictive legalisms but liberating boundaries, loving provisions for our spiritual safety, growth, and intimate fellowship with Him. Therefore, rejecting unbiblical traditions like Easter and wholeheartedly embracing God’s ordained memorials is not an act of cold legalism, but rather a warm, loving response to the God who loved us enough to provide clear, truthful, and blessed pathways for worship and relationship. It is choosing His loving guidance over human error. What is our responsibility in light of this love?

OUR SACRED DUTY! OBEDIENCE TO GOD’S REVEALED WILL!

In light of the profound truths concerning God’s ordained worship, the sanctity of His memorials, and the human origin of traditions like Easter, my primary duty, the very foundation upon which all true obedience rests, begins with the complete and unreserved surrender of my own will, my preferences, and my reliance on self, acknowledging my utter inability to achieve righteousness or render acceptable worship through my own efforts. Many souls wrestle deeply with this essential act of consecration, as Sr. White compassionately observes: “Many are inquiring, ‘How am I to make the surrender… your thoughts will be in harmony with Him” (Steps to Christ, p. 47, 1892). This surrender is absolutely essential, for “By nature we are alienated from God” (Steps to Christ, p. 43, 1892). Recognizing the clear biblical distinction between God’s divinely appointed memorials and humanly invented traditions like Easter requires far more than mere intellectual assent; it demands a heart fully yielded to God’s supreme authority. My natural inclinations might pull me towards familiar cultural practices, the comfort of tradition, or the path of least social resistance. However, true responsibility toward God compels me to consciously choose His revealed way, even when it stands in opposition to popular opinion or requires personal sacrifice, trusting implicitly that He will work within me, transforming my desires and empowering my obedience through His Spirit. Additional Scriptures affirm, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1, KJV), and “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7, KJV). Sr. White further notes, “The warfare against self is the greatest battle that was ever fought. The yielding of self, surrendering all to the will of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness” (Steps to Christ, p. 43, 1892). She also states, “When the soul surrenders itself to Christ, a new power takes possession of the new heart” (The Desire of Ages, p. 176, 1898). My first and most fundamental duty, therefore, is to deliberately choose God’s revealed will over my own preferences, cultural conditioning, or the allure of widely accepted traditions, thereby giving Him permission to reshape my affections and enable my faithful obedience.

Flowing directly from a heart and will surrendered to God, my clear responsibility is to actively and joyfully obey His explicit commands as revealed in the Holy Scriptures. This includes the faithful observance of His divinely ordained memorials – reverently keeping the seventh-day Sabbath holy, recognizing the profound significance of baptism by immersion as the sign of death to sin and resurrection to new life, and partaking worthily in the sacred emblems of the Lord’s Supper. Concurrently, this requires consciously and intentionally rejecting religious traditions and practices, such as the annual celebration of Easter, that demonstrably lack biblical authority and often carry the taint of syncretism. Jesus Himself issued a stern warning against prioritizing human rules over divine law: “But in vain they do worship me, teaching for doctrines the commandments of men.” (Matthew 15:9, KJV). The prophetic call throughout Scripture is a consistent plea to return to God’s original, authorized ways: “Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.” (Jeremiah 6:16, KJV). Additional Scriptures urge, “If ye be willing and obedient, ye shall eat the good of the land” (Isaiah 1:19, KJV), and “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight” (1 John 3:22, KJV). Sr. White connects surrender to this path of obedience: “The yielding of self, surrendering all to the will of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness” (Steps to Christ, p. 43, 1892). She also states, “Obedience is the test of discipleship. It is the keeping of the commandments that proves the sincerity of our profession of love” (Thoughts from the Mount of Blessing, p. 114, 1896). In practical terms, this means actively setting aside the seventh day (Friday sunset to Saturday sunset) for rest, worship, and ministry, as He commanded. It means understanding and cherishing baptism as the God-given symbol of our union with Christ in His resurrection. It means approaching the Lord’s Supper with reverence and self-examination, discerning the Lord’s body (1 Corinthians 11:28-29, KJV). It also means deliberately refraining from participating in Easter celebrations as religious observances, recognizing them not as divine appointments but as “commandments of men” that subtly detract from or substitute for God’s perfect plan. My worship, my service, my entire life must be governed by the clear standard of “Thus saith the Lord,” not the ambiguous and often misleading standard of “Thus saith tradition” or “Thus saith the culture.” My responsibility toward God, therefore, involves demonstrating the reality of my surrendered love through active, willing obedience to His revealed will in Scripture, choosing His trustworthy “old paths” over the newer, humanly-constructed, and ultimately unsatisfying detours like Easter. This obedience is not born of fear or obligation, but flows naturally from a relationship of loving trust, aligning my life fully with the revealed character and will of the God I serve. How can we share these truths with others?

SHINING THE LIGHT! REACHING OUT WITH LOVE!

Possessing the precious light of truth regarding God’s ordained methods of worship, including the sanctity of the Sabbath and the biblical critique of traditions like Easter, carries with it a solemn and inescapable responsibility: to share this understanding compassionately and wisely with others, especially those living within our immediate sphere of influence – our neighbors and communities. This is not merely an option for the zealous, but a fundamental duty for every believer. Sr. White states this with compelling clarity: “Every church member should feel it his special duty to labor for those living in his neighborhood. Study how you can best help those who take no interest in religious things” (General Conference Bulletin, October 1, 1901, p. 8). This is designated as a “special duty,” highlighting its importance in God’s eyes. She further emphasizes the urgency and scope of this mission: “The churches need to have their eyes anointed with the heavenly eyesalve, that they may see the many opportunities all about them to minister for God. Repeatedly God has called upon His people to go out into the highways and hedges” (General Conference Bulletin, October 1, 1901, p. 2). This call extends even to those who might seem unreceptive or spiritually distant; we must not prejudge their potential response. We are commissioned to reach out even to the most challenging cases: “We are to preach the word of life to those whom we may judge to be as hopeless subjects as though they were in their graves” (SDA Bible Commentary, vol. 4, p. 1165, 1955). Additional Scriptures command, “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15, KJV), and “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16, KJV). Sr. White further notes, “Every true disciple is born into the kingdom of God as a missionary” (The Desire of Ages, p. 195, 1898). She also states, “God expects personal service from everyone to whom He has entrusted a knowledge of the truth for this time” (Testimonies for the Church, vol. 9, p. 19, 1909). This God-given responsibility is comprehensive; it isn’t limited to sharing only certain doctrines but encompasses the whole counsel of God, including the vital understanding of true versus false worship. To remain silent, to ignore the spiritual needs or doctrinal misunderstandings of our neighbors regarding foundational issues like the Sabbath, baptism, and the non-biblical nature of Easter, would constitute a failure in fulfilling this sacred trust. The divine call is unmistakably active: we are to “study” how best to help, actively “minister” to needs, and proactively “go out” into our communities with the message of truth. My personal understanding of biblical truth, therefore, including the clear teachings on God’s memorials and the critique of human substitutes like Easter, is not granted solely for my own spiritual benefit but equips and commissions me for the vital, God-given mission to reach out lovingly to my neighbors.

Crucially, the manner in which we approach sharing these potentially sensitive truths is as important as the truths themselves. Our outreach must be characterized by genuine, heartfelt interest in the whole person – addressing their temporal needs and concerns as well as their spiritual well-being – always ensuring that Christ and His saving grace remain the central focus of our message. Sr. White provides invaluable counsel here: “Many not of our faith are longing for the very help that Christians are in duty bound to give. If God’s people would show a genuine interest in their neighbors, many would be reached by the special truths for this time” (General Conference Bulletin, October 1, 1901, p. 6). This “genuine interest” opens doors and hearts that argumentation alone cannot. The recommended approach is deeply personal and relational, built on friendship and trust: “As you visit your friends and neighbors, show an interest in their spiritual as well as in their temporal welfare… ‘Present Christ as a sin-pardoning Saviour. Invite your neighbors to your home, and read with them from the precious Bible and from books that explain its truths. This, united with simple songs and fervent prayers, will touch their hearts’” (General Conference Bulletin, October 1, 1901, p. 8). Additional Scriptures guide, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32, KJV), and “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15, KJV). Sr. White further advises, “The presentation of Christ in the gospel is the most effective way to win souls” (Review and Herald, April 7, 1896). She also states, “Let every worker in the Master’s vineyard study, plan, and devise methods to reach the people where they are” (Testimonies for the Church, vol. 6, p. 22, 1900). Correcting doctrinal error, such as the observance of Easter based on tradition rather than Scripture, should never be the primary objective or the initial point of engagement. Instead, building authentic relationships, demonstrating Christ’s unconditional love through practical acts of kindness, meeting tangible needs, and then gently, prayerfully opening the Word of God together creates the necessary context of trust and receptivity where truth can be considered without defensiveness. Our mission is to invite, not to attack; to share God’s light, not to shame others for being in darkness; to build bridges, not walls. The ultimate focus must always remain on leading people to a personal relationship with Jesus Christ, the living Word, who is the source and embodiment of all truth. My responsibility toward my neighbor, therefore, involves not merely sharing what I believe about Easter, the Sabbath, and God’s true memorials, but sharing it how Christ Himself would – with overflowing love, profound empathy, patient understanding, and a genuine, prayerful desire for their eternal salvation and joyful connection with God through obedience to His revealed Word.

While love must be the unwavering motivation for our outreach, faithfulness to God and genuine concern for our neighbor also require us, with great humility and tenderness, to gently point out the inherent dangers of departing from God’s clearly revealed law and ordinances. Adherence to human traditions in place of divine commands, such as observing Easter instead of God’s true memorials, carries significant spiritual consequences. The prophet Isaiah delivered a solemn warning concerning the repercussions of disregarding God’s established order: “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…” (Isaiah 24:5-6a, KJV). This act of transgressing God’s laws and, significantly, “changing the ordinance” – a principle often applied specifically to the substitution of Sunday for the Sabbath, but which logically extends to the replacement of any of God’s appointments with human inventions – brings defilement and negative consequences upon individuals and society. Sr. White consistently applies this principle broadly, warning against any deviation from God’s revealed will. Additional Scriptures warn, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:2, KJV), and “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book” (Revelation 22:18, KJV). Sr. White states, “Any departure from God’s express commands brings confusion and weakness” (Testimonies for the Church, vol. 5, p. 94, 1882). She also warns, “The substitution of the commandments of men for the commandments of God is a work that will bring the displeasure of God” (Review and Herald, July 12, 1898). Sharing the truth about Easter’s lack of biblical foundation, alongside the truth about the sanctity and blessing of God’s true memorials (Sabbath, Baptism, Lord’s Supper), becomes part of this loving warning. It is an effort to help others avoid the spiritual pitfalls associated with transgressing God’s laws and altering His sacred ordinances. This must always be done with profound humility, keenly aware of our own past ignorance and ongoing dependence on God’s infinite grace. Yet, true faithfulness demands that we do not remain silent when the foundational principles of worship, established by God Himself, are being ignored, neglected, or supplanted by popular human traditions. My responsibility toward my neighbor thus includes, undertaken with great care, sensitivity, and earnest prayer, helping them understand the supreme importance God places on His own commands and the potential spiritual dangers involved in substituting appealing human traditions like Easter. The goal is always positive: to point them away from uncertain human paths towards the safety, peace, and abundant blessing found only in loving obedience to His perfect Word. This duty to the neighbor is inextricably linked to our duty to God; by sharing His truth about worship, we not only seek the neighbor’s well-being but also honor God by upholding the integrity of His revealed will and inviting others into that same blessed, honoring relationship with Him. How do we embody these truths in our daily lives?

FAITHFULNESS FOREVER! LIVING GOD’S TRUTH DAILY!

As we draw these reflections together, the biblical evidence consistently illuminates a clear path. We have seen that the popular observance of Easter, despite its cultural prevalence and emotional appeal for many, finds no foundation whatsoever in the commands or examples of Holy Scripture, the sole authority for Christian faith and practice (Sola Scriptura). Furthermore, it bears troubling historical and symbolic marks of pagan syncretism, linking it to ancient fertility rites and nature worship – practices alien to biblical faith. Consequently, it stands as a human substitute, a tradition of men, inadvertently overshadowing or replacing the sacred memorials that God Himself explicitly ordained for His people. Key scriptural truths underscore this reality: the absence of any command for Easter contrasts sharply with the clear instruction for the Lord’s Supper (“For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” 1 Corinthians 11:26, KJV); the pagan associations clash with the call to separation (“Be ye not unequally yoked together with unbelievers…” 2 Corinthians 6:14-17, KJV); the seventh-day Sabbath stands as the God-given memorial of Creation and Christ’s redemptive rest (“And God blessed the seventh day, and sanctified it…” Genesis 2:3, KJV; “…and rested the sabbath day according to the commandment.” Luke 23:56, KJV); and baptism by immersion remains the divinely appointed ordinance symbolizing our participation in Christ’s resurrection (“…buried with him by baptism into death: that like as Christ was raised up from the dead… we also should walk in newness of life.” Romans 6:4, KJV). The cumulative weight of biblical evidence points decisively away from Easter as a divine institution and directs us firmly towards the Sabbath, Baptism, and the Lord’s Supper as the memorials uniquely bearing God’s sacred signature. Additional Scriptures affirm, “Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever” (Psalm 119:160, KJV), and “But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you” (1 Peter 1:25, KJV). Sr. White states, “God has provided us with memorials, bearing His own signature; and these we may observe with the blessing of Heaven” (The Sanctified Life, p. 83, 1889). She also notes, “The Lord has a controversy with His people because they have not honored His holy Sabbath” (Testimonies for the Church, vol. 6, p. 356, 1900). True faithfulness to God requires acknowledging this biblical reality and courageously aligning our worship practices accordingly, choosing divine authority over human tradition.

This clear understanding derived from Scripture calls for deep personal reflection and renewed communal commitment within the church. We must ask ourselves searching questions: How can I, personally, deepen my appreciation for the profound beauty and spiritual significance of God’s true memorials – the weekly Sabbath rest, the covenant sign of Baptism, the solemn remembrance of the Lord’s Supper? How can we, as a community of faith, more effectively, lovingly, and winsomely share these vital truths with our friends, neighbors, and contacts who sincerely observe Easter out of tradition or misunderstanding? What practical steps can our local church or fellowship take to ensure that our collective worship remains purely biblical, centered on Christ, and entirely free from the subtle influences of syncretism or cultural accommodation? How does framing this issue within the larger context of the Great Controversy between Christ and Satan – recognizing attempts to change God’s law as an attack on His authority – inform both our personal stance and our methods of outreach? These questions are not intended for abstract theological debate but are designed to bridge the gap between intellectual understanding and practical, lived-out application within the context of our individual lives and ministries. Additional Scriptures urge, “Examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5, KJV), and “Let us search and try our ways, and turn again to the LORD” (Lamentations 3:40, KJV). Sr. White advises, “We should daily dedicate ourselves to God, and seek to know and do His will” (Testimonies for the Church, vol. 5, p. 512, 1889). She also states, “The church is God’s appointed agency for the salvation of men” (The Acts of the Apostles, p. 9, 1911). Let us, therefore, prayerfully consider how we can embody these truths with greater faithfulness, unwavering conviction, and overflowing Christlike love in our daily walk and service.

Ultimately, choosing to honor God’s ordained memorials over humanly devised traditions is far more than adherence to rules; it is a profound act of trust in His infinite wisdom and His unfailing love. It is recognizing and revering His divine signature upon His own sacred institutions. God’s memorials – the Sabbath pointing to Creation and Redemption, Baptism signifying new life through His resurrection power, the Lord’s Supper proclaiming His atoning death – are not burdensome regulations but precious gifts, lovingly bestowed to draw us ever closer to Him, to keep fresh in our minds the most vital truths of salvation history, and to bind us together as His covenant people. Additional Scriptures affirm, “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3, KJV), and “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14, KJV). Sr. White beautifully expresses it: “God has provided us with memorials, bearing His own signature; and these we may observe with the blessing of Heaven” (The Sanctified Life, p. 83, 1889). She also states, “In obedience to God’s commandments there is life and blessing” (Testimonies for the Church, vol. 6, p. 356, 1900). Let us, therefore, consciously turn away from the unsatisfying substitutes offered by human tradition and instead cherish with grateful hearts the authentic, divinely authorized memorials that bear His unmistakable signature and convey His richest blessings.

The following table provides a concise summary comparing God’s ordained memorials with the human tradition of Easter, highlighting the crucial distinction based on scriptural authority:

A SUMMARY OF SACRED MEMORIALS VS. HUMAN TRADITION

Event	God-Ordained Memorial	Scriptural Basis (Examples)	Origin Authority	Frequency
God’s Creation	Seventh-day Sabbath	Genesis 2:2–3; Exodus 20:8–11 (KJV)	Divine Command	Weekly
Christ’s Redemptive Rest	Seventh-day Sabbath	Luke 23:56; Hebrews 4:4, 9-10 (KJV)	Divine Command	Weekly
Christ’s Death	The Lord’s Supper	1 Corinthians 11:23–26; Matt 26:26-28 (KJV)	Divine Command	“As often as”
Christ’s Resurrection	Baptism by immersion	Romans 6:3–5; Colossians 2:12 (KJV)	Divine Command	Once (Entry)
Christ’s Resurrection (?)	Easter	None	Human Tradition	Annually (Sun.)

This comparison starkly reveals the foundation upon which true worship must rest. The memorials ordained by God Himself are clearly commanded in Scripture, linked to specific foundational events, and carry His authority. Easter, lacking this divine mandate and scriptural basis as a commemorative ordinance for the resurrection, stands apart as a product of human tradition.

HEED THE MASTER’S CALL! CHOOSING DIVINE AUTHORITY!

In the final analysis, the choice presented to every sincere seeker of truth is stark: Will we observe God’s divinely appointed memorials – the seventh-day Sabbath, baptism by immersion, and the Lord’s Supper – or will we embrace humanly-devised traditions, like Easter, which lack the seal of divine authority? This is not a minor point of theological preference; it touches the fundamental issue of authority and faithfulness in our relationship with God. True, acceptable worship, the kind the Father seeks, flows not from cultural accommodation, emotional attachment to tradition, or the commandments of men, but solely from humble, loving obedience to God’s revealed will as expressed in the Holy Scriptures. A practice, however widespread or cherished, that lacks a clear “Thus saith the Lord” cannot rightfully claim a place among the mandated ordinances of the Christian faith. Scripture summarizes this principle: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20, KJV).

Let us, therefore, as believers committed to the unchanging truth of God’s Word, stand firmly and courageously upon the solid platform of Scripture and Scripture alone. Let us consciously cherish the sacred memorials God has graciously given us, finding in their observance the deep spiritual significance, the connection to salvation history, and the intimate communion with Him that He intended. Let us, empowered by His Spirit, gently, lovingly, patiently, and faithfully share this precious light with others who may be unknowingly following the traditions of men rather than the commands of God, inviting them to experience the profound peace and blessings that come from worshipping the Creator “in spirit and in truth.” Let us heed the ancient, yet ever-relevant call, turning away from the distracting noise of human invention to listen intently to the clear voice of the Master.

“Thus saith the LORD, Learn not the way of the heathen…” (Jeremiah 10:2, KJV).

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