“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.” (Jeremiah 10:2, KJV)

ABSTRACT

This article explores the observance of Easter through the lens of Sola Scriptura, asserting that Scripture provides no divine mandate for an annual resurrection festival named Easter, which is absent from biblical commands and instead rooted in pagan fertility rites, including symbols like eggs and rabbits derived from ancient cults honoring goddesses such as Eostre. Emphasizing the Bible as the sole infallible authority, the author warns against syncretism and human traditions that compromise worship purity, citing biblical prohibitions against adopting heathen customs and historical accounts of pagan elements infiltrating Christianity for compromise. In contrast, God’s ordained memorials—the seventh-day Sabbath as a perpetual sign of creation and redemptive rest, the Lord’s Supper commemorating Christ’s sacrificial death, and baptism by immersion symbolizing His burial and resurrection—offer clear, divinely sanctioned ways to honor these events, reflecting God’s loving guidance and protecting believers from error. The piece calls for faithfulness to Scripture alone, urging worship “in spirit and in truth,” obedience motivated by love, and compassionate sharing of these truths to uphold biblical integrity over cultural accommodations.

GOD’S TRUE MEMORIALS REVEALED!

Greetings, dedicated pilgrims on the path of faith. As the cultural tide of Easter swells each spring, carrying with it familiar symbols and widespread observance, questions inevitably arise for those committed to navigating by the unchanging map of God’s Word. Do these traditions align with the blueprint given by our Master Architect? Should our worship echo the customs of the world, however well-intentioned they may seem, or resonate solely with the clear commands of Scripture? This exploration is offered not as a judgment, but as a shared journey into the Word, seeking to understand approaches this season differently, guided by the principle of “Thus saith the Lord.”

At the heart of our understanding lies the non-negotiable principle of Sola Scriptura. This foundational doctrine asserts that the Holy Scriptures, the sixty-six books of the Old and New Testaments, stand alone as the inspired, infallible, and all-sufficient rule of faith and practice for the Christian. All other sources of authority—tradition, human reason, ecclesiastical councils, personal experience, or majority opinion—must be tested by, and remain subordinate to, the clear teachings of the Bible. Sr. White, whose writings are held as an inspired lesser light leading to the greater light of the Bible, consistently upheld this principle. She declared unequivocally: “The Bible, and the Bible only, is to be our creed, the sole bond of union; all who bow to this holy word will be in harmony.” (Selected Messages, Book 1, p. 416, 1958) Again, Sr. White states: “But 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… Before accepting doctrine or precept, we should demand a plain Thus saith the Lord in its support.” (The Great Controversy, p. 595, 1911) This commitment to Scripture as the sole infallible authority is not a rejection of learning or spiritual guidance through other means, but an insistence that all such guidance must harmonize with and point back to the Bible. It establishes a clear hierarchy: God’s explicit Word reigns supreme. This principle acts as a vital safeguard against human error and the gradual creep of unbiblical traditions into worship, recognizing that the core conflict throughout religious history often involves the tension between divine authority and human attempts to supplement or supplant it. Adhering to Sola Scriptura is thus an act of direct loyalty to God as revealed in His Word. Furthermore, the insistence on a “plain ‘Thus saith the Lord’” implies a crucial interpretive principle: for establishing mandatory religious observances, silence in Scripture is not permissive, but prohibitive. If God intended a practice to be a binding ordinance, He would command it clearly. The absence of such a command signifies that the practice, however popular or venerable, remains in the realm of human opinion, not divine requirement. This protects the church from the burden of human inventions and keeps the focus firmly on God’s revealed will. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:” (2 Timothy 3:16, KJV). “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). Sr. White further emphasizes: “The Scriptures are given for our benefit, that we may have a guide to direct our feet into the way of truth.” (Testimonies for the Church, Vol. 5, p. 302, 1885). She also affirms: “The Bible is the only rule of faith and doctrine.” (Fundamentals of Christian Education, p. 126, 1923). Therefore, the first and most crucial test for any religious practice, including the observance of Easter, is whether it finds clear authorization within the pages of Holy Writ.

What does Scripture reveal when we search for a divine command to observe Easter?

NO DIVINE MANDATE FOR EASTER!

When we diligently search the Scriptures, applying the Sola Scriptura lens, we encounter a conspicuous absence of any divine instruction to observe an annual festival commemorating Christ’s resurrection, particularly one named Easter. The Bible, while meticulously detailing God’s commanded holy days, festivals, and ordinances (like the Sabbath, Passover, and later, Communion and Baptism), provides no command, example, or even mention of an Easter celebration instituted by Christ or observed by His apostles. The sole occurrence of the word “Easter” in the King James Version is found in 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.” (Acts 12:4, KJV) However, scholarly consensus confirms that the original Greek word here is Pascha, meaning Passover. This mistranslation highlights how the later term “Easter” was superimposed onto the biblical narrative, rather than originating from it. Sr. White points out this lack of divine mandate regarding specific memorials for redemption events beyond what was commanded: “God never required men to keep any day as a memorial of redemption.” (An Examination of Seven Reasons for Sunday-Keeping, J.N. Andrews, p. 6) She contrasts this silence with God’s explicit provisions: “God has provided us with memorials, bearing his own signature; and these we may observe with the blessing of Heaven.” (An Examination of Seven Reasons for Sunday-Keeping, J.N. Andrews, p. 8) Instead of an annual resurrection feast, the New Testament emphasizes the frequent observance of the Lord’s Supper, which commemorates Christ’s death: “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) And it points to Baptism as the symbol of resurrection (Romans 6:3-5, KJV). Scripture warns against adding to God’s commands: “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) This principle is echoed in the New Testament: “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: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.” (Revelation 22:18-19, KJV) “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” (Proverbs 30:6, KJV). “What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.” (Deuteronomy 12:32, KJV). Sr. White reinforces: “The Lord has given us a definite message, and we are not to add to it or take from it.” (Testimonies for the Church, Vol. 8, p. 297, 1904). She also states: “The Bible is the only safe guide in matters pertaining to eternal interests.” (The Ministry of Healing, p. 462, 1905). The silence of Scripture on Easter is deafening when compared to the detailed instructions for God’s appointed times. If commemorating the resurrection annually was part of God’s plan for His church, we would expect to find a clear command or apostolic precedent, just as we do for the Sabbath, the Lord’s Supper, and Baptism. Its absence strongly indicates it is a human tradition, not a divine ordinance. The focus of the early church, as seen in Acts, remained on the established Jewish feasts (like Pascha) and the newly instituted Christian ordinances. The emphasis within the New Testament narrative itself is on Passover (Pascha) during the pivotal events of Christ’s final week (Luke 22:1, 7-8; John 19:14). Christ is explicitly identified as “our Passover” (1 Corinthians 5:7, KJV), and the Lord’s Supper, instituted during the Passover meal, directly replaces it as the memorial of deliverance through His sacrifice. This scriptural context points firmly towards Passover, not a distinct festival called Easter, as the relevant framework. The later historical development of Easter, often detached from the precise timing and theological moorings of Passover, further signals a departure from the biblical pattern. Because our faith and practice must be built solely upon the foundation of Scripture, the lack of any biblical mandate prevents recognizing Easter as a required or divinely sanctioned Christian holy day.

What historical roots entangle Easter’s modern observance?

ECHOES OF PAGANISM UNVEILED!

Compounding the issue of scriptural silence is the troubling historical evidence linking many Easter traditions to ancient paganism. While the resurrection itself is a cornerstone of Christian faith, numerous customs associated with its popular celebration—including the name “Easter,” the timing near the vernal equinox, and symbols like eggs and rabbits—appear to originate from pre-Christian fertility cults and nature worship, rather than from biblical sources. The name “Easter” is derived from Eostre, a pagan fertility goddess. The timing aligns with spring equinox festivals celebrating the “rebirth of the sun.” Symbols like eggs and rabbits are identified as ancient emblems of fertility. Similar concerns are raised about Christmas customs having pagan roots in festivals like Saturnalia and sun worship, indicating a pattern of adopting pagan elements. Sr. White describes the historical mechanism by which such blending occurred: “Almost imperceptibly the customs of heathenism found their way into the Christian church… as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions.” (The Great Controversy, p. 49, 1911) She notes the deliberate amalgamation: “To conciliate the pagans to nominal Christianity, Rome, pursuing its usual policy, took measures to get the Christian and pagan festivals amalgamated…” (Quoting Hislop in Bible Echo and Signs of the Times, likely citing The Two Babylons, Alexander Hislop, p. 105) This process involved giving pagan elements Christian names and appearances. The Bible explicitly condemns idolatry and the worship of other gods: “Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them…” (Exodus 20:3-5a, KJV) “For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:” (Exodus 34:14, KJV). “Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.” (Leviticus 19:4, KJV). Sr. White also warned against specific pagan practices like tree worship, referencing Jeremiah 10. “The Lord would have His people separate from the customs and practices of the world.” (Testimonies for the Church, Vol. 5, p. 78, 1882). She further cautions: “The church of God is not to imitate the world, but to be entirely distinct from it.” (Testimonies for the Church, Vol. 4, p. 628, 1875). Whether the connection is to Eostre, Ishtar, or general spring fertility rites, the non-biblical origin of these customs is concerning for those seeking pure worship. Even if modern participants are unaware of or disregard these origins, the question remains: should Christian commemorations incorporate elements derived from practices God condemned? The adoption process described by Sr. White suggests a motive of compromise rather than faithfulness. It is noteworthy that even the historical sources for specific pagan links, like Bede’s mention of Eostre, are scant and debated. This very uncertainty contrasts sharply with the clear biblical institution of God’s own memorials. If Easter were divinely ordained, its origins would likely be unambiguous within Scripture, not reliant on contested interpretations of obscure historical texts. The ambiguity itself suggests a human, rather than divine, origin. The association of Easter with symbols and timing rooted in paganism provides a compelling reason, alongside the lack of biblical command, for adherents to abstain from its celebration.

How does God call His people to maintain purity in worship?

PURITY IN WORSHIP COMMANDED!

Flowing directly from the concern over pagan origins is the biblical mandate for purity in worship. The Word of God leaves no room for ambiguity regarding the mixing of true worship with pagan or worldly elements, consistently calling His people to separation and holiness. Engaging in practices derived from paganism, even if reinterpreted with Christian meaning, violates the biblical principle of maintaining purity in worship and avoiding syncretism—the blending of incompatible religious beliefs and customs. The apostle Paul’s impassioned plea resonates: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?… And what agreement hath the temple of God with idols?… 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) God’s command through Jeremiah is direct: “Thus saith the LORD, Learn not the way of the heathen…” (Jeremiah 10:2, KJV) Similarly, Israel was warned against inquiring after the gods of the nations they displaced and adopting their modes of worship: “Take heed to thyself that thou be not snared by following them… and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the LORD thy God… What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.” (Deuteronomy 12:30-32, KJV) “Ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.” (Leviticus 20:26, KJV). “And ye shall know that I am the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.” (Ezekiel 11:12, KJV). Sr. White underscores this imperative: “No heathen element or form can be connected with Christianity or its worship, and Christianity remain pure.” (Present Truth UK, Jan 9, 1896, p. 19) She warns that adopting such customs, even by professed believers, does not make them acceptable and, in fact, makes the practice “more heinous” due to the high profession. (The Everlasting Covenant, E.J. Waggoner) “The Lord has called His people to be separate from the world in their habits, their dress, and their worship.” (Testimonies for the Church, Vol. 6, p. 195, 1900). She further states: “God’s people are to be distinguished as a people who serve Him fully, wholeheartedly, taking no honor to themselves.” (Selected Messages, Book 2, p. 160, 1958). She saw the mixing of paganism and Christianity as developing “the man of sin” and a “gigantic system of false religion.” (The Great Controversy, p. 50, 1911) God requires holiness: “For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy…” (Leviticus 11:44a, KJV) This principle of separation is not about social isolation but theological integrity. Introducing pagan-derived symbols or festival frameworks into Christian observance risks corrupting the message and dishonoring God. It suggests an accommodation to the world rather than a transformation by God’s truth. Even if the original pagan meanings are forgotten by many, the symbols themselves carry historical baggage that conflicts with pure, Bible-based worship. The biblical warnings against syncretism represent an enduring principle of spiritual allegiance, relevant not just to ancient Israel but to believers in every age facing cultural pressures to compromise. Therefore, out of faithfulness to God’s command for pure and separate worship, and recognizing the pagan roots of many Easter customs, the choice is made to avoid this syncretistic celebration.

What has God ordained as the true memorial of His creative and redemptive work?

THE SABBATH SANCTUM – GOD’S ETERNAL SIGN!

In stark contrast to humanly derived traditions stands God’s own ordained memorial, instituted at the very foundation of the world: the seventh-day Sabbath. This sacred day is not an arbitrary selection but the specific seventh day of the creation week, uniquely blessed and sanctified by God Himself as a perpetual monument to His creative power and authority, intended for all humanity from the beginning. The Genesis account anchors the Sabbath in the completion of God’s creative work: “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) The Decalogue, the very heart of God’s moral law, reaffirms this connection and commands its observance: “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… 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) Jesus Himself affirmed its divine purpose for humanity, stating, “The sabbath was made for man, and not man for the sabbath:” (Mark 2:27, KJV). Sr. White powerfully articulates its significance: “The Sabbath was hallowed at the creation. As ordained for man, it had its origin when ‘the morning stars sang together, and all the sons of God shouted for joy.’ Job 38:7.” (The Desire of Ages, p. 281, 1898) She explains its core purpose: “‘The importance of the Sabbath as the memorial of creation is that it keeps ever present the…source as its sign and memorial.” (The Great Controversy, pp. 437-438, 1911) “Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.” (Ezekiel 20:12, KJV). “And 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). She adds, “God gave to men the memorial of His creative power, that they might discern Him in the works of His hand. The Sabbath bids us behold in His created works the glory of the Creator.” (Christ’s Object Lessons, p. 25, 1900) “The Sabbath is a golden clasp that unites God and His people.” (Testimonies for the Church, Vol. 6, p. 351, 1900). She further states: “The Sabbath is a sign of the relationship existing between God and His people.” (The Ministry of Healing, p. 289, 1905). Its institution before the entrance of sin signifies its fundamental role in God’s original design for humanity, woven into the fabric of creation itself, making it a universal and timeless ordinance, not merely a response to sin or a temporary ceremonial requirement. As the God-ordained memorial of creation, the seventh-day Sabbath stands in stark contrast to humanly devised holidays like Easter, which lack this foundational divine authority.

How does the Sabbath connect to Christ’s redemptive work?

THE SABBATH AND REDEMPTION’S REST!

While rooted in creation, the Sabbath gains even deeper resonance in the context of redemption, serving as a weekly memorial of Christ’s completed work and His peaceful rest in the tomb. The Sabbath not only commemorates God’s power in creation but also points powerfully to the rest found in Christ’s finished redemptive act on the cross—a rest He physically entered on the Sabbath day following His crucifixion, sealing His victory over sin and death. The disciples, following both Christ’s example and the explicit commandment, observed the Sabbath even amidst their sorrow after His death: “And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.” (Luke 23:56, KJV) This act underscores the Sabbath’s continued sanctity and relevance after the cross. The New Testament further links Sabbath rest to the spiritual rest believers enter through faith in Christ’s finished work: “There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.” (Hebrews 4:9-10, KJV) Sr. White vividly confirms this sacred rest: “As the last rays of the setting sun ushered in the Sabbath, the Son of God lay in quietude in Joseph’s tomb. His work completed, His hands folded in peace, He rested through the sacred hours of the Sabbath day… With this scene the day upon which Jesus rested is forever linked.” (The Desire of Ages, pp. 769-770, 1898) Christ’s literal rest in the tomb on the Sabbath, after declaring “It is finished” (John 19:30, KJV), powerfully connects the seventh day with the completion of redemption. “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.” (Hebrews 4:1, KJV). “For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.” (Hebrews 4:3, KJV). Sr. White further states: “The Sabbath is a sign of Christ’s power to make us holy.” (Selected Messages, Book 3, p. 258, 1980). She also affirms: “The Sabbath is the great memorial of God’s creative and redemptive work.” (Patriarchs and Prophets, p. 48, 1890). The Sabbath thus becomes a weekly opportunity to cease from our own strivings and rest in the assurance of His completed salvation, a far more frequent and profound memorial than an annual festival. It serves as a sign of God’s power not only to create but also to redeem and sanctify His people (Ezekiel 20:12, 20; Exodus 31:13). By memorializing both the beginning (creation) and the restoration (redemption), the Sabbath encapsulates the entire scope of God’s work for humanity, making it a uniquely comprehensive and divinely appointed weekly memorial, rendering a separate annual resurrection festival unnecessary and uncommanded.

What ordinances did Christ institute to commemorate His sacrifice?

THE LORD’S SUPPER – CHRIST’S SACRIFICE REMEMBERED!

When Jesus instituted a memorial for His church just hours before His crucifixion, He specifically directed His followers to remember His death, not His resurrection, through the ordinance of the Lord’s Supper. This solemn service, involving the partaking of unleavened bread and unfermented wine (the pure juice of the grape), stands as the divinely ordained memorial of Christ’s sacrifice, commanded to be observed in remembrance of Him until His return. Jesus Himself commanded: “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. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.” (Luke 22:19-20, KJV) Paul reinforces this focus and its duration: “For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” (1 Corinthians 11:23-26, KJV) Sr. White confirms this specific focus: “The ordinance of the Lord’s Supper was given to commemorate the great deliverance wrought out as the result of the death of Christ.” (The Desire of Ages, p. 653, 1898) She contrasts this divinely given memorial with human inventions: “God has provided us with memorials, bearing his own signature… Would you commemorate the death of our Lord? The Bible tells you how to do it. ‘For I have received of the Lord that which also I delivered unto you… ye do show the Lord’s death till he come.’ 1 Corinthians 11:23-26.” (An Examination of Seven Reasons for Sunday-Keeping, J.N. Andrews, p. 8) “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.” (Matthew 26:26, KJV). “And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins.” (Matthew 26:27-28, KJV). Sr. White further states: “The Lord’s Supper is a participation in the emblems of Christ’s body and blood, a reminder of His sacrifice.” (The Ministry of Healing, p. 102, 1905). She also affirms: “The communion service points to Christ’s death as the great sacrifice for sin.” (Evangelism, p. 273, 1946). Christ’s explicit instruction was to remember His death through this ordinance. While the resurrection is foundational, the specific memorial He established points back to His sacrifice on Calvary. This directly contradicts the idea of Easter as a commanded memorial of His resurrection. The Lord’s Supper replaced the Passover, shifting the focus from deliverance from Egypt to deliverance from sin through Christ’s death, becoming the memorial of the New Covenant ratified by His blood. The instruction to observe it “as often as ye drink it” suggests a regular, frequent remembrance integrated into the life of the church, rather than a singular annual event like Easter. This emphasis on frequent remembrance underscores the centrality of the atonement and the believer’s continual need for the grace purchased by Christ’s sacrifice. The Lord’s Supper, instituted by Christ Himself, serves as the true, commanded memorial focusing on His atoning death, leaving no scriptural space or need for an additional, uncommanded resurrection festival like Easter.

How does God commemorate the resurrection?

BAPTISM – THE RESURRECTION’S SYMBOL!

While the Lord’s Supper memorializes Christ’s death, the Bible presents the ordinance of Baptism by immersion as the true, divinely appointed symbol of His death, burial, and, crucially, His resurrection. Baptism, not Easter, is the God-ordained ordinance through which believers identify with and commemorate the resurrection of Jesus Christ, rising to walk in newness of life. Paul explicitly links baptism to resurrection: “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. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:” (Romans 6:3-5, KJV) Colossians reinforces this symbolism: “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.” (Colossians 2:12, KJV) Sr. White identifies Baptism as the specific memorial for the resurrection, contrasting it with human traditions: “Would you commemorate the burial and resurrection of the Saviour? You need not keep the first day of the week. The Lord ordained a very different and far more appropriate memorial… ‘Buried with him in baptism, wherein also ye are risen with him…’ Colossians 2:12.” (An Examination of Seven Reasons for Sunday-Keeping, J.N. Andrews, p. 8) She further notes the perversion of this ordinance: “It is true that the professed church have changed this ordinance to sprinkling, so that this divine memorial of the Lord’s resurrection is destroyed. And that they may add sin to sin, they lay hold of the Lord’s Sabbath and change it to the first day of the week, thus destroying the sacred memorial of the Creator’s rest, that they may have a memorial of Christ’s resurrection!” (An Examination of Seven Reasons for Sunday-Keeping, J.N. Andrews, p. 8) “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:18-19, KJV). “Then Peter said unto them, 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). Sr. White further states: “Baptism is a most sacred and important ordinance.” (Testimonies for the Church, Vol. 6, p. 97, 1900). She also affirms: “Baptism is a memorial of the resurrection of Christ.” (The Spirit of Prophecy, Vol. 3, p. 374, 1878). Baptism by immersion vividly portrays the gospel narrative: death to sin (going under the water), burial with Christ, and resurrection to new life (coming up out of the water). This is the powerful, personal, and divinely sanctioned way believers commemorate and participate in the reality of Christ’s resurrection. It is an ordinance, a command, not a cultural accretion like Easter. Sr. White refers to Baptism and the Lord’s Supper as “two monumental pillars, one without and one within the church,” with Baptism being the “sign of entrance to His spiritual kingdom.” (Testimonies for the Church, Vol. 6, p. 91, 1900) By designating Baptism—an initiatory rite signifying personal transformation and union with Christ—as the resurrection memorial, God emphasizes the personal application and ongoing reality of the resurrection in the believer’s life (“walk in newness of life”), rather than merely commemorating a historical event annually. The true celebration of the resurrection is living out this new life daily, empowered by the risen Christ. God has not left the resurrection without a memorial; He provided Baptism as the profound and personal ordinance signifying our participation in Christ’s death, burial, and victorious rising.

How does God’s love shine through His ordained memorials?

GOD’S LOVE IN CLEAR COMMANDS!

One might initially think that allowing diverse celebrations shows flexibility, but a deeper look reveals God’s love manifested in the clarity and purity of His instructions. God’s love is profoundly demonstrated not in permitting confusion or syncretism, but in providing clear, unchanging, divinely authored memorials and commandments that guide His people into pure worship and safeguard them from error. God’s nature is unchanging love and light, without variation: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.” (James 1:17, KJV) His law itself, far from being burdensome, is an expression of His love, designed for our well-being: “For this is the love of God, that we keep his commandments: and his commandments are not grievous.” (1 John 5:3, KJV) Sr. White connects God’s provision of memorials directly to His love and care: “God has provided us with memorials, bearing his own signature; and these we may observe with the blessing of Heaven.” (An Examination of Seven Reasons for Sunday-Keeping, J.N. Andrews, p. 8) “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.” (John 14:21, KJV). “By this we know that we love the children of God, when we love God, and keep his commandments.” (1 John 5:2, KJV). She emphasizes the ultimate gift underpinning these memorials: “The greatest gift that God could bestow upon men was bestowed in the gift of His beloved Son… When God gave His Son, He gave all heaven. He could give no more.” (The Review and Herald, December 9, 1890) “The gift of Christ to the world was a gift of infinite value.” (The Desire of Ages, p. 565, 1898). Furthermore, “Supreme love for God and unselfish love for one another –this is the best gift that our heavenly Father can bestow. This love is not an impulse, but a divine principle, a permanent power.” (The Acts of the Apostles, p. 551, 1911) True love desires the best for the beloved, including clarity, truth, and protection from harmful influences (Psalm 119:105). By establishing specific memorials like the Sabbath, Communion, and Baptism, grounded in His Word, God lovingly provides anchors for our faith, shielding us from the shifting sands of human tradition and pagan-derived customs. He gave His Son, the greatest gift, and then provided clear, unchanging ways to remember and connect with that sacrifice and victory, demonstrating His consistent, guiding love. This provision of clear, divinely authored instructions, rather than leaving worship to human invention or pagan adoption, is itself an act of loving guidance, protecting His people from the spiritual danger and confusion associated with syncretism (Jeremiah 10:2; 2 Corinthians 6:14-17). Adhering to God’s ordained memorials, therefore, is not legalism, but a response to His loving provision of truth and a safeguard against the confusion sown by human inventions.

What is our duty in response to God’s clear instructions?

OUR DUTY TO WORSHIP IN TRUTH!

My primary responsibility, flowing from a heart renewed by His Spirit, is to worship God according to His instructions, “in spirit and in truth,” embracing the memorials He has established and rejecting human traditions that contradict or substitute His commands. Jesus declared the nature of true worship sought by the Father: “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.” (John 4:23-24, KJV) Conversely, Christ condemned worship based on human rules over God’s Word: “But in vain they do worship me, teaching for doctrines the commandments of men.” (Matthew 15:9, KJV) Sr. White emphasizes the requirement of obedience stemming from this understanding: “In order to serve Him aright, we must be born of the divine Spirit. This will purify the heart and renew the mind, giving us a new capacity for knowing and loving God. It will give us a willing obedience to all His requirements. This is true worship.” (The Desire of Ages, p. 189, 1898) “Sanctify them through thy truth: thy word is truth.” (John 17:17, KJV). “Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;” (John 8:31, KJV). She also highlights the importance of integrity in our relationship with God: “Strict honesty is required in every transaction of life… Our love for God should be the motive for obedience.” (The Reformation Herald, Sep/Oct 2002, p. 11) “Obedience to God is the condition of spiritual life.” (Christ’s Object Lessons, p. 117, 1900). She further states: “True worship consists in obedience to God’s commandments.” (Testimonies for the Church, Vol. 5, p. 320, 1885). Worshiping “in spirit” involves sincerity, devotion, and wholehearted engagement. Worshiping “in truth” means aligning our practices with God’s revealed Word, the Bible, which stands as the ultimate truth (John 17:17). This requires choosing divinely commanded observances (Sabbath, Communion, Baptism) over humanly originated ones like Easter, which lack the “Thus saith the Lord.” My allegiance belongs to God and His Word, not to cultural pressures or traditions lacking His signature. Obedience to God’s commands regarding worship is not merely following rules, but is the very essence of worshiping “in truth.” Therefore, my responsibility before God compels me to honor the Sabbath He sanctified and the memorials He instituted, ensuring my worship is grounded solely in His truth.

How do we share this truth with others?

SHARING TRUTH WITH LOVE!

This responsibility involves gently yet faithfully sharing the light I have received regarding God’s true memorials and warning against the adoption of traditions that deviate from Scripture, driven by love and a desire for their faithfulness to God, not by a spirit of condemnation. The principle of accountability for sharing truth is evident in God’s charge to the watchman: “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me… if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand.” (Ezekiel 33:7-8, KJV) We are called to communicate truthfully and lovingly within the body of believers and to the world: “Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.” (Ephesians 4:25, KJV) Sr. White speaks to the danger of neglecting this duty and the consequence of human traditions changing God’s ordinances, referencing the context of Isaiah 24:5: “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.” (Isaiah 24:5, KJV) “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” (2 Timothy 4:2, KJV). “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19, KJV). Sr. White applies this contextually to the substitution of God’s commands with human traditions, warning of “national apostasy” and “national ruin” when God’s law is disregarded. (Maranatha, p. 216, 1976) “Our words, our actions, our deportment, our dress, everything, should preach… Thus our faith will stand in a better light before the community.” (Testimonies for the Church, Vol. 2, p. 618, 1868) Yet, this sharing must be done with Christ-like compassion: “We should help those who stand most in need of help… who are erring and faulty… As Christ has borne… with our errors… so should we bear with those who test and try our patience.” (Testimonies for the Church, Vol. 2, p. 75; Vol. 3, p. 111, 1872) “We are to be witnesses for Christ, reflecting His love in all our interactions.” (The Acts of the Apostles, p. 559, 1911). This responsibility is not about imposing beliefs but about lovingly presenting the truth as found in God’s Word, allowing the Holy Spirit to convict. It involves upholding God’s standard (“making up the hedge”) and warning against the dangers of following human precepts (“changing the ordinance”). Our lives should be a consistent witness, demonstrating the beauty and truth of God’s ways. Motivated by love for God and neighbor, I must endeavor to share these vital truths about pure worship and God’s memorials, praying that others may also embrace the clarity and blessing found in obedience to His Word alone.

What is the path forward for the faithful?

FAITHFULNESS TO GOD’S WORD!

We’ve journeyed through Scripture and the counsel of Sr. White, establishing that Easter observance lacks biblical command (Sola Scriptura), carries the taint of pagan origins, and stands in contrast to God’s divinely appointed memorials: the seventh-day Sabbath (Creation/Redemption Rest), the Lord’s Supper (Christ’s Death), and Baptism (Christ’s Resurrection). This understanding isn’t about diminishing the glorious truth of the resurrection—an event absolutely central to our faith—but about honoring it in the ways God Himself has prescribed. “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 6:16a, KJV)

Let us, therefore, stand firm on the platform of truth, unmoved by the shifting tides of popular tradition or cultural accommodation. Let the world celebrate its customs, derived from sources ancient and often obscure, but let us cherish the sacred memorials bearing God’s own signature, memorials instituted with clarity and purpose in His Holy Word. May our worship remain pure, uncontaminated by the “way of the heathen” (Jeremiah 10:2, KJV). May our faith be anchored steadfastly in His Word, the only infallible guide. And may our lives, lived in obedience motivated by love, become a compelling testament to the beauty, peace, and rightness of God’s ways. Let this understanding deepen our appreciation for the profound weekly significance of the Sabbath rest, the solemn remembrance enacted in the Lord’s Supper, and the transformative power signified in our Baptism—the true, God-given memorials of His creative power, His atoning sacrifice, and His victorious resurrection.

As individuals committed to this path, let us continually reflect: How can I more fully enter into the spirit and meaning of God’s true memorials in my personal life and corporate worship? How can the Sabbath become a richer experience of resting in God’s creative and redemptive power? How can the Lord’s Supper deepen my gratitude for Christ’s sacrifice? How can the reality of my baptismal commitment to walk in newness of life be more evident daily? And, crucially, how can I share these vital truths concerning pure worship with sensitivity, humility, and genuine love within my sphere of influence—family, church, community—respecting the sincerity of others while remaining unwavering in my faithfulness to the clear teachings of God’s Word?

The position on Easter is not born of contrarianism, nor is it a denial of the resurrection’s paramount importance. Rather, it stems from a deep, abiding commitment to biblical fidelity, adhering strictly to the principle of Sola Scriptura. We abstain from Easter celebrations because the observance is uncommanded in Scripture, its popular customs are historically compromised by association with paganism, and its purported purpose is already fulfilled through God’s own ordained memorials.

The seventh-day Sabbath stands as the perpetual, weekly memorial of both Creation and Christ’s redemptive rest. The Lord’s Supper serves as the specific, commanded remembrance of Christ’s atoning death. Baptism by immersion remains the powerful, divinely appointed ordinance signifying our participation in Christ’s death, burial, and glorious resurrection. These memorials, bearing God’s own signature, are sufficient, profound, and clearly established in His Word. To add humanly devised festivals, especially those with questionable origins, risks diluting the purity of worship and deviating from the path of obedience.

Let us, therefore, walk confidently in the light of His Word, finding joy, peace, and security in the “old paths” He has clearly marked out for us. May our worship always be offered “in spirit and in truth,” honoring the Father who seeks such worshippers and remaining faithful to the divine blueprint until our Lord returns.

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