“He took our sins on himself,
giving his body to be nailed on the tree”
(2 Pet 2:24, BBE)
In the previous teaching we examined a number of issues pertaining to the symbol of the cross, and pointed out that there is enough historical evidence to cast the cross (note – as symbol) in a suspicious light. The cross, as was also explained in an earlier teaching, the dates for the birth of Jesus (which is considered as Christmas within the church world and the secular world), and the time of Jesus’ crucifixion and ascension (termed Easter), was mainly a compromise to accommodate the beliefs and traditions of the pagan believers within the Christian tradition. In the third century after Christ the first church fathers had spoken out about the use of the cross as a symbol, because of its links to pagan culture.
It is widely considered that the symbol of the cross sprang from the Egyptian ankh (☥), a symbol from the Egyptian hieroglyphs, which was the sign for life. A very early Christian grouping in Egypt had started using it, and later it became standard in the Coptic church, and from there on its popularity grew. The fact that it looks like a key, also brought about the idea that it could open and close the gates of death. Thus the ankh was often used as amulet, which served to protect from spirits and evil forces. It is currently an important symbol within the Wicca movement, and is strongly associated with male and female anatomy and sexuality (see An ABC of Witchcraft by Doreen Valiente).
The conclusion John Denham Parsons reaches in his The Non-Christian Cross is as follows – “As the Greek text of the writings forming the New Testament testifies, not one of the Apostles or Evangelists ever stated that Jesus was executed upon a cross-shaped instrument of execution. The circumstances under which the figure of the cross became the symbol of our religion, were then made clear. And, having since demonstrated the existence in pre-Christian ages of a widespread veneration of the figure of the cross as the symbol of Life and of the Sun-God, which may have given rise to the desire to associate Jesus therewith …”
Strangely enough, in the light of this testimony, the cross can be seen as a nehushtan – an object which is used to replace the Crucified Yeshua. Despite the cultural meaning which it has garnered over time, it can’t really be seen apart from its originating history. And obviously the empty grave is a much more important symbol than the empty cross.
A last aside. Years ago I ministered to a women who had long suffered from a particular illness, and for whom the doctors could find no cure. During the ministry the Spirit of God gave me a word of wisdom – the cross which she had permanently worn around her neck, had to be removed and destroyed. She was healed immediately. This does not mean that all crosses are “evil”, but we do need to guard against assigning supernatural worth to any object.
- Sela: Ask the Spirit of God for guidance in this matter.
- Read: 1 Sam 25-27
- Examine how this has been fulfilled: 1 Sam 25:6 (Tip: Matt 10:12-13).
- For a deeper understanding: Read Hermann Fulda’s The Cross and Crucifixion
