Easter: The Rest of the Story

by Rick Renner

What Really Happened During Jesus' Last Hours Before the Cross?

Many have heard the story before — that Christ died, was buried, and rose again — but what about the days and hours leading up to His crucifixion? What happened in those critical moments, and why did it happen?

Presenting Scripture as well as the writings of Early Church fathers, Rick documents the journey of Christ from the Garden to the Cross and beyond,





Why hundreds of soldiers — not just a few — met Jesus to arrest Him.The details of "the Judas kiss" and Judas’ fatal flaw from the beginning.The identity of the naked boy in the Garden of Gethsemane.The physical and mental abuse Jesus endured before the Crucifixion.Who Pontius Pilate was and why he tried to save Jesus.What Jesus meant when He said, “It is finished!”

In this must-have Easter classic, you will find more than 30 full-page original illustrations, questions to answer and discuss at the end of each chapter, and endnote citations documenting the historical facts of Jesus’ last days and crucifixion. This keepsake volume is sure to be a family favorite for years to come!

Genres: Christian

304 pages, Hardcover

Published February 18, 2025

About the author

Rick Renner is the author of more than 30 books, including the bestsellers Dressed To Kill and Sparkling Gems From the Greek 1 and 2. His understanding of the Greek language and biblical history opens the Scriptures to enable readers to gain fresh insight from God's Word

Reviews

[Bob · Rating 2 out of 5]

Needs more detail and has misidentified locations

It’s mostly a standard, but drawn-out, retelling of the crucifixion/burial/resurrection of Jesus recast with historical references and additional notes. Rick Renner doesn’t have as much intriguing research added here for Easter as he did for his Christmas book (see my 3-star review), yet even there it was minimal. The writing style has a somewhat generic tone. Multiple times he keeps going into counseling the reader about personal application in his retelling of Easter. I can understand some insertions, but this much is borderline out of place; shouldn’t the Easter story be about …. the Easter story? (the entire chapter 15 is application/plea) The front cover art is ok (not great), but after that not so much. The interior artwork is more suitable for a children’s book. However, chapter 9 has a human skull illustration on the side margin of the pages, and there are gory illustrations of a bloody Jesus on pages 131, 149-51, 171, 185. A grotesque written description of a Roman scourge is on pages 134-6, and the process of a Roman crucifixion on pages 162-3. Parents beware. Also with the front cover, and some art pages, I am undecided if the stone of the tomb was circular or the commonly used cornered shape (similar to a cork); both would have been heavy and rolled (Mat 27:60). I’ve read good points on both sides.

He frequently refers to Greek word definitions to explain events, but I’m not sure it always has the intriguing effect he may have intended (unfortunately, he does not include any source of where he got those definitions, either; i.e., lexicons, etc). On page 222, he defines the tomb angel’s youthful appearance of Mark 16:5 this way: “The words ‘young man’ are from a Greek word that refers to a young man who is filled with vigor and energy and who is in the prime of his life.” You probably would have figured that out when you read “young man” in the verse. For Luke 24:39, “Jesus said, ‘Handle me.’ The word ‘handle’ means to touch, to squeeze, or to feel” (page 236); and, uses the same word to define itself – “The word ‘suffered’ in this verse [1 Peter 2:21] comes from a Greek word meaning to suffer ..” (page 259). He refers to the written Greek because he seems concerned about “the original language” (page 27), which is good; however, the original language was likely a spoken Aramaic or Hebrew. Interestingly, no Greek definition is presented for the term “Easter” in the original language (maybe because there isn’t such a term in Biblical Greek): “Easter. This word appears .. in the KJV (Acts 12:4). It is used there as a translation of the Gr. Word pascha, which is translated correctly as ‘passover’ ” ( - Wycliffe Bible Dictionary, 2005 reprint, page 486). As far as the “original text” and “original Greek” (pages 97, 250), there are recently discovered Hebrew manuscripts (c. AD 1000) of the New Testament, some of which are supposedly copied from a 1st-century source (see book: Sons of Zion versus Sons of Greece, by Dr. Miles Jones).

Renner could have included more detail for the cross of Jesus on pages 155-6, 161. He does not mention the Greek term for cross, which is stauros, meaning stake or pole; “cross” is from a Latin term (crux). He at times addresses critics on subjects (pages 180, 201), and here I would have pointed out there is indication that a crossbeam (patibulum) was used, as well, and not just the vertical stake (stauros). Some critics will assert the cross was just a stake or pole with no crossbeam that Jesus was crucified on with both hands held with one nail through them together above His head (even though John 20:25 says nails [plural] were in His hands [page 237], which sounds like the arms were outstretched on a crossbeam with a nail in each hand, and not above with one nail). He correctly points out that Jesus carried the crossbeam to the stake, apparently across his shoulders. Evans notes an abbreviated symbol used in the manuscripts used for the term stauros that points to the shape of the cross: “Three of our oldest Greek New Testament manuscripts (papyrus 45, Papyrus 66 and Papyrus 75) abbreviate the word stauros .. by .. combining the tau and the rho letters … This compendium is a t-shaped cross with a circle at the top, thus appearing as a figure on a cross. All three of these manuscripts date to the end of the second century or beginning of the third. In combination with the late second-century Palatine Graffito, which depicts Jesus on a t-shaped cross, we have important early evidence for the configuration of the cross” ( - Jesus and His World: the Archaeological Evidence, 2013, page 77; by Craig Evans, Ph.D., Chair / Distinguished Professor of Christian Origins, Houston Baptist University). Renner quotes Deut. 21:22-3 on page 161 where, in the Jewish method, a person is put to death first and then left drooping on a tree, but he doesn’t point out the controversial concept there that “he who is hanged [on a tree] is accursed of God.” Apostle Paul also applies that verse to Jesus at Galatians 3:13; critics point to it and say Jesus was cursed. But, Jesus is different from the Deut. 21 Jewish method for being cursed – He was not executed first, and He was put on a cross (not tree) alive, which was the Roman method. I’m thinking Paul meant He was under the Deut. 21 curse in a symbolic/metaphoric way – verse 13 says we were under the curse and Jesus took that on Himself, too, for redemption of us.

On pages 233-9 he reviews verses where Jesus appeared to people after His resurrection. Critics will quickly dismiss that as mass hallucination, unmentioned in the book, too. However, Blomberg notes, “.. detailed studies of accounts of mass hallucinations have shown that they always occur in conjunction with some fixed entity – a statue, a painting, a portion of the sky, or a landscape – something which under the ‘right’ conditions can appear in a paranormal fashion. Yet that is precisely what is never recorded inside or outside the Bible in the early Christian accounts of the resurrection. Multiple people, individually and in groups, saw Jesus in diverse locations, in distinct contexts ..” ( - The Historical Reliability of the New Testament, 2016, pages 697-8; by Craig Blomberg, Ph.D., Distinguished Professor of New Testament, Denver Seminary).

Several points lack documentation, or are errors. For examples, Renner (and many others) has the location of Jesus’ crucifixion in the western part of the city of Jerusalem at the Church of the alleged “Holy Sepulchre,” west of the Temple: “.. there are also two different alleged sites of Jesus’ crucifixion … One of these two declared crucifixion locations is near what is called the Garden Tomb or Gordon’s Tomb … the other site .. is called the Church of the Holy Sepulchre … and inside the modern-day Church of the Holy Sepulchre is likely the true location” (pages 152, 157-8). But, the information in the Scripture is not consulted about this, which is common, unfortunately – beware of tour misguides and travel misguides, as well! Does the Biblical description support this location? In the Bible sacrifices were done in front of the Temple (1 Kings 8:62, 64; Tabernacle – Exod. 40:26-9; Lev. 16:18; 17:4), which faced east (Ezek. 47:1; Num. 3:38); the Roman soldiers at the Crucifixion were seeing the front of the Temple – “the veil of the temple was torn in two … the centurion and those with him, who were guarding Jesus, saw .. the things that had happened” (Matt. 27:51, 54). Meaning the Crucifixion was in the east across the front of the Temple (across Kidron Valley), in modern Silwan Village; this eliminates the western “Holy Sepulchre” Church and northwestern Gordon’s Calvary/Garden Tomb for the location of the Crucifixion – they are on the west/northwest side of the city and Temple. And, the tomb at the Garden Tomb was not new at the time of Jesus, it dates to at least the 6th century BC, while the Bible says “laid it in his new tomb … where no one had ever lain before” (Mat. 27:60 with Luke 23:53; John 19:41). Jesus’ tomb was near the crucifixion (John 19:41-2), but the supposed “Holy Sepulchre” Church is on the other side of the city from Temple east, not nearby. Criminal punishments appear to have been in front of the sacred structure at times (Num. 5:16-17; 16:43-5; Lev. 10:1, 2, 4). This would also put the Garden of Gethsemane further south along the Mount of Olives (Mat. 24:1-3) – the Mishnah explains the heifer (Hebrews 9:13; 13:11-12) was sacrificed on the Mount of Olives as the priest looked at the entrance of the Temple (Middoth 2:4; 1:3). The misnamed “Temple Mount” appears to be oriented facing the south – that’s where the staircase is, on the south side.

Renner (and many others) also has the location of Solomon’s/Herod’s Temple on the Temple Mount, which is where the Western Wall is: “The Temple Mount was a hotspot even in those days … the vicinity of the Temple” and “The Tower of Antonia .. provided watchmen an uninhibited view of the Temple area … A staircase led from the tower into the Temple that enabled the troops to enter the Temple Mount” (page 25). But, again, does the Biblical description support this location? If you think about it, wouldn’t the Holy Temple be in the Holy City? It’s the Holy City! At the Temple dedication, 1 Kings 8:1 says the City of David is the Holy City or political and religious capital (Zion) (also 2 Sam 5:7; 2 Chron. 5:2), which is the original walled Jerusalem before Jerusalem expanded to the later size (2 Samuel 5:9; 1 Chron. 11:4, 5, 7, 8); the City of David is in the southeast corner of modern Jerusalem. The problem is that the misnamed Temple Mount is not in the Holy City, it’s about 600 feet away from the City of David (this would also mean the popular location for Mount Moriah is misidentified).

There are clues in the Bible that the Temple was in the City of David. As the Holy City, the City of David seems to be the place for holy buildings (-notice the holy correlation). The Ark of the Covenant was put into a Tabernacle in the City of David before Temple construction (1 Chron. 15:1, 25, 29; 16:1; 1 Kings 8:4), and then placed into the Temple when it was completed (1 Kings 8:6, 21) – the context for this event is the City of David in 1 Kings 8. Under Solomon (after the Temple, 2 Chron 7:11) the house for Solomon’s wife could be built in general Jerusalem since the ark did not reside there, but her house was not allowed in the City of David as that part was considered holy due to the ark’s presence (2 Chron 8:6, 11) – that’s where the ark was, in the Temple (1 Kings 8:20, 21). Outside the City of David her house could be built as the ark did not reside outside the City of David; the ark was in the City of David making the city holy – she was gentile. At that time the ark was in the Temple.

Zion could be referred to as Jerusalem in general (Psalm 52:1) after the Temple, but specifically it was the City of David part of Jerusalem. Under David the ark rested in the City of David tent (2 Samuel 6:10, 12, 16, 17; 1 Chron 15:1); the ark was later removed and then ordered back “to Jerusalem” (2 Sam 15:25, 29), but that would have been specifically the City of David part of Jerusalem – that’s where the tent was it resided in, the City of David. At the Temple dedication the City of David was distinctly referred to as Zion (1 Kings 8:1), and before the Temple was started (1 Chron 11:5). It was understood that Zion was specifically the City of David. Why would you have the holy temple outside of the holy city (Zion)?

But, what about at the Temple dedication when it says the ark was brought up from and out of the City of David and put into the Temple (1 Kings 8:1 -20)? Does that mean the Temple was not in the City of David? Since it was out of the City of David did it go up to the Temple Mount to reside in the Temple? Does the “bring up” refer to geographic elevation, which is where the Temple Mount would be? It doesn’t say it went “back down” to the City of David, so it must have went “up” to the Temple Mount (a geographic elevation), right? Actually, notice it says the Temple furnishings were brought up and out of the city for a celebration, including the ark of the covenant. The City of David is too small for such a large celebration and had to be brought out. After the celebration, where was the building it was put back into? It doesn’t specifically say, but the context for the celebration is the City of David (Zion). Why would you have the holy temple outside of the holy city (Zion)? And, notice the 2-step process, it went “up” and “out.” Yet, “bring up” may refer to a removal or taking out of, or emerge (the Hebrew term can mean “to lift,” see below), and not necessarily a geographic elevation. In Exodus 40:18, 33 the tabernacle was “raised up,” but that was about construction (also Num. 9:15; 10:17 – taken down). Notice 2 Samuel 6:2-4 where the ark was kept on a hill. It was brought “up” from the hill and placed into a house elsewhere (verses 10, 11), but it does not say the ark was taken “down” to the house after being brought “up” from the hill – it would have to go down the hill to get to the house. Then, the ark was “brought up” from the house and taken into the City of David (verse 12), but it does not say the ark was taken “down” to the City of David after being “brought up” from the house.

I get the impression that “bring up” is just referring to the ark was gathered from its resting place – it was “brought up” off the floor – to go out of the city for the celebration (“bring up” wasn’t necessarily about going up to another ground to reside, but rather it’s just getting ready to move). Joshua 3:6 says “take up the ark” to cross a river. As noted above, the ark was brought “up” from locations without being described as going back down to where it was going. “Bring up” sounds like it is just referring to being gathered and readied for transport before leaving the city (or hill/house), and then it was taken out of the city (elevation unknown). For example, in 2 Sam 6:2, 3 the ark was brought up first (readied) and then carried out of the house; also 1 Chron 13:6, 7.

The Interlinear Bible (2010 reprint) has the Hebrew term ala (or alah) for the words “bring up” in 1 Kings 8:1 and 2 Chron 5:2, but it’s not always about geographic elevation. “alah .. means to go up, to ascend, to take away, to lift” ( - AMG’s Comprehensive Dictionary of Old Testament Words, 2016, pages 751-2). “alah, .. to ascend … used in a great variety of senses, primary and second., lit. and fig. … Alah means ‘to go up, ascend, offer up’ … the return from the Exile, which was a journey from north to south (Palestine), is described as a ‘going up’ (Ezra 2:1) .. Thus, the reference may not be so much to physically ‘going up,’ but to a figurative or spiritual ‘going up’ … Sometimes ‘go up’ means ‘placed,’ even when the direction is downward, as when placing a yoke upon an ox (Num. 19:2) or going to one’s grave (Job 5:26)” ( - The New Strong’s Expanded Dictionary of Bible Words, 2001, pages 712-3).

The misnamed Temple Mount fits better as a Roman fortress, that’s why it’s higher than the Temple/City of David. The Roman arrogance that comes with Roman occupation would use it as a symbol of domination over the Jews – we’re elevated above your chief shrines, we’re better than you! A Roman fortress also explains why part of the “Temple Mount” wall still stands today (the Western Wall). Matthew 24:1, 2 says “the buildings [plural] of the temple” and “all these things” would be destroyed – notice the plural terms used, which sounds like more than just the Temple itself, but rather includes the courtyard or supporting structures. Mark 13:1, 2 says “what buildings [plural] are here .. Do you see these great buildings? Not one stone shall be left upon another …” The Scripture says the sacred “buildings” (plural) of the Temple are to be destroyed, which sounds like the complex. Think about it – these are the chief shrines. Do you think the Roman army would have left part of the Temple area standing when they destroyed Jerusalem in AD 70? (-Mat. 24:1, 2) That would have given hope/encouragement to the Jews to rebuild. They would not have destroyed their own Roman building. (recommend book: The Jerusalem Temple Mount Myth by Marilyn Sams; recommend forthcoming DVD: A City Lost by Lester Wittenberger)

An interesting modern corollary is found on page 158 and, outside the book, with an alleged discovery of Adventist explorer Ron Wyatt that you may wish to be aware of, who claims to have seen the blood of Jesus and the Ark of the Covenant in a curious “discovery” (his adherents can be rather zealous and aggressive if you dare to question Wyatt or not “give him credit” for discoveries). Renner points out an early tradition that “Origen .. who lived from 185-254 AD, wrote that Jesus was crucified on the spot where Adam was buried … As this early story goes, when the earthquake occurred as Jesus hung on the Cross .. Christ’s blood ran down the Cross into a crack in the rock below and it drained through that crevice until it fell on the skull of Adam” (page 158). Incidentally (?), Wyatt also claims to have seen something similar as presented in his videos and publications: “In 1982, .. he entered a cave underground which contained the ark [of the covenant] and the other temple furnishings … What amazed Mr. Wyatt was that Jesus had been crucified directly above the ark … He saw a crack in the ceiling with a dark substance on it and on a portion of the lid [of the ark] … Before him was the Ark of the Covenant, 20 feet above was the cross hole of Jesus, and just before him was the blood of Jesus that had fallen through that crack in the ceiling and onto the Mercy Seat of the Ark of the Covenant! Jesus’ blood had anointed the Ark of the Covenant! … An earthquake had opened the rock at the base of the cross ..” ( - Ark Discovery Digest, Vol. 1.3, page 7 with Revealing God’s Treasure Illustrated, 2020, pages 120-1; by Kevin Fisher). I’m sure it’s just a coincidence that Wyatt has such a similar sounding “discovery.” His publications also propagate Adventist doctrine (Mosaic law applies today), which may explain why the Ark of the Covenant was involved in his alleged “discovery” – his report further explains that he removed the Ten Commandments out of the Ark to plea to the world (his illustration of the ark he “saw” has the angel wings on the sides and below the seat, while the Bible says they are above the seat at Exodus 25:20). Wyatt also has that crucifixion site on the western side at Gordon’s Calvary/Garden Tomb.

Shortened review due to space limit.

[Jonathan · Rating 5 out of 5]

I enjoy Rick Renner's books because they are full of detail. He expounds on the text of Scripture, exploring the meanings of the words and giving you a fuller sense of the meaning of the Bible. I read this book because I wanted a devotional approach to Easter this year.

In this book on Easter, he shows the extreme pains and suffering Jesus went through in every stage of the Easter account. Renner describes what it was like for Jesus in the garden of Gethsemane the night before He was crucified. The author goes through every detail Scripture provides and gives you a wider image of that event.

He covers the trials Jesus went through that night into Friday. This was one of the most interesting parts of the book because he explains something most people do not piece together well. Renner then goes through the suffering of Jesus before the Cross. The details of His scourging are especially brutal.

His recounting of the Cross and the crucifixion add understanding and appreciation of what Christ did for us. Jesus really did suffer more than we can possibly imagine. After the crucifixion, Renner explains all the details of Jesus’s burial and where the tomb might actually be.

He concludes the book by detailing the resurrection of Jesus and His appearing to the disciples and all the other people who saw Him before He ascended. This was a neat experience in the book because he goes into the original language of the Bible to show things you may not notice even if you read closely in English.

I highly recommend this book to anyone who wants to see in new and fresh ways the account of Easter in the Bible and explored it devotionally. This book did not disappoint. I gained a new appreciation for what Christ has done for me.

[Samantha · Rating 5 out of 5]

This is a wonderful book about the hours preceding the crucifixion of Jesus Christ, the time He spent with His Apostles leading up to it, the trials he faced with the Sanhedrin, Pontius Pilot, and King Herod, the abuse and tortures that He went through, His death and His Resurrection! I've read the Bible since 1969, but I learned many things in this book that I didn't know. The book is somewhat large, and the pages are high quality. There are stunning, detailed color illustrations throughout. Many illustrations depict the sufferings of Christ. This book is much more than I have stated here. It goes deep into the meaning of Christ's gift of salvation. It helps one to overcome difficulties and much more. I love this book and highly recommend it!

[Destiny Image Publishers · Rating 5 out of 5]

Rick Renner has done it again! You will need to add this beautiful hardcover book to your collection. The illustrations compliment the in-depth look at the scriptural events surrounding Jesus' death and resurrection, making it interesting and engaging no matter how old or young you are in age or faith. See and understand it in a new way, with new insights based on the actual original language as we have come to expect from Rick's work. Simply enjoy and appreciate what God has done for us as you immerse yourself in this one-of-a-kind keepsake book. Make sure every home represented at your Easter celebration has a copy. Hallelujah! He is RISEN!

[Dianne M. · Rating 5 out of 5]

Great book! I learned so much I did not know about the resurrection of Jesus Christ! It was easy to read and the illustrations were awesome. I appreciate how Rick Renner dug deep into the intrepretation of Scripture to reveal truth. I plan to also read book 1 about the birth of Jesus Christ. I bought this book as a birthday gift for my best friend.

[Ruth · Rating 5 out of 5]

I highly recommend this book. It is a large format volume loaded with art as well as text. The author and illustrator worked to ensure both reflected the ugly but powerful truth about the final hours of the Cross and the Resurrection.

[Reagan Lewis · Rating 4 out of 5]

I enjoyed this book and thought it was a good in-depth look into all that went into Easter. It provided some new details and thoughts for me, but it was a little bit repetitive, but enjoyable.