Roman Catholic Church Part. 1
Beloved of the Lord;
Remember: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." (Colossians 2:8)
1. Roman Catholic Church
Vatican / Pope
To my Roman Catholics,
We Christians, are not against you.
We Are against
the system, power, and false teachings of the Roman Catholic Church.
"The Virgin Mary is a controversial topic for Catholics and Christians alike. Some, if not many Catholics believe that Mary remained virgin after the birth of Jesus. Please review and verify the following information carefully."
Let's begin by analyzing the following three verses:
And Adam knew-יָדַע (yada)-to know) Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.
**The Strong's Hebrew Lexicon number for knew is H3045 יָדַע (yada) -from the root word; to know. Now, based on the Context of this verse, the word: to know H3045 will vary from one verse to another, yet, they all derive from the root; to know H3045. It is clear that the word knew in this verse does not imply: to discern, to confess, to have knowledge, to be skilful in, etc; all of which are valid definitions for the root word; to know H3045. However, the word knew in this verse implies sexual activity; to know (a person carnally).
And Cain knew-יָדַע (yada)-to know) his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
***The same contextual format and definition can be concluded from this verse as from Genesis 4:1
And Adam knew-יָדַע (yada) his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.
***We can see from this verse that the word knew-יָדַע (yada) H3045; to know is the same as in Genesis 4:1 and Genesis 4:17. All three verses share the same interpretation of the word; to know (a person carnally). Notice the word again, this means just that: again. As we can observe, in all three verses, the context of the verse implies that there was sexual activity, conception, and birth.
Here is a list of possible interpretations for the the root word;
to know- H3045 knew-יָדַע (yada):
1. to know
1. to know 1a
b. to know, learn to know 1a
c. to perceive 1a
d. to perceive and see, find out and discern 1a
e. to discriminate, distinguish 1a
f. to know by experience 1a
g. to recognise, admit, acknowledge, confess 1a
h. to consider
1. to know, be acquainted with
2. to know (a person carnally)
3. to know how, be skilful in
4. to have knowledge, be wise
1. to be made known, be or become known, be revealed
2. to make oneself known
3. to be perceived
4. to be instructed
j. (Piel) to cause to know
k. (Poal) to cause to know
1. to be known
2. known, one known, acquaintance (participle)
m. (Hiphil) to make known, declare
n. (Hophal) to be made known
o. (Hithpael) to make oneself known, reveal oneself
Now let us examine the following verses...
30And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.34 Then said Mary unto the Angel, How shall this be, seeing I know-γινώσκω (ginosko)-to know, (i.e. intimacy with) not-οὐ (ou)-no, not) a man?
***The Strong's Greek Lexicon Number for I know is G1097. The Morphology: (Tense: present, Voice: active, Mood: Indicative, Person: first). As we can see, from the Context of the verse, Mary is affirming that she has not had any sexual relationship with any man. It would be a mistake to assume that the words "I know not" implies that she has never met nor seen a man.
It is important to know that The Strong's Greek Lexicon Number G1097 can be used in various ways. Here are some of the definitions for the root word; to know G1097 :
to learn to know, come to know, get a knowledge of perceive, feel
to become known
to know, understand, perceive, have knowledge of
(Jewish idiom for sexual intercourse between a man and a woman)
to become acquainted with
I come to know, learn, realize
I am taking in knowledge, come to know, learn; aor: I ascertained, realized.
to "know" (absolutely) in a great variety of applications and with many implications
Knowing the above, it is important to understand the context of the verse, otherwise, the wrong interpretation might be assumed; this is particularly true when reading other verses that also use the Greek Lexicon Number G1097.
one of the most controversial verses
of the bible
regarding the Virginity of Mary:"
24.Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
25 And knew-ἐγίνωσκεν (eginosken)-to know, (i.e. intimacy with) her not, till-ἕως (héōs) she had brought forth her firstborn son, and he called his name Jesus.
*** For now, Let us focus on the word knew. Again, The Strong's Greek Lexicon Number for knew in this verse is G1097, with the Morphology: (Tense: Imperfect, Voice: Active, Mood: Indicative, Person: third.) Based on the context of this verse, Joseph did not have sexual relationship with Mary, till...
Now, for anyone that places the emphasis in the word till and insist that this word implies "up until", meaning, that Joseph refrained from having sexual relationships with Mary "during" her entire pregnancy, which is true, but also "after" giving birth (because according to the catholic believer, it is unknown, or simply deny that Joseph had sexual relationship with Mary after her giving birth). However, Catholics do error by confusing or substituting the word: till-ἕως (héōs)-CONjunction) for; until-ἕως (héōs)-PREposition) or until-ἄχρι (achri)-PREposition). I believe the following verse is a perfect illustration of how the word till is properly defined.
"Verily I say unto you, This generation shall not pass, till-ἕως (héōs) all these things be fulfilled."
event #1 (This generation shall not pass) cannot be accomplished till event #2 (all these things be fulfilled) be fulfilled. Even the verse ends with the word "fulfilled".
And knew her not, till-ἕως (héōs-CONjunction) she had brought forth her firstborn son, and he called his name JESUS.
event #1 (knew her not), cannot be accomplished till event #2 (she had brought forth her firstborn son, and he called his name Jesus.) be fulfilled.
The Strong's Greek Lexicon Number for the word till in the above verses
(Matthew 24:34 & Matthew 1:25) is: G2193- ἕως (héōs). The word (till) in both verses are used as a CONJunction: part of speech; Conjunction or conjunctive particle; A word used to connect clauses or sentences or to coordinate words in the same clause. Therefore, we cannot assume, nor validate that event #1 (knew her not,) ends with the word till, and that event#2 (she had brought forth her firstborn son: and he called his name Jesus.) has no affiliation whatsoever with with event #1. On the contrary, event#1 is in CONJuction (till) with event #2.
Now, if we take a closer look at the following verse, we can distinguish the difference between the word G2193 till- ἕως (héōs-CONJuction) from the word G891 until-ἄχρι (achri-PREposition). The word until-ἄχρι is a PREposition:— happening or done up to a particular point in time, and then stopping; as far as, up to, unto, until.
They did eat, they drank, they married wives, they were given in marriage, until (PREposition: as far as, up to, unto) the day that Noah entered into the ark: and the flood came, and destroyed them all.
***did you notice the stoppage (until), meaning: drinking, eating, marrying, and giving in marriage continued up until the day that Noah entered into the ark, and the flood came, and destroyed them all.
Here is another example...
“And, behold, thou shalt be dumb, and not able to speak, until (PREposition: as far as, up to, unto) the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.”
Now, IF Matthew 1:25 had read as following:
...then we can rightfully conclude that Joseph knew not Mary during her pregnancy, AND ALSO that there is no say as to whether he did AFTER the birth of Jesus because the word until would imply as far as, up to her delivery only. But that is not the case, because the translators for the King James Bible accurately translated the greek word ἕως-G2193 (héōs-CONjunction) as the word till, instead of the word until G891 ἄχρι (achri- PREposition) or until G2193 ἕως (héōs-PREposition).
And finally, I would to bring to your attention one more key word; "firstborn."
There are 3 ways to identify a born child:
1) firstborn, 2) only son/child, 3) only begotten.
In the following verses, we will understand the differences between these 3 words.
1 Chronicles 26:4
Moreover the sons of Obededom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth.
***firstborn- בְּכוֹר (bekor)- firstborn, firstling)
And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:
***firstborn- בְּכִירָה (bekiyrah)- firstborn daughter, firstborn (of women)
Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
***firstborn- בְּכוֹר (bekor)- firstborn, firstling)
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
firstborn בְּכוֹר (bekor)- firstborn, firstling)
24 And when her dayes to be deliuered were fulfilled, behold, there were twinnes in her wombe.
25 And the first came out red, all ouer like an hairy garment: and they called his name, Esau.
26 And after that came his brother out, and his hand tooke holde on Esaus heele; and his name was called Iacob: and Isaac was threescore yeres old, when shee bare them.
***And even when twins are born, the first to come out is called the first;
first- רִאשׁוֹן (ri'shown)- first, primary)
“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”
*** In this verse, Paul is exalting the Son of God (his Son). Paul continues by saying that he-(Jesus) might be the (firstborn- from the dead) among (many-plural) (brethren-plural). Jesus Christ was resurrected from the dead, thus becoming the (firstborn). And when the Lord Jesus returns from heaven with power and glory, he will resurrect (many) (brethren).
firstborn- πρωτότοκος (prōtotokos)- the firstborn, firstbegotten(-born)
"Did you notice that in every verse,
the word "firstborn" is defined as being the first among others.
Now, lets look at the word "only son/child".
And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
***In this verses, Abram, was told to sacrifice his "only son", Issac. Remember, Issac was the son of Sarai, Abrams wife, and also, Issac was the promised son that was foretold by the LORD. Unlike Ishmael, who was begotten by the Egyptian maid; Hagar.
Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.
*** Again, notice it says: "only son", and not; "firstborn". And mind you, this woman had no other child; she was a widow.
And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.
***And again, this man referred to his son as his only child, and not his firstborn. That means, that this man had no other sons or daughters.
lets look at the word only begotten. You will find it interesting to know that these words are only found in the New testament, and identify Jesus as the "only begotten" son of God; and not of Mary. And in one instance, it is used to confirm the son of Abraham. "
"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten-μονογενοῦς (monogenous)- only-born, chief, single of its kind, only) of the Father, full of grace and truth."
"No man hath seen God at any time, the only begotten-μονογενὴς (monogenes)-only-born, chief, single of its kind, only) Son, which is in the bosom of the Father, he hath declared him."
"For God so loved the world, that he gave his only begotten-μονογενῆ (monogene)-only-born, chief, single of its kind, only) Son, that whosoever believeth in him should not perish, but have everlasting life."
1 John 4:9
"In this was manifested the love of God toward us, because that God sent his only begotten-μονογενῆ (monogene)- only-born, chief, single of its kind, only) Son into the world, that we might live through him."
"By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten-μονογενῆ (monogene)-only-born, chief, single of its kind, only) son,"
*** this offering, was a "type" of what was to come, that is, Jesus; the only begotten Son of God. And likewise, Issac was the only begotten son of Abraham. Jesus was made a sacrifice for our sins, and Issac was made also a sacrifice, although, the LORD forbade Abraham from plunging the knife into Issac. You see, God wanted us to understand what love meant, by telling us, that in the fullness of time, Jesus, his Son, of whom he loves, would become a sacrifice for us.
"Now that you understand the differences between
"firstborn", "only son/child", and "only begotten son",
let us revisit Matthew 1:25" again.
"And knew her not, till she had brought forth her firstborn son, and he called his name Jesus."
firstborn- πρωτότοκον (prōtotokon)- the firstborn, firstbegotten(-born)
Greek Text: Matthew 1:25
καὶ (and) οὐκ (not) ἐγίνωσκεν (knew-her) αὐτὴν (she) ἕως (till) οὗ (had) ἔτεκεν (she-brought-forth) τὸν (the) υἱὸν (son) αὐτῆς (of-her) τὸν (the) πρωτότοκον (firstborn)· καὶ (and) ἐκάλεσεν (he-called) τὸ (the) ὄνομα (name) αὐτοῦ (of-him) Ἰησοῦν (Jesus)
Beza Textus Receptus 1598
καὶ (and) οὐκ (not) ἐγίνωσκεν (knew-her) αὐτὴν (she) ἕως (till) οὗ (had) ἔτεκεν (she-brought-forth) τὸν (the) υἱὸν (son) αὐτῆς (of-her) τὸν (the) πρωτότοκον (firstborn)· καὶ (and) ἐκάλεσεν (he-called) τὸ (the) ὄνομα (name) αὐτοῦ (of-him) ἸΗΣΟ῀ΥΝ (JESUS).
Luke 2:7 confirms it again.
“And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.”
firstborn- πρωτότοκος (prōtotokos)- the firstborn, firstbegotten(-born)
And if anyone seeks proof from the Greek texts, then here it is:
Textus Receptus (Beza 1598)
Καὶ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον (firstborn), καὶ ἐσπαργάνωσεν αὐτὸν, καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ· διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
Textus Receptus (Stephanus 1550)
καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον (firstborn) καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι
"Look, even the Alexandrian Greek texts use the same
Greek word: πρωτότοκον-(prototokon)"
Nestle Greek New Testament 1904
καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον (firstborn), καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
Westcott and Hort 1881
καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον (firstborn), καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
...Three more witnesses for Luke 2:7
Matthew 1537 / Bishop 1568 / AV 1611
*** had Jesus Christ been the only child of Mary, then Matthew 1:25 would had said:
"her only son", or " her only child", or "her only begotten son".
or, something like this;
"And knew her not until she had brought forth her only begotten son: and he called his name Jesus."
Friends, as you can see, I have given you (not I, but the wisdom of the Lord) three key points out of one verse. I am a strong believer that scripture interprets itself. I have selected the above verses because all of them have something in common; the Context. I hope this information has shed some light to both; Christians and Catholics alike. I strongly believe that Mary did not remain a virgin after the birth of Jesus. And if we can understand this, then we can also understand and acknowledge as to why the holy scriptures teach that Jesus indeed had brothers and sisters. God willing, I will write a segment about it.
PETER the POPE
Peter is often referred to as the first Pope. Such believe is far from the truth. I must clarify that by no means do I content against our beloved brother Peter, but rather it is my aim to correct false teachings/traditions/ or beliefs. In the following verses I will provide biblical truth by explaining as to why Peter could have not been the first Pope of the Roman Catholic Church, much less the founder of the Roman Catholic Church. The Roman Catholic Church has chosen what appears to be a controversial verse to justify their religious belief. However, I will disproof such dogmatic heresy. My focus will be Peter; is he the rock and foundation of the Roman Catholic Church?
In Matthew 16:18 we read as follows...
15 He saith unto them, But whom say ye that I am?16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.18 And I say also unto thee, that thou art Peter, and upon this rock I will build my church: and the gates of hell shall not prevail against it.19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
*** this is the argument: that Jesus would build his church on the Apostle Peter, and that Peter is the rock "or" the foundation of the church. Furthermore, Catholics believe that Jesus made Peter the head of his (Jesus) church. If such is the case, then the word of God must be in harmony with Matthew 16:18
" Who is the (rock), Peter or Jesus?"
1 Corinthians 10:1-5
1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;2 And were all baptized unto Moses in the cloud and in the sea;3 And did all eat the same spiritual meat;4 And did all drink the same spiritual drink: for they drank of that spiritual-πνευματικός (pneumatikos)-spiritual) G4073 Rock-πέτρα (petra)-a (large mass of) rock, cliff or ledge) that followed them: and that Rock was Christ.
***the Apostle Paul is comparing Jesus Christ to the spiritual-πνευματικός (pneumatikos)-spiritual) Rock-πέτρα (petra)-a (large mass of) rock, cliff or ledge) that Moses struck with his rod. The cross reference to this verse is:
“Behold, I will stand before thee there upon the rock-צוּר (tsuwr)-a rock or boulder, cliff) in Horeb; and thou shalt smite the rock-צוּר (tsuwr)-a rock or boulder, cliff), and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.”
***Moses smote a rock which was a type and shadow of who was to come, that is, Jesus. Jesus represents the rock-צוּר (tsuwr)-a rock or boulder, cliff). The (smite) prefigures the death of our Lord Jesus for our sins. The (water) that came out of the rock-צוּר (tsuwr)-a rock or boulder, cliff) can mean several things, such as; the drinking waters of life, salvation, spiritual enlightenment, hope, love, mercy, grace, reconciliation, forgiveness, etc. In other words, the rock-צוּר (tsuwr)-a rock or boulder, cliff) that Moses smote, was a representation of the spiritual Rock-πέτρα (petra)-a (large mass of) rock, cliff or ledge), which is Christ.
"Who is Peter?"
“And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone-G4074 Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; the name given to the Apostle:—Peter).”
*** Andrew brought his brother Simon to Jesus. Jesus, upon seeing Simon, calls him Cephas, which is by interpretation, A stone-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; Apostle:—Peter).
First, lets understand the definition of a Rock. In 1 Corinthians 10:4, Jesus is called the Rock-G4073 πέτρας (petras)-a rock, cliff or ledge). Here is an example of the Greek word rock-πέτρα (petra) in Matthew 7:24 (“Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock-G4073 πέτραν (petran)-a rock, cliff or ledge):”). As we can see, a (rock) is massive, and can hold the weight of an entire house, it serves as a strong foundation; and besides the literal and practical interpretation of the verse, the (rock) symbolizes Christ, and the believer is the (man); and the (house) can represent several things, such as; faith, obedience, hope, salvation, etc.
Here is yet another example of the word (rock) in Mark 15:46 (“And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock-G4073 πέτρας (petras)-a rock, cliff or ledge), and rolled a stone-G3037 λίθον (lithon)-small stones, building stones) unto the door of the sepulchre.”) As we can see, it requires a great (rock) to hew (cut -out) a sepulchre; by the way, this sepulchre is the very same one that our Lord Jesus was buried in. Also, did you notice that the words (rock) and (stone) are used in the same verse? Yet, the (rock) is greater than the (stone).
Now, The word (stone) in Mark 15:46 is not the same Greek word for: stone-G4074 Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway as in John 1:42 ("...by interpretation, A stone).
Here is another example for the word stone-G3037 in Matthew 7:9 (“Or what man is there of you, whom if his son ask bread, will he give him a stone-G3037 λίθον (lithon)?”) As we can see, a (stone) is smaller than a (rock). However, a (stone) can also be bigger; take for example Matthew 27:60 (“And laid it in his own new tomb, which he had hewn out in the rock-G4073 πέτρᾳ (petra): and he rolled a great stone-G3037 λίθον (lithon) to the door of the sepulchre, and departed.”). Although this verse mentions a great (stone) door; it is still not greater than the (rock) from which the sepulchre was hewed out.
Now, interestingly enough, The Root Greek word: G4074 Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; Apostle:—Peter) is found  times in the KJV. Even more interesting is that in  times, this Root word: G4074-Πέτρος (Petros) is only used for the word: [Peter], in other words, every time you see the name [Peter] in the KJV Bible, it has the root word: G4074 Πέτρος (Petros), of course, the [inflection:—tense, voice, mood, etc.] of G4074-Πέτρος (Petros) are several (e.g. (G4074 Πέτρε-Petre), (G4074 Πέτρου-Petrou), (G4074 Πέτρος-Petros), (G4074 Πέτρον-Petron), etc.). Nevertheless, all of these variations make reference to [Peter] the Apostle.
As for the additional (1x) (161+1=162) the Greek word G4074-Πέτρος (Petros) is found in John 1:42 ("...thou shalt be called Cephas, which is by interpretation, A stone G4074-Πέτρος (Petros).") Do you see the connection here? the Greek word G4074-Πέτρος (Petros) was specifically and uniquely reserved and given to [Simon:—Peter] only. Nevertheless, a small stone [Peter] is not greater than the Rock, which is (Christ).
Let's tie the knot, the Greek word for rock in Matthew 16:18 ("...and upon this rock I will build my church...") is G4073 πέτρα (petra)-a rock, cliff or ledge. Had this verse said: ("...and upon this stone-Πέτρος (Petros) I will build my church") then we can rightfully say or assume that it was referring to (Peter). Some commentators have suggested that the "rock" in Matthew 16:18 is in reference to the statement that Peter confessed in Matthew 16:16, that is, "Thou art the Christ, the Son of the living God." Lo!, I will show you a little more; Did you know the words: ("small/little rock") cannot be found in the KJV; that's because a (rock) is not "small" nor "little". But you will only find once the words ("small stone") in 2 Samuel 17:13 (“Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.”). And likewise, the words ("great rock") are only found once in the entire Bible, in Isaiah 32:1-3,
a King shall reign in righteousness, and princes shall rule in judgment. And a man shall be as an hiding place from the wind, and a covert from the tempest: as rivers of water in a dry place, as the shadow of a great rock in a weary land. And the eyes of them that see, shall not be dim: and the ears of them that hear, shall hearken.”)
This my beloved, speaks of Hezekiah, a type of Christ; the Righteous King.
Who say ye, the great (Rock) is?"
1 Peter 2:1-8
1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes desire the sincere milk of the word, that ye may grow thereby, 3 If so be ye have tasted that the Lord is gracious. 4 To whom coming, as unto a living Stone-G3037 Λίθον (Lithon)-small stones, building stones), disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones-λίθοι G3037 (lithoi)-small stones, building stones), are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief corner-G204 ἀκρογωνιαῖον (akrogoniaion)-placed at an extreme corner, the corner foundation stone) stone-G3037 λίθον (lithon)-small stones, building stones), elect, precious, and he that believeth on him, shall not be confounded. 7 Unto you therefore which believe he is precious; but unto them which be disobedient, the stone-G3037 λίθον (lithon)-small stones, building stones) which the builders disallowed, the same is made the head of the corner, 8 And a Stone-G3037Λίθος (Lithos)-small stones, building stones) of stumbling, and a Rock G4073-Πέτρα (Petra)-a rock, cliff or ledge) of offence, even to them which stumble at the word, being disobedient, whereunto also they were appointed.
***Oh my, much can be said here. But for the sake of making my point, I will draw my focus to the (chief corner stone). First, I'd like to begin by emphasizing on who the author is: (Peter).
Now, in the context of this verses, Peter is comparing the temple (of the old covenant) with the church of Christ. The old temple was built from (stones), see Mark 13:2 (“And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone G3037-λίθος (lithos)-small stones, building stones) upon another, that shall not be thrown down.”). However, the church of Christ is made up of lively stones-λίθοι G3037 (lithoi); unto a living temple. This living temple is a spiritual one, see Ephesians 2:20-21 (“And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-G204 ἀκρογωνιαίου (akrogoniaiou)-placed at an extreme corner, the corner foundation stone) stone-G3037 λίθον (lithon)-small stones, building stones); In whom all the building fitly framed together groweth unto an holy temple in the Lord:”). As you can see, this holy temple (body of believers) has a (chief corner stone), (in whom:— Jesus) (all the building:— Christians) fitly framed together groweth unto an holy temple in the Lord). As you can see, the Church of Christ is compared to a spiritual temple. Now, a corner stone is the first stone set in the construction of a masonry foundation. Consider Job 38:6 (“Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;”). Or, 1 Corinthians 3:11 (“For other foundation can no man lay than that is laid, which is Jesus Christ.”) Did you notice, it says that (no man) can lay another foundation besides that which Jesus Christ has laid already. As wee can see, (Jesus Christ) is both, the foundation and the (chief corner stone). and not only so, but he is also a rock-G4073 πέτρα (petra)-a rock, cliff or ledge) of offence, even to them which stumble at the word. The words (chief corner stone) are only found twice in the entire Bible, in (1 Peter 2:6) and (Ephesians 2:20), written by two great witnesses; Peter and Paul.
Brothers, the evidence is overwhelming against the Roman Catholic Church, Jesus Christ, is the (Rock)
What is the connection between Rock-G4073 and stone-G4074 & stones-G3037? well, a rock (Jesus) serves as a foundation to build something upon, such as a little stone-G4074 or building stones-G3037:—(Peter and all believers). Not only so, but Jesus [is] also the chief corner-G204 stone-G3037 of his foundation.
The Lord spoke of himself
as the rock,
in the Sermon on the Mount:
24 “Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock-G4073 πέτραν (petran)-a rock, cliff or ledge): 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell not: for it was founded upon a rock-G4073 πέτραν (petran)-a rock, cliff or ledge). 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it.”
"...and upon this rock I will build my church"
"Now, in the following verses we will analyze if Peter was the greatest among the brethren, or if he was given the title of Pope."
1 At the same time came the disciples unto Jesus, saying, Who is the greatest-G3187 μείζων (meizōn)-greater (literally or figuratively), greater(-est), more) in the kingdom of heaven?2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you, Except ye be converted, and become as-ὡς (hōs)-(according) as, even as, in like manner (just) as) little children, ye shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as-ὡς (hōs)-(according) as, even as, in like manner (just) as) this little child, the same is greatest in the kingdom of heaven.
***If Peter was the the greatest-G3187 μείζων of all the Disciples, then this would have been a perfect time for our Lord Jesus to exalt Peter above all the disciples, after all, If our beloved Peter was the (rock) spoken of in Matthew 16:18 Then our Lord Jesus would had confirmed him before all his disciples. But instead, Jesus tells them that one must be as a little child. In other words, we need to be free from envy, strife, hatred, lust, pride, vanity, etc. Children tend to be simple, loving, obedient, content, satisfied, humble, learners, and dependent; children don't usurp authority nor lordship over others.
31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest-G3187 μείζων (meizon)-greater (literally or figuratively), greater(-est), more). 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant-G1249 διάκονος (diakonos)-a servant, attendant, minister) of all.
***Again, the disciples argued among themselves, who should be the greatest, but Jesus made the comparison of two opposites; the first, shall be last of all, and servant of all. Jesus made it clear that there is no dominating hierarchy in his church; Jesus prohibits lordship over the Saints. If Peter was the first Pope, then he would be in opposition to this teaching, because a Pope exhorts power and authority over the Roman Catholic Church and over everyone that yields to it. Notice, the word (servant) is the Greek word διάκονος (diakonos)-a servant, attendant, minister). Here is an example of the Greek word διάκονος (diakonos) in John 12:26 (If any man serve me, let him follow me; and where I am, there shall also my servant-G1249 διάκονος (diakonos) be: if any man serve me, him will my Father honour.) look again, it says (let him follow-ἀκολουθέω (akoloutheō)- to follow, to join one as a disciple, become or be his disciple) me); We follow the Lord, he is our head.
"We don't kiss the ring and/or hand of the Pope,
and neither do we bow to him."
look at Ephesians 5:23 ("For the husband is the head of the wife, even as Christ is the head-κεφαλὴ (kephalē)-literally or figuratively:—head) of the church-ἐκκλησίας (ekklesias)-that which is called out, assembly, (i.e. Congregation): and he is the saviour of the body-σώματος (somatos)-literally or figuratively:—bodily, body, (i.e. the spiritual church).") Brothers, need I say that Christ is the (head) and all saints make up the (body), which is the (church) of Christ. Remember, no man is the (head) of the (church).
23 "And they began to enquire among themselves, which of them it was that should do this thing. 24 And there was also a strife among them, which of them should be accounted the greatest-G3187 μείζων (meizon)-greater (literally or figuratively), greater(-est), more). 25 And he said unto them, The kings of the Gentiles exercise lordship over-κυριεύουσιν (kurieuousin)-to be lord of, to rule, have dominion over) them; and they that exercise authority-ἐξουσιάζοντες (exousiazontes)-to use or take privilege, (i.e. to control:—exercise authority upon) upon them are called benefactors-εὐεργέται (euergetai)-well-doer). 26 But ye shall not-οὐχ (ouch)-no, not) be so-οὕτως (outos)-in this manner, thus, so, after this manner): but he that is greatest-G3187 μείζων (meizon)-greater (literally or figuratively), greater(-est), more) among you, let him be as-ὡς (hos)-(according) as, even as, in like manner (just) as) the younger; and he that is chief-ἡγούμενος (egoumenos)-to lead, go before), as-ὡς (hos)-(according) as, even as, in like manner (just) as) he that doth serve-διακονῶν (diakonon)-to act as deacon, ministrant, (i.e. to be an attendant)."
***The same can be concluded in Matthew 18:1 and Mark 9:34-35. The implication is, that we as brothers ought not to implement; lordship, authority, rulership, or dominion over each other. Furthermore, spiritually mature Christians should not see themselves as (greater) than a born-again believer. Also, ministers of Christ are not be (as) kings who wear crowns, sit upon thrones, and seek to be served, but rather, we serve and minister out of love for one another. Our brother Paul is a great example of what a (servant) of the Lord should be.
18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.20 Remember the word that I said unto you, The servant-1401 δοῦλος (doulos)-a slave, bond-(man), man of servile condition) is not-Οὐκ (ouk)-no, not) greater than-G3187 μείζων (meizon)-greater (literally or figuratively), greater(-est), more) his Lord-κυρίου (kuriou)-Lord, Master, Sir, (supreme in authority, i.e. (as noun) controller; by implication: Master (as a respectful title). If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
***Verse (20) has a two-fold meaning; the literal/practical interpretation is:
1) The servant-1401 δοῦλος (doulos)-a servant, slave, bond-(man), man of servile condition) is not greater than than his (Lord-κυρίου (kuriou)- Lord, Sir, Master); such a master of the house who rules over his servants.
The spiritual interpretation is:
2) the Christian (servant) is not greater than Jesus (his Lord). We, Christians are not (greater) than our (Lord) Jesus. And just as Jesus was persecuted, so will his disciples. Consider Matthew 18:23 ("Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants-1401 δούλων (doulon)-a servant, slave, bond-(man), man of servile condition)."). In this verse, the king represents (the Lord Jesus) and the servants are the Christians.
So, the Pope who claims to be the vicar of (in the stead/place of) Christ; is in great error to think that he, a mere man, can be (as) the Lord Jesus who is in Heaven.
14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. 15 For I have given you an example, that ye should do as I have done to you. 16 Verily, verily, I say unto you, The servant-1401 δοῦλος (doulos)-a servant, slave, bond-(man), man of servile condition)) is not-οὐκ (ouk)-no, not) greater than-G3187 μείζων (meizon)-greater (literally or figuratively), greater(-est), more) his lord; neither he that is sent greater than-G3187 μείζων (meizon)-greater (literally or figuratively), greater(-est), more) he that sent him.
***Besides the literal interpretation that we should wash each others feet as a token of humiliation and brotherly affection, we see one of the most remarkable accounts of our Lord Jesus, who been the King, the Messiah, the Son of God, took it upon himself to do the work of a (servant); what a perfect example of humility and love. Once more we are reminded that we are not to desire lordship or headship over the Saints. The question is, do you think Peter would take it upon himself to magnify himself above all his brothers? What does the scripture say about John the Baptist in Luke 7:28 ("...Among those that are born of women there is not a greater prophet than G3187 μείζων (meizon)-greater (literally or figuratively), greater(-est), more) John the Baptist...") Yet, John said this of Jesus in John 3:30 ("He must increase-αὐξάνειν (auxanein)-to increase, grow), but I must decrease-ἐλαττοῦσθαι (elattousthai)-to lessen)."); John, was a man of great humility that sought not after his own glory, nor made a name for himself. neither was he clothed in fine purple linen with a crown over his head.
Furthermore, the Lord Jesus reveals to us that his Father (God) is greater than himself, we know this, because in John 14:28 Jesus said (“Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than-μείζων (meizon)-greater (literally or figuratively), greater(-est), more) I.”) Brothers, do you see the bigger picture here? there is no one greater than Jesus Christ (in) his church, we answer to him, and not, to the Pope. The (body) of Jesus Christ only has one head; not two. Therefore, our beloved Peter, in no wise, was he ever the head of the body of Christ, much less of the Roman Catholic institution.
what are the different ministries that our Lord Jesus Christ
gave to his church?
11 “And he gave-ἔδωκε (edoke)-to give) some, Apostles-ἀποστόλους (apostolous)-One sent forth, a delegate, messenger): and some, Prophets-προφήτας (prophetas)-a prophet, (a foreteller ("prophet"); by analogy, an inspired speaker): and some, Evangelists-εὐαγγελιστάς (euangelistas)-a bringer of good tidings, one who preaches good tidings): and some, Pastors-ποιμένας (poimenas)-a herdsman, esp. a shepherd, feeder, (fig. minister), and Teachers-διδασκάλους (didaskalous)- teacher, instructor): 12 For-πρὸς (pros)-toward, in consideration of) the perfecting-καταρτισμὸν (katartismon)-complete adjustment, complete furnishing, equipping) of the Saints-ἁγίων (hagion)-set apart, separate, holy), for-εἰς (eis)-into) the work-ἔργον (ergon)-work, deed, business, labour) of the ministry-διακονίας (diakonias)-service, ministering, ministration), for-εἰς (eis)-into) the edifying-οἰκοδομὴν (oikodomen)-(the act of) building, building up) of the body-σώματος (somatos)-properly: body, (figuratively: the church) of Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ):
***The Lord Jesus Christ gave some men to be Apostles, others to be Prophets, Evangelists, Pastors and Teachers. As you can see, Paul makes no mention for the ministry of: cardinal, nun, archbishop, pope, fathers, or any other non biblical appointment. Notice, we believers labour/work/toil for the work of the ministry, For the perfecting of the Saints. The head (Jesus Christ) controls the body (Believers). He appoints to his servants the different ministries that they should carry out within the his Church.
1 Corinthians 12:28-30
28 “And God hath set-ἔθετο (etheto)-to set, put, place) some-μὲν (men)-truly, certainly, surely, indeed) in-ἐν (en)-in) the-τῇ (te)-the) Church-ἐκκλησίᾳ (ekklesia)-that which is called out, assembly, (i.e. Congregation), first-πρῶτον (proton)-first in time or place, (i.e. firstly) Apostles ἀποστόλους (apostolous)-One sent forth, a delegate, messenger), secondarily-δεύτερον (deuteron)-at the second, second (in time, place, or rank) Prophets-προφήτας (prophetas)-a prophet, (a foreteller ("prophet"); by analogy, an inspired speaker), thirdly-τρίτον (triton)-the third, thirdly) Teachers-διδασκάλους (didaskalous)-teacher, instructor), after that miracles, then gifts of healings, helps-ἀντιλήψεις (antilepheis)-helpful/relief services, capacity to help/assist others, (i.e. aid, help) in governments-κυβερνήσεις (kuberneseis)-a steering, piloting, directing, (literally: the skill with which a pilot guides a ship; figuratively: of leadership skill administrative ability, managerial skill:—in the Church), diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret?”
***Again, Paul writes to the church of Corinth and tells them what God himself (hath set). Here is an example of the Greek word ἔθετο (etheto) in 1 Corinthians 12:18 (“But now hath God set-ἔθετο (etheto)-to set, put, place) the members every one of them in the body, as it hath pleased him.”). Lo, did you notice how it is God who (sets) his saints (members) in the body (church) of Christ (his Son). Now, lets look at what God (hath set) in the body of believers. Now, notice the order, first Apostles. Odd, isn't it?, there is no mention of a Pope or Holy Father. Secondarily Prophets. As you can see, the work of Apostleship is regarded highly and primary in the Church, just as in Ephesians 4:11.
1 Timothy 3:1-2
1. "This is a true saying, If a man desire the office of a bishop-ἐπισκοπῆς (episkotes)-oversight), he desireth a good work. 2. A bishop-ἐπίσκοπον (episkopon)-an overseer) then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;”
***To read the full qualifications for a Christian (Bishop), read verses 1-7. As you can see, the office of a (Bishop) requires experience and maturity. I would like to point out one of the qualification; (the husband of one wife). The Roman Catholic church prohibits their Bishops to marry. Did you know Peter was married; click: (Matthew 8:14–17, Mark 1:29–31, Luke 4:38, 1 Corinthians 9:5). In 1 Peter 2:25, Peter calls Jesus both, a Shepherd and a Bishop (For ye were as sheep going astray; but are now returned unto the Shepherd-ποιμένα (poimena)-a shepherd (literally or figuratively):—shepherd, pastor) and Bishop-ἐπίσκοπον (episkopon)-overseer, superintendent) of your souls.) Here is yet another example of the Greek word ἐπίσκοπον (episkopon) in Titus 1:7 (“For a Bishop-ἐπίσκοπον (episkopon)-overseer, superintendent) must be blameless, as the steward-οἰκονόμον (oikonomon)-the manager of household or of household affairs) of God-Θεοῦ (Theou)-God the Father (the supreme): not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;”). Notice how a Bishop is a steward of God, and not of the Pope; to whom the Catholic Bishops pledge their loyalty. A deacon-διάκονος (diakonos)-attendant, ministrant) is lower than a (Bishop). However, The head of a Bishop is God and also the Lord, not the Pope, nor any man.
1 Timothy 3:8
“likewise-ὡσαύτως (hōsautōs)-so in the same manner, likewise, (i.e. in the same way:—even so, likewise, after the same (in like) manner) must the Deacons-Διακόνους (Diakonous)-attendant, ministrant) be grave, not double tongued, not given to much wine, not greedy of filthy lucre,”
***The office of a (deacon) is below the office of a (Bishop). Notice the word (likewise), that is, (deacons) need to uphold some of the expectations of a Bishop. Furthermore, Bishops like deacons are positions reserved for men only ( see Verses 11-12: “Even so must their wives be grave; not slanderers, sober, faithful in all things. 12 Let the Deacons be the husbands of one wife, ruling their children, and their own houses well.”) For a full description of a deacon's office, see verses 8-13.
“And when they had ordained-χειροτονήσαντες (cheirotonesantes)-to elect by stretching out the hand, choose) them elders-πρεσβυτέρους (presbuterous)-elder, aged person) in every-κατ (kat)-down along, (i.e. from location to location) church-ἐκκλησίαν (ekklesian)-that which is called out, assembly, (i.e. Congregation), and had prayed with fasting, they commended-παρέθεντο (parethento)-to put along or over to, set before, commit) them to the-τῷ (to)-to) Lord-Κυρίῳ (Kurio)-Lord, Master, (supremacy); supreme in authority, (by implication): Master (as a respectful title):—Jesus Christ), on-εἰς (eis)-into) whom they believed-πεπιστεύκεισαν (pepisteukeisan)-to adhere to, trust, rely on).”
*** Did you notice the word (elders) is in the plural. Paul and Barnabas ordained elders in the church/es (It must be noted that a church is not a physical building, temple, or structure:— (i.e. brick and mortar), but rather, the Church of God, breathes and has a soul; you my beloved, are the Church). After (they had ordained), they (commended) them (to) the Lord. In other words, the Apostles did not say, "we (commend) you to Peter, "our Holy Father, the chief of all of us", nay, but rather, they were (commended) to the (Lord); whom is the Chief Priest and Head of us all.
1 Peter 1:1
Peter-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; Apostle:—Peter), an Apostle-ἀπόστολος (apostolos)-One sent forth, a delegate, messenger) of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
***Look, even our beloved Peter calls himself (an Apostle), and not; a Holy Pope or Father. Peter also gives the same introduction in
2 Peter 1:1 (“Simon Peter, a servant-δοῦλος (doulos)-a slave, bondman, man of servile condition) and-καὶ (kai)-and, also) an Apostle-ἀπόστολος (apostolos)-ἀπόστολος (apostolos)-One sent forth, a delegate, messenger) of Jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God, and our Saviour Jesus Christ.”). Did you notice how Peter identifies himself; as a (servant and Apostle), interestingly enough, he places the word (servant) before (Apostle); which clearly reflects the heart of Peter as a humble servant of the Lord.
Also, in both verses (1 Peter 1:1 and 2 Peter 1:1) he specifically says (of Jesus Christ); the argument is in the Pope who claims to be the vicar of Christ, that is, "instead (in place) of Christ", as if he (the pope) has the full authority of Christ, on the earth. The counter argument would be: how can an Apostle exalt himself beyond his allotted measure? specially when Peter himself identifies as an elder among elders in 1 Peter 5:1 (“The Elders-Πρεσβυτέρους (Presbuterous)-elder, of age, aged person) which are among you I exhort-παρακαλῶ (parakalo)-to call near, or for), who am also an Elder-συμπρεσβύτερος (sumpresbuteros)-elder, a fellow elder), and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.”).
***So Peter, the first, and one of the chief, though not the head, of the apostles, appositely and modestly styles himself. Commentators justly observe, that if Peter had been the prince of the apostles, as the Papists affirm, he would in this place, and in the inscription of his two epistles, certainly have assumed to himself that high prerogative.-(Benson).
***Who am also an elder - Greek: "a fellow-presbyter," (συμπρεσβύτερος sumpresbuteros.) This word occurs nowhere else in the New Testament. It means that he [Peter] was a co-presbyter with them; and he makes this one of the grounds of his exhortation to them. He does not put it on the ground of his apostolical authority; or urge it because he was the vicegerent of Christ [i.e. a person regarded as an earthly representative of God or a god, especially the Pope]; or because he was the head of the church; or because he had any pre-eminence over others in any way. Would he have used this language if he had been the "head of the church" on earth? Would he if he supposed that the distinction between apostles and other ministers was to be perpetuated? Would he if he believed that there were to be distinct orders of clergy? The whole drift of this passage is adverse to such a supposition.-(Barnes).
Peter makes it clear that he is not the only (elder) in the body of Christ, nor, the chief elder of elders. but rather, he exhorts other (elders) like himself. It would be a mistake to assume that Peter is exhorting men of old age explicitly; but rather, he exhorts men of age (elders) who are ministers in the church of Christ: see verses 2-3
(2 "Feed the flock of God which is among you-ὑμῖν (hymin)-ye, you, your(-selves):—plural), taking the oversight-ἐπισκοποῦντες (episkopountes)-to look upon, inspect, oversee, look after, care for) thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind: 3 Neither-μηδ (med)-and not, but not, nor, not) as being lords over-κατακυριεύοντες (katakurieuontes)-to lord it over one, to bring under one's power, to subject one's self, to subdue, master) God's heritage: but being examples to the flock.")
And mind you, it is the Apostle Peter who spoke this words. You do know; (And I speak to you my Roman Catholic friend), that the man whom you call "Holy Father" cannot, and will never be the chief Shepherd. Behold!, Peter goes on the say in verse 4: ("And when the chief Shepherd-ἀρχιποίμενος (archipoimenos)-chief shepherd: of Christ the head of the church) shall appear, ye shall receive a crown of glory that fadeth not away."). Even Peter knows that there is only one (Chief Shepherd). And as you saw, Peter calls himself an (elder) among (elders).
lets find out what Peter has to say about his service to the Church of the Lord."
1 Peter 5:1-2
1 “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2 Feed-ποιμάνατε (poimanate)-to tend as a shepherd) the flock-ποίμνιον (poimnion)-a flock, i.e. (figuratively) group (of believers):—flock) of-τοῦ (tou)-of) God-Θεοῦ (Theou)-God, (i.e. God the Father) which is among you, taking the oversight-ἐπισκοποῦντες (episkopountes)-to look over, inspect, (by implication: to beware:—look diligently, take the oversight) thereof, not by constraint, but willingly-ἑκουσίως (hekousios)-willingly, willfully, voluntarily); not for filthy lucre, but of a ready mind-προθύμως (prothumos)-with alacrity:—willingly);”
***Our beloved Peter does not magnify himself under any popish authority. He goes on to say Feed the flock of God. Peter himself was also instructed to feed the flock in:
John 21:16 ("He saith to him again the second time, Simon son of Jonas, lovest thou me? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed-Ποίμαινε (Poimaine)-to tend as a shepherd) my-μου (mou)-I, me, my, of me) sheep-πρόβατά (probata)-a sheep (literally or figuratively):—sheep(-fold).")
First, to understand John 21:16, we need to understand why the Lord asked Peter if he loved him three times (3x). Do you remember how Peter was foretold by the Lord that Peter would deny him three times (3x) in Matthew 26:34 ("Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice."), well, after the resurrection of our Lord, Jesus passively and lovingly reminds Peter by asking him three times (3x) if he loves him. Jesus then tells Peter to (Feed my sheep); Jesus was not exalting, promoting, or appointing Peter as the head or lord over the church. If you take notice, Peter uses the very same words by saying (Feed) the flock of God.
Here is another example in which St. Paul also mentions the feeding of the flock, in Acts 20:28 ("Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers-ἐπισκόπους (episkopous)-inspector, elder, or overseer of a Christian church), to feed-ποιμαίνειν (poimainein)-to tend as a shepherd) the Church of God, which he hath purchased with his own blood.")- In the context of Acts 20:28, Paul is telling (elders) to (feed the Church of God); no different than what St. Peter said himself. I conclude by saying that in all three (3) examples, whether the Lord Jesus Christ told Peter to (feed my sheep), or Peter telling other (elders) to (feed the flock of God), or whether Paul also telling (elders/overseers) to (feed the Church of God) the flock of God. in neither case does it mean: lordship, supremacy, headship or any other such. On the contrary, (elders/overseers) should receive the office (willingly) and of a (ready mind) to (oversight-ἐπισκοπέω (episkopeō)-to look upon, inspect, oversee, look after, care for. Again I ask, was there any mention of Peter as the Chief Elder, Pope, or Holy Father?
What thinkest thou, friend?
"So far we have learned that Jesus is the rock and that Peter was not the greatest among the disciples We also learned about the different ministries/roles in the Church of God. Now, let us examine who is the foundation of the church."
1 Corinthians 3:11-15
11 For other foundation-θεμέλιον (themelion)-foundation, anything laid) can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this foundation-θεμέλιον (themelion)-foundation, anything laid) gold, silver, precious stones, wood, hay, stubble; 13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built thereupon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
***Jesus is the foundation that has been laid. His foundation is firm and strong; in it, we find all that that we need to lead us to his knowledge and will. And If any man attempts to create or lay another foundation over His, then such foundation will be like wood, hay, or stubble. If Peter was to lay a new church foundation, His works would be futile and unfruitful, because he would be laying a different foundation rather than building upon the already laid foundation. Works that can be compared to gold, silver, and precious stones are those that bare good fruit in accordance to the will of our Lord. to better understand what are the differences between gold, silver, precious stones, wood, hay, stubble, then ask yourself what have you done since you became a Christian, what gifts has the Lord given you, and how have you used them in your life? are bearing much fruit; the fruits of love, mercy, rightness, holiness? Now, does it sound like Peter would build wood, hay, stubble? Not at all, Peter simply added gold, silver, precious stones to the foundation that Jesus Christ had already laid. Unlike the Roman Catholic Church, who amends, changes, adds and takes away from the Word of God by decreeing and upholding the traditions of their Fathers. No different than what the Lord Jesus said to the Pharisees in Mark 7:13 (“Making the word of God of none effect-ἀκυροῦντες (akurountes)-to render void, to invalidate:—disannul, make of none effect) through your-ὑμῶν (humon)-of (from or concerning) you:—ye, you, your (own, -selves) tradition-παραδόσει (paradosei)-a giving over, handing down), which ye have delivered-παρεδώκατε (paredokate)-to give over to or along side of, (i.e. to give into the hands (of another): and many such like things do ye.”). And that is precisely what the Roman Catholic Church has done and continues to do; they pass on their traditions to their successors, In doing so, they have laid wood and stubble over the foundation of Christ. ("And he said unto them, Full well ye reject-ἀθετεῖτε (atheteite)-to do away with, to set aside, disregard) the commandment of God, that ye may keep-τηρήσητε (teresete)-to keep, watch, observe) your own-ὑμῶν (humon)-of (from or concerning) you:—ye, you, your (own, -selves), of yours) tradition-παράδοσιν (paradosin)-a giving over, handing down).")-Mark 7:9
***It is as though our Lord said, "Your traditions [and ordinances] are not instituted by God, or by his servants the prophets, but they are modern inventions, which you desire to defend, not out of love or reverence for them, but because you are the successors of those who invented them, and arrogate to yourselves the power of adding to them and making similar new traditions.-(Pulpit).
And so, just as the Pharisees with full knowledge did reject the commandments of God, so also doest this Roman Catholic Church shut up the gates of heaven; neither do they enter themselves, nor permit other to enter therein, all because they have set aside God's word for the tradition of their "Fathers" (Popes).
Must I name the many fold traditions that this Church keeps?, all of which cannot be confirmed with the Word of God. Friends, my grief is not against flesh and blood, for I know, that every living soul is precious. God wills that none should perish, but that every man should come to the knowledge of his Son. My battle is against principalities, powers, and spiritual wickedness in high places.
come out of her, and walk in the narrow way. For few, saith he... be that find it.
the Apostle Peter is not the rock , nor the greatest of the saints, nor the foundation for the church of Christ, nor the chief corner stone. Now let us examine to whom did Jesus commission as the Apostle to the gentiles (uncircumcised), and to the Jews of the (circumcision)?"
7 But contrariwise, when they saw that the gospel-εὐαγγέλιον (evaggelion)-good news, tidings, message, (i.e. the gospel) of the uncircumcision-ἀκροβυστίας (akrobustias)-the prepuce; (by implication: an uncircumcised (i.e. gentile, figuratively: unregenerate) was committed unto me-πεπίστευμαι (pepisteumai)-to trust, confide, (i.e. to be intrusted with a thing), as-καθὼς (kathos)-even or according as, just as) the gospel of the circumcision-περιτομῆς (peritomes)-a cutting round, circumcision, circumcised (i.e. the Jews) was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship-ἀποστολὴν (apostolen)-a sending forth, (commission, i.e. (specially) apostolate:—apostleship) of the circumcision-περιτομῆς (peritomes)-a cutting round, circumcision, circumcised (i.e. the Jews), the same was mighty-ἐνήργησεν (energesen)-to work in) in me toward-εἰς (eis)-into, toward) the Gentiles-ἔθνη (ethen)-nation, (specially: a foreign (non-Jewish) nation (usually, by implication: pagan):—Gentile, heathen, nation, people):) 9 And when James, Cephas, and John, who seemed to be pillars-στῦλοι (stuloi)-a pillar, column, support, (metaphorically: of an especially valued member of the community), perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we-ἡμεῖς (hemeis)-us, we) should go unto-εἰς (eis)-into, toward) the heathen-ἔθνη (ethen)-nation, (specially: a foreign (non-Jewish) nation (usually, by implication: pagan):—Gentile, heathen, nation, people), and they-αὐτοὶ (autoi)-they, themselves) unto-εἰς (eis)-into, toward) the circumcision-περιτομήν (peritomen)-a cutting round, circumcision, circumcised (i.e. the Jews).”
*** The reason it is called the circumcision is because in the Law of Moses, every male born child must be circumcised. The circumcision was instituted thousands of years ago, it began with Abraham. But more traditionally, to call someone (of the circumcision) is to say, "them that observe the law of Moses". Notice, the Apostle Paul is telling us that he was committed to the Gentiles (non Jews), although he did preached to his own countrymen too; the Jews. However, his commission was primarily to the Gentiles (non-Jews). we know this to be true from Acts 18:5-6 Paul ("...testified to the Jews that Jesus was Christ. 6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles". Also, notice that Paul compares James, Cephas [Peter], and John as pillars. If Peter was the chief of the Apostles, or the elder of elders, or the holy father, then this would have been the proper time to disclose his supreme authority to Paul and Barnabas. If you read verse nine (9) again, you will realized that there was a mutual understanding between all five of the Apostles as to who was commissioned by the Lord to the Gentiles, and to the Jews. James, Peter, and John were to abide among the Jews and preach the Gospel of Christ.
Peter did not establish any Church in Rome. Not only so, but had Peter become the first Pope, then James, John, or Paul would had mentioned this in the Epistles to the Churches. St. John who outlived St. Peter makes no mention of Peter as the Vicar of Christ or Holy Father. Logically speaking, the successor of Peter would had been John the Apostle, (as both were commissioned to the Jews), and mind you, Peter died in old age, and yet, John outlived him. Not only so, but St. Paul was taken prisoner to Rome, hence, the letter to the Romans, and yet he makes no mention of Peter as successor of Christ or Holy Father; nor did "pope Peter" visit Paul. That's because the Apostle Peter was faithful to his calling and commission; to his fellow countrymen, the Jews:
(of the circumcision).
to conclude this teaching, I'd like to show you what Peter had to say about the latter part of his life, and how Jesus foretold his death."
2 Peter 1:13-14
13 Yea, I think it meet, as long as I am in this tabernacle-σκηνώματι (skenomati)-dwelling place, a tabernacle, (metaph. of the human body as the dwelling of the soul), to stir you up by putting you in remembrance; 14 Knowing-εἰδὼς (eidos)-to see, have seen, known) that shortly-ταχινή (tachine)-quickly, speedily, swift) I must put off-ἀπόθεσις (apothesis)-a putting off) this my tabernacle-σκηνώματός (skenomatos)-dwelling place, a tabernacle, (metaph. of the human body as the dwelling of the soul), even as our Lord Jesus Christ hath shewed-ἐδήλωσέν (edelosen)-to make manifest) me.
***Our faithful and beloved brother Peter tells us that he will die shortly, and of old age too, we know this to be true because in the book of John our Lord Jesus reveals it to Peter. And even in the last days of Peter's life, he makes no mention of him becoming the first Pope of/in Rome. This would had been a perfect opportunity for St. Peter to write about his throne and crown as Pope. But of course, no such thing did ever happened.
18 "Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old-γηράσῃς (gerases)-to grow old, wax old), thou shalt stretch forth thy hands, and another shall gird-ζώσει (zosei)-to gird thoroughly) thee, and carry-οἴσει (oisei)-to bear, carry) thee whither thou wouldest-θέλεις (theleis)-to will, have in mind, intend, wish) not-οὐ (ou)-no, not). 19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him,
Follow-Ἀκολούθει (Akolouthei)-to follow, (properly: to be in the same way with) me."
My Catholic friend,
don't let this knowledge stir up your heart for the worst. I write this things, that ye may know the truth, and the truth may set you free from false teachings and traditions of men. Teach one another in the spirit of meekness as some may resist and oppose the truth. Nevertheless, the truth must be said. May the love of God and the grace of our Lord and the communion of the Holy Spirit be with you all.
POPE, the "HOLY FATHER"
in this segment I will make a comparison between the holiness of God and the sinful nature of men. My objective is to teach you that there is only one Holy Father, and not two.
9 "I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10 And all mine are thine, and thine are mine; and I am glorified in them. 11 And now I am no more in the world, but these are in the world, and I come to thee. Holy-ἅγιε (hagie)-seperate, set apart, holy, (i.e. of God pre-eminently) Father-Πάτερ (Pater)-Father, (i.e. God is called the Father), keep-τήρησον (tereson)-to keep, watch, observe) through-ἐν (en)-in) thine own-σου (sou)-of thee, thine (own)) name-ὀνόματί (onomati)-name) those whom thou hast given me, that they may be one, as we are."
***Did you know, that the words Holy Father are only found once in the entire bible; in John 17:11. Of course, many other verses already tell us that God is Holy, Perfect, Pure, Sanctified, Blessed, and much more, but the words (Holy Father) are only found in John 17:11. With that being said, let us analyze who is speaking to who in the context of the verse. As we can see, a conversation is taking place between two mighty names; the Father and the Son. Our Lord Jesus is calling His Father, "Holy", and rightfully so. Notice the emphasis in the words (Holy Father), both are in the vocative voice, or, ["HOLY!-FATHER!"]. No man should ever inherit or receive this sacred name. Our Lord, who is also Holy in Himself, calls His Father "Holy", I challenge anyone to search the scriptures and name one verse in which a mere man was ever called a "Holy Father". Furthermore, as we continue to analyze the context of the verse, there is a prayer made by Jesus to His Holy Father; that God would keep them (the church)/believers) in His own name (God's). I ask, can a man (Pope) who is called "Holy Father" keep the Saints in his own name?
"Now that you understand the Holiness of God, and that only God is to be called Holy Father, let us examine as to whether we should call another man "Father."
8 But be not-μὴ (me)-no, not lest) ye-ὑμεῖς (humeis)-ye (yourselves), you:—plural) called-κληθῆτε (klethete)-to be called, be so named) Rabbi-Ῥαββί (Rabbi)-a great man, teacher, (i.e. Rabbi, as an official title of honor:—Master, Rabbi): for one-εἷς (heis)-one, (i.e. in opposed to many) *is-ἐστιν (estin)-third person singular of 'to be') your Master-καθηγητής (kathegetes)-a leader), even Christ-Χριστὸς (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ), and all ye are brethren-ἀδελφοί (adelphoi)-brethren, brothers). 9 And call-καλέσητε (kalesete)-to call, name) no-μὴ (me)-no, not lest) man your-ὑμῶν (humon)-of yours) father-πατέρα (patera)-father, (i.e. a title of honour) upon-ἐπὶ (epi)-on, upon) the earth-γῆς (ges)-earth, land): for one-εἷς (heis)-one, (i.e. in opposed to many) *is-ἐστιν (estin)-third person singular of 'to be') your father-πατὴρ (pater)-Father, (i.e. God is called the Father)) which is in-ἐν (en)-in) heaven. 10 Neither be ye called-κληθῆτε (klethete)-to be called, be so named) masters-καθηγητὴς (kathegetes)-a leader): for one-εἷς (heis)-one, (i.e. in opposed to many) *is-ἐστιν (estin)-third person singular of 'to be') your Master-καθηγητὴς (kathegetes)-a leader), even Christ.
***There are three titles that a man is forbidden to received. they are: Rabbi, father, and masters. Ironically enough, the Pope is honored as both, a father and a leader. As we know, a (Rabbi) is mainly given to a Jewish man; However, if a former (Rabbi) becomes a Christian, he is to forsake the title of Rabbi: for (one) is his/our (Master), even Christ. We need to understand that the word "father" is not referring to your biological father, otherwise the Word of God would contradict itself in many ways. But rather, the word father is in reference to religious men who have received/given this title to themselves. The reason why we don't call any man-ἄνθρωπος (anthrōpos)- a man, a human being) father upon the earth, is self explanatory; for (one) is your father, which is in heaven-οὐρανοῖς (ouranois)-the sky; (by extension: heaven (as the abode of God). And likewise, we are not to call no man Master (i.e. a leader). Have you noticed that every religion in the world falls under one of this three names ( Rabbi, Father, Master). It should be of no surprise that religious denominations will call their representatives by the name of Rabbi (Jews), Father (Catholics), or Master (leader, teacher, guide-(Hindus, Islam, Buddhist, etc.), And yes, Christians are no different, for some have chosen to disobey this command. I cannot stress the fact that all man are prone to error, it is for this good reason that Jesus is telling us that He is your Rabbi, He is your leader; teacher; and master. And God is our Heavenly Father. Notice, the word (is) is used three times (3x), all in the Present tense, meaning, the Lord Jesus Presently (is) our (one) and only Master, Leader, Rabbi. And God presently (is) our (one) and only father. Never did God surrendered/shared his honorable title with a man of the dust of the earth.
Even our Lord Jesus said in Matthew 6:9
("After this manner therefore pray ye: Our-ἡμῶν (hemon)-our, of us) Father-Πάτερ (Pater)-Father, (i.e. God is called the Father) which art in-ἐν (en)-in) heaven, Hallowed be-ἁγιασθήτω (agiastheto)-to set apart, hallow, sanctify) thy-σου (sou)-of thee, thy) name-ὄνομά (onoma)-name, (i.e. the name of God)").
This are epic words, when we pray to God, we affirm and acknowledge that God is (our) Holy Father, and that He is Holy, sacred, consecrated, hallowed, sanctified, venerated, almighty, all knowing. Among the names that belong to God; is "Holy Father":—Hallowed be thy name). No man has the right/privilege/authority to lay claim over Gods name.
"As we can see, God is our only Father, and Holy Father. And Jesus is our Rabbi, Master and Leader. And no man, regardless of how well qualified he may think to be, should be called Rabbi, Master, or Father. let us continue by reminding ourselves how corrupt the flesh really is."
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 For all-πάντες (pantes)-all, the whole, everyone) have sinned-ἥμαρτον (hemarton)-to sin, err, miss the mark), and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus:"
***Indeed, we have all sinned, because 1 John 1:8 says ("If we say that we have-ἔχομεν (echomen)-to have) no-οὐκ (ouk)-no, not) sin, we deceive-πλανῶμεν (planomen)-to lead astray) ourselves, and the truth is not in us."). the words (we have) and (we deceive) are in the Present tense, Active voice, Or, "...If we say that ["WE-ARE HAVING"] no sin, ["WE-ARE-DECEIVING"] ourselves...". I therefore ask, can a man (Pope) who has sinned, and is prone to do so again, be called; Holy Father?
Paul said in Romans 7:19-25
19 For the good that I would I do not: but the evil which I would not, that I do.
20 Now if I do that I would not, it is no more I that do it, but sin- ἁμαρτία (hamartia)-error, miss the mark, bad action) that *dwelleth-οἰκοῦσα (oikousa)-to dwell in, to use or have a house) in me-ἐμοί (emoi)-I, me, myself).
*dwelleth-οἰκοῦσα: Ver, Present, Active, Participle, Nominative, Singular, Feminine: ["is-lying-beside"//"is-dwelling"]
21 I find then a law, that, when I would do good-καλὸν (kalon)-beautiful, pleasing, good), evil-κακὸν (kakon)-of a bad nature) *is present-παράκειται (parakeitai)-to lie or be laid alongside, to be present, at hand) with me.
*is present-παράκειται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["IS-BESIDE-LYING"//"is-beside-lying"]
22 For I delight in the law of God after the inward man:
23 But I see another law in my members-μέλεσίν (melesin)-a member, limb, part of the human body), *warring against-ἀντιστρατευόμενον (antistrateuomenon)-to war against, to oppose) the law of my mind, and bringing me into captivity-αἰχμαλωτίζοντά (aichmalotizonta)-to take by the spear, metaph. to capture ones mind, captivate) to the law of sin-ἁμαρτίας (hamartias)-sin, error, offense) which *is-ὄντι (onti)-being:—be) in my members-μέλεσίν (melesin)-a member, limb, part of the human body).
*warring against-ἀντιστρατευόμενον: Verb, Present, Middle or Passive Deponent, Participle, Accusative, Singular, Masculine: But I see another law in my members ["warring-with"] the law of my mind, and
*bringing into captivity-αἰχμαλωτίζοντά: Verb, Present, Active, Participle, Accusative, Singular, Masculine: ["capturizING"//"leading-into-captivity"] me to the law of sin which
*is-ὄντι: Verb, Present, (No voice stated), Participle, Dative, Singular, Masculine: ["BEING"] in my members.
24 O wretched man that I am! who *shall deliver-ῥύσεται (rusetai)-to rescue) me from the body-σώματος (somatos)-the body, (i.e. the physical body) of this death-θανάτου (thanatou)-death, the death of the body, the power of death)?
*shall deliver-ῥύσεται: Verb, Future, Middle-Deponent, Indicative, 3rd Person, Singular: ["SHALL-BE-rescuING"]
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Do you see friends, even a great pillar like the Apostle Paul battled against sin. On the one side, he sought to serve God with his mind, but on the other side, sin was present in his body (members), that's because the body still remains a source of weakness, the seat of sin. It is sluggish and inapt for high purposes; it still remains subject to ‘the law of sin and death', hence, the lust of the eye and the desires of the flesh. Paul makes it clear that (sin) continues in our mortal body, even, in the believer. Did you notice all the Present voice, Active mood words?
This means that every Pope that ever lived was and is a man that is far from being sinless, much less, a Holy Father. Lo, Paul says: "who shall (deliver) me from the (body) of this (death)?
The overall message is that we have an ongoing battle with Satan, sin, temptation, the flesh. For this reason Galatians 5:17 says:
("For the flesh-σὰρξ (sarx)-the body of a man, or else; human nature (with its frailties (physically or morally) and passions) *lusteth-ἐπιθυμεῖ (epithumei)-to desire greatly) against-κατά (kata)-opposite, contrary) the Spirit-Πνεύματος (Pneumatos)-spirit, (i.e. Holy Spirit), and the spirit against the flesh: and these *are contrary-ἀντίκειται (antikeitai)-to lie or be laid over against) the one to the other: so that ye cannot-μὴ (me)-no, not lest) *do-ποιῆτε (poiete)-to do) the things that *ye would-θέλητε (thelete)-to will, have in mind, intend, to be resolved or determined, to purpose).").
*lusteth-ἐπιθυμεῖ: Verb, Present, Active, Indicative, 3rd Person, Singular: For the flesh ["is-lusting"] against the Spirit, and the spirit against the flesh: and these
*are contrary-ἀντίκειται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["IS-opposING"] the one to the other: so that ye cannot
*do-ποιῆτε: Verb, Present, Active, Subjunctive, 2nd Person, Plural: ["YE-MAY-BE-DOING"] the things that
*ye would-θέλητε: Verb, Present, Active, Subjunctive, 2nd Person, Plural: ["YE-MAY-BE-WILLING"].
***The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" (Ga 5:18) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Romans 7:15-20) [Bengel]. The Greek is, "that ye may not do the things that ye would." "The flesh and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from the flesh; and you must not fulfil what you desire according to the carnal self, but what the Spirit within you desires [Neander]. But the antithesis of Ga 5:18 ("But," &c.), where the conflict is decided, shows, I think, that here Ga 5:17 contemplates the inability both for fully accomplishing the good we "would," owing to the opposition of the flesh, and for doing the evil our flesh would desire, owing to the opposition of the Spirit in the awakened man (such as the Galatians are assumed to be), until we yield ourselves wholly by the Spirit to "walk by the Spirit" (Galatians 5:16, 18).-(Jamieson F.B).
So then, even believers, so long as they live in this earthly vessel (body), they will continue to encounter fleshly battles until we receive our incorruptible body. "Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible-φθαρτὸν (phtharton)-corruptible, perishable (i.e. 'subject to a condition headed for ruin’) must put on incorruption-ἀφθαρσίαν (aphtharsian)-incorruptibility), and this mortal-θνητὸν (thenton)-dying, mortal, liable to death, mortality) must put on immortality-ἀθανασίαν (athanasian)-deathlessness, undying, immortality, everlasting).- 1 Corinthians 15:51-53. Do you see now, why we cannot praise a man with the high honor of Holy Father, which is strictly reserved for God. Under what right or authority do we honor a man as (Holy Father)? God is ever Holy, from everlasting to everlasting, can this be said of any man? It is a robbery to crown a man with what rightfully belongs to God; who alone is the only true and faithful Holy Father:
"I close by asking you,
do you really think that a man can be venerated as our Holy Father? even after I have proven to you with scripture that such believe is contrary to sound doctrine. If I may, I would like to state the following: The Pope is not our enemy, for scripture makes it very clear that we wrestle not against flesh and blood. I would much rather see Mr. Bergoglio as my brother in Christ, that his soul may be preserved in the day of Judgement.
We Christians, have discernment, and we must sound the trumpet against anyone that opposes the truth.
CONFESSION / FORGIVENESS of SIN/S
"In this segment I will explain why we do not to confess our sins to a priest for the forgiveness of sin."
1 John 1:9
*If-ἐὰν (ean)-if, in case) *we confess-ὁμολογῶμεν (homologomen)-to speak the same thing (as another), (i.e. to admit or declare oneself guilty of what one is accused of:—acknowledge:—con- (pro-)fess) our sins-ἁμαρτίας (hamartias)-sin, error, offense), *he is-ἐστιν (estin)-third person singular of 'to be') faithful-πιστός (pistos)-faithful, steady, trusty) and just-δίκαιος (dikaios)-just, righteous) to *forgive-ἀφῇ (aphe)-to send or let off or away) us our sins, and-καὶ (kai)-and, also) *to cleanse-καθαρίσῃ (katharise)-to make clean, clear) us from all-πάσης (pases)-every, all) unrighteousness-ἀδικίας (adikias)-injustice, unrighteousness, (by implication: the act); morally, wrongfulness (of character, life or act):—iniquity, unjust, unrighteousness, wrong).
*If-ἐὰν (ean): CONDitional: ["IF-EVER"]
*we confess-ὁμολογῶμεν: Verb, Present, Active, Subjunctive, 1st Person, Plural: ["WE-MAY-BE-avowING"] our sins,
*he is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["He-IS"] faithful and just to
*forgive-ἀφῇ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["he-may-be-pardoning"] us our sins, and to
*to cleanse-καθαρίσῃ: Verb, Aorist, Active, Subjunctive, 3rd Person, Singular: ["SHOULD-BE-cleansING"] us from all unrighteousness.
Who is faithful and just to forgive us our sins? God is. But this should be of no surprise to any, for even when we pray, we utter the following words found in Luke 11:4 ("And forgive-ἄφες (aphes)-to send or let off or away) us our-ἡμῶν (hemon)-our, us, we) sins-ἁμαρτίας (hamartias)-sin, error, offense); for we also forgive every one that is indebted to us...”). It goes without saying that we confess our sins to our Holy Father, which is in heaven. Not only so, but it is God who forgives and cleanses us from our iniquities, faults, transgressions, unrighteousness through our mediator, our Lord Jesus Christ, see
1 John 2:1 (“My little children, these things *write I-γράφω (grapo)-to write, inscribe) unto you, that *ye sin-ἁμάρτητε (hamartete)-to sin, err, miss the mark) not. And *if-ἐάν (ean)-if, in case, if ever) any man sin, *we have-ἔχομεν (echomen)-to have, (i.e. have at hand, have at one's disposal) an advocate-παράκλητον (parakleton)-one called alongside (to help)) with-πρὸς (pros)-toward) the Father, Jesus Christ the righteous-δίκαιον (dikaion)-right, righteous, just):”).
*write I-γράφω: Verb, Present, Active, Indicative, 1st Person, Singular: My little children, these things ["I-AM-WRITING"] unto you, that
*ye sin-ἁμάρτητε: Verb, Second-Aorist, Active, Subjunctive, 2nd Person, Plural: ["you-may-be-sinning"] not. And
*if-ἐάν: CONDitional: ["IF-EVER"] any man sin,
*we have-ἔχομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-ARE-HAVING"] an advocate with the Father, Jesus Christ the righteous:
As you can see, Jesus Christ [is] our mediator, so what is all this talk about another mediator upon the earth, made from flesh and bones?
But someone might think to say, does not Luke 11:4 also say:
("for we also-καὶ (kai)-also, even), forgive-ἀφίεμεν (aphiemen)-to send or let off or away) *every one-παντὶ (panti)-each, every) *that is indebted-ὀφείλοντι (opheilonti)-to be indebted, (i.e. to have wronged one and not yet made amends to him) to us.").
*every one-παντὶ: Adjective, Dative, Singular, Masculine, ["to-EVERY"]
*that is indebted-ὀφείλοντι: Verb, Present, Active, Participle, Dative, Singular, Masculine: ["one-OWING"]
True, but did you notice the word (indebted); when someone is in debt with you, it becomes a personal matter; if someone sins against you, you need to forgive that someone, just as God is willing to forgive you, when you sin against him. Read into the context, this is between you and someone else. Look at the words (every one) & (that is indebted); these words are singular; meaning, you forgive each and every individual that has done you wrong. And the same is true if you are the debtor, you would want to be forgiven by the one whom you have wronged spiritually, verbally, physically, or financially. Luke 11:4 does not say: "And forgive us our sins; as we forgive others that offended others."
"The point I am trying to stress out so far is that we (men) have no authority, power, or privilege to forgive the sins committed by someone to someone else; such as, an abortion, or murder (can a dead body forgive?), or sins committed in secret or in time past; we cannot mediate for such cases. As we continue, we will understand how we are able, and should; forgive one another."
Someone might think to say, but in James 5:16 it says:
("*Confess-ἐξομολογεῖσθε (exomologeisthe)-to speak out the same things, (i.e. openly confess, acknowledge, admit, avow openly) your faults-παραπτώματα (paraptomata)-a falling aside, mishap, (a side-slip (lapse or deviation), i.e. a lapse or deviation from truth and uprightness; a sin, misdeed) one to another-ἀλλήλοις (allelois)-each other), and-καὶ (kai)-and, also) *pray-εὔχεσθε (euchesthe)-to pray to or toward, (i.e. to pray to God (for) one) one for-ὑπὲρ (huper)-in behalf of, for, (i.e. for the sake of) another-ἀλλήλων (allelon)-each other), that *ye may be healed-ἰαθῆτε (iathete)-to heal, make whole, (either; corporeally or spiritually): *the effectual fervent-ἐνεργουμένη (energoumene)-to work in, work-(effectually in), (e.g. effective prayer) prayer-δέησις (densis)-beseeching, prayer, supplication) of a righteous man-δικαίου (dikaiou)-right, righteous, just, meet) *availeth-ἰσχύει (ischuei)-to be strong, (i.e. to be able, can) much-πολὺ (polu)-much, great)."
*Confess-ἐξομολογεῖσθε: Verb, Present, Middle, Imperative, 2nd Person, Plural: ["be-ye-confessing!"] your faults one to another, and
*pray-εὔχεσθε: Verb, Present, Middle or Passive Deponent, Imperative, 2nd Person, Plural: ["BE-YE-wishING"] one for another, that
*ye may be healed-ἰαθῆτε: Verb, Aorist, Passive, Subjunctive, 2nd Person, Plural: ["YE-MAY-BE-BEING-HEALED"]:
*the effectual fervent-ἐνεργουμένη: Verb, Present, Middle, Participle, Nominative, Singular, Feminine: ["IN-ACTING"//"operating"] prayer of a righteous man
*availeth-ἰσχύει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-beING-STRONG"//"is-availing"] much.
Confess your faults — Whether you are sick or in health; one to another — He does not say to the elders; this may or may not be done, for it is nowhere commanded. We may confess them to any pious person who can pray in faith: he will then know how to pray for us, and will be more excited so to do. And pray one for another, that ye may be healed — Both in soul and body. Let it be observed, 1st, This passage of Scripture, only enjoining true believers to confess their sins to one another, affords no foundation for the Popish practice of auricular [told privately] confession to a [Catholic] priest.-(Benson).
The core of the message is to teach us how to deal with (faults). We should admit our mishaps and lapses to one another, that through the effectual prayer of the Saints, we might be healed and restored. The message is not about forgiving sins, but rather, to strengthen one another. Notice the word (Confess), it is in the Present, Imperative, which means, we are to be[Present] confessing![Imperative] our faults one to another; it is a command. Can you understand why? because in doing so, we edify each other in love, we build communion, and thus, we grow unto spiritual perfection (i.e. maturity).
Compare with Galatians 6:1
("Brethren, if a man be overtaken-προληφθῇ (prolephthe)-to take publicly, (i.e. be overtaken, be caught (unawares)) in a fault-παραπτώματι (paraptomati)-a falling aside, mishap, (a side-slip (lapse or deviation), i.e. a lapse or deviation from truth and uprightness; a sin, misdeed), ye which are spiritual-πνευματικοὶ (pneumatikoi)-spiritual, (e.g. especially oriented toward spiritual matters or influenced by the spirit (of God)), restore-καταρτίζετε (katartizete)-to make thoroughly right, (i.e. repair (literally or figuratively) or adjust:—fit, frame, mend) such an one in the spirit of meekness-πρᾳότητος (praotetos)-gentleness, (by implication: humility:—meekness); considering thyself, lest thou also be tempted").
***be overtaken by any fault,—so, namely, that the sin has reached him more rapidly than he could flee from it.-(Meyer).
***Brethren, if a man be overtaken - Margin, "Although." It is a case which the apostle supposes might happen. Christians were not perfect; and it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered "be overtaken" (προλημφθῃ prolēmphthē from προλαμβάνω prolambanō), means properly "to take before another, to anticipate" 1 Corinthians 11:21; then "to be before taken or caught"; and may here mean either that one had been formerly guilty of sin or had been recently hurried on by his passions or by temptations to commit a fault. It is probable that the latter here is the true sense, and that it means, if a man is found to be overtaken by any sin; if his passions, or if temptation get the better of him. Tyndale renders it: "If any man be fallen by chance into any fault." It refers to cases of surprise, or of sudden temptation. Christians do not commit sin deliberately, and as a part of the plan of life; but they may be surprised by sudden temptation, or urged on by impetuous or headstrong passion, as David and Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man.-(Barnes).
We can cross reference James 5:16 with Ephesians 6:18
("Praying always with all prayer and supplication-δεήσεως (deeseos)-supplication, deprecation, request) in the Spirit, and watching-ἀγρυπνοῦντες (agrupnountes)-to watch, keep guard, be wakeful, (tropically: to be circumspect, attentive, ready) thereunto with all perseverance-προσκαρτερήσει (proskarteresei)-perseverance, enduring constancy) and supplication for-περὶ (peri)-concerning, about, (i.e. for, for the benefit or advantage of) all-πάντων (panton)-all) saints-ἁγίων (agion)-set apart, (i.e. Christians, believers in Christ);").
There might be a time when you may enter a distressful situation. Should it happen to you, the Saints should intercede with all prayer and supplication for you, as was the case in:
2 Thessalonians 3:1-2 (1 "Finally, brethren, *pray-προσεύχεσθε (proseuchesthe)-to pray or wish for, (i.e. to offer prayers) for-περὶ (peri)-concerning, about, (i.e. for, for the benefit or advantage of) us, that the word of the Lord *may have free course-τρέχῃ (treche)-to run, (i.e. progress freely, spread rapidly), and *be glorified-δοξάζηται (doxazetai)-to glorify, honour, magnify), even as it is with you: 2 And that *we may be delivered-ῥυσθῶμεν (rusthomen)-to draw to one's self, to rescue, to deliver) from-ἀπὸ (apo)-from, away from) unreasonable-ἀτόπων (atomon)-unsuitable, improper, (out of place, i.e. (figuratively) improper, injurious, wicked:—amiss, harm, unreasonable) and wicked-πονηρῶν (poneron)-bad, malignant, miserable) men: for all men have not faith).
*pray-προσεύχεσθε: Verb, Present, Middle or Passive Deponent, Imperative, 2nd Person, Plural: Finally, brethren, ["be-ye-praying!"//"BE-YE-prayING"] for us, that the word of the Lord
*may have free course-τρέχῃ: Verb, Present, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-RACING"], and
*be glorified-δοξάζηται: Verb, Present, Passive, Subjunctive, 3rd Person, Singular: ["may-be-being-glorified"], even as it is with you: And that
*we may be delivered-ῥυσθῶμεν: Verb, Aorist, Passive, Subjunctive, 1st Person, Plural: ["WE-SHOULD-BE-BEING-rescuED"] from unreasonable and wicked men: for all men have not faith.
As you noticed, prayer is apart of the Christian life. Not only so, but it is a [must]. The word (pray) is in the Present, Imperative, meaning, we are to be praying, not by choice, but out of necessity for the well being of others, even more so, for the saints. The words (we may be delivered) are in the Subjunctive, meaning it may or may not happen. For this reason we offer prayers and supplications without ceasing, that peradventure God might grant unto us our petitions; all according to his will and good pleasure.
Lo, God heard the prayers of the Church in: Acts 12:5
("Peter therefore was kept-ἐτηρεῖτο (etereito)-to keep, watch, observe) in prison-φυλακῇ (phulake)-a guarding, a place of guarding): but prayer-προσευχὴ (proseuche)-a prayer, pouring out) was made without ceasing-ἐκτενής (ektenes)-extended, outstretched, (figuratively: intent, earnest, assiduous) of the church-ἐκκλησίας (ekklesias)-that which is called out, assembly, (i.e. the assembly of faithful Christians) unto-πρὸς (pros)-toward) God-Θεὸν (Theon)-God, (i.e. God the Father:—the supreme Divinity) for-ὑπὲρ (huper)-in behalf of, for the sake of) him;)
Did God hear the prayers of the church? ("And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.")-verse 7.
My Catholic friend, the core message of James 5:16 is not about confessing our sins to a priest/father for the forgiveness thereof, but rather, confessing our faults, and praying earnestly for one another; that we may be healed and restored. And this is to be done [in] the name of the Lord Jesus Christ- ("And whatsoever ye shall ask-αἰτήσητε (aitesete)-ta ask, crave) in my name, that will I do, that the Father may be glorified in the Son")- John 14:13.
We should be asking for matters that ultimately bring: glory to God; furtherance of the Gospel; spiritual growth; revelation of the Lord; increase of faith; unity of the saints; deliverance, and the such.
Now, Look at James 5:17-18 of this very same chapter and you will see that Elias by the effectiveness of his prayer, the earth did not receive her rain. And Behold!:
17 Elias was a man subject to like passions as-ὁμοιοπαθὴς (homoiopathes)-suffering the like with another, of like feelings or affections) we are-ἡμῖν (hemin)-us, we), and he prayed-προσηύξατο (proseuxato)-to pray to or toward, (i.e. to pray to God) earnestly-προσευχῇ (proseuche)-with prayer) that it might not rain: and it rained not on the earth by the space of three years and six months.
18 And he prayed-προσηύξατο (proseuxato)-to pray or wish for) again, and the heaven gave rain, and the earth brought forth her fruit.
As you can see, we were given the example of Elias, a man like unto you and me, who by his earnest prayer, the heavens were shut-off, and did not give any rain for thirty six months. I hope you concur with me when I tell you that the whole theme of James 5:16-18 is about prayer.
"So far we know that God is to whom we confess our sins, and the Lord Jesus is our mediator between God and man. Also, that we should confess our faults, and pray for one another that we may be restored physically and/or spiritually. Now, what approach do we take when someone sins, or transgresses, or trespasses directly against you?"
"Moreover *if-Ἐὰν (Ean)-if, in case, if ever) thy brother-ἀδελφός (adelphos)-a brother, (i.e. a fellow-Christian) *shall trespass-ἁμαρτήσῃ (hamartese)-to miss the mark, not attain, (i.e. to commit (literally: sin) a sin) against-εἰς (eis)-into, toward) thee, *go-ὕπαγε (hupage)-to go away) and *tell him his fault-ἔλεγξον (elegxon)-to convict, convince) between-μεταξὺ (metaxu)-in between) thee and him alone-μόνου (monou)-alone (without a companion): *if-ἐάν (ean)-if, in case) *he shall hear-ἀκούσῃ (akouse)-to give ear, hearken, heed, hear) thee, thou hast gained-ἐκέρδησας (ekerdesas)-to gain, to get gain, (figuratively: gain, win over someone) thy brother."
*if-Ἐὰν: CONDitional: Moreover ["IF-EVER"] thy brother
*shall trespass-ἁμαρτήσῃ: Verb, Aorist, Active, Subjunctive, 3rd Person, Singular: ["should-be-sinning"] against thee,
*go-ὕπαγε: Verb, Present, Active, Imperative, 2nd Person, Singular: ["be-you-going-away!"] and
*tell his fault-ἔλεγξον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["EXPOSE//"expose-you!"] him between thee and him alone:
*if-ἐάν: CONDitional: ["IF-EVER"]
*he shall hear-ἀκούσῃ: Verb, Aorist, Active, Subjunctive, 3rd Person, Singular: ["he-SHOULD-BE-HEARING"] thee, thou hast gained thy brother.
The word (if) denotes a hypothetical situation. And if the situation does occur, then several steps must be ensured. Notice, if (thy) brother trespass against (thee), you are [to] tell (him) his fault between (you) and (him). you are not to resort to a Roman Catholic priest for the forgiveness of a sin you have committed against someone else. God has given us instructions on how to forgive each other.
We can cross reference Matthew 18:15 with Luke 17:3-4
(3 “Take heed to yourselves: If thy brother trespass- ἁμάρτῃ (hamarte)-to miss the mark, not attain, (i.e. to commit (literally: sin) a sin) against thee, rebuke-ἐπιτίμησον (epitimeson)-to set a weight upon, chide, (i.e. to tax with fault) him; and if-ἐὰν (ean)-if, in case) he repent-μετανοήσῃ (metanoese)-to have another mind, to change one's mind), forgive-ἄφες (aphes)-to send or let off or away, (i.e. pardon) him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again-ἐπιστρέψῃ (epistrepse)-to turn over, (i.e. turn back, come back) to thee, saying, *I repent-Μετανοῶ (Metanoo)-to have another mind, to change one's mind); *thou shalt forgive-ἀφήσεις (apheseis)-to send or let off or away, (i.e. pardon) him.”)
*I repent-Μετανοῶ: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-after-MINDING"//I-am-repenting"]
*thou shalt forgive-ἀφήσεις: Verb, Future, Active, Indicative, 2nd Person, Singular: ["you-shall-be-forgiving"] him
As you can see, not only do we forgive once, but we continue to do so when there is repentance in the heart of the transgressor. We must rebuke first, that he may know the wrong that he has done; some men do not see their sin/transgression when they; harden their heart, are over taken by anger, are filled with drunkenness, etc.
"Let us continue with the rest of Matthew 18:15-17"
16 But if he will not-ἐὰν μὴ (ean me)-if, in case, no, not least) hear *thee, then take-παράλαβε (paralabe)-to take along side of, to take with one's self, to join to one's self) with thee one or two more, that in the mouth of two or three witnesses-μαρτύρων (marturon)-witness, (i.e. one who avers) every-πᾶν (pan)-all, every) word-ῥῆμα (rema)-a saying, matter, speech, thing) may be established-σταθῇ (stathe)-to cause to stand). 17 And if-ἐὰν (ean)-if, in case, if ever) *he shall neglect to hear-παρακούσῃ (parakouse)-to hear amiss, to hear aside, disregard, (i.e. pay no regard to) them, *tell-εἰπὲ (eipe)-to speak, tell, say) it unto the church-ἐκκλησίᾳ (ekklesia)-that which is called out, assembly, (i.e. the assembly of faithful Christians): but if he neglect to hear the church, *let him be-ἔστω (esto)-third person singular imperative of 'to be') unto thee as-ὥσπερ (hosper)-just as, even as) an heathen man-ἐθνικὸς (ethnikos)-belonging to the nations, (in a negative sense: heathen, pagan) and-καὶ (kai)-and, also, even) a publican-τελώνης (telones)-a tax gatherer, a public official, (i.e. collector of public revenue:—publican).
*thee, then take-παράλαβε: Verb, Second Aorist, Active, Imperative, 2nd Person, Singular: ["BE-BESIDE-GETTING"//"be-you-taking-along!"] with thee
*he shall neglect to hear-παρακούσῃ: Verb, Aorist, Active, Subjunctive, 3rd Person, Singular: And if ["he-SHOULD-BE-disobeING"] them
*tell-εἰπὲ: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular, ["BE-sayING"//"be-you-telling!"] it unto the church
*let him be-ἔστω: Verb, Present, (No voice stated), Imperative, 3rd Person, Singular: ["LET-him-BE"//"let-him-be!"] unto thee as an heathen man and a publican
As you can see, even when a fellow brother will not repent from his sin, steps must be followed. First the transgression needs to be addressed in private, and if he will not repent, then bring two or three witnesses of the church, and if he will neglect to hear them, tell it to the congregation, and if he will not hear them, then he is to be as a pagan man. If an un-repented sinner is in your midst, he will corrupt others. Know ye not, that a little leaven, leavens the whole lump? "Be not deceived: evil communications corrupt good manners"-1 Corinthians 15:33. But if he repents, then we have gained him back.
As you are aware now, nowhere in the verses given above was a Roman Catholic priest mentioned; they have no place in the Church of God. God has given us instructions on how to forgive and seek forgiveness. did you notice how the whole congregation gets involved in the decision making?. Also, pay close attention to words that use the Imperative mood, such as (tell), meaning, it is not a suggestion, nor a wishful desire, but a command. To conceal sin, or to overlook, is to join hand on hand, “Can two walk together, except they be agreed?”-Amos 3:3. And because God is no respecter of any man; neither the eldest nor the youngest in the church is exempt.
For this reason brothers, we are to be of one mind, one judgement, one body. We do not appeal to a pope for a final confirmation, Christ is the head of his body, and under [his] name we speak.
We know that God forgave us our sins when we became believers in Christ Jesus. And it is through the blood of Christ that we are cleansed/washed from our sins. We are to be confessing our faults to one another that we may be healed and restored. We forgive he, who has trespassed/sinned against us, and we also seek forgiveness from him whom we have trespassed/sinned against.
Now, the question is, who mediates for God? man or Jesus Christ?
In 1 John 2:1-2 it reads:
(1 "My little children, these things *write I-γράφω (grapho)-to write, inscribe, to write to one, (i.e. by writing) unto you, that *ye sin-ἁμάρτητε (hamartete)-to sin, err, miss the mark) not-μὴ (me)-no, not least). And if-ἐάν (ean)-if, in case, if ever) any man-τις (tis)-a certain, a certain one, some one) sin, *we have-ἔχομεν (echomen)-to have, (i.e. have at hand, have at one's disposal) an advocate-παράκλητον (parakleton)-one called alongside (to help)) with-πρὸς (pros)-toward) the Father, Jesus Christ the righteous-δίκαιον (dikaion)-right, righteous, just): 2 And he *is-ἐστιν (estin)-third person singular of 'to be') the propitiation-ἱλασμός (hilasmos)-what appeases, propitiates) for our sins: and not for ours only, but also for the sins of the whole-ὅλου (holou)-all, whole, completely) world-κόσμου (kosmou)-arrangement, beauty, world, (particularly: the inhabitants of the earth, men, the human race).")
*write I-γράφω: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-WRITTING"] unto you
*ye sin-ἁμάρτητε: Verb, Second-Aorist, Active, Subjunctive, 2nd Person, Plural: that ["you-may-be-sinning"] not
*we have-ἔχομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-ARE-HAVING"] an advocate with the Father
*is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: And he ["IS"] the propitiation for our sins
And if any man sin - As all are liable, with hearts as corrupt as ours, and amidst the temptations of a world like this, to do. This, of course, does not imply that it is proper or right to sin, or that Christians should have no concern about it; but the meaning is, that all are liable to sin, and when we are conscious of sin the mind should not yield to despondency and despair. It might be supposed, perhaps, that if one sinned after baptism, or after being converted, there could be no forgiveness. The apostle designs to guard against any such supposition, and to show that the atonement made by the Redeemer had respect to all kinds of sin, and that under the deepest consciousness of guilt and of personal unworthiness, we may feel that we have an advocate on high.-(Barnes).
Did you notice how the words (sin, advocate, Jesus Christ, and propitiation) are in conjunction. In other words, our Lord Jesus is our intercessor between God and men. Notice the word (we have) it is in the Present, Active, meaning, that Jesus still [is] our advocate, never did he cease to be, nor did he transfer this power to any man. for example, if I offend God, I will seek forgiveness directly from God through my mediator; Jesus. And [not] from a human agent who claims to have the right/power/authority/privilege to mediate and absolve my offence.
Compare with 1 Timothy 2:5:
("For there is one God, and one mediator-μεσίτης (mesites)-middle man, mediator, one who intervenes between two) between God-Θεοῦ (Theou)-God, (i.e. God the Father:—the supreme Divinity) and-καὶ (kai)-and) men-ἀνθρώπων (anthropon)-a man, a human being), the man-ἄνθρωπος (anthropos) -a man, a human being) Christ-Χριστὸς (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ) Jesus-Ἰησοῦς (Iesous)-Jesus, (i.e. the Son of God, the Saviour of mankind)").
Interestingly enough, the word (mediator) is only found six times (6x) in the New Testament; five times (5x) for Jesus, and one time (1x) for Moses; who was a foreshadow of Christ.
22 By so much was Jesus made a surety of a better testament.
23 And they truly were many-πλείονές (pleiones)-more, (i.e. more than one) priests-ἱερεῖς (iereis)-a priest, (i.e. one who offers sacrifices and in general is busied with sacred rites), because they were not suffered-κωλύεσθαι (koluesthai)-to hinder, restrain, keep from) *to continue-παραμένειν (paramenein)-to remain on, abide) by reason of-διὰ (dia)-because of, on account of) death-θανάτῳ (thanato)-death, (i.e. the death of the body; separation of the soul from the body):
*to continue-παραμένειν: Verb, Present, Active, Infinitive: because they were not suffered ["to-be-abiding"]
24 But this man (Jesus Christ), because he *continueth-μένειν (menein)-to remain, continue, abide) ever-εἰς τὸν αἰῶνα (eis ton aiona)-to the age), *hath-ἔχει (echei)-to have, (i.e. to hold) an unchangeable-ἀπαράβατον (aparabaton)-not passing over, unchanging, (i.e. untransferable (perpetual):—unchangeable) priesthood-ἱερωσύνην (ierosunen)-priesthood, priestly office).
*continueth-μένειν: Verb, Present, Active, Infinitive: ["TO-BE-REMAINING"] ever
*hath-ἔχει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-HAVING"]
25 Wherefore *he is able-δύναται (dunatai)-to be powerful, have power) also-καὶ (kai)-and, also) to save them-σῴζειν (sozein)-to save, keep sound, (i.e. rescue or preserve) to the uttermost-παντελὲς (panteles)-perfect, complete, (properly: unto completeness) that come-προσερχομένους (proserchomenous)-to come toward, approach) unto God by-δι (di)-through) him, seeing he ever-πάντοτε (pantote)-at all times, always, ever) *liveth-ζῶν (zon)-to live, have life) to-εἰς (eis)-into) *make intercession-ἐντυγχάνειν (entugchanein)-to meet with, come between, intercede) for them.
*he is able-δύναται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["he-is-able"]
*liveth-ζῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["LIVING"]
*make intercession-ἐντυγχάνειν: Verb, Present, Active, Infinitive: ["TO-BE-pleadING"]
"The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession."-(Matthew H.).
In summary, all the priests of the old covenant could not continue in the office of Priesthood, because they were mortal. Neither could they intercede on the behalf of the people for ever. Notice, does the word (priests), sound familiar? it is used in the Roman Catholic Church. And where do you think this Catholic "priests" minister; at a Temple. Do you see correlation; the Roman Catholic Church [has] adopted parts of the old system of the Law. In the old testament, God dwelled in a Temple, and ordained Priests (out of the tribe of Levi) to be ministers therein. And among their duties was to atone for the sins of the people, hence, a Roman Catholic Priest mimics the Levitical priesthood when he absolves your sin. I have already proven to you that a "Priest", "Father", "Pope", "Archbishop", "Nun", "Cardinal", and the such, are not found in the New Covenant; God did not ordain such ministries. And, unlike the Levitical priesthood (or, Popes) who had/have successors that eventually die off; Jesus, The Chief Priest, that Great Shepperd, lives on forever!. Notice, in verse (24) the words (continueth) and (an unchangeable priesthood). In other words, our High/Greatest Priest, who ever lives, makes (intercession) for us.
Did you know, that the Pope is called "Pontifex Maximus" meaning, "Greatest Priest". Surely, you don't propose to believe that there are two "Great Priests" now? If Jesus is Presently and Actively taking the office of Priest, Then why has man usurped what rightfully belongs to the Lord?
"Let us recap.
We confess our sins to God. Jesus Christ is our Mediator/Intercessor/Advocate. We are to confessing our faults and praying for one another. We forgive he who sins against us, and we also seek forgiveness from whom we have sinned against.
Now, why can't men forgive/absolve sins from a third party?
Did any of the disciples had authority
to forgive sins?"
And when he had called unto him his twelve disciples, he gave-ἔδωκεν (edoken)-to give) them power-ἐξουσίαν (exousian)-privilege, authority, capacity) against unclean-ἀκαθάρτων (akatharon)-not cleansed, unclean, foul) spirits, to *cast them out-ἐκβάλλειν (ekballein)-to cast out, drive out, to send out), and-καὶ (kai)-and, also) *to heal-θεραπεύειν (therapeuein)-to attend to, heal, cure) all manner-πᾶσαν (pasan)-every) of sickness-νόσον (noson)-unsoundness, sickness, infirmity) and-καὶ (kai)-and, also) all manner-πᾶσαν (pasan)-every) of disease-μαλακίαν (malakian)-softness, (i.e. enervation (debility):—disease).
*cast out-ἐκβάλλειν: Verb, Present, Active, Infinitive: ["to-be-casting-out"]
*to heal-θεραπεύειν: Verb, Present, Active, Infinitive: ["TO-BE-curING"]
***No, no power/authority to forgive sins.
7 And as ye go, *preach-κηρύσσετε (kerussete)-to cry or proclaim as a herald), saying, The kingdom of heaven *is at hand-Ἤγγικεν (Eggiken)-to be or come near, (i.e. come near, draw nigh).
8 *Heal-θεραπεύετε (therapeuete)-to attend to, heal, cure) the sick-ἀσθενοῦντας (asthenountas)-to be infirm, without strength, to be weak, feeble), *cleanse-καθαρίζετε (katharizete)-to make clean, purge, purify, (i.e. to cleanse by curing) the lepers-λεπροὺς (leprous)-scabbed, scaly, a leper), *raise-ἐγείρετε (egeirete)-to raise or rouse up, (i.e. cause to rise) the dead-νεκροὺς (nekrous)-dead, (properly: one that has breathed his last, lifeless), *cast out-ἐκβάλλετε (ekballete)-to cast out, drive out, to send out) devils-δαιμόνια (daimonia)-daimon, demon, shade, (i.e. evil spirit) freely-δωρεὰν (dorean)-freely, gratis, gratuitously) ye have received-ἐλάβετε (elabete)-to take, receive), freely *give-δότε (dote)-to give).
*preach-κηρύσσετε: Verb, Present, Active, Imperative, 2nd Person, Plural: And as ye go, ["BE-PROCLAIMING"//"be-ye-heralding!"] saying,
*is at hand-Ἤγγικεν: Verb, Perfect, Active, Indicative, 3rd Person, Singular: The kingdom of heaven ["HAS-NEARED"//"has-drawn-near"]
*Heal-θεραπεύετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-curING"//"be-ye-curing!"] the sick
*cleanse-καθαρίζετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-cleansING"//"be-ye-cleansing!"] the lepers
*raise-ἐγείρετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-ROUSING"//"be-ye-rousing!"] the dead
*cast out-ἐκβάλλετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-OUT-CASTING"//"be-ye-casting-out!"] devils
*give-δότε: Verb, Second-Aorist, Active, Imperative, 2nd Person, Plural: freely ye have received, freely ["BE-GIVING"//"be-ye-giving!"]
***No, no power/authority to forgive sins. Notice the last words: (freely ye have received, freely give). If any man who claims to be a servant of God, asks or demands that payment be made for healing or hearing the Gods Word, rebuke and turn away.
8 And into whatsoever city ye enter, and *they receive-δέχωνται (dechontai)-to receive, (i.e. to receive to hospitality) you, *eat such things-ἐσθίετε (esthiete)-to eat, (to eat (consume) a thing) as are set before you-παρατιθέμενα (paratithemena)-to put alongside of, (e.g. food): 9 And *heal-θεραπεύετε (therapeuete)-to attend to, heal, cure) the sick-ἀσθενεῖς (astheneis)-infirm, without strength) that are therein, and *say-λέγετε (legate)-to say, speak, lay out, declare) unto them, The kingdom of God *is come nigh-Ἤγγικεν (Eggiken)-to come nigh, (i.e. has come nigh) unto you.
*they receive-δέχωνται: Verb, Present, Middle or Passive Deponent, Subjunctive, 3rd Person, Plural: And into whatsoever city ye enter, and ["THEY-MAY-BE-RECEIVING"] you,
*eat such things-ἐσθίετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-EATING"//"be-ye-eating!"] as are set before you: And
*heal-θεραπεύετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-curING"//"be-ye-curing!"] the sick that are therein, and
*say-λέγετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-sayING"//"be-ye-saying!"] unto them, The kingdom of God
*is come nigh-Ἤγγικεν: Verb, Perfect, Active, Indicative, 3rd Person, Singular: ["HAS-NEARED"//"has-drawn-near"] unto you.
***Again, no power/authority to forgive sins. Note, it is acceptable and sufficient for a saint to be lodged, and receive food and water. We are not money makers, we do not go about making merchandise out of Gods Word.
1 Then he called his twelve disciples together, and *gave-ἔδωκεν (edoken)-to give) them power-δύναμιν (dunamin)-ability, power, strength) and authority-ἐξουσίαν (exousian)-privilege, authority, capacity, jurisdiction, liberty) over-ἐπὶ (epi)-on, upon) all-πάντα (panta)-all, every) devils-δαιμόνια (daimonia)-daimon, demon, shade, (i.e. evil spirit), and-καὶ (kai)-and, also) *to cure-θεραπεύειν (therapeuein)-to attend to, heal, cure) diseases-νόσους (nosous)-unsoundness, sickness, infirmity). 2 And he sent them *to preach-κηρύσσειν (kerussein)-to cry or proclaim as a herald) the kingdom of God, and-καὶ (kai)-and, also) *to heal-ἰᾶσθαι (iasthai)-to heal, cure, make whole) the *sick-ἀσθενοῦντας (asthenountas)-to be infirm, without strength, to be weak, feeble).
*gave-ἔδωκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: Then he called his twelve disciples together, and ["He-GIVES"] them power and authority over all devils, and
*to cure-θεραπεύειν: Verb, Present, Active, Infinitive: ["TO-BE-curING"] diseases. And he sent them
*to preach-κηρύσσειν: Verb, Present, Active, Infinitive: ["TO-BE-PROCLAIMING"//"to-be-heralding"] the kingdom of God, and
*to heal-ἰᾶσθαι: Verb, Present, Middle or Passive Deponent, Infinitive: ["TO-BE-HEALING"] the
*sick-ἀσθενοῦντας: Verb, Present, Active, Participle, Accusative, Plural, Masculine: ["ones-beING-UN-FIRM"//"ones-being-infirm"].
***No, power, nor authority to forgive sins. This verse is a cross reference to Matthew 10:1.
46 And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day:
47 And that repentance-μετάνοιαν (metanoian)-a change of mind, (by implication: reversal (of (another's) decision):—repentance) and-καὶ (kai)-and, also) remission-ἄφεσιν (aphesin)-a sending away, (i.e. forgiveness, pardon) of sins-ἁμαρτιῶν (hamarton)-sin, error, offense) *should be preached-κηρυχθῆναι (keruchthenai)-to cry or proclaim as a herald) in-ἐπὶ (epi)-on) his-αὐτοῦ (autou)-his, of him) name-ὀνόματι (onomati)-name, (i.e. relating to Jesus) among all nations, beginning at Jerusalem.
*should be preached-κηρυχθῆναι: Verb, Aorist, Passive, Infinitive: And that repentance and remission of sins ["TO-BE-PROCLAIMED"//"to-be-heralded"] in his name among all nations, beginning at Jerusalem.
***No, no power to forgive sins. Remember, "repentance and remission of sins should be (preached) in his name".
12 And they went out, *and preached-ἐκήρυσσον (ekerusson)-to cry or proclaim as a herald) that *men should repent-μετανοήσωσιν (metanoesosin)-to have another mind, (to think differently or afterwards, i.e. reconsider (morally, feel compunction):—repent). 13 And *they cast out-ἐξέβαλλον (exeballon)-to cast out, drive out, to send out) many-πολλὰ (polla)-much, many) devils-δαιμόνια (daimonia)-daimon, demon, shade, (i.e. evil spirit), and-καὶ (kai)-and, also) *anointed-ἤλειφον (eleiphon)-to anoint, to oil) with oil-ἐλαίῳ (elaio)-olive oil) many that were sick-ἀρρώστους (arrostous)-not robust or strong, weak, sickly), and *healed-ἐθεράπευον (etherapeuon)-to attend to, heal) them.
*and preached-ἐκήρυσσον: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: And they went out, ["THEY-PREACHED"//"they-heralded"] that
*men should repent-μετανοήσωσιν: Verb, Aorist, Active, Subjunctive, 3rd Person, Plural: ["they-should-be-repenting"] And
*they cast out-ἐξέβαλλον: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: ["they-cast-out"] many devils,
*anointed-ἤλειφον: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: ["THEY-RUBBED"] with oil many that were sick and
*healed-ἐθεράπευον: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: ["THEY-curED"] them.
***No, no power to forgive sins. Notice, the Disciples went out, and (preached) that men should repent. They did not go out to remit/forgive/absolve the sins of strangers/men; that is because they can't, only God can forgive sins, and that, through the blood of Jesus. The Disciples simply preached that men should repent so that their sins may be remitted through Jesus Christ.
15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
17 And these signs-σημεῖα (semeia)-a sign, mark, signal, (i.e. consisting of a miracle or wonder) *shall follow-παρακολουθήσει (parakolouthesei)-to follow alongside of) them *that believe-πιστεύσασιν (pisteusasin)-to adhere to, trust, rely on); In-ἐν (en)-in) my-μου (mou)-my, of me) name-ὀνόματί (onomati)-name, (i.e. relating to Jesus) *shall they cast out-ἐκβαλοῦσιν (ekbalousin)-to cast out, drive out, to send out) devils-δαιμόνια (daimonia)-daimon, demon, shade, (i.e. evil spirit); *they shall speak-λαλήσουσιν (lalesousin)-to talk, speak, tell) with new-καιναῖς (kainais)-new) tongues-γλώσσαις (glossais)-a tongue, language, (by implication: a language (specially, one naturally unacquired):—tongue);
18 *They shall take up-ἀροῦσιν (arousin)-to lift or take up or away) serpents-ὄφεις (opheis)-a serpent, snake); *and if-κἂν (kan)-and if) *they drink-πίωσιν (piosin)-to drink) any deadly-θανάσιμόν (thanasimon)-belonging to death, fatal, (i.e. poisonous:—deadly) thing, it shall not-οὐ (ou)-no, not) *hurt-βλάψει (blapsei)-to disable, weaken, hurt) them; *they shall lay-ἐπιθήσουσιν (epithesousin)-to put or lay upon) hands-χεῖρας (cheiras)-hand (and arm) on-ἐπὶ (epi)-on, upon) the sick-ἀρρώστους (arrostous)-not robust or strong), and *they shall-ἕξουσιν (exousin)-to have be) recover-καλῶς (kalos)-to hold well (of those recovering health).
*shall follow-παρακολουθήσει: Verb, Future, Active, Indicative, 3rd Person, Singular: And these signs ["SHALL-BE-BESIDE-followING"] them
*that believe-πιστεύσασιν: Verb, Aorist, Active, Participle, Dative, Plural, Masculine: ["ones-BELIEVing"]; In my name
*shall they cast out-ἐκβαλοῦσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["THEY-SHALL BE-OUT-CASTING"] devils;
*they shall speak-λαλήσουσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["they-shall-be-speaking"] with new tongues;
*They shall take up-ἀροῦσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["they-shall-be-picking-up"] serpents;
*and if-κἂν: Conditional Comparative: ["AND-[IF]-EVER"]
*they drink-πίωσιν: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Plural: ["THEY-MAY-BE-DRINKING"] any deadly thing, it shall not
*hurt-βλάψε: Verb, Future, Active, Indicative, 3rd Person, Singular: ["it-SHALL-BE-HARMING"] them;
*they shall lay-ἐπιθήσουσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["THEY-SHALL-BE-ON-PLACING"] hands on the sick, and
*they shall-ἕξουσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["THEY-SHALL-BE-HAVING"] recover.
***Again, no power/authority to forgive the sins of strangers. They can only forgive sins committed directly against them; a direct offense.
might think to say that the disciples could not yet forgive sins because they had not yet received the Holy Ghost. Let us examine if any of them ever forgave sins after the resurrection of the Lord Jesus."
38"Then Peter said unto them, *Repent-Μετανοήσατε (Metanoesate)-to have another mind, (to change one's mind, i.e. to repent), and-καὶ (kai)-and, also) be baptized-βαπτισθήτω (baptistheto)-to baptize, (i.e. to administer water baptism:— to immerse, to submerge) every one of you in-ἐπὶ (epi)-on) the Name of Jesus Christ, for-εἰς (eis)-into, (i.e. with a view to) the remission-ἄφεσιν (aphesin)-a sending away, a letting go (i.e. forgiveness, pardon) of sins-ἁμαρτιῶν (hamartion)-sin, error, offence), and *ye shall receive-λήψεσθε (lepsesthe)-to receive, obtain) the gift-δωρεὰν (dorean)-a free gift, present) of the holy Ghost.
*Repent: Verb, Aorist, Active, Imperative, 2nd Person, Plural: Then Peter said unto them, ["after-MIND-YE"//"repent-ye!"], and be baptized every one of you in the Name of Jesus Christ, for the remission of sins, and
*ye shall receive-λήψεσθε: Verb, Future, Middle-Deponent, Indicative, 2nd Person, Plural: ["ye-shall-be-obtaining"] the gift of the holy Ghost.
***This is the first discourse Peter gave to the Jews in the day of Pentecost, and as you can see, Peter preached the Gospel just as he had been commission to do. He pointed to the (name) of (Jesus Christ) (for) (the remission) of (sins), and not to himself. Neither did he say "come ye, and confess your sins to me, that I/we may forgive them". Nor did he say "by the power invested in me, I absolve your sins". But rather, Peter simply spoke a command (Repent) and (be baptized). In simple terms, the offender (men) reconciles to the offended (God) through (Jesus Christ). If you sin/offend/trespass against God, then we have an advocate/mediator/ intercessor (Jesus) through whom we may obtain forgiveness. And if we sin/offend/trespass against our neighbour, then we seek forgiveness directly from him, Hence, Mark 11:25-26
(25"And when ye stand praying, *forgive-ἀφίετε (aphiete)-to send or let off or away), *if-εἴ (ei)-if, whether) *ye have-ἔχετε (echete)-to have) ought-τι (ti)-any thing) against-κατά (kata)-down, against) any-τινος (tinos)-a certain, a certain one): that your Father-πατὴρ (Pater)-Father, (i.e. God is called Father) also-καὶ (kai)-and, also, even) which is in heaven *may forgive-ἀφῇ (aphe)-to send or let off or away) you your trespasses-παραπτώματα (paraptomata)-a trespass, falling aside, (tropically: a lapse or deviation from truth and uprightness; a sin, misdeed). 26 But *if-εἰ (ei)-if, whether) ye *do not-οὖκ (ouk)-no, not) forgive-ἀφίετε (aphiete)-to send or let off or away), neither-οὐδε (oude)-but not, neither, nor, not even) *will your Father which is in heaven forgive-ἀφησεὶ (aphesei)-to send or let off or away) your trespasses-παραπτώματα (paraptomata)-a trespass, falling aside, (tropically: a lapse or deviation from truth and uprightness; a sin, misdeed).”)
*forgive-ἀφίετε: Verb, Present, Active, Imperative, 2nd Person, Plural: And when ye stand praying, ["be-ye-forgiving!"],
*if-εἴ: CONDitional: ["IF"]
*ye have-ἔχετε: Verb, Present, Active, Indicative, 2nd Person, Plural ["YE-ARE-HAVING"] ought against any: that your Father also which is in heaven
*may forgive-ἀφῇ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-FROM-LETTING"//"may-be-forgiving"] you your trespasses. But
*if-εἰ: CONDitional: ["IF"] ye not
*do forgive-ἀφίετε: Verb, Present, Active, Indicative, 2nd Person, Plural: ["ARE-FROM-LETTING"//"are-forgiving"], neither
*will forgive-ἀφησεὶ: Verb, Future, Active, Indicative, 3rd Person, Singular: ["SHALL-BE-FROM-LETTING"//"shall-be-letting"] your Father which is in heaven your trespasses.
Amazing!, perfectly said. However, Let me be more narrow about this, from the time that you believed in Jesus, whatsoever sins you committed in time past were forgiven by God, through the blood of the Lord Jesus Christ, hence, you are a new creature, a born-again believer. Now you are a Christian, but now let's say you sin against your brother, it would behoove you to ask your brother for the forgiveness of your trespass against him, and as for your brother, he should be forgiving you. If all goes well, then you have gained your brother; in no wise should you confess to a Priest the sin that you have committed against your brother. Even logically speaking, for one to mend a wrong, one must confront the issue directly, or else, how will your brother know that you seek reconciliation.
But if you sinned against someone whom you may no longer have the opportunity to ask for forgiveness due to circumstances, such as death, then you plead with God that your sin be not charged against you. Or, if you relapse into a sin, such as drunkenness, pornography, then it would behoove you to confess your error, sin, trespass, offence, mishap to God, because you did not sin against any man directly, but you have trespassed against God, whom has called you to be holy, upright, sanctified, sober, etc. Or, if you conceive evil and wicked thoughts in your heart, the right thing to do is to confess your wrong to God, knowing that we have an advocate, Jesus Christ, the righteous; that through him, we may be cleanse from our sin. Therefore, if you can't forgive the person you have offended, then how do you expect God to forgive you whenever you sin.
Nowhere in the Bible are we instructed/commanded to confess our sins to a Priest, that we may be forgiven.
"One more example"
18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
22 *Repent-μετανόησον (metanoeson)-to change one's mind, i.e. to repent, to have another mind) therefore of this thy-σου (sou)-thy) wickedness-κακίας (kakias)-evil, malice, ill-will), and-καὶ (kai)-and, also) *pray-δεήθητι (deetheti)-pray(to), beseech, make request) God, *if-εἰ (ei)-if, whether) perhaps-ἄρα (ara)-indeed:—(through the idea of drawing a conclusion:— whether (perhaps) the thought-ἐπίνοια (epinoia)-thought, purpose, devise) of thine heart-καρδίας (kardias)-the heart, ( figuratively: of the will and character) *may be forgiven-ἀφεθήσεταί (aphethesetai)-to send or let off or away, to forgive one) thee. 23 For *I perceive-ὁρῶ (horo)-properly: to see, (i.e. (by implication) to discern) that thou *art-ὄντα (onta)-being) in the gall-χολὴν (cholen)-gall, bile, anything bitter) of bitterness-πικρίας (pikrias)-sharpness, bitterness), and in the bond-σύνδεσμον (sundesmon)-joint bond, (i.e. bond, fetter, bundle) of iniquity-ἀδικίας (adikias)-unrighteousness, wrong, unjust, (morally: wrongfulness (of character, life or act):—iniquity, unjust, unrighteousness, wrong). 24 Then answered Simon, and said, *Pray-Δεήθητε (deethete)-pray(to), beseech, make request) ye to the Lord for-ὑπὲρ (huper)-in behalf of) me, that none of these things which *ye have spoken-εἰρήκατε (eirekata)-to utter, speak, say), *come-ἐπέλθῃ (epelthe)-to come upon, (i.e. overtake) upon me.
*Repent-μετανόησον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["repent-thou!"] therefore of this wickedness, and
*pray-δεήθητι: Verb, Aorist, Passive-Deponent, Imperative, 2nd Person, Singular: ["beseech-thou!"] God,
*if-εἰ: CONDitional: ["IF"] perhaps the thought of thine heart
*may be forgiven-ἀφεθήσεταί: Verb, Future, Passive, Indicative, 3rd Person, Singular: ["shall-be-being-forgiven"] thee. For
*I perceive-ὁρῶ: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-SEEING"] that thou
*art-ὄντα: Verb, Present, (No voice stated), Participle, Accusative, Singular, Masculine: ["BEING"] in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said,
*Pray-Δεήθητε: Verb, Aorist, Passive-Deponent, Imperative, 2nd Person, Plural: ["be-ye-beseeching!"] ye to the Lord for me, that none of these things which
*ye have spoken-εἰρήκατε: Verb, Perfect, Active, Indicative, 2nd Person, Plural, Attic: ["YE-HAVE-declarED"],
*come-ἐπέλθῃ: Verb, Second, Aorist, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-ON-COMING"] upon me.
***Brilliant example. As you have noticed, the Apostle Peter said to Simon Magus: (pray God, if perhaps the thought of thine heart may be forgiven thee). Peter did not say, "confess thine sin to me [thine Pope], and I will forgive/absolve thee, of thine sin". Peter, said what was proper to say, he directed Simon to God, for his forgiveness. Simon Magus did not sin against Peter. Simon Magus tried to purchase what belongs to God; the Holy Ghost. Thus, rightfully so, Peter rebukes Simon, and tells him to (Repent!) towards God.
"Beloved of the Lord,
Jesus was the only man who had power and authority
to forgive sins.
Mark 2:6-10 read (Mark 2:1-5)
6“But there were certain of the Scribes-γραμματέων (grammateon)-scribe, writer, clerk) sitting there, and *reasoning-διαλογιζόμενοι (dialogizomenoi)-to reckon, reason thoroughly, (i.e. cast in mind) in-ἐν (en)-in) their hearts-καρδίαις (kardiais)-the heart, (i.e. inner self),”
*reasoning-διαλογιζόμενοι: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Plural, Masculine: ["reasoning"]
7“Why doth this man thus-οὕτως (outos)-in this manner, thus, so) speak-λαλεῖ (lalei)-to talk, speak, tell) blasphemies-βλασφημὶας (blasphemias)-injurious speaking, slander, detraction)? who *can-δύναται (dunatai)-to be able, have power) *