CATHOLIC CHURCH PART 1 | ourforgiveness

Beloved of the Lord;

Remember: "Beware lest any man spoil-συλαγωγῶν (sulagogon)-to lead off as plunder, (literally: carry off (as) booty or captive; rob; figuratively: of victimizing or brainwashing someone with religious error or false teaching) you through-διὰ (dia)-through, by means of) philosophy-φιλοσοφίας (philosophias)-love of wisdom) and vain-κενῆς (kenes)-vain, empty) deceit-ἀπάτης (apates)-deceit, deceitfulness), after-κατὰ (kata)-according to) the tradition-παράδοσιν (paradosin)-a giving over, handing down) of men, after the rudiments-στοιχεῖα (stoicheia)-an element, first step or principle) of the world, and not after Christ." -(Colossians 2:8)

1. Roman Catholic Church

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The
Roman Catholic Church Part. 1

Catholics,

To my Roman Catholics,

We wrestle not against you.

But rather;

We oppose

The Traditions & Doctrines

of the

Roman Catholic Church.

*For accurate results,

adjust your Zoom (+ -)

"KNEW"

The topic of Mary, the mother of Jesus, tends to be a controversial subject among Catholics and Christians. Most, if not, all Catholics believe that Mary remained a virgin after the birth of Jesus. Please review and verify the following information carefully.

Let's begin by analyzing the following three verses:

Genesis 4:1

And Adam H3045-knew-יָדַע (yā-ḏa‘)-to know, (i.e. know a person carnally, of sexual intercourse) Eve his wife, and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

The Strong's Exhaustive Concordance Number for: יָדַע : (knew) is H3045 יָדַע (yā-ḏa‘) -from the root word; to know. Now, based on the Context of this verse, the word: knew-H3045 implies sexual activity. This can be understood by the words: "and she conceived, and bare Cain".

Here is a list of other valid definitions for H3045-to know:

1. to know
a. (Qal)
1. to know
b. to know, learn to know
c. to perceive
d. to perceive and see, find out and discern
e. to discriminate, distinguish
f. to know by experience
g. to recognise, admit, acknowledge, confess
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
i. (Niphal)
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
l. (Pual)
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

Next verse:

Genesis 4:17

And Cain H3045-knew-וַיֵּ֤דַע (way-yê-ḏa‘)-to know, (i.e. know a person carnally, of sexual intercourse) his wife, and she conceived and bare Enoch, and he builded a City, after the name of his son, Enoch.

The same contextual format as Genesis 4:1

Genesis 4:25

And Adam H3045-knew-וַיֵּדַע (way-yê-ḏa‘)-to know, (i.e. know a person carnally, of sexual intercourse) 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.

All three verses: Genesis 4:1, Genesis 4:17, and Genesis 4:25 use H3045-to know. All three verses share the same definition for the word (knew); to know- a person carnally, of sexual intercourse). In all three verses, the context of the verse implies that there was sexual activity, conception, and birth.

Let's examine the following verses.

Luke 1:30-34

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 G1097-I know-γινώσκω (ginosko)-to know, (i.e. intimacy with) not-οὐ (ou)-no, not (the absolute negative)) a man?

The Strong's Exhaustive Concordance Number for the Greek word: γινώσκω: (I know) is G1097. The Morphology / Parsing of γινώσκω is: Tense: Present, Voice: active, Mood: Indicative, Person: first. OR, "Then said Mary unto the Angel, How shall this be, seeing ["I-AM-KNOWING"] not a man?". Mary is affirming that she is a virgin, not yet (knowing-present / Active) a man.

It is important to understand that The Strong's Exhaustive Concordance Number G1097 has various definitions. Below is a list of some definitions for G1097-to know:

to learn to know, come to know, get a knowledge of perceive, feel
to become known
to know, understand, perceive, have knowledge of
to understand
to know
(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

"TILL"

"Now,

one of the most controversial verses

of the bible

regarding the Virginity of Mary:"

Matthew 1:24-25

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 G1097- knew-ἐγίνωσκεν (eginosken)-to know, (i.e. intimacy with) her not, G2193-till-ἕως (héōs)-until, till (the time when)) she had brought forth her firstborn son, and he called his name Jesus.

1st) The Strong's Greek Lexicon Number for knew in this verse is: G1097, same as in Luke 1:34: (". . .seeing G1097-I know-γινώσκω (ginosko)-to know, (i.e. intimacy with) not a man?). Now, Based on the context of this verse, Joseph did not have sexual relationship with Mary, till...

Now, for anyone that places the emphasis on the word G2193-till-ἕως-(héōs)-CONjunction), and insist that this word implies "up until", meaning, that Joseph refrained from having sexual relationship with Mary "during" her 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 she gave birth). However, Catholics do error by confusing or replacing the word: G2193-till-ἕως-(héōs)-CONjunction) for: G891-until-ἄχρι-(achri)-PREposition) or G2193-until-ἕως-(héōs)-PREposition). I believe the following verse is a perfect illustration of how the word (G2193-till-ἕως-(héōs)-CONjunction)) is properly defined.

Matthew 24:34

"Verily I say unto you, This generation shall not pass, G2193-till-ἕως (héōs)-until, till (the time when)) all these things be fulfilled."

OR,

event#1 [This generation shall not pass] till-ἕως (héōs)-until, till (the time when) event#2 [all these things be fulfilled]. Note: even the verse ends with the word "fulfilled".

Here is another example:

Matthew 23:39

“For I say unto you, [Ye shall not see me henceforth], G2193-till-ἕως (héōs)-until, till (the time when)) [ye shall say, Blessed is he that cometh in the Name of the Lord.]”

Likewise...

Matthew 1:25

And knew her not, G2193-till-ἕως (héōs)-until, till (the time when)) she had brought forth her firstborn son, and he called his name Jesus.

OR,

event#1 [And knew her not,] till-ἕως (héōs)-until, till (the time when) 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 two verses (Matthew 24:34 & Matthew 1:25) is: G2193-ἕως-(héōs)-CONjunction).

definition of 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.

Now, if we take a closer look at the next three verses (Luke 17:27 & Luke 1:20 & Romans 8:22), we can distinguish the difference between G2193-till-ἕως-(héōs)-CONJuction) from G891-until-ἄχρι-(achri)-PREposition):

definition of: G891-ἄχρι-(achri)-PREposition:

happening or done up to a particular point in time, and then stopping; as far as, up to, unto, until.

Example #1:

Luke 17:27

They did eat, they drank, they married wives, they were given in marriage, G891-until-ἄχρι-(achri)-PREposition: until, as far as, up to) 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.

Example #2:

Luke 1:20

“And, behold, thou shalt be dumb, and not able to speak, G891-until-ἄχρι (achri)-PREposition: until, as far as, up to) the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.”

cross reference: Luke 1:64

Example #3:

Romans 8:22

“For we know that //the whole creation (Or, every creature) groaneth, and travaileth in pain together G891-until-ἄχρι (achri)-PREposition: until, as far as, up to) now.”

Now, IF Matthew 1:25 had read as following:

Matthew 1:25

25 And knew her not G891-until-ἄχρι (achri)-PREposition: as far as, up to) she had brought forth her firstborn son, and he called his name Jesus.

. . . then we may 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 G2193 until-ἄχρι (achri)-PREposition) would imply: "as far as, up to" her delivery only. But this is not the case, because the translators for the King James Bible accurately translated the Greek word G2193-ἕως-(héōs) as: till; a CONJuction, instead of the word until-G891-ἄχρι-(achri)-PREposition) or, until-G2193-ἕως-(héōs) PREposition).

"FIRSTBORN"

MARY

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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.

"firstborn" In The Old Testament

1 Chronicles 26:4

4 Moreover the sons of Obededom were, Shemaiah the firstborn-הַבְּכוֹר (hab-bə-ḵō-wr)-firstborn, firstling, first-born; hence, chief:—eldest (son), firstborn(-ling)), Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth.

Notice that Shemaiah has more siblings; Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth.

Genesis 19:31

31 And the firstborn-הַבְּכִירָה (hab-bə-ḵî-rāh)-firstborn daughter, firstborn (of women), the eldest daughter:—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:

Again, the firstborn has a sibling; the younger.

Genesis 22:20-21

20 “And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor; 21 Huz his firstborn-בְּכוֹר (bə-ḵō-rōw)-firstborn, firstling, first-born; hence, chief:—eldest (son), firstborn(-ling)), and Buz his brother, and Kemuel the father of Aram,

Milcah bore children-(plural), and the name of the firstborn was Huz.

Genesis 25:13

13 And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn-בְּכֹ֤ר (bə-ḵōr)-firstborn, firstling, first-born; hence, chief:—eldest (son), firstborn(-ling)) of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

Ishmael had four sons. Nebajoth was the firstborn.

Genesis 25:24-26

24 “And when her days to be delivered were fulfilled, behold, there were twins in her womb.

25 And the first-הָרִאשׁוֹן֙ (hā-ri-šō-wn)-first, primary, (i.e. in time, former of two)) came out red, all over like an hairy garment; and they called his name Esau.

26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.”

And even when twins are born, the first to come out is called the first.

More examples: Genesis 10:15 // 1 King 16:34 // 1 Chronicles 2:13 // 1 Chronicles 2:42 // 1 Chronicles 8:1 // 1 Chronicles 8:39, Et cetera.

"firstborn" In The New Testament

Romans 8:29

“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the G4416-firstborn-πρωτότοκον (prototokon)-the firstborn, firstbegotten(-born) among many brethren.”

In this verse, Paul is exalting the Son of God. 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.

Colossians 1:18

“And he is the head of the body, the church: who is the beginning, G4416-the firstborn-πρωτότοκος (prototokos)-first born, firstbegotten(-born)) from the dead; that in all things he might have the preeminence.”

The word (dead) is in the plural:—(Inflection: Adjective, Genitive, Plural, Masculine), OR, "...the firstborn-πρωτότοκος (prototokos)-first born, firstbegotten(-born)) from-ἐκ (ek)-out of, from out of) the ["dead-ones"]..."

Did you notice that the word

"firstborn" is defined as being the first among others.

**Other verses that also use G4416:

[Hebrews 12:23-πρωτοτόκων-"of the firstborn")] // [Hebrews 11:28-πρωτότοκα-"firstborn")] // [Colossians 1:15-πρωτότοκος-"the firstborn")] // [Luke 2:7.-πρωτότοκον-"firstborn")] // [Colossians 1:15-πρωτότοκος-"the firstborn")] // [Hebrews 1:6-πρωτότοκον-"firstbegotten")] // [Revelation 1:5-(πρωτότοκος-"first begotten").

Next,

lets look at the word

"only son/child".

"only son/child" In The Old Testament

Genesis 22:2

And he said, Take now thy son, thine only-יְחִֽידְךָ (yə-ḥî-ḏə-ḵā)-singly, lonely, only, only (child, son), solitary (i.e. sole)) 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.

Genesis 22:12

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-יְחִֽידְךָ (yə-ḥî-ḏə-ḵā)-singly, lonely, only, only (child, son), solitary (i.e. sole)) son from me.

In these two verses (Genesis 22:2 & Genesis 22:12), Abram, was told to sacrifice his "only son", Issac. Remember, Issac was the son of Sarai, Abrams wife. Issac was the promised son to Abram that was foretold by the LORD. Unlike Ishmael, who was begotten by the Egyptian maid; Hagar.

Jeremiah 6:26

26 "O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son-יָחִיד (yā-ḥîḏ)-singly, lonely, only, only (child, son), solitary (i.e. sole)), most bitter lamentation: for the spoiler shall suddenly come upon us."

"only son/child" In The New Testament

Luke: 7:12

12 "Now when he came nigh to the gate of the city, behold, there was a dead man carried out, G3439-the only-μονογενὴς (monogenes)-only-born, i.e. sole:—only (begotten, child)) son of his mother, and she was a widow: and much people of the city was with her."

Again, notice it says: "the only son", and not: "firstborn". And mind you, this woman had no other children (the only-μονογενὴς (monogenes)-only-born, i.e. sole:—only (begotten, child)) son). This woman is also a widow; with no husband. And although we do not know the full circumstances of her life, one thing is true, she only begot one child.

Luke 9:38

38 "And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine G3439-only child-μονογενὴς (monogenes)-only-born, i.e. sole:—only (begotten, child))."

Again, this man referred to his son as his "only child", not: his "firstborn". That means, that this man had no other sons or daughters.

John 1:18

“No man hath seen God at any time; the G3439-only begotten-μονογενὴς (monogenes)-only-born, i.e. sole:—only (begotten, child)) Son, which is in the bosom of the Father, he hath declared him.”

This verse is about the Son of God. Jesus is the only begotten Son of God; the saviour of mankind. The word only is re-enforced with the word begotten. All three verses (Luke: 7:12 // Luke 9:38 // John 1:18) use the same Greek word G3439-μονογενὴς-(monogenes). Both, the Textus Receptus (Received Text) and the Alexandrian Text-type Greek Texts agree with the use of the word μονογενὴς for: Luke: 7:12 // Luke 9:38 // John 1:18.

Lastly,

lets look at the word "only begotten". 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 for Issac; Abraham's only son.

"only begotten" In The New Testament

John 1:14

"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, i.e. sole:—only (begotten, child)) of the Father, full of grace and truth."

John 1:18

"No man hath seen God at any time, the only begotten-μονογενὴς (monogenes)-only-born, i.e. sole:—only (begotten, child)) Son, which is in the bosom of the Father, he hath declared him."

John 3:16

"For God so loved the world, that he gave his only begotten-μονογενῆ (monogene)-only-born, i.e. sole:—only (begotten, child)) Son, that whosoever believeth in him should not perish, but have everlasting life."

In the above three verses (John 1:14 // John 1:18 // John 3:16), the "only begotten son" is Jesus.

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."

Hebrews 11:17

"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, i.e. sole:—only (begotten, child)) son,"

Abraham's offering, was a "type" and "foreshadowing" of what would eventually be, that is, Jesus, the sacrifice for the sins of the world. Issac too was the only begotten son of Abraham and Sarah. Jesus was made a sacrifice for our sins, and Issac too, would had become a sacrifice, but the LORD forbade Abraham from plunging the knife into Issac. You see, God wanted us to understand what true love is. That in the fullness of time, the Son of God would become a sacrifice for the sins of all the world. It is to no surprise that the word love is first mentioned in (Genesis 22:2).

Now that you understand the differences between

"firstborn", "only son/child", and "only begotten son",

let's revisit Matthew 1:25 again.

Matthew 1:25

25 "And knew her not, till she had brought forth her G4416-firstborn-πρωτότοκον (prototokon)-the firstborn, firstbegotten(-born) son, and he called his name Jesus."

The same Greek word-(G4416-πρωτότοκον (prototokon) that is used for Matthew 1:25, is also used in: Luke 2:7 & Romans 8:29.

New Testament Greek Text

for Matthew 1:25

from the Byzantine text-type:

Greek Text:

Stephanus Textus Receptus 1550

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).

**other Greek Text: Scrivener's Textus Receptus 1894 - (πρωτότοκον (firstborn)

from the Alexandrian text-type:

Greek Text:

Nestle Greek New Testament 1904
καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν·[missing] καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.

Westcott and Hort 1881
καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν·[missing] καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.

Tischendorf 8th Edition 1872
καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν·[missing] καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.

BEWARE: Modern Bibles such as the NIV, NASB, ESV and others, are based of the Alexandrian text-type, which omit: [αὐτῆς τὸν πρωτότοκον], OR, [αὐτῆς-(of-her) τὸν-(the) πρωτότοκον-(firstborn)], OR, ["her firstborn"]. Compare:

"...she gave birth to [ ] a son. And he gave him the name Jesus.-NIV
"...she had given birth to [ ] a son. And he called his name Jesus.-ESV
"...she gave birth to [ ] a Son; and he named Him Jesus.- NASB

The above translations place the emphasis on: "...she gave birth to (a male child), rather than "her firstborn Sonne". Ironically, the Douay-Rheims Bible (1582); a Catholic Bible!, correctly does say: "And he knew her not til she brought forth her first borne Sonne: & called his name IESVS.".

Lo!

Luke 2:7 confirms it again. -KJV

“And she brought forth her firstborn-πρωτότοκον (prototokon)-the firstborn, firstbegotten(-born) son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.”

Mary delivers her firstborn son; Jesus. The same Greek word (πρωτότοκον (prototokon) that is used in Luke 2:7, is also used in in Matthew 1:25.

New Testament Greek Text

for Luke 2:7

from the Byzantine text-type:

Greek Text:

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

*other Greek text: Scrivener's Textus Receptus 1894 - (πρωτότοκον (firstborn)

from the Alexandrian text-type:

Greek Text:

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.

Tischendorf 8th Edition 1872
καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον (firstborn), καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.

Both, the Greek texts out of the Byzantine text-type and the Alexandrian text-type agree for Luke 2:7. The same can be said for Bibles that rely on the Alexandrian text-type. compare:

and she gave birth to her firstborn, a son..."-NIV
She gave birth to her firstborn son...."-NLT
And she gave birth to her firstborn son..."-ESV
And she gave birth to her firstborn son;..."-NASB

Even the Douay-Rheims (1582) Catholic Bible reads: "And she brought forth her first begotten Sonne, and swadled him in clothes, and laid him in a manger; because there was not place for them in the inne."

So then,

Had Jesus Christ been the only child of Mary, then Matthew 1:25 or Luke 2:7 would had said: "her only son", or " her only child", or "her only begotten son".

OR, something like this:

Matthew 1:25

"And knew her not until she had brought forth her only begotten son: and he called his name Jesus."

Luke 2:7

“And she brought forth her only son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.”

Behold!,

Matthew 1:25

25 "And knew her not, till she had brought forth her firstborn son, and he called his name Jesus." -(AV 1611)

knew-ἐγίνωσκεν (eginosken)-to know, (i.e. intimacy with)
till-ἕως (héōs)-until, till (the time when):—CONjunction
firstborn-πρωτότοκον (prototokon)-the firstborn, firstbegotten(-born).

Note: pay close attention to the punctuation. There is a comma after the word (not,). It can be misleading if the comma (,) is removed. Unfortunately, other King James Bibles, have removed this comma.

In Conclusion

Friends, 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 say that Jesus indeed had brothers and sisters (Matthew 12:46) // (Matthew 13:55). God willing, I will write a segment on this.

PETER the POPE?

"ROCK"

Was the Apostle Peter the first Pope?

Catholics use Matthew 16:18 to defend their belief that Peter was ordained as the chief Shepheard of the Church of God.

Matthew 16:15-18

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 G4074-Peter-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; Apostle:—Peter), and upon this *G4073-rock-πέτρᾳ (petra)-a (large mass of) rock, cliff or ledge) I will build-οἰκοδομήσω (oikodomeso)-to build a house, to be a house-builder, i.e. construct or (figuratively) confirm:—(be in) build(-er, -ing, up), edify, embolden. ) my-μου (mou)-of me) church-ἐκκλησίαν (ekklesian)-that which is called out, assembly): 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.

Example of Greek word:

*πέτρᾳ (petra)-rock click: Mat 27:60 // 1 Co 10:4 // 1 Pet 2:8

Greek Interlinear:

I say-λέγω: Verb, Present, Active, Indicative, 1st Person, Singular: “And ["I-AM-sayING"] also unto thee, That thou
art-εἶ: Verb, Present, Active, Indicative, 1st Person, Singular: ["ARE"] Peter, and upon this rock
I will build-οἰκοδομήσω: Verb, Future, Active, Indicative, 1st Person, Singular: ["I-SHALL-BE-HOME-BUILDING"//"I-shall-be-building"]
my-μου: Personal/Possessive Pronoun, 1st Person, Genitive, Singular: ["OF-ME"] church: and the gates of hell
shall prevail-κατισχύσουσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["SHALL-BE-DOWN-STRONG-ING"//"shall-be-prevailing"] not against it.”

The argument: Is Peter the Rock?

1 Corinthians 10:1-4

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-πέτρας (petras)-a (large mass of) rock, cliff or ledge) that followed them: and that G4073-Rock-πέτρα (petra)-a (large mass of) rock, cliff or ledge, (metaphorically: of Christ; (a) as the antitype fulfilling the event foreshadowed by the rock in the wilderness, offering "living water" when struck )) was Christ.

The Apostle Paul is comparing Jesus Christ to the spiritual Rock that Moses struck with his rod. Compare with:

Exodus 17:6

“Behold, I will stand before thee there upon the rock-הַצּוּר (haṣ-ṣūr)-a rock or boulder, cliff, (properly, a cliff (or sharp rock, as compressed); generally, a rock or boulder)) in Horeb; and thou shalt smite the rock-בַצּוּר (ḇaṣ-ṣūr,)-a rock or boulder, cliff, (properly, a cliff (or sharp rock, as compressed); generally, a rock or boulder)), 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 the rock that was a "type/figure" of the Christ. Some key points to note between the rock and Jesus: 1) A rock makes a strong foundation (Jesus is the foundation of the Church, he is the chief corner stone). 2) Water quenches our thirst, it is essential for life (Jesus is our living water, whosoever drinks of him shall live). 3) Moses smote the rock (Jesus was bruised and died for the sins of the world).

"ROCK" vs "STONE"

"The difference between

G4073-Rock & G3037-stone & G4074-stone"

John 1:41-42

41 “He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42 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-Κηφᾶς (Kephas)-Cephas= "stone", (a surname of Peter:—Cephas), which is by interpretation, G4074-A stone-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; the name given to the Apostle:—Peter).”

Okay, First, lets understand the definition of the word Rock. Back in 1 Corinthians 10:4, Jesus is called the G4073-Rock-πέτρας (petras)-a (large mass of) rock, cliff or ledge). Below is an example of G4073-a (large mass of) rock, cliff or ledge) in

Matthew 7:24

24 “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon G4073-a rock-πέτραν (petran)-a (large mass of) 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 G4073-rock-πέτραν (petran)-a (large mass of) 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."

Commentary:

***The key to everlasting life is in Jesus' saying, "these words of mine!" Throughout the New Testament, the final, ultimate and exclusive authority in true religion is the word spoken by Christ. Jesus commanded the church to teach "whatsoever I have commanded you" (Matthew 28:20). He declared that the words he spoke would judge men at the last day (John 12:48). The true religion was "first spoken" by Christ (Hebrews 2:3). "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God (2 John 1:1:9). Apostles warned that men ought to learn how "not to go beyond the things which are written" (1 Corinthians 4:6). "Let the word of Christ dwell in you richly" (Colossians 3:16), Jesus said, "Heaven and earth shall pass away, but my words shall not pass away" (Matthew 24:35). The most important fact to know with reference to Christianity is that it is "of Christ"! Not even the apostles were commissioned to go beyond the word of Christ. Even the reception of the Holy Spirit in their hearts was not for the purpose of imparting additional truth but for bringing to their remembrance the things Christ taught (John 14:26). The current notion that any man in whom the Holy Spirit is supposed to dwell may properly determine the true nature and content of Christian doctrine is emphatically denied in the affirmation of Christ that, even in the apostles, the Holy Spirit did not speak "of himself." "For he shall not speak from himself; but what things soever he shall hear, these shall he speak ... for he shall take of mine, and shall declare it unto you" (John 16:13-15). Wise man who built his house upon the rock. The "rock" is nothing more nor less than "these words of mine," namely, the words of Christ.-(Coffman's Commentaries). SL

Here is another example of

G4073-a (large mass of) rock, cliff or ledge).

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 G4073-a rock-πέτρας (petras)-a (large mass of) rock, cliff or ledge), and rolled-προσεκύλισεν (prosekulisen)-to roll toward) G3037-a stone-λίθον (lithon)-a stone: of small stones, building stones, (stone, piece of rock)) unto the door of the sepulchre.”

The sepulcher (a burial room) was hewn (cut-out) out of a rock. Also, notice the words (rock) and (stone). As you can see, a (rock) is greater than a (stone). However, the G3037-stone in this verse, is greater than G4074-A stone mentioned in:

John 1:42

(". . .Thou art Simon the son of Jona: thou shalt be called Cephas-Κηφᾶς (Kephas)-Cephas="stone", (a surname of Peter:—Cephas), which is by interpretation, G4074-A stone-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; the name given to the Apostle:—Peter).).

Furthermore, the (stone) was (rolled-προσεκύλισεν (prosekulisen)-to roll toward) unto the door of the sepulchre.), which implies that a (G3037-stone) can be large and heavy enough, but not larger than the (G4073-rock).

Cross reference:

Matthew 27:60

“And laid it in his own new tomb, which he had hewn out in the G4073-rock-πέτρᾳ (petra)-a (large mass of) rock, cliff or ledge): and he rolled a great stone-λίθον (lithon)-a stone: of small stones, building stones, (stone, piece of rock)) 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 sepulcher (tomb) was hewed out.

Here is another example for the word

stone-G3037-a stone: of small stones, building stones, (stone, piece of rock)).

Matthew 7:9

(“Or what man is there of you, whom if his son ask bread, will he give him G3037-a stone-λίθον (lithon)-a stone: of small stones, building stones, (stone, piece of rock))?”)

As we can see, a (G3037-stone-a stone: of small stones, building stones, (stone, piece of rock)) is smaller than a (G4073-rock-a (large mass of) rock, cliff or ledge)), but bigger than a (G4074-stone)-properly: a stone (pebble), such as a small rock found along a pathway).

Now,

Interestingly, G4074-properly: a stone (pebble), such as a small rock found along a pathway; Apostle:—Peter) is found [162] times in the KJV. Even more interesting is that in [161] times, G4074 is only used for the word: "Peter". In other words, every time you see the name "Peter", it stems from: G4074.

The Inflection of G4074: (i.e. speech, tense, voice, mood, person, number) varies from verse to verse.

Here are some examples: [G4074-Πέτρε-(Petre)="Peter"-(Luk 22:34)] // [G4074-Πέτρου-(Petrou)="Peter's"-(Mat 8:14)] // [G4074-Πέτρος-(Petros)="Peter"-(Mat 14:28)] // [G4074 Πέτρον-(Petron)="Peter"-(Gal 1:18)], etc.,

Nevertheless, all of these 161 variations, or (inflections) of G4074 refer to "Peter".

As for the additional (1) other use of G4074 (161+1=162), is found in:

John 1:42

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-Κηφᾶς (Kephas)-Cephas= "stone", (a surname of Peter:—Cephas), which is by interpretation-ἑρμηνεύεται (hermeneuetai)-to interpret, explain, (to translate:—interpret)), G4074-A stone-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; the name given to the Apostle:—Peter).

Do you see the connection here? G4074 was specifically and uniquely reserved and given to ["Simon Peter"] alone. Simon was called (Cephas) which is by interpretation-ἑρμηνεύεται (hermeneuetai)-to interpret, explain, (to translate:—interpret)) G4074-A stone-Πέτρος (Petros). In summary, G4074 is found (162) times in the Bible, of which, (161) times is for the name of "Peter", and (1) other time for "A stone"; which is the interpretation for "Cephas", which is the name given to Simon.

Nevertheless,

G4074-A stone-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; the name given to the Apostle:—Peter) is not greater than the G4073-rock-a (large mass of) rock, cliff or ledge)), which is (Christ).

Let's tie the knot,

IF Matthew 16:18 had said: (". . .and upon this G4074-stone-Πέτρος (Petros) I will build my church. . .") then we can rightfully assume or conclude that Jesus was speaking of (Peter). Some commentators have suggested that the (rock) in Matthew 16:18 is in reference to the statement/confession that Peter made in Matthew 16:16, that is; (" . . Thou art the Christ, the Son of the living God."). I personally accept either interpretation (i.e. to the confession that Peter made in Matthew 16:16, or, Jesus referring to himself as the (rock)).

Lo!, I show you a little more; Did you know, that the words: "small rock" or "little rock" cannot be found in the King James Bible; that's because a (rock) is not "small" nor "little". But you can find the words (great rock) only once, in Isaiah 32:1-3,

"Behold,

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-סֶֽלַע־ (se-la‘-)-a craggy rock, crag, cliff, (literally or figuratively (a fortress):—(ragged) rock, stone(-ny), strong hold) 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,

speaks of Hezekiah, a type or figure of Christ; the Righteous King.

Again,

Matthew 16:18

18 "And I say also unto thee, that thou art G4074-Peter-Πέτρος (Petros)-properly: a stone (pebble), such as a small rock found along a pathway; Apostle:—Peter), and upon this G4073-rock-πέτρᾳ (petra)-a (large mass of) rock, cliff or ledge) I will build-οἰκοδομήσω (oikodomeso)-to build a house, to be a house-builder, i.e. construct or (figuratively) confirm:—(be in) build(-er, -ing, up), edify, embolden) my-μου (mou)-of me) Church-ἐκκλησίαν (ekklesian)-that which is called out, assembly): and the gates of hell shall not prevail against it.

So,

Whom do you say, the (Rock) is?

"CORNER STONE"

The Chief Corner Stone

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 G3037-Stone-Λίθον (Lithon)-a stone: of small stones, building stones, (stone, piece of rock)), disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively G3037-stones-λίθοι (lithoi)-a stone: of small stones, building stones, (stone, piece of rock)), 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 G204-a chief corner-ἀκρογωνιαῖον (akrogoniaion)-placed at an extreme corner, the corner foundation stone) G3037-stone-λίθον (lithon)-a stone: of small stones, building stones, (stone, piece of rock)), 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, G3037-the stone-λίθον (lithon)-a stone: of small stones, building stones, (stone, piece of rock)) which the builders disallowed, the same is made the head of the corner, 8 And G3037-a Stone-Λίθος (Lithos)-a stone: of small stones, building stones, (stone, piece of rock)) of stumbling, and G4073-a Rock G4073-πέτρα (petra)-a (large mass of) 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 your attention to the (chief corner stone). First, I'd like to begin by emphasizing who the author is; Peter.

Now, Peter is comparing the temple (of the old covenant) with the church of Christ. 1) The old temple was built with (stones), compare:

Mark 13:1-2

1 "And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! 2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left G3037-one stone-λίθος (lithos)-a stone: of small stones, building stones, (stone, piece of rock)) upon another, that shall not be thrown down.”

However, the church of Christ is made up of lively G3037-stones-λίθοι (lithoi) unto a spiritual and living temple, as opposed to a physical temple. This living temple is a spiritual one, compare:

Ephesians 2:20-21

20 “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being G204-the chief corner-ἀκρογωνιαίου (akrogoniaiou)-placed at an extreme corner, the corner foundation stone) G3037-stone-λίθον (lithon)-a stone: of small stones, building stones, (stone, piece of rock)); 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:— Jesus), (in whom:— Jesus) (all the building:— Christians) fitly framed together groweth unto an holy temple in the Lord). Now, in masonry, a corner stone is the first stone that is set upon a foundation. Compare:

Job 38:6

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. You see, (Jesus Christ) is both, the foundation and the (chief corner stone). And not only so, but he is also a G4073-a Rock G4073-πέτρα (petra)-a (large mass of) 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.

What is my point?

I am trying to put the emphasis on Jesus Christ who alone is the Foundation, Head of the body, and Chief Corner Stone. There should be no reason in absolute to believe that Jesus "gave", "passed-down", or "appointed" a man as his vicar (def. A vicar is a representative, deputy or substitute; anyone acting "in the person of" or agent for a superior.). Jesus Christ still IS our only head, and our head is at the right hand of God.

"GREATEST"

Now,

in the following verses we will analyze whether Peter was the (greatest) among the Apostles, or a (servant).

Mark 9:34-35

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 G3187 -should be the greatest-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-πρῶτος (protos)-foremost (order or importance):—best, chief(-est), first (of all), first in rank, principal), the same shall be last-ἔσχατος (eschatos)-last, (of rank, grade of worth, last i.e. lowest)) of all, and G1249-servant-διάκονος (diakonos)-a servant, attendant, minister) of all.

The disciples argued among themselves, who should be the greatest, but Jesus made the comparison of two opposites; "If any man desire to be first, the same shall be last of all, and servant of all". Jesus made it clear that there is no hierarchy in his church; Jesus prohibits lordship over the Saints. If Peter was the first Pope, then he was against the teachings of Jesus. Notice the wisdom of this verse, If any man wants to be first (chief), he does so, by being last (lowest) and a servant (attendant) of all. In other words, verse 35 is saying that a Christian cannot be exalted, nor can he exalt himself to supremacy, kingship, rulership, or the like. Popes on the other hand, have authority over the Roman Catholic Church, and over everyone that is under its jurisdiction. Peter never had such power.

Below is another example of

G1249-servant-διάκονος (diakonos)-a servant, attendant, minister)

John 12:26

26 "If any man serve-διακονῇ (diakone)- to be an attendant, ministrant, (i.e. wait upon) me, let him follow-ἀκολουθέω (akoloutheō)- to follow, to join one as a disciple, become or be his disciple) me-ἐμοί (emoi)-to me:—I, me); and where I am, there shall also my G1249-servant-διάκονος (diakonos)-a servant, attendant, minister) be: if any man serve me, him will my Father honour.

look again, it says (let him follow me). Christians should only be following and obeying the words of Jesus, and not that of any other man. All Christians are G1249-servants of the Lord, regardless of where God has placed them in the Body of Christ, whether he be a pastor, a teacher, a deacon, or a Bishop in the Church-(i.e. the body of Christ).

Luke 22:23-26

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-δοκεῖ (dokei)-to appear, have the appearance, (intransitive: to seem, be accounted, reputed)) G3187-the greatest-μείζων (meizon)-greater (literally or figuratively), greater(-est), more). 25 And he said unto them, The kings-βασιλεῖς (basileis)-a king, (leader of the people, prince, commander, lord of the land, king) of the Gentiles-ἐθνῶν (ethon)-nation, a race) 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 (the absolute negative)) be so-οὕτως (outos)-in this manner, thus, so, after this manner): but G3187-he that is greatest -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-νεώτερος (neoteros)-new, young); 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))."

Now, it is important to understand that within the body of Christ is order. God does appoint elders in his church to oversee and minister to the saints. However, they who are Chief in the church must not be as the Kings of the nations who exercise lordship. We Christians are but servants of one another, according to the gifts and ministries that God has given to each one. God places the believer in the body for a specific function. Not all of us are the eye, not all of us are the ear, and not all of us are the hand. But we all need each other for us to function as ONE. Again, you and I make up the body collectively, but the head is Christ; not the pope. Vatican City is governed as an absolute monarchy with the pope at its head. He has absolute executive, legislative, and judicial powers within the city.

John 15:18-20

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, G1401-The servant-δοῦλος (doulos)-a slave, bond-(man), man of servile condition) is not-Οὐκ (ouk)-no, not (the absolute negative))) G3187-greater than-μείζων (meizon)-greater (literally or figuratively), greater(-est), more) his-αὐτοῦ (autou)-of him) 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.

The Christian (servant) is not greater than his Lord (Jesus). We are not greater than our Lord Jesus. When a Pope calls himself the Vicar of Christ, in essence he claims to stand in the place of Jesus Christ and possess His authority in the church. This error has permeated for centuries. The highest ministry whiting the body of Christ is that of the Apostles & Elders. Elders, also known as Bishops are scattered through the earth. In other words, because Christians live in all four corners of the earth, God places Bishops, Pastors, Deacons, evangelists, etc. in every nation; according to their tongues; all professing the same Gospel and the same Faith. But in no wise should we think that God has one Chief Bishop overseeing the entire body. Again, the body only has one head, even Christ; the overseer of his own body.

John 13:14-16

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, G1401-The servant-δοῦλος (doulos)-a servant, slave, bond-(man), man of servile condition)) is-ἔστιν (estin)-'to be') not-οὐκ (ouk)-no, not (the absolute negative)) G3187-greater than-μείζων (meizon)-greater (literally or figuratively), greater(-est), more) his lord; neither he that is sent-ἀπόστολος (apostolos)-one sent off or away, (a delegate, apostle, messenger, he that is sent)) G3187-greater than-μείζων (meizon)-greater (literally or figuratively), greater(-est), more) he that sent him.

This is one of the most remarkable accounts of our Lord Jesus, who being the Son of God; the prince of life, took it upon himself to do the work of a servant. His humility and love was set as an example for us to follow. By washing the feet of his disciples, we are reminded of the very words he spoke in Luke 22:26. Notice too, that Jesus is affirming that he is not greater than his Father who sent him (comp. with: John 6:38 // John 14:28). Likewise, we too are sent into the whole earth to herald the word of God (comp. with: John 20:21). For Jesus was sent into the world as the servant of the LORD, full of grace and truth.

John the Baptist, a servant of the Lord,

was a prime example of humility and obedience.

In John 3:30 John said:

30 " He must increase-αὐξάνειν (auxanein)-to increase, grow), but I must decrease-ἐλαττοῦσθαι (elattousthai)-to lessen, (to lessen (in rank or influence):—decrease, make lower)."

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, or with a crown over his head. On the contrary, he exalted Jesus, and lessened himself. He made himself of no reputation. Indeed, John was not greater than his Lord. This is the mind set that Christians ought to have, "He must increase, but I must decrease".

Beloved,

If the Lord is your Master, then why do you bow and kiss the hand of a fallible and feeble man who himself needs the grace of God to live? Our Lord, is seated at the right hand of Power; who forever lives to make intercession for the saints. Not even John the Apostle was permitted to kneel and worship-προσκυνῆσαι (proskunesai)-to kiss (the hand) toward, (to fawn or crouch to, i.e. (literally or figuratively) prostrate oneself in homage (do reverence to, adore):—worship)) an Angel; he was corrected (Revelation 22:8-9). And the Angel said to John, "worship God."

"THE HEAD"

Who is the head of the Church?

Ephesians 5:23

23 "For the husband is the head of the wife, even as Christ-Χριστὸς (Christos)-Christ="anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) is the head-κεφαλὴ (kephale)-literally or figuratively:—head, (Metaphorically: anything supreme, chief, prominent; of persons, master, lord)) 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))."

Jesus Christ is the head of the church (congregation / assembly:—i.e. Christians). Notice the comparison between head and body. Even in medicine, it is well known that the head governs the body. Likewise, we are the body (church) of Christ, and he is "the head", not: "a head", or "one of several heads". There is not a "second" head on the earth. The body answers to the Head, which is in heaven. Compare with:

1 Corinthians 11:3

3 “But I would have you know, that the head-κεφαλὴ (kephale)-literally or figuratively:—head, (Metaphorically: anything supreme, chief, prominent; of persons, master, lord)) of every-παντὸς (pantos)-each, every) man-ἀνδρὸς (andros)-a man (properly as an individual male):—fellow, husband, man, sir)) is Christ; and the head of the woman is the man; and the head-κεφαλὴ (kephale)-literally or figuratively:—head, (Metaphorically: anything supreme, chief, prominent; of persons, master, lord)) of Christ is God-Θεός (Theos)-God, (God the Father, the supreme Divinity).”

There is hierarchy in heaven as in the earth. The head of the woman is the man, the head of the man is Christ, and the head of Christ is God. Notice it says; "the head of every man is Christ". As I have said before, the assembly (church) of God is governed by the head (which is Christ), his words alone are our final authority. we do not rest on the words of fallible men. What God has declared to us through the holy scriptures are sufficient to instruct us in all matters pertaining to the salvation of our souls. Any man who call himself religious and imposes a decree, tradition, mandate, order, law, or the such, contrary to the words of God, should be marked and avoided. **for more about the head and the body, read: 1 Corinthians 12.

"MINISTRIES"

Now,

what are the different ministries that our Lord Jesus Christ

gave to his church?

Ephesians 4:11-12

11 “And he gave-ἔδωκε (edoke)-to give) some-τοὺς μὲν (tous men)-some indeed), Apostles-ἀποστόλους (apostolous)-One sent forth, a delegate, messenger): and some-τοὺς δὲ (tous de)-some indeed), Prophets-προφήτας (prophetas)-a prophet, (a foreteller ("prophet"); by analogy, an inspired speaker)): and some-τοὺς δὲ (tous de)-some indeed), Evangelists-εὐαγγελιστάς (euangelistas)-a bringer of good tidings, one who preaches good tidings): and some-τοὺς δὲ (tous de)-some indeed), 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, with a view to) the-τὸν (ton)-the) perfecting-καταρτισμὸν (katartismon)-complete adjustment, complete furnishing, equipping) of the-τῶν (ton)-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-τοῦ (tou)-of the) body-σώματος (somatos)-properly: body, (figuratively: the church)) of-τοῦ (tou)-of the) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)):

The Lord Jesus gave ministries to his church. He gave some to be Apostles, others to be Prophets, Evangelists, Pastors and Teachers. All for the sole purpose to edify the body of Christ. God who knows best, places the believer in the Body of Christ where he can best serve him. If we Go back to the analogy of the physical body, not all of us are the eye or the ear. And although some parts of the body play a lesser role in the overall function of the body, one thing is true, the eye cannot say to the feet, "I have no need of you", neither can a Pastor say to a Deacon, "I have no need of you". Hence, the ministries given by the Lord Jesus are for the edifying of the body of Christ. As you have noticed, the Apostle Paul makes no mention of the following ministries: cardinal, nun, monk, archbishop, pope, father/priest, or any other not found under the New Testament. Also, notice the plurality of the language (gave some). Paul was not the only Apostle, nor was Peter the only Elder (see 1 Peter 5:1,//1 Timothy 3:1), and neither was Philip the only evangelist (see 2 Timothy 4:5). Even today, as long as the church continues to be, God has set in place: Bishops, Deacons, Pastors, Evangelist, Teachers, and all other ministries that are found under the New Covenant.

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, then, in the second place)) 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, Notice it is God who sets different ministries in the Church. Compare with: 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.”). The ministries that the Roman Catholic church implements are not compatible with the ministries that God hath set in the Church. The following commentary is from Dr. Constable:

***"The ranking of these gifted individuals is evidently in the order of the importance of their ministries. When Paul said all the members were essential earlier (1 Corinthians 12:21) he did not mean that some did not have a more crucial function to perform than others. He did not mention this distinction there because he wanted each member to appreciate the essential necessity of every other member. In another sense, however, some gifts are more important than others (1 Corinthians 12:31; 1 Corinthians 14:1). The ranking of these gifted individuals is evidently in the order of the importance of their ministries. When Paul said all the members were essential earlier (1 Corinthians 12:21) he did not mean that some did not have a more crucial function to perform than others. He did not mention this distinction there because he wanted each member to appreciate the essential necessity of every other member. In another sense, however, some gifts are more important than others (1 Corinthians 12:31; 1 Corinthians 14:1)."-(Dr. Constable's Expository Notes) SL

If the ministry of "the Bishop of Rome" (i.e. pope) was essential to the Church, then God would had told us.

The ministry of a Bishop.

1 Timothy 3:1-2

1. "This is a true saying: If a man desire-ὀρέγεται (oregetai)-to stretch the arms for, (i.e. reach out after (long for):—covet after, desire)) the office of a bishop-ἐπισκοπῆς (episkotes)-oversight), he desireth a good work. 2. A bishop-ἐπίσκοπον (episkopon)-an overseer) then must-δεῖ (dei)-it is necessary (as binding):—it behoveth, be meet, must (needs), (be) need(-ful), ought)) be-εἶναι (einai)-to be, to be present) blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4 One that ruleth well his own house, having his children in subjection with all gravity; 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) 6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”

To read the full qualifications for a Christian Bishop. 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). Pay close attention to the words must be, this words are in the present tense-(def. Represents a simple statement of fact or reality viewed as occurring in actual time.), OR, a Bishop must presently be the husband of one wife (among the other requirements) to qualify. In the Roman Catholic church, Bishops must be unmarried men or widowers; a married man cannot become a bishop.

Did you know Peter was a 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 the Shepherd and Bishop of your souls.

25 "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."

This verse is very important. 1st) The Shepherd and Bishop here mentioned is the Lord Jesus. 2nd) Peter affirmed a great truth, it is indeed the Lord Jesus who is the Shepherd and Bishop of your souls. While Bishops are given the ministry to oversee and feed the flock (believers), there is but one main Shepherd and Bishop who oversees the whole body. Remember, Jesus is the husband of the church, comp. 2 Corinthians 11:2 // Romans 7:4. // Ephesians 5:23, /24, /25.

Here is another example of the Greek word:

ἐπίσκοπον (episkopon)-Bishop.

Titus 1:5-9

5 “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders-πρεσβυτέρους (presbuterous)-elder, aged person, (universally: advanced in life, an elder, a senior)) in every city, as-ὡς (hos)-as, like as, even as, according as, in the same manner as) I had appointed thee: 6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7 For-γὰρ (gar)-for, verily, indeed) a Bishop-ἐπίσκοπον (episkopon)-overseer, superintendent) must-δεῖ (dei)-it is necessary (as binding):—it behoveth, be meet, must (needs), (be) need(-ful), ought)) be-εἶναι (einai)-to be, to be present) blameless, as the steward-οἰκονόμον (oikonomon)-the manager of household or of household affairs) of God-Θεοῦ (Theou)-God, (God the Father, the supreme Divinity): not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.”

First, take note of the words: elders and a Bishop, these words are synonymous, this can be understood by the word for. A Bishop must be an Elder (one who has aged). Furthermore, he who seeks to be a Bishop must meet the qualification that have been prescribed. Remember, the church of God has many Bishops upon the earth, but there is only one main Bishop, Jesus Christ; the Shepherd, see 1 Peter 2:25.

Acts 14:23

“And when they had ordained-χειροτονήσαντες (cheirotonesantes)-to elect by stretching out the hand, choose) them elders-πρεσβυτέρους (presbuterous)-elder, aged person, (universally: advanced in life, an elder, a senior))) 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).”

As I have mentioned in the above verse (Titus 1:5-9), Elders (Bishops) are many. They are ordained in the churches (according to their geographical region). Also, I'd like to remind you that a church is not a physical structure. The Church is made up of living souls; believers. OR, "Paul and Barnabas ordained elders among the believers." Furthermore, neither Paul nor Barnabas commended the elders to Peter as their chief Bishop, but rather, they were commended to the Lord, which is consistent with scripture. In the Roman Catholic Church, the ultimate decision for appointing Bishops rest on the Pope.

The ministry of Peter.

1 Peter 1:1

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,

Peter wrote this Epistle approximately 60-65 A.D. Yet, Peter addresses himself as an Apostle, as opposed to: "the Bishop of Rome", or "Holy Father". Furthermore, Peter also gives the same introduction in:

2 Peter 1:1

1 “Simon Peter, a servant-δοῦλος (doulos)-bondman, man of servile condition, (i.e. one who gives himself up wholly to another's will)) and-καὶ (kai)-and, also) an Apostle-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.”).

Not only did Peter call himself a servant, and an Apostle, but he was also an Elder. Comp. with 1 Peter 5:1.

1 Peter 5:1

1 “The Elders-Πρεσβυτέρους (Presbuterous)-elder, of age, aged person, (among Christians: those who presided over the assemblies (or churches)) which are among you I exhort-παρακαλῶ (parakalo)-to call near, or for), who am also an Elder-συμπρεσβύτερος (sumpresbuteros)-elder, a fellow elder, a co-presbyter:—presbyter, also an elder), and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. 2 Feed the flock of God //which is among you-ὑμῖν (hymin)-ye, you, your(-selves):—plural) (Or, as much as in you is), 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) (Or, over ruling) over God's heritage: but being ensamples to the flock. 4 And when the chief shepherd-ἀρχιποίμενος (archpoimenos)-a head shepherd:—chief shepherd, (of Christ the head of the church)) shall appear, ye shall receive a crown of glory that fadeth not away."

Commentaries:

***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 Commentary). BH

***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 Notes). BH

‘as your fellow elder’ -‘Though one of the apostles, he chose to base his exhortation on the fact that he, too, was an elder, and thus on the same level in this respect as those he wrote to.’ (Woods p. 123) ‘This lets the elders know that he thinks of himself as one of those with whom judgment will begin-even he, an apostle, is not exempt, nor should any among his readers think themselves too important or too sanctified to be exempt.’ (Grudem p. 186) In calling himself a ‘fellow elder’, it is obvious that Peter wasn’t a universal bishop or pope. Points To Note: In calling himself an elder, the following facts are immediately known about the personal life of Peter: A. He was a married man ( Mar_1:30 ; 1Co_9:5 ; Tit_1:6 ). B. He was a father who had children that were Christians ( Tit_1:6 ). The mandatory celibacy of religious workers, as advocated by Catholicism and other groups, looks silly in light of the above verse. A man who works among one congregation can’t be married (i.e. Catholic priest), but the apostles could be married? A priest would be completely ineffective if he was married, but the apostles were able to accomplish great things with wives and a family? . . . ‘the Chief Shepherd’ -A reference to Jesus Christ ( Joh_10:11 ; Joh_10:14 ; Joh_10:16 ; Heb_13:20 ). Points to Note: 1. All elders are on equal footing beneath, the Chief Shepherd. Including Peter (5:1). 2. Every elder is accountable to Jesus Christ. They are simply His ‘under-shepherds’, who are to take good care of His people. 3. Peter would certainly be offended if someone had referred to him as the Chief Shepherd over the elders of the churches.-(Mark Dunagan) SL

And when the chief Shepherd; the Lord Jesus Christ, the only Prince of pastors, called the great Shepherd of the sheep, Heb_13:20, as here the chief Shepherd, not only for his supereminent dignity over all other pastors, but because of the power he hath over them, they being all subject to his authority, receiving their charge from him, and exercising their office in his name, and being accountable to him for their administrations.-(Matthew Poole's Commentary) BH

Even Peter knows, that there is only one Chief Shepherd. And as you saw, Peter calls himself an elder among elders.

Now lets analyze verse two (2).

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-ὑμῖν (hymin)-ye, you, your(-selves):—plural), 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);”

Peter tells his fellow-elders the very thing that Jesus told him (Feed the flock of God). If you recall, Peter was also instructed to feed the flock:

John 21:16

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 (3) times. Remember, Peter was foretold by Jesus that Peter would deny him three times (3x). compare with:

Matthew 26:34

"Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice."

Commentaries:

***Jesus probably intended that Peter’s threefold profession of love would correspond to, and in a sense counteract, his former threefold denial. Peter had denied his Lord in the presence of witnesses near a charcoal fire three times (John 18:17; John 18:25; John 18:27). Now he affirmed his love for his Lord in the presence of witnesses near a charcoal fire three times. The Great Physician was restoring Peter’s soul. . . Throughout this interchange Jesus consistently referred to the sheep as His sheep, not Peter’s sheep. Moreover Jesus described Peter’s ministry in terms of acts, not in terms of an office. Later Peter wrote to elders urging them to apply these same viewpoints to their pastoral ministry (1 Peter 5:1-4). [Note: C. K. Barrett, Essays on John, pp. 165-66.]. . . Some Roman Catholic scholars have used this passage to support their view that Peter was the first pope. Some of them do this mainly because in the Old Testament the shepherd was a figure for a kingly ruler (e.g., 2 Samuel 5:2). However other New Testament revelation does not exalt Peter to a place of authoritative rule over other under-shepherds (Acts 20:28; 1 Peter 5:1-4). Matthew 16:13-20 establishes Peter’s role in the founding of the church, but it does not assign him the role of ruling over the other apostles.-(Dr. Constable's Expository Notes). SL

Here is another example in which the Apostle Paul also mentions the feeding of the flock:

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."

Paul is telling elders (see ver. 17) to oversee and to feed the Church of God; no different than what the Apostle Peter wrote in 1 Peter 5:2-("Feed the flock of God.."). In all three (3) cases, whether Jesus told Peter to ("...Feed my sheep.”)-John 21:16, or Peter telling other (elders) to ("Feed the flock of God..")-1 Peter 5:2, or Paul telling (elders/overseers) to ("...feed the church of God...")-Acts 20:28, by no means does it mean to exercise lordship, supremacy, headship, or the like. On the contrary, (elders/overseers) should receive the ministry (willingly) and of a (ready mind) (taking the oversight-ἐπισκοποῦντες (episkopountes)-to look over, inspect, (by implication: to beware:—look diligently, take the oversight).

I ask,

was there any mention of Peter as the Chief (-Elder, -Bishop, -Shepherd), Pope, or Holy Father?

"CIRCUMCISION"

"In summary,

the Apostle Peter, a servant of the Lord, was not the rock , nor the greatest of the saints, nor the chief corner stone. Now, to whom did Jesus commission as the Apostle to the gentiles (uncircumcised), and to the Jews of the (circumcision)?"

Galatians 2:7-9

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. Traditionally, to call someone (of the circumcision) is to say, "them that observe the law of Moses". Notice, the Apostle Paul is saying that he was committed unto the Gentiles (non Jews:—although he did preached to some Jews). However, his commission was primarily to the Gentiles (non-Jews), compare with:

Acts 18:5-6

5 “And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and 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".

Back to Galatians 2:9, 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 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 it in the Epistles to the Churches. The Apostle John who outlived Peter makes no mention of Peter as the Vicar of Christ or Holy Father. Logically speaking, the successor of Peter should had been John the Apostle. Mind you, Peter died in old age, and yet, John outlived him. Not only so, but Paul was taken prisoner to Rome, hence, the letter to the Romans, and yet he makes no mention of Peter as the successor of Christ; nor was there any mention of Peter visiting the Apostle Paul while in prison. Furthermore, Paul said in the letter to the Romans:

Romans 15:20

“Yea, so have I strived to preach the Gospel, not where Christ was named-ὠνομάσθη (onomasthe)- to name, give a name, (i.e. assign an appellation; by extension, to utter, mention, profess:—call, name)), lest I should build upon another man's foundation:”

If the Apostle Peter had started a Christian church in Rome (or, even a Catholic church), then most certainly, Paul would have known about it, since he was a prisoner in Rome. Not only so, but he would have known about it through his fellow Christian brothers, who came to visit him. compare with:.

Acts 28:30-31 (read: Acts 28:16-31)

30 “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

Again, if the Apostle Peter was in Rome, Paul would had known it.

Our beloved Peter,

was faithful to his calling and commission; He brought the Gospel to his fellow countrymen, the Jews: of the circumcision. Finally,

I'd like to show you what Peter had to say in 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, (of events soon to come or just impending)) I must put off-ἀπόθεσις (apothesis)-a putting off, a laying aside (literally or figuratively):—putting away (off)) this my tabernacle-σκηνώματός (skenomatos)-dwelling place, a tabernacle, (metaph. of the human body as the dwelling of the soul), even as-καθὼς (kathos)-according as, just as, even as) our Lord Jesus Christ hath shewed-ἐδήλωσέν (edelosen)-to make manifest, (to make plain (by words):—declare, to indicate, shew, signify) me.

Commentaries:

***Peter’s earthly dwelling (lit. tent) was his physical body (cf. 2 Corinthians 5:1; 2 Corinthians 5:4). The Greek word apothesis means "a divesting," and it refers elsewhere to removing clothes (cf. Acts 7:58). We do not know exactly how Peter knew someone would separate his mortal body from his spirit soon. Peter’s words allow the possibility of separation by death or translation. Both events were imminent: overhanging. He was probably at least in his 50s, if not older, when he wrote 2 Peter, and he may have known that he would die as a martyr soon. The Lord Jesus had told Peter that he would end his earthly life as a captive of some kind (John 21:18-19).-(Dr. Constable's Expository Notes) SL

John 21:18-19

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-μοι (moi)-to me:—I, me)."

O' faithful Peter.

"HOLY FATHER"

The phrase "Holy Father" is only found in John 17:11.

John 17:9-11

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."

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!"]. Furthermore, Jesus prays to God, to keep "those whom thou hast given me" in his (God's) name.

Commentaries:

Holy Father ... is one of three terms of address directed to God in this prayer, the others being "Father" (John 17:1,/4, and John 17:11), and "O Righteous Father" (John 17:25).-(Coffman Commentaries). SL

No man on earth should be clothed with the name of "Holy Father"; Not symbolically, spiritually, affectionally, for there is but one Holy Father, and he is not a sinner, nor corruptible, like men are. Holy Father is a name reserved for God alone. The Pope is wrongfully called "Holy Father", or, "your holiness".

Matthew 23:8-10

8 But be not-μὴ (me)-no, not) 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 (a title of honor, to salute one by a name)) no-μὴ (me)-no, not) 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-οὐρανοῖς (ouranois)-the sky; (by extension: heaven (as the abode of God). 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 should not receive: Rabbi, father, and master. Ironically enough, the Pope of Rome is honored as both, a father and leader. As we know, a (Rabbi) is a spiritual leader in Judaism. However, if a (Rabbi) becomes a Christian, he has to abandon the title of Rabbi ("for one is our Master, even Christ").

It is important to acknowledge that the word "father" is not in reference to your biological father, otherwise the Word of God would contradict itself in many ways. But rather, the word father is in reference to men who take this title to justify their religious beliefs. The reason why we do not call any man father upon the earth is self explanatory; for one-εἷς (heis)-one, (i.e. in opposed to many) is your father, which is in heaven.

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 these three titles; (Rabbi, Father, Master). For example, Jews call men "Rabbi", Catholics call men "Father", and other religious groups, to include some Christian denominations call men "Master (or, "leader)".

Also, take note of the word (is), it is used three times (3x), all in the Present tense:—(def. Represents a simple statement of fact or reality viewed as occurring in actual time.), OR, “But be not ye called Rabbi: for one ["IS"//"-IS-BEING"] your Master, even Christ; and all ye are brethren.” “And call no man your father upon the earth: for one ["IS"//"-IS-BEING"] your Father, which is in heaven.” “Neither be ye called masters: for one ["IS"//"-IS-BEING"] your Master, even Christ.”

Compare Matthew 6:9.

Matthew 6:9

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 is one of many instances in which God is called the "Father". Nowhere in the New Testament is any Christian ever addressed, named, or honored as "Holy Father", no, not even Peter. Every Christian should know that "Father" and "God" are one and the same person. The name of "Father" is hallowed. Should any man be revered as "Holy Father"?

"As we can see,

God is our only Father, and Holy Father. Jesus is our only Master and Leader. No man, regardless of how qualified he deems to be, should think of himself as a; Rabbi, Master, or Father. Let any person who uses such a title in a religious sense beware of the consequences.

John 17:25

25 “O righteous-δίκαιε (dikaie)-right, righteous, just, (quitable (in character or act); by implication, holy (absolutely or relatively):—just, meet, right(-eous)) Father-Πάτερ (Pater)-Father, (i.e. God is called the Father)), the world hath not known thee: but I have known thee, and these have known that thou hast sent me.”

POPE,

the

"HOLY FATHER"?

"FORGIVENESS"

In this segment, I will explain why we do not confess our sin/s to a Roman Catholic Priest for the forgiveness of sin/s. First, we need to acknowledge that God forgives sins. And as we progress, we will also understand that we too can forgive sin, but not according to the Roman Catholic Church model.

1 John 1:9

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).

Greek Interlinear:

If-ἐὰν: 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 our sins? God is. Compare with:

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-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. And lead us not into temptation; but deliver us from evil.”

Greek Interlinear:

forgive-ἄφες: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: And ["FROM-LET"//"pardon-you"] us our sins; for we also
forgive-ἀφίεμεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-ARE-FROM-LETTING"//"we-are-pardoning"]
every one-παντὶ: Adjective, Dative, Singular, Masculine, ["to-EVERY"]
that is indebted-ὀφείλοντι: Verb, Present, Active, Participle, Dative, Singular, Masculine: ["one-OWING"] to us. And lead us not into temptation; but deliver us from evil.

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 the second part of the verse carefully ("for we also forgive every one that is indebted to us."), this is between you and someone else. Look at the words (every one) & (that is indebted); these words are in the 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. Luke 11:4 does not say: "And forgive us our sins; as we forgive others that have offended others." Do not confuse the words (every one) for: "everyone". For example, there are sins that we may commit with our thoughts, or imagination; such as lusting after a woman. We cannot confess this error to another Christian, regardless of his position in the church, and seek forgiveness through him. We would have to confess our fault to God. Or perhaps we saw inappropriate and explicit content on the Internet, again, we would have to ask for forgiveness to God. But if I were to transgress against my neighbour by stealing from him, then I would have to repent and seek forgiveness from him directly; I do not go to a Priest or Pastor to obtain forgiveness of my sin. Hence, Luke 11:4 says: "we also forgive every one that is indebted to us".

Who is the Mediator between God and man?

1 John 2:1-2

“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): 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.””.

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:

Commentaries:

As our Advocate (friend in court, mediator, or defense attorney) Jesus Christ pleads the cause of the sinning Christian before God the Father (cf. Hebrews 7:25). This ministry appears to be broader than simply aiding the sinner after he or she sins. It evidently includes pleading the sinner’s cause with the Father whenever that becomes necessary, as when Jesus prayed that Peter’s faith would not fail (Luke 22:31,/32). Here, however, the emphasis is on Jesus Christ’s help after we have sinned. Since Jesus Christ is righteous, He is the perfect Advocate with God (cf. Acts 3:14; Acts 7:52).-(Dr. Constable's Expository Notes). SL

1 John 2:1 is directed to the Christian believers, John the Apostle uses the phrase "My little children", which indicates that John is of old age. He also mentions the words "the Father", of which only Christians can say. Not only so, but "the Father:— τὸν πατέρα" is reaffirming that God is the one and only Father that we have. Our advocate, Jesus Christ the righteous is the propitiation for our sins, see verse 2. If the Lord Jesus is the advocate between God and man for the forgiveness of sins, then who are these men that claim to have authority to absolve sins?

The point is simple,

man has no authority, power, or privilege to forgive sins committed by someone else; such as; abortion, or murder (can a dead body forgive?), nor sins committed in secret, or in time past; we cannot mediate nor act in the person of Jesus to absolve such sin/s. As we continue, we will understand how it is that we can and should forgive one another.

James 5:16

"Confess-ἐξομολογεῖσθε (exomologeisthe)-to speak out the same things, (i.e. openly confess, acknowledge, admit, avow openly) your G3900-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; to wish; by implication, to pray to God:—pray, will, wish)) 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) G1162-prayer-δέησις (deesis)-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.

Commentaries:

***Points To Note: 1. Carefully note that Jam_5:16 is not teaching an arrangement in which confession is purely one way, i.e. one person does all the confessing and all the time. It is assumed that all Christians will commit sin from time to time ( 1Jn_1:8,/9,/10 ). 2. From other passages we learn that we especially need to confess our sin(s) to the person we have wronged ( Mat_18:15 ). That our confession is to be as public as the sin committed. There is nothing inherently in the word "confess" itself which indicates whether the confession is public or private, or how public or how private. I believe that Mat_18:15,/16,/17 can be used to demonstrate that the confession needs to be only as public as the people who know about the sin. 3. Other people don't have the inherent power to grant forgiveness ( Act_8:22,/23,/24 ), and yet there are times when we might feel that we need the prayers and encouragement of others to overcome a particular sin. In this case we might pick a strong Christian whom we could trust, who would pray with us and help us to overcome a particular temptation ( Gal_6:1 ). In the context of Jam_5:1-20 , the elders of the Church would constitute a group of individuals who would be qualified by their wisdom and experience to give us spiritual encouragement.-(Mark Dunagan). SL

The core message of James 5:16 is to teach us to (confess) our (faults) and (pray). We should admit/confess 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], OR, ["BE-YE-AVOWING"//"be-ye-confessing!"] your faults one to another; we are instructed to do so. Why? because in doing so, we edify each other in love, we build communion, we share knowledge, and we counsel; which all leads to spiritual healing. 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 G3900-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".

Commentaries:

***be overtaken by any fault,—so, namely, that the sin has reached him more rapidly than he could flee from it.-(Meyer). BH

***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 Notes). BH

***The situation Paul envisioned here is that of sin overtaking a Christian as a runner overtakes a walker. It is not that God has caught him in the act of sinning as much as that sin has gotten the better of him in a particular instance. He has been surprised by sin rather than detected in it. "Trespass" (Gr. paraptoma) is not habitual action but an isolated act. Neither is it intentional sin but inadvertent wrongdoing-[(OR, not resulting from or achieved through deliberate planning)] (cf. 1 Corinthians 5:11; Romans 16:17).-(Dr. Constable's Expository Notes). SL

Furthermore,

We can cross reference the word G1162-prayer in James 5:16 with:

Ephesians 6:18

18 "Praying-προσευχόμενοι (proseuchomenoi)-to pray or wish for, to pray to God, (i.e. supplicate, worship:—pray (X earnestly, for), make prayer) always with all prayer-προσευχῆς (proseuches)-a prayer, pouring out) and G1162-supplication-δεήσεως (deeseos)-supplication, deprecation, request, (a petition:—prayer, request, supplication)) 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 G1162-supplication-δεήσει (deesei)-supplication, deprecation, request, (a petition:—prayer, request, supplication)) for-περὶ (peri)-concerning, about, (i.e. for, for the benefit or advantage of) all-πάντων (panton)-all, every) saints-ἁγίων (agion)-set apart, (i.e. Christians, believers in Christ);").

There may be a time when you might find yourself under distress. Should it happen to you, the Saints should intercede with all prayer and supplication for you. compare with:

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-ἡμῶν (hemon)-us, we), that-ἵνα (hina)-that, so that, in order that) the word of the Lord //may have free course-τρέχῃ (treche)-to run, (i.e. progress freely, spread rapidly) (Gr. may runne), 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) (Gr. absurd) 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 have noticed, prayer is part of the Christian life. Not only so, but it is a must. The word (pray) is in the Present, Imperative, OR, ["BE-YE-prayING"//"be-ye-praying!"], 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. 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.

Consider Acts 12:5.

CONFESSION

FORGIVENESS

SIN/S

Acts 12:5

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)) (Or, instant and earnest prayer was made) 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.

Well, Did God hear the prayers of the church? read verse 7:

Acts 12:7

7 "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."

In summary, James 5:16 is not about confessing our sins to a Priest for forgiveness. Instead, it is about confessing our faults, and praying earnestly for one another, that we may be healed and restored. Prayer must be directed to God, and 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, such as; the furtherance of the Gospel, spiritual growth, revelation of Jesus, increase of faith, unity of the saints, deliverance, healing, and more.

Now, if we go back to James 5:16-18 we can appreciate the example of Elias; who through the effectiveness of his prayer, the earth did not receive her rain.

James 5:16-18

16 "Confess-ἐξομολογεῖσθε (exomologeisthe)-to speak out the same things, (i.e. openly confess, acknowledge, admit, avow openly) your G3900-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; to wish; by implication, to pray to God:—pray, will, wish)) 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) G1162-prayer-δέησις (deesis)-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). 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) (Or, in his 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 are 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 forty two months (42). The whole message of James 5:16-18 is about the effectiveness of prayer.

Lets recapitulate.

We confess our sins to God. The Lord Jesus is our mediator between God and man. 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 a fellow Christian sins, or transgresses, or trespasses directly against you?

Matthew 18:15

"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."

Greek Interlinear:

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) alone. God has given the Church instructions on how to forgive each other.

We can cross reference Matthew 18:15 with Luke 17:3-4

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.”

Greek Interlinear:

verse 4:

I repent-Μετανοῶ: Verb, Present, Active, Indicative, 1st Person, Singular: And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, ["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 do so again when the transgressor repents. However, it is our duty to rebuke first, that he may know the wrong that he has done; for some men do not see their error when they are overtaken with anger, or pride. But if your brother does repent, then he is to be forgiven. But if your brother will not hearken unto your words, then additional steps need to be taken.

Lets continue with the rest of Matthew 18:15-17.

Matthew 18:16-17

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).

Greek Interlinear:

thee, then take-παράλαβε: Verb, Second Aorist, Active, Imperative, 2nd Person, Singular: But if he will not hear ["BE-BESIDE-GETTING"//"be-you-taking-along!"] one or two more, that in the mouth of two or three witnesses, every word may be established. And if
he shall neglect to hear-παρακούσῃ: Verb, Aorist, Active, Subjunctive, 3rd Person, Singular: ["he-SHOULD-BE-disobeING"] them,
tell-εἰπὲ: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular, ["BE-sayING"//"be-you-telling!"] it unto the church: But if he neglect to hear 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.

Commentaries:

***The mention of "the church," or "the congregation" as it is in the Greek, shows that this rule was propounded by Christ for observance on the part of his followers in all ages.-(Coffman Commentaries). SL

***When Jesus said, "Tell it to the church (assembly)," the disciples probably heard, "Tell it to all the other disciples, not just the two or three witnesses." Applying this command today becomes more difficult because the number of the disciples is incalculable and they live around the globe. In most situations the scope of public announcement would be a local church congregation, the particular collection of disciples of which the wayward brother is a part. If the erring disciple does not respond to the church’s encouragement to return to the Shepherd, Jesus said the disciples should treat such a person as a Gentile and a tax gatherer. This does not mean the disciples should receive him or her warmly as Jesus received such people (Matthew 8:1-11; Matthew 9:9-13; Matthew 15:21-28). The context, as well as the New Testament parallels to this exhortation, shows that Jesus had exclusion in mind (cf. Romans 16:17; 2 Thessalonians 3:14). Jesus probably used Gentiles and tax gatherers as examples because the Jews typically withdrew from them. That is what He wanted His disciples to do regarding the erring brother or sister. The "you" in the Greek text is singular indicating that the initiator is a single individual and the sphere of life Jesus had in mind throughout this section was interpersonal relations (cf. Matthew 18:15)"He cannot be treated as a spiritual brother, for he has forfeited that position. He can only be treated as one outside the church, not hated, but not held in close fellowship." [Note: Wiersbe, 1:66.]-(Dr. Constable's Expository Notes). SL

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 (see verse 15), and if he will not repent, then bring two or three witnesses with you, and if he will neglect to hear them, tell it to the congregation, and if he will not hear the congregation, then he is to be as a pagan man. 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.

God has given us instructions on how to forgive, and be forgiven. Notice, the entire congregation is involved when steps 1 & 2 do not avail. Also, pay close attention to words in the (Imperative Mood:— def. expresses a command to the hearer to perform a certain action by the order and authority of the one commanding.). For example; ("...go and tell him his fault..."), OR, ["be-you-going-away!"] and ["expose-you!"] him. When sin is concealed, or overlooked, it will gradually permeate into the church. Brothers who refuse to repent cannot commune with the church, lest they corrupt others, especially; the young in faith. Saints are called to be Holy; set apart. In summary, offenses between brothers must be settled first in private, if not, by two or three witnesses, and if not, by the whole congregation.

"MEDIATOR"

Now,

Who mediates and advocates for man?

man or Jesus Christ?

1 John 2:1-2

1 "My little children, these things write I-γράφω (grapho)-to write, inscribe, to write to one, (i.e. by writing) unto you, that-ἵνα (hina)-so that, in order 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-αὐτὸς (autos)-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)."

Greek Interlinear:

write I-γράφω: Verb, Present, Active, Indicative, 1st Person, Singular: My little children, these things ["I-AM-WRITTING"] unto you, that
ye sin-ἁμάρτητε: Verb, Second-Aorist, Active, Subjunctive, 2nd Person, Plural: ["you-may-be-sinning"] not. And if 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: And he
is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Commentaries:

***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 Notes). BH

***The advocate is the intercessor, the one who intercedes for you. One who is representing you, one who stands there in your behalf, one who pleads your case or your cause. If we sin, we have Jesus up there as our advocate before the Father, Jesus Christ the righteous. "Therefore, He is able to save to the uttermost all who will come unto God by Him, seeing He ever liveth to make intercession for them" ( Hebrews 7:25 ). Paul in Romans 8 tells us, "Who is He that condemneth, it is Christ who died, yea rather is risen again, and is even at the right hand of the Father making intercession for us." Writing to Timothy, he said, "There is one God and one mediator between God and man, the man Christ Jesus." So, when we sin, we have an advocate with the Father, one who is representing us, even Jesus Christ the Righteous.-(Smith's Bible Commentary). SL

Note these words: (sin, advocate, Jesus Christ, and propitiation). Also, Notice the word (we have), this word is in the Present, Active, OR, ["WE-ARE-HAVING"] an Advocate with the Father, Jesus Christ the righteous. If when you sin, Jesus [IS] your Advocate-παράκλητον (parakleton)-one called alongside (to help)), then who are these Priest who claim to "act in the person of Christ"?

Compare with 1 Timothy 2:5.

1 Timothy 2:5-6

5 "For there is one God, and one-εἷς (heis)-one, a single, (universally: in opposed to many)) 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), 6 Who gave himself a ransom for all, //to be testified (Or, a testimony) in due time."

Commentaries:

***“And one mediator also between God and men”: The term “mediator” means a “medium of communication, arbitrator” (Thayer p. 401). Literally a go-between. If there is one mediator, then the services of this mediator are available to all men, both Jews and Gentiles. “Some have attempted to understand this expression to mean Christ is ‘one’ among many, and have included angels, saints, and the Virgin Mary as other mediators. This is exegetically impossible as seen in the preceding clause. To say Christ is one among many mediators is to say that God is one among many gods, a thought that hardly needs refutation” (Kent p. 105). -(Mark Dunagan). SL

The word (mediator) is only found six times (6x) in the New Testament; four times (4x) attributed to Jesus, one time (1x) to Moses, and one other time (1x) to define the word "mediator"; (Gal 3:19,-Moses // Gal 3:20,-Definition // 1 Tim 2:5,-Jesus // Heb 8:6,-Jesus // Heb 9:15,-Jesus // Heb 12:24,-Jesus). The Roman Catholic Church believes that Mary is a "Mediatrix"-def. refers to the intercessory role of the Blessed Virgin Mary as a mediator in the salvific redemption by her son Jesus Christ and that he bestows graces through her. But scripture says ("...and one-εἷς (heis)-one, a single, (universally: in opposed to many) mediator between God and men...").

"PRIEST"

Furthermore:

Hebrews 7:22-25

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). 24 But this man 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) (Or, which passeth not from one to another). 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) (Or, ever more), 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. 26 For such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. 27 Who needeth not daily, as those high Priests, to offer up sacrifice, first for his own sins and then for the people's: for this he did once, when he offered up himself. 28 For the law maketh men high Priests which have infirmity, but the word of the oath which was since the Law, maketh the Son, who is //consecrated (Gr. perfected) for evermore.”

Greek Interlinear:

verses: 23-25

to continue-παραμένειν: Verb, Present, Active, Infinitive: And they truly were many Priests, because they were not suffered ["to-be-abiding"] by reason of death. But this man because he
continueth-μένειν: Verb, Present, Active, Infinitive: ["TO-BE-REMAINING"] ever,
hath-ἔχει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-HAVING"] an unchangeable Priesthood. Wherefore
he is able-δύναται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["he-is-able"] also
to save them-σῴζειν: Verb, Present, Active, Infinitive: ["TO-BE-SAVING"] to the uttermost, that come unto God by him, seeing he ever
liveth-ζῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["LIVING"] to
make intercession-ἐντυγχάνειν: Verb, Present, Active, Infinitive: ["TO-BE-pleadING"] for them.

Commentaries:

***"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 Henry). BH

***The Levitical priests had to succeed one another because they kept dying, but Jesus Christ needs no successor because He will not die. . . In view of His superior ministry it is only fitting that our High Priest should be a superior Person. "Holy" (Gr. hosios) stresses blamelessness. (Another word translated "holy," hagios, stresses separateness.) "Innocent" means without guile or malice. "Undefiled" looks at His absolute purity. "Separated from sinners" probably refers to His being in a different class from sinful people. [Note: Manson, pp. 116-17.] Jesus was not only inherently pure, but He remains pure in all His contacts with sinners. [Note: Guthrie, p. 168.]. . . In Israel’s daily sacrifices, the priest had to offer a sacrifice for his own sins before he could offer one for the sins of others (Exodus 29:38-46; Leviticus 4:3-12). Also on the Day of Atonement the high priest would offer a sin offering for expiation for himself and then another one for the sins of the people (Leviticus 16:6-10). Jesus Christ does not need to offer up periodic sacrifices to atone for sin either for His own sins or for those of His people. His one sacrifice of both worship and expiation on the cross completely satisfied God. No subsequent sacrifices are necessary for that purpose. The writer proceeded to develop this thought more fully in Hebrews 9:11-14 and Hebrews 10:1-15, after introducing it initially here.-(Dr. Constable's Expository Notes). SL

Did you know, the Pope is called "summus pontifex" or "Pontifex Maximus", meaning: "High Priest" // "Greatest Priest". Surely, you don't propose to believe that there are two "Great/High Priests"? If Jesus is Presently and Actively taking the office of High Priest, Then why has man usurped what rightfully belongs to the Lord?

"POWER"

Now,

Did any of the disciples have power (authority)

to forgive the sin/s of a third party individual?"

Matthew 10:1

And when he had called unto him his twelve disciples, he gave-ἔδωκεν (edoken)-to give) them power-ἐξουσίαν (exousian)-privilege, authority, capacity) //against (Or, over) 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).

Greek Interlinear:

he gave-ἔδωκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: And when he had called unto him his twelve disciples, ["He-GIVES"] them power against unclean spirits, to
cast them out-ἐκβάλλειν: Verb, Present, Active, Infinitive: ["to-be-casting-out"], and
to heal-θεραπεύειν: Verb, Present, Active, Infinitive: ["TO-BE-curING"] all manner of sickness, and all manner of disease.

Commentary:

***And heal all manner of sickness , &c. Gr. νόσυν , i.e ., disease. Both this power, and that of casting out devils was given to the Apostles after the manner of an abiding habit. God did not endue them with a physical faculty of healing diseases; but His omnipotent power was promised to them so as always to assist them, in such a way that as often as they willed to do these things, immediately God cast out the devils, and bestowed healing. This power was given them for the confirmation of their preaching, that by this means they might convince the people.-(Lapide's Great Biblical Commentary). SL

No power/authority to forgive sins.

Matthew 10:7-8

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).

Greek Interlinear:

preach-κηρύσσετε: Verb, Present, Active, Imperative, 2nd Person, Plural: And as ye go, ["BE-PROCLAIMING"//"be-ye-heralding!"] saying, The kingdom of heaven
is at hand-Ἤγγικεν: Verb, Perfect, Active, Indicative, 3rd Person, Singular: ["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: freely
ye have received-ἐλάβετε: Verb, Second-Aorist, Active, Indicative, 2nd Person, Plural: ["YE-GOT"], freely
give-δότε: Verb, Second-Aorist, Active, Imperative, 2nd Person, Plural: ["BE-GIVING"//"be-ye-giving!"]

Commentary:

***Matthew had not mentioned raising the dead and cleansing lepers previously (Matthew 10:1). The disciples were to offer their services free of charge because the good news they had received had not cost them anything.-(Dr. Constable's Expository Notes) SL

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, expects a payment, donation, or offering for: healing, restoring, casting out, or the such, rebuke and turn away.

Luke 10:8-9

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.

Greek Interlinear:

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 for a saint to be lodged, and receive food and water. We are not money makers; we do not make merchandise out of Gods Word.

Luke 9:1-2

1 Then he called his twelve disciples together, and gave 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).

Greek Interlinear:

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"].

Commentaries:

Luke alone recorded that Jesus gave the Twelve both power (Gr. dynamis, spiritual ability) and authority (Gr. exousia, the right to exercise power). The parallel Gospel accounts refer only to authority. In both his Gospel and in Acts, Luke stressed the validation of gospel preaching with signs and wonders. Other false teachers could do powerful miracles, presumably by Satan’s power (cf. Acts 13:6-10; Acts 19:13). Consequently it was necessary that Jesus’ disciples could validate their preaching with powerful miracles as Jesus did. The Twelve received authority over all demons. None would prove too powerful for them. The disciples’ primary duty was to preach the kingdom of God, and their way of showing the Jews that God was behind their preaching was by performing miracles. Thus they followed Jesus’ precedent (cf. Luke 8:26-56; Luke 9:11). They, as He, were to demonstrate concern for people’s souls, but also their bodies.-(Dr. Constable's Expository Notes). SL

No power or authority to forgive sins. This verse is a cross reference to Matthew 10:1. Also, pay close attention to the words (G1411-power) & (G1849-authority), These words are not used interchangeably in this verse. In this verse (G1411-power) implies; force, might, strength, ability; such as what God has. On the other hand (G1849-authority) means; jurisdiction, capacity, authority, right; such as what kings have. Nor should it be inferred that casting out devils and healing the body implies having their sins forgiven. Such notion cannot be deduced from this passage. Power and authority was not given over sins.

Luke 24:46-47

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.

Greek Interlinear:

verse 47

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". The disciples did not remit the sins of the people, they preached repentance toward God (comp. Acts 20:21). We forgive when we are offended directly, and we seek forgiveness by whom we offended. Example, when a sinner becomes a Christian, his past sins are forgiven by God through Jesus' finished work. The sinner does not confess his sins to us. We do not have power or authority to remit his sins. We point the sinner toward God. The sinner does not confesses their sins to God through us. After a man becomes a Christian, his sins must be addressed accordingly, if he sins against God, then he must confess to God; to include but not limited to: sins done in secret, murder, abortion, lusting, coveting, etc. And if he sins against his neighbour, then he must seek forgiveness from his neighbour.

Mark 6:12-13

12 And they went out, and preached-ἐκήρυσσον (ekerusson)-to cry or proclaim as a herald) that-ἵνα (hina)-that, so that, in order 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.

Greek Interlinear:

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, and
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.

Commentaries:

***Men should repent ... The mission of the apostles was not merely one of healing but of preaching repentance. As Dorris said, "Repentance is a thing for a man to do, not something he gets; it is a command, not a promise."[15] in the stress laid upon repentance, their preaching was akin to that of John the Baptist and of the Saviour himself (Mark 1:15). Cranfield properly noted that the mission of the Twelve "was merely an extension of the teaching ministry, included because Mark knew that it occurred and that it had a relevance for later Christian missions."[16].-(Coffman Commentaries). SL

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, or absolve the sins of the people. The Disciples simply preached that men should repent, and this was accompanied with works of healing, and casting out devils.

Mark 16:15-18

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 μὴ (ou me)-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)).

Greek Interlinear:

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 sins. To be fair, the emphasis is placed on the word (signs). However, like the Apostles, all Christians are to do just that, to (preach) the Gospel to all humanity. Signs and Miracles are done (in) the (Name) of Jesus. Consider the case of Peter and the lame man in Acts 3. The lame man was healed after Peter had said: "...In the Name of Jesus Christ of Nazareth rise up and walk.” Peter then tells the people who came to see: “..why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?. Peter had no power of his own to heal the man apart from God working through him. Neither should we think that the lame man had his sins forgiven; for Peter began preaching the Gospel after the healing. The now healed man still needed to repent and be baptized for the remission of his sins. The miracle was a sign for others to see, specially since the lame man was well known among the people ( "And all the people saw him walking and praising God: And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.”).

"Now, someone might think to say

"But the disciples could not yet forgive sins because they had not yet received the Holy Ghost, or the Lord had not yet died." Well, let us examine if any of them ever forgave sins after the resurrection of the Lord Jesus."

Acts 2:38

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, upon) the Name of Jesus Christ, for-εἰς (eis)-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.

Greek Interlinear:

Repent-Μετανοήσατε: 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. Peter preached the Gospel to a multitude for the first time. The remission of their sins came through repentance and baptism. In verse 41 it says: “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.” These Jews did not confess their sins to Peter or any of the Apostles. There was no Roman Catholic Sacraments or priests involved. These individuals heard the Gospel, believed, repented and got water baptized in the Name of Jesus Christ for the remission of sins. It was God who forgave them their sins when they obeyed to what Peter had commanded them to do. Neither was Peter nor any of the Apostles with him, instruments (i.e. acting in the person of Christ, mediators for, or Priest) by which the sins of the people were forgiven. No man confessed their sins to any of the Apostles.

Consider:

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 (the absolute negative)) 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).”

Greek Interlinear:

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
do forgive-ἀφίετε: Verb, Present, Active, Indicative, 2nd Person, Plural: ["ARE-FROM-LETTING"//"are-forgiving"] not, 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.

Mark 11:25-26 perfectly illustrates the correlation between sin and you. 1st), Jesus says (when ye stand, praying), and not: when you stand before a Priest to confess your sin/s. Obtaining forgiveness should be done between you and God, or between you and whom you offended. 2nd) you are to forgive first before God forgives you. Notice the word (forgive-ἀφίετε), this word is in the imperative mood, OR, ("...["be-ye-forgiving!"], if ye have ought against any.."). Because if you do not-οὖκ, your Father (God) will not forgive you either of your trespasses. For example, If my brother (a Christian) sins against me, and if he says "I have sinned against thee, forgive me", and if he repents, I need to forgive him. But if my brother sins against me and I forgive him not, then how can I expect forgiveness when I sin against God, seeing that I have yet to forgive my fellow brother.

Key points: forgiveness is a product of love, which in turn is a manifestation of the fruits of the Spirit. Love for God, love for yourself, and love for your neighbour. Love compels to forgive. The whole point of the matter is, confess your sins to whom you offended and forgive to be forgiven.

"One more example"

Acts 8:18-24

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, of you) wickedness-κακίας (kakias)-evil, malice, ill-will), and-καὶ (kai)-and, also) pray-δεήθητι (deetheti)-pray(to), beseech, make request) God-Θεοῦ (Theou)-God, (God the Father, the supreme Divinity)), 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)-to be, 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.

Greek Interlinear:

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: ("pray God, if perhaps the thought of thine heart may be forgiven thee"). The Apostle Peter did not say: "confess your sin to God through me, to be forgiven". On the contrary, Peter said what was right, he directed Simon to God. Simon did not sin against Peter. Simon tried to purchase what belongs to God; the Holy Ghost. Thus, rightfully so, Peter rebukes Simon, and tells him to (Repent!) towards God. And neither did Peter command, advise, or suggest Simon to do "penance" for his sin.

Lets compare the difference between "Repentance" and "Penance"

Repentance

Repentance and remission go together. As long as the sinner remains obstinate and without remorse, God will not forgive. Only when the sinner confesses his sin and turns to God, is he pardoned and reconciled.

Repentance is an inner change; the word actually means a change of mind. Yet this inner conversion shows itself outwardly. Genuine sorrow for offending God is often expressed in prayer and fasting. Life is transformed. The selfish becomes generous and kind; the dishonest becomes just and true in his dealings with others. These are the "fruits of repentance" that John the Baptist spoke about (Luke 3:7-14) - the result and proof of true conversion.

The good works that result from repentance are not reckoned as a punishment or a payment of the legal debt owed to God's justice. God forgives gratuitously, freely; God forgives on account of Christ’s sacrifice. Remission is in the name of Christ and not on account of anything we do. Our tears do not appease God's wrath but only the blood of Jesus. The repentant does not live a good life to merit forgiveness; he lives a clean and godly life because he is forever grateful to God's forgiving grace!

Penance

Sadly Catholic tradition distorts the biblical concept of repentance. Repentance is substituted by "doing penance" - a punishment inflicted on oneself to atone (make satisfaction) for sin.

To be fair, Catholicism also speaks of penance as an inner attitude - "that disposition of the heart in which we detest and bewail our sins because they were offensive to God." We readily concur that genuine repentance is expressed by sorrow, and such acts as prayer and fasting, and that repentance results in "fruit" - good works that grow out of a changed mind.

The big problem with the Catholic doctrine is the intended purpose of such acts: penance is performed to make satisfaction for sin, as can be verified from the following citations from official Catholic sources:

"Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must 'make satisfaction' for or 'expiate' his sins. This satisfaction is called 'penance.'" (Catechism of the Catholic Church, 1459).
Penance "is meant not merely as a safeguard for the new life and as a remedy to weakness, but also as a vindicatory punishment for former sins" (Council of Trent, 14:8).
"Satisfaction or penance is that prayer or other good work which the confessor enjoins on the penitent in expiation of his sins" (Catechism of Pius X, Sacrament of Penance).

Accordingly, even though a person is genuinely contrite and having confessed his sins, he is still required to atone for sin by performing various works of penance in this world and by suffering in purgatory after death. He is not fit to enter heaven until he has made complete satisfaction.

Practical Effects

The practical effects of the doctrine of penance are most disturbing and hurtful to the Christian religion:

Faith - the Christian's absolute confidence in the goodness of God and the sufficiency of Christ's blood to cleanse from sin - is substituted by personal efforts and suffering.
Love - the Christian's obedience to the commandments in response to the love of God, such as helping the poor - is mutated into a punishment! (Almsgiving is a principal form of penance).
Hope - the Christian's joyful expectation to be in the presence of his Saviour - is changed into fear and dread in anticipation of the torments of purgatory.

Back to the Bible! May every one of us truly repents - detesting sin and turning to God, fully confident in his mercy and kindness. Let us trust completely in Christ whose blood cleanses from all sin. Let us love and do good works for no other purpose but to show our gratitude to God's goodness. Let us hope to the end for the grace - God's unmerited favour, our salvation - that is to be brought to us at the revelation of Jesus Christ.

retrieved from: Penance and Repentance (justforcatholics.org)

"JESUS"

Beloved,

Jesus was the only man who had power and authority

to forgive sins.

Mark 2:1-10

verses: 1-5

1 "And again he entered into Capernaum after some days, and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive them no, not so much as about the door: and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith-πίστιν (pistin)-faith, faithfulness, steadfastness, (with the predominant idea of trust (or confidence) whether in God or in Christ, springing from faith in the same)), he said unto the sick of the palsy-παραλυτικῷ (paralutiko)-paralytic, paralyzed, (universally: disabled, weak of limb), Son, thy-σου (sou)-of you) sins-ἁμαρτίαι (hamartiai)-sin error, offense) *be forgiven-ἀφέωνται (apheontai)-to send or let off or away) thee.”

Example of Greek Word:

*ἀφέωνται (apheontai)-be forgiven click: Lu 7:47-(are forgiven) // 1 Jo 2:12-(are forgiven)

Greek Interlinear:

saw-ἰδὼν: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: When Jesus ["PERCEIVING"] their faith,
he said-λέγει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["He-IS-sayING"] unto the sick of the palsy, Son, thy
sins-ἁμαρτίαι: Noun, Nominative, Plural, Feminine: ["sins"//"misses"]
be forgiven-ἀφέωνται: Verb, Perfect, Passive, Indicative, 3rd Person, Plural: ["HAVE-been-FROM-LET"//"have-been-pardoned"] thee.

Commentaries:

"We must admire several characteristics of these men, qualities that ought to mark us as ’fishers of men.’ For one thing, they were deeply concerned about their friend and wanted to see him helped. They had the faith to believe that Jesus could and would meet his need. They did not simply ’pray about it,’ but they put some feet to their prayers; and they did not permit the difficult circumstances to discourage them. They worked together and dared to do something different, and Jesus rewarded their efforts. How easy it would have been for them to say, ’Well, there is no sense trying to get to Jesus today! Maybe we can come back tomorrow.’" [Note: Wiersbe, 1:115.]-(Dr. Constable's Expository Notes). SL

verses: 6-7

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), 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) forgive-ἀφιέναι (aphienai)-to send or let off or away, (i.e. to remit, forgive) sins-ἁμαρτίας (hamartias)-sin, error, offense) but-εἰ μὴ (ie me)-if not) God-Θεός (Theos)-God, (God the Father:—the supreme Divinity) only-εἷς (eis)-one (i.e. alone))?”

Example of Greek Word:

*βλασφημὶας (blasphemias)-blasphemies click: Luke 5:21

Greek Interlinear:

sitting-καθήμενοι: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Plural, Masculine: But there were certain of the Scribes ["sittING"] there, and
reasoning-διαλογιζόμενοι: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Plural, Masculine: ["THRU-accountING"// "reasoning"] in their hearts, Why
doth speak-λαλεῖ: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-TALKING"//"is-speaking"] this man thus blasphemies? who
can-δύναται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["IS-ABLE"]
forgive-ἀφιέναι: Verb, Present, Active, Infinitive: ["to-pardon"]
sins-ἁμαρτίας: Noun, Accusative, Plural, Feminine: ["misses"//"sins"] but God only?

***Jesus’ claim to possess divine authority upset the teachers of the law who were present. The fact that they were sitting in that crowded house shows the respect the Jews gave them. No Old Testament prophet ever claimed personal authority to forgive sins, though Nathan had announced God’s forgiveness to David (2 Samuel 12:13). The Jews believed even the Messiah could not forgive sins because the Old Testament never attributed that power to Him. Only God could do that (cf. Exodus 34:6-9; Psalms 103:3; Psalms 130:4; Isaiah 43:25; Isaiah 44:22; Isaiah 48:11; Daniel 9:9; Micah 7:18). [Note: Cf. Edwards, p. 222.] Consequently they regarded Jesus’ claim as blasphemous. Later they condemned Jesus to death for what they considered blasphemy (Mark 14:61-64).-(Dr. Constable's Notes). SL

***This man blasphemeth.- To blaspheme, in this place, signifies not to speak evil against God, but to arrogate a power that belongs to God.-(Stucliffe's Commenatry). SL

verse: 8

8 “And immediately-εὐθὲως (eutheos)-directly, straightway, forthwith), when Jesus perceived-ἐπιγνοὺς (epignous)-to know about, fully, to know well) in his Spirit-πνεύματι (pneumati)-spirit), that they so reasoned-διαλογίζονται (dialogizontai)-to reckon, reason thoroughly, revolve in one's mind, cast in the mind) within-ἐν (en)-in, (i.e. in the person, nature, soul, thought of anyone)) themselves, he said-εἶπεν (eipen)-to speak, say, tell) unto them, Why reason ye-διαλογίζεσθε (dialogizeste)-to reckon, reason thoroughly, revolve in one's mind, cast in the mind) these things in your hearts-καρδίαις (kardias)-the heart, i.e. (figuratively) the thoughts or feelings (mind))?”

Greek Interlinear:

perceived-ἐπιγνοὺς: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Masculine: And immediately, when Jesus ["ON-KNOWING"] in his Spirit, that they so
reasoned-διαλογίζονται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Plural: ["they-are-reasoning"] within themselves,
he said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["He-said"] unto them, Why
reason ye-διαλογίζεσθε: Verb, Present, Middle or Passive Deponent, Indicative, 2nd Person, Plural: ["ye-are-reasoning"] these things in your hearts?

verse: 9

9 “Whether-τί (ti)-which, what) is it-ἐστιν (estin)-third person singular of 'to be') easier-εὐκοπώτερον (eukopoteron)-less wearisome or laborious, (i.e. more facile:—easier) to say-εἰπεῖν (eipein)-to speak, say, tell) to the sick of the palsy-παραλυτικῷ (paralutiko)-paralytic, paralyzed, (i.e. disable)), Thy sins-ἁμαρτίαι (hamartian)-sin, error, offense) be forgiven-Ἀφέωνταί (Apheontai)-to send or let off or away, (i.e. to remit, forgive) thee: or to say-εἰπεῖν (eipein)-to speak, say, tell), Arise-Ἔγειραι (Egeirai)-to arouse, cause to rise), and take up-ἆρον (aron)-to lift up; (by implication: to take up or away) thy bed and walk-περιπάτει (peripatei)-to walk)?”

Greek Interlinear:

is it-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: Whether ["IS"] easier
to say-εἰπεῖν: Verb, Second-Aorist, Active, Infinitive: ["TO-BE-sayING"] to the sick of the palsy, Thy sins
be forgiven-Ἀφέωνταί: Verb, Perfect, Passive, Indicative, 3rd Person, Plural: ["HAVE-been-FROM-LET"//"HAVE-been-PARDONED"] thee: or
to say-εἰπεῖν: Verb, Second-Aorist, Active, Infinitive: ["TO-BE-sayING"],
Arise-Ἔγειραι: Verb, Aorist, Middle, Imperative, 2nd Person, Singular: ["be-you-roused!"], and
take up-ἆρον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["LIFT"//"pick-up-you!"] thy bed and
walk-περιπάτει: Verb, Present, Active, Imperative, 2nd Person, Singular: ["be-you-walking!"]?

***or to say, Arise, and take up thy bed and walk?—"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."-(Jamieson F. B.). BH

***thy sins be forgiven thee, or to say arise, and take up thy bed, and walk? Both of them were easy to say, but not with power and effect: they were both instances of divine power, and proofs of deity; and only he that could do the one, could do the other, and the one was as easy to be performed, by a divine person, as the other: and though it may be hard to say which is the greatest instance of power, or the strongest proof of deity, to pardon a sinner, or to cure a paralytic by a word speaking; perhaps forgiveness of sin may be the greatest evidence of divine power and goodness; however, it is certain, it is a greater blessing to be pardoned, than to be cured of a palsy; yet curing of a palsy, in the manner in which Christ did it, was a more sensible proof of his deity to the Scribes and Pharisees, than pronouncing a man's sins forgiven; because this was visible, and could not be denied; whereas the other, though pronounced, they might question whether it had its effect: but by the one, which they would see done before their eyes, there would be left no room for them to doubt of the reality of the other;-(Gill's Exposition of the Entire Bible) BH

verse: 10

10 “But that ye may know-εἰδῆτε (eidete)-to see, know (by implication: (in the perfect tense only) to know:—be aware) that the Son-υἱὸς (huios)-son, descendant, offspring) of man-ἀνθρώπου (anthropou)-man, (man-faced, i.e. a human being)) hath-ἔχει (echei)-to have) *power-ἐξουσίαν (exousian)-privilege, authority, right) on-ἐπὶ (epi)-on, upon, over) earth-γῆς (ges)-earth, land, ( by extension: a region, or the solid part or the whole of the terrene globe (including the occupants in each application):—country, earth(-ly), ground, land, world)) *to forgive-ἀφιέναι (aphienai)-to send or let off or away, (i.e. to remit, forgive) sins-ἁμαρτίας (hamartias)-sin, error, offense), (he saith to the sick of the palsy,) 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house."

Example of Greek Word:

*ἐξουσίαν (exousian)-power click: Mat 7:29-(authority) // Mat 9:6 // Jon 5:27-(authority) // Jon 17:2
*ἀφιέναι (aphienai)-to forgive click: Mat 9:6 // Lu 5:21 // Lu 5:24

Greek Interlinear:

ye may know-εἰδῆτε: Verb, Perfect, Active, Subjunctive, 2nd Person, Plural: But that ["YE-MAY-BE-PERCEIVING"] that the Son of man
hath-ἔχει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-HAVING"] power on earth
to forgive-ἀφιέναι: Verb, Present, Active, Infinitive: ["to-pardon"]
sins-ἁμαρτίας: Noun, Accusative, Plural, Feminine: ["misses"//"sins"], (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house."

Commentaries:

***Meaning himself, who was really man, and the true Messiah, in which sense this phrase had been used in the writings of the Old Testament; see Psalm 80:17, and though by reason of his outward form; and mean appearance, he might be thought by them to be but a mere man, and had no right, nor authority, to say what he had; in order to convince them; he affirms, that he hath power on earth to forgive sins-(Gill's Exposition). BH

***the Son of man] This is the first time this title occurs in St Mark, where we find it 14 times. This title is never applied [said by] by the writers of the Gospels themselves to the Eternal Son of God. Whenever it occurs, it is so applied [said by] by our Lord [himself], and no other. There are only three exceptions to this rule, (1) where the title is used by Stephen (Acts 7:56), and (2) by St John (Revelation 1:13; Revelation 14:14). During, however, the period of His sojourn here on earth, there was no title our Lord was pleased so often and so constantly to apply to Himself. Son of a man He was not. Son of Man he was. The word used in the original for “man” implies human being, and the expression denotes that He who was the Son of God from all Eternity became the “Son of Man” in time, the second Adam, the second Head of our race, the crown of our humanity. For the expression in the O.T. see Daniel 7:13.-(Cambridge BSC). BH

***But that ye may know ... Christ would perform a wonder that only God could perform, and then they would know that he had power to forgive sins. The deduction is justified that if one cannot perform such a miracle, then it is likewise true that he cannot forgive sins.-(Coffman Commentaries). SL

***You say that I am usurping the attributes of God when I claim the power of forgiving sin. You ask for the evidence that I really possess this power; and you say it is an easy thing to lay claim to a power which penetrates the spiritual world, and which is therefore beyond the reach of material proof. Be it so. I will now furnish that evidence. I will prove, by what I am now about to work upon the body, that what I have just said is effectual upon the spirit. I have just said to this paralytic, 'Thy sins are forgiven.' You challenge this power; you question my authority. I will now give you outward and sensible evidence that this is no fictitious or imaginary claim. You see this poor helpless, palsied man. I will say to him in presence of you all, ' Arise, take up thy bed, and go unto thy house.' And if simply at my bidding his nerves are braced, and his limbs gather strength, and he rises and walks, then judge ye whether I have a right to say to him, 'Thy sins are forgiven.' Thus, by doing that which is capable of proof, I will vindicate my power to do that which is beyond the reach of sensible evidence; and I will make manifest to you, by these visible tides of my grace, in what direction the deep under-current of my love is moving."-(The Pulpit Commentaries). SL

See,

Jesus was the only man who had authority (power)

to forgive sins. Under the New Covenant, you and I can forgive sin,

but we do so, when we are sinned against. The paralytic man did not sin against Jesus, and yet, Jesus had the power to forgive his sins.

"BLASPHEMY"

"There are several ways a man can blaspheme,

below is one of those ways."

Below is an excerpt from the official Vatican website,

in which Pope Francis:

grants-(to allow, permit) other men [Roman Catholic Priests], the faculty-(power, capacity, capability) to absolve-(acquit, discharge, give absolution for a sin).

12. "Given this need, lest any obstacle arise between the request for reconciliation and God’s forgiveness, I henceforth grant to all priests, in virtue of their ministry, the faculty to absolve those who have committed the sin of procured abortion. The provision I had made in this regard, limited to the duration of the Extraordinary Holy Year,[14] is hereby extended, notwithstanding anything to the contrary. I wish to restate as firmly as I can that abortion is a grave sin, since it puts an end to an innocent life. In the same way, however, I can and must state that there is no sin that God’s mercy cannot reach and wipe away when it finds a repentant heart seeking to be reconciled with the Father. May every priest, therefore, be a guide, support and comfort to penitents on this journey of special reconciliation."

As you can see, the statement was written in an articulate manner; eloquent.

However, truth is mingled with lies.

click here to visit the Official Vatican website.

Mark 2:7

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) forgive-ἀφιέναι (aphienai)-to send or let off or away, (i.e. to remit, forgive) sins-ἁμαρτίας (hamartias)-sin, error, offense) but-εἰ μὴ (ie me)-if not) God-Θεός (Theos)-God, (God the Father:—the supreme Divinity) only-εἷς (eis)-one (i.e. alone))?”

"And although this was said of Jesus,

it is still true today;

no man has the faculty to grant the absolution of the sins of another;

such as an abortion."

Friends,

I remind you, our wrestle is not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

I hope that everyone who walks outside the Word of God,

might turn from their error.

"All Glory and Praise be to our Father; the Most High God."

end of part 1

MARY

"KNEW"

"TILL"

"FIRSTBORN"

PETER the POPE?

"ROCK"

"ROCK vs STONE"

"CORNER STONE"

"GREATEST"

"THE HEAD"

"MINISTRIES"

"CIRCUMCISION"

HOLY FATHER

SINS

"FORGIVENESS"

"HOLY FATHER"

"MEDIATOR"

"PRIEST"

"POWER"

"JESUS"

"GREEK TEXT"

"BLASPHEMY"

The Roman Catholic Church Part. 1

Textus Receptus (Stephanus 1550)

OUR FORGIVENESS

The
Roman Catholic Church Part. 1

OUR
FORGIVENESS