In these posts I will be addressing specific points that Kelly Powers makes against the honor and blessing our risen Lord has bestowed on his pure and beloved Mother.

MESITES AND COVENANTS

Powers makes the egregious assertion that the Greek term for mediator, mesites, refers to a mediator who makes a covenant. This only exposes Power’s ignorance since he has based this on his misreading of the NT, which does employ this word in relation to Christ whose mediation included his role as a covenant maker. It is also used in this sense in Galatians 3:19-20. 

However, the term in and of itself simply refers to one who arbitrates between two parties, as can be seen from any lexical source and also from the Septuagint rendering of Job 9:33, which translates the Hebrew term mokiah as mesites:

“For He is not a man as I am that I may answer Him, That we may go to court together. There is no umpire between us, Who may lay his hand upon us both. Let Him remove His rod from me, And let not dread of Him terrify me. Then I would speak and not fear Him; But I am not like that in myself.” Job 9:32-35

The Hebrew word comes from yakach and means “to decide, adjudge, prove,” as can be seen from the following verses:

“If the God of my father, the God of Abraham, and the fear of Isaac, had not been for me, surely now you would have sent me away empty-handed. God has seen my affliction and the toil of my hands, so He rendered judgment (way’yokah) last night.” Genesis 31:42

“David went out to meet them, and said to them, ‘If you come peacefully to me to help me, my heart shall be united with you; but if to betray me to my adversaries, since there is no wrong in my hands, may the God of our fathers look on it and decide (wa’yokah).’” 1 Chronicles 12:17

“He who chastens the nations, will He not rebuke (yokiah), Even He who teaches man knowledge?” Psalm 94:10

“And He will delight in the fear of the LORD, And He will not judge by what His eyes see, Nor make a decision (yokiah) by what His ears hear; But with righteousness He will judge the poor, And decide (wa’hokiah) with fairness for the afflicted of the earth; And He will strike the earth with the rod of His mouth, And with the breath of His lips He will slay the wicked.” Isaiah 11:3-4

“And He will judge between the nations, And will render decisions (wa’hokiah) for many peoples; And they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, And never again will they learn war.” Isaiah 2:4

“And He will judge between many peoples And render decisions (wa’hokiah) for mighty, distant nations. Then they will hammer their swords into plowshares And their spears into pruning hooks; Nation will not lift up sword against nation, And never again will they train for war.” Micah 4:3

Therefore, there is nothing in the Hebrew or Greek terms which necessarily entails that the person who mediates, adjudicates, interposes, intervenes etc., must initiate a covenant in order to do so.

Finally, one lexicon defines mesites as a person who restores peace and friendship between parties:

Thayer’s Greek Lexicon

STRONGS NT 3316: μεσίτης

μεσίτης, μεσίτου, ὁ (μέσος), one who intervenes between two, either in order to make or restore peace and friendship, or to form g compact, or for ratifying a covenant: a medium of communication, arbitrator (Vulg. (and A. V.) mediator): ὁ μεσίτης (generic article cf. Winer’s Grammar, § 18, 1 under the end), i. e. every mediator, whoever acts as mediator, ἑνός οὐκ ἐστι, does not belong to one party but to two or more, Galatians 3:20. Used of Moses, as one who brought the commands of God to the people of Israel and acted as mediator with God on behalf of the people, Galatians 3:19 (cf. Deuteronomy 5:5; hence, he is called μεσίτης καί διαλλακτής by Philo also, vit. Moys. iii. § 19). Christ is called the μεσίτης Θεοῦ καί ἀνθρώπων, since he interposed by his death and restored the harmony between God and man which human sin had broken, 1 Timothy 2:5; also μεσίτης διαθήκης, Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. (Polybius 28, 15, 8; Diodorus 4, 54; Philo de somn. i. § 22; Josephus, Antiquities 16, 2, 2; Plutarch, de Isa. et Os. 46; once in the Sept., Job 9:33.) Cf. Fischer, De vitiis lexamples N. T., p. 351ff (Biblehub, https://biblehub.com/greek/3316.htm)

This is precisely what believers are called to do as Christ’s ambassadors:

“Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” 2 Corinthians 5:17-21

WORSHIP GIVEN TO OTHERS

Powers & Co. cite Matthew 4:10, Acts 10:25-26 and Revelation 19:10 to show that worship (proskyneo) is to be given to God alone. This is incorrect since there are many places where proskyneo is rendered unto creatures with God’s express approval, such as in the following examples:

“And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped (prosekynesan) the LORD, and the king.” 1 Chronicles 29:20 AKJV

“The sons of those who afflicted you will come bowing to you, And all those who despised you will bow themselves at the soles of your feet; And they will call you the city of the Lord, The Zion of the Holy One of Israel.” Isaiah 60:14

“And to the angel of the church in Philadelphia write: He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this: ‘I know your deeds. Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name. Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet (kai proskynesousin enopion ton podon sou), and make them know that I have loved you.’” Revelation 3:7-9

For more examples, please consult the following articles:

VENERATION OF THE SAINTS: A BIBLICAL OUTLINE PT. 1

VENERATION OF THE SAINTS: A BIBLICAL OUTLINE PT. 2

ONLY THE FATHER IS TO BE HALLOWED/REVERNECED

According to Power’s comrade Stevie Christie, Christ allegedly taught in the “Lord’s Prayer” that only the Father is to be revered.

On the contrary, the phrase “hallowed” (hagiazo) is applied to others, specifically to believers:

“And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified.” Acts 20:32 

“to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.” Acts 26:18

“To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours:” 1 Corinthians 1:2

“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” 1 Corinthians 6:9-11

“For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren,” Hebrews 2:11

“By this will we have been sanctified through the offering of the body of Jesus Christ once for all… For by one offering He has perfected for all time those who are sanctified.” Hebrews 10:10, 14

Moreover, this objection ends up proving too much since it means that neither the Son nor the Spirit are to be revered since Jesus only mentioned the Father as the One who is to be prayed to and hallowed.

It is arguments such as these that show the levels that these Protestant “apologists” will stoop too in their assault against the Marian doctrines.

PRAYER USED IN A BROADER SENSE THAN WORSHIP

Powers & Co. try to restrict the meaning of prayer to worship in order to demonize the practice of the communion of the saints, since this would imply that praying to Mary or some other heavenly figure is an act of worship, and therefore idolatry.

However, prayer doesn’t always denote worship but can refer to petitioning or requesting an individual to do something for another.

Here’s how dictionary.com defines the term pray:

verb (used with object)

to offer devout petition, praise, thanks, etc., to (God or an object of worship).

to offer (a prayer).

to bring, put, etc., by praying: to pray a soul into heaven.

to make earnest petition to (a person).

verb (used without object)

to make entreaty or supplication, as to a person or for a thing. (https://www.dictionary.com/browse/pray; bold emphasis mine)

Here are the synonyms for pray/praying given by thesauras.com:

Verb plead; call upon for help, answer

SYNONYMS FOR pray

Compare Synonyms

ask beseech recite urge adjure appeal brace crave entreat implore importune invoke petition request say solicit sue supplicate commune with cry for invocate (https://www.thesaurus.com/browse/pray; bold emphasis mine)

And here’s a list of the Greek phrases which the NT employs for prayer.

A. proseuchomai: to pray (Cf. Matt. 5:44; 6:5-7, 9)

This is the term used for the Hebrew word palal in the Old Testament (https://www.blueletterbible.org/lexicon/h6419/lxx/wlc/0-1/)

Interestingly, proseuchomai is never used for the Holy Spirit. Should we, therefore, conclude that prayers are not be offered to the Spirit?

As an aside, the word palal is employed in Genesis 48:11 and Ezekiel 16:52 in contexts where it does not mean prayer to God. Moreover, in 1 Samuel 2:25 is even applied to God praying or interceding for a man!

B. eucharisteó: to be thankful (Cf. Matthew 26:27; Luke 17:16; 18:11; Acts 27:35; Romans 1:8; Ephesians 5:20; Colossians 1:3, 12; 3:17)

This also is an expression never employed in reference to thanking the Holy Spirit. Once again, would Powers & Co. therefore conclude that believers should never thank the Spirit in prayer?

C. eucharistia: thankfulness, giving of thanks (Cf. 1 Corinthians 14:16; 2 Corinthians 9:11-12; Revelation 4:9; 7:11-12)

Not only is this word not used of the Spirit, we also don’t find a text that explicitly applies this term to Christ.

If we were to, therefore, adopt Powers’ reasoning this ends up proving too much since it proves believers are to never give thanks to the Son or the Spirit.

Even more interesting is the fact that this expression is used in relation to thanking humans, specifically pagan rulers!

“After five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul.After Paul had been summoned, Tertullus began to accuse him, saying to the governor, ‘Since we have through you attained much peace, and since by your providence reforms are being carried out for this nation,we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness.’” Acts 26:1-3

D. deésis: a need, entreaty (Cf. Romans 10:1; Philippians 1:4; 4:6; Hebrews 5:7)

This, too, is a word never applied to the Son or the Spirit.

What the foregoing shows is that for Kelly & Co. to be consistent they would then have to come to the same conclusion that the late New Testament scholar James D. G. Dunn did when he examined the NT documents, specifically Paul’s writings. Dunn concluded that:

“At the same time an equivalent caution to that noted in (a) and (b) above must also be observed here. This is indicated in the care in which Paul seems to take in his use of the normal worship terms. His thanks (eucharistein, eucharistia) are always addressed to God and never to Christ or ‘the Lord.’ This is not simply because the traditional formula is being used, for Paul modifies the formulation on several occasions by adding ‘through Jesus Christ’ or ‘through him.’ The point, then, is that Christ is neither simply the content of the thanksgiving, nor its recipient. In his exalted state he is envisaged as somehow mediating the praise to God. It is equally notable that the normal prayer terms (deomai, deesis) are usually addressed to God, never to Christ. So, too, with the term doxazo, ‘glorify.’ For Paul, properly speaking, only God is to be glorified. The same is true of latreuo, ‘serve (religiously, cultically),’ and latreia, ‘service, worship,’ and the one use of proskyneo, ‘worship, reverence’ in Paul (1 Cor. 14.25). It is equally noticeable that Christ is absent from the passage which speaks most explicitly about worship in the Pauline churches. In 1 Corinthians 14, the speaker in tongues speaks ‘to God’ (14.2, 28); thanks are given to God (14.18); the worship is due to God (14.25). Such uniformity in Paul’s usage should certainly make us hesitate before asserting that Paul worshiped Christ, since the evidence more clearly indicates otherwise.” (Dunn, The Theology of Paul The Apostle [William B. Eerdmans Publishing Co., Grand Rapids, MI: Paperback edition, 2006], Chapter 4. The Gospel of Jesus Christ, 10. The Risen Lord, 10.5 Jesus as God?, pp. 258-259)

And here is what he wrote in a book devoted to the question of whether the first Christians worshiped Jesus:

“Elsewhere in the New Testament writings, ‘prayer’ as such (proseuchesthai, proseuche), explicitly or implicitly, is always made to God.” (Did the First Christians Worship Jesus? The New Testament Evidence [Society for Promoting Christian Knowledge Publishing, UK /Westminster John Knox Press, USA 2010], 2. The practice of worship, 2.1 Prayer, p. 33)

E. deomai: I request, beg (Cf. Romans 1:10; 1 Thessalonians 3:10)

The following verses are places where this phrase is used for beseeching humans, including a pagan ruler:

“And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?” Acts 8:34

“Agrippa said to Paul, ‘You are permitted to speak for yourself.’ Then Paul stretched out his hand and proceeded to make his defense: ‘In regard to all the things of which I am accused by the Jews, I consider myself fortunate, King Agrippa, that I am about to make my defense before you today; especially because you are an expert in all customs and questions among the Jews; therefore I beg you to listen to me patiently.’” Acts 26:1-3

“Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.” 2 Corinthians 5:20

“For I testify that according to their ability, and beyond their ability, they gave of their own accord, begging us with much urging for the favor of participation in the support of the saints,” 2 Corinthians 8:3-4

F. epikaleó: to call upon (Cf. Acts 2:21; 7:59; 9:14, 21; 22:16)

This expression is not only used in reference to praying to God, but also in respect to appeals made to the pagan emperor Caesar!

 “‘If, then, I am a wrongdoer and have committed anything worthy of death, I do not refuse to die; but if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal (epikaloumai) to Caesar.’ Then when Festus had conferred with his council, he answered, “You have appealed (epikeklesai) to Caesar, to Caesar you shall go.’… ‘But when Paul appealed (epikalesamenou) to be held in custody for the Emperor’s decision, I ordered him to be kept in custody until I send him to Caesar.’… ‘But I found that he had committed nothing worthy of death; and since he himself appealed (epikalesamenou) to the Emperor, I decided to send him.’” Acts 25:11-12, 21, 25 

“And Agrippa said to Festus, ‘This man might have been set free if he had not appealed (epekekleto) to Caesar.’” Acts 26:32

“But when the Jews objected, I was forced to appeal (epikalesasthai) to Caesar, not that I had any accusation against my nation.” Acts 28:19

G. aiteó: to ask, request (Cf. John 11:22; 14:13-14; 15:7, 16; 16:23; James 1:5-6; 1 John 5:14-16)

This, also, is a NT word employed for both God and humans:

“Give to him who asks of you, and do not turn away from him who wants to borrow from you.” Matthew 5:42

“Or what man is there among you who, when his son asks for a loaf, will give him a stone? Or if he asks for a fish, he will not give him a snake, will he? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!” Matthew 7:9-11

“But when Herod’s birthday came, the daughter of Herodias danced before them and pleased Herod, so much that he promised with an oath to give her whatever she asked.” Matthew 14:6-7

“Festus then, having arrived in the province, three days later went up to Jerusalem from Caesarea.And the chief priests and the leading men of the Jews brought charges against Paul, and they were urging him,requesting a concession against Paul, that he might have him brought to Jerusalem (at the same time, setting an ambush to kill him on the way)… While they were spending many days there, Festus laid Paul’s case before the king, saying, ‘There is a man who was left as a prisoner by Felix; and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him.’” Acts 25:1-3, 14-15

“but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;” 1 Peter 3:15

H. erótaó: to ask, question (Cf. 1 John 5:16)

Much like aiteó, this term is also employed for both God and others:

“When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, ‘By what authority are You doing these things, and who gave You this authority?’Jesus said to them, ‘I will also ask you one thing, which if you tell Me, I will also tell you by what authority I do these things.’” Matthew 21:23-24

“Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away… After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body.” John 19:31, 38

“Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more.” 1 Thessalonians 4:1

“Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him,” 2 Thessalonians 2:1

“Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another.” 2 John 1:5

I have more responses to Power’s biblical distortions in the next installment: NOTES FOR KELLY POWERS’ MARIAN DISCUSSION PT. 2.

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