[Commentary from the Orthodox Study Bible page 1299-1300: Peter/rock is a
play on the word for “rock” in both Aramaic and Greek. This rock refers not to
Peter per se, but to “the faith of his confession” (St John Chrysostom.) The true
Rock is Christ Himself (1st Corinthians 10:4) and the Church is built on the
faithful confession of Christ. The term church is mentioned only twice in all the
gospels, here and in 18:17. This Church is the true Israel and the Body of Christ;
her citizenship is heavenly. Keys of the kingdom refers to a special authority
that will be given to both Peter and the other apostles after the Resurrection (see
18:18 and John 20:23). Peter was not a leader over the others, but among them.
This truth was confirmed at the Council of Jerusalem (Acts 15) where the
apostles and presbyters met as equals, and where Peter advised, but James
presided. Binding and loosing is a reference primarily to the authority “to absolve
sins” (St John Chrysostom; see John 20:23) but also includes all the teaching,
sacramental, and administrative authority of the apostles. This authority was in
turn transmitted to the bishops of the Church and continues in effect to this day.]
play on the word for “rock” in both Aramaic and Greek. This rock refers not to
Peter per se, but to “the faith of his confession” (St John Chrysostom.) The true
Rock is Christ Himself (1st Corinthians 10:4) and the Church is built on the
faithful confession of Christ. The term church is mentioned only twice in all the
gospels, here and in 18:17. This Church is the true Israel and the Body of Christ;
her citizenship is heavenly. Keys of the kingdom refers to a special authority
that will be given to both Peter and the other apostles after the Resurrection (see
18:18 and John 20:23). Peter was not a leader over the others, but among them.
This truth was confirmed at the Council of Jerusalem (Acts 15) where the
apostles and presbyters met as equals, and where Peter advised, but James
presided. Binding and loosing is a reference primarily to the authority “to absolve
sins” (St John Chrysostom; see John 20:23) but also includes all the teaching,
sacramental, and administrative authority of the apostles. This authority was in
turn transmitted to the bishops of the Church and continues in effect to this day.]
“MEDIATOR” VS. “INTERCESSOR” - 1 Timothy 2:5
If the Bible says that we have "one mediator between God and humanity, Jesus Christ," why do Orthodox Christians ask the saints to pray for them? Keep reading to find out.
This is an informational post, not a polemical one—it is meant to describe the reading of 1 Tim 2:5 by Orthodox Christians (and, perhaps, by Roman Catholic Christians, although I wouldn’t presume to speak for anyone else). It isn’t a “gotcha” because I know minds aren’t changed in this way. Rather, it is meant to help others to understand first, that we are intimately familiar with the Scriptures and do not teach contrary to them as we interpret them, and second, how we read this passage vis-à-vis the intercession of the faithful in Christ who have passed on to life eternal. I do not participate in theological arguments, but I am happy to answer sincere questions.
The text of 1 Timothy 2:5 in Greek, with the key term surrounded in *asterisks* - Εἷς γὰρ θεός, εἷς καὶ *μεσίτης* θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς
“For there is one God, and there is one mediator between God and men, the man Christ Jesus,” (ESV)
This word, μεσίτης (mesitēs, “mediator”), is used six other times in the Greek Scriptures (both in the Greek translation of the Old Testament, called the Septuagint [LXX], which was commonly used in the first century from which the New Testament typically quotes, as well as in the New Testament). Here is the list with Greek and then English translation (with notes if I have altered the translation):
Job 9:33 (LXX) - εἴθε ἦν ὁ *μεσίτης* ἡμῶν καὶ ἐλέγχων καὶ διακούων ἀνὰ μέσον ἀμφοτέρων·
“Would that there were a [mediator] for us and an investigator and one to hear the case between us two.” (NETS, which has “arbiter” here, but I’ve [changed it] to make the parallel Greek clear)
Gal 3:19–20 - Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι’ ἀγγέλων ἐν χειρὶ *μεσίτου*. ὁ δὲ *μεσίτης* ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν.
“Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by a [mediator]. Now a [mediator] implies more than one, but God is one.” (ESV, which has “intermediary” here, but I’ve [changed it] to make the parallel Greek clear)
Heb 8:6 - νυν δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης *μεσίτης*, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται.
“But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant [of which he is mediator] is better, since it is enacted on better promises.” (ESV, here turns the word into a verb because it reads better in English, but I’ve restored it to the nominal form which is in the Greek)
Heb 9:15 - Καὶ διὰ τοῦτο διαθήκης καινῆς *μεσίτης* ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.” (ESV)
Heb 12:24 - καὶ διαθήκης νέας *μεσίτῃ* Ἰησοῦ καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ.
“and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” (ESV)
We can see that the sense of mesitēs as mediator is one of arbitration, really in what we would now consider a legal sense. This is why it is used almost exclusively for covenant language—it implies a neutral second party who negotiates for both sides (cf. Kittel’s Theological Dictionary of the New Testament). What is significant here is that it does not imply intercession—it has nothing to do with an intercessor asking someone, on behalf of another party, to do something for that other party.
If the Bible says that we have "one mediator between God and humanity, Jesus Christ," why do Orthodox Christians ask the saints to pray for them? Keep reading to find out.
This is an informational post, not a polemical one—it is meant to describe the reading of 1 Tim 2:5 by Orthodox Christians (and, perhaps, by Roman Catholic Christians, although I wouldn’t presume to speak for anyone else). It isn’t a “gotcha” because I know minds aren’t changed in this way. Rather, it is meant to help others to understand first, that we are intimately familiar with the Scriptures and do not teach contrary to them as we interpret them, and second, how we read this passage vis-à-vis the intercession of the faithful in Christ who have passed on to life eternal. I do not participate in theological arguments, but I am happy to answer sincere questions.
The text of 1 Timothy 2:5 in Greek, with the key term surrounded in *asterisks* - Εἷς γὰρ θεός, εἷς καὶ *μεσίτης* θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς
“For there is one God, and there is one mediator between God and men, the man Christ Jesus,” (ESV)
This word, μεσίτης (mesitēs, “mediator”), is used six other times in the Greek Scriptures (both in the Greek translation of the Old Testament, called the Septuagint [LXX], which was commonly used in the first century from which the New Testament typically quotes, as well as in the New Testament). Here is the list with Greek and then English translation (with notes if I have altered the translation):
Job 9:33 (LXX) - εἴθε ἦν ὁ *μεσίτης* ἡμῶν καὶ ἐλέγχων καὶ διακούων ἀνὰ μέσον ἀμφοτέρων·
“Would that there were a [mediator] for us and an investigator and one to hear the case between us two.” (NETS, which has “arbiter” here, but I’ve [changed it] to make the parallel Greek clear)
Gal 3:19–20 - Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι’ ἀγγέλων ἐν χειρὶ *μεσίτου*. ὁ δὲ *μεσίτης* ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν.
“Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by a [mediator]. Now a [mediator] implies more than one, but God is one.” (ESV, which has “intermediary” here, but I’ve [changed it] to make the parallel Greek clear)
Heb 8:6 - νυν δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης *μεσίτης*, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται.
“But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant [of which he is mediator] is better, since it is enacted on better promises.” (ESV, here turns the word into a verb because it reads better in English, but I’ve restored it to the nominal form which is in the Greek)
Heb 9:15 - Καὶ διὰ τοῦτο διαθήκης καινῆς *μεσίτης* ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.” (ESV)
Heb 12:24 - καὶ διαθήκης νέας *μεσίτῃ* Ἰησοῦ καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ.
“and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” (ESV)
We can see that the sense of mesitēs as mediator is one of arbitration, really in what we would now consider a legal sense. This is why it is used almost exclusively for covenant language—it implies a neutral second party who negotiates for both sides (cf. Kittel’s Theological Dictionary of the New Testament). What is significant here is that it does not imply intercession—it has nothing to do with an intercessor asking someone, on behalf of another party, to do something for that other party.
Do the Scriptures have a distinct word for this intercessory role? It turns out that, in fact, they do.
Ἐντυγχάνω, “I intercede” is used throughout both the Septuagint text of the Old Testament and the New Testament—it is used, for example, in Hebrews where we find the most frequent use of mesitēs (mediator), which shows that not only do the above-listed contexts from the Scriptures make it clear that mesitēs deals with covenant arbitration, but that they regard intercession as a different activity.
Why should this matter? Because, when we understand the word St. Paul is using, according to the way that he means it, it helps us to understand what the Scriptures are saying here. Further, it is always crucial that we do not read a verse from the Scriptures in isolation from the rest, especially the verses leading up to it. So what is the context provided by 1 Timothy 2:1–6? Let’s turn to the text:
(1) Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, (2) for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. (3) For this is good and acceptable in the sight of God our Savior, (4) who desires all men to be saved and to come to the knowledge of the truth. (5) For there is one God and one Mediator between God and men, the Man Christ Jesus, (6) who gave Himself a ransom for all, to be testified in due time. (ESV)
(1) Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις προσευχὰς ἐντεύξεις εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων, (2) ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. (3) τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, (4) ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. (5) Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, (6) ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις.
Interestingly, Paul is here beseeching Timothy that his flock intercede (ποιεῖσθαι … ἐντεύξεις) for all people. That role is mentioned, and it is mentioned in connection with the Christians themselves. Then, in verse 4 we hear that Christ desires all to be saved—how is this accomplished? Well, as we have seen in our survey of this word’s meaning, it is accomplished because Christ himself mediates the covenant between the Father and all humanity, which is made explicit by the reference to Christ as the ransom—the covenant in his blood (see Matt 26:28 Luke 22:20). What is the significance of mesitēs, blood, ransom? It is this: a covenant was not “made” so much as “cut” (this is the verb used in Hebrew)—this is because an animal victim would be cut in two as a sign of the covenant between the two parties. In the new covenant (which is a better translation of καινή διαθήκη which we usually render “new testament”), the blood offering is Christ himself on the Cross by which he establishes the relationship between God and humanity. He is the only mediator—arbitrator of the covenant—because only he could be the offering in whose blood this covenant could be established. Why? Because only Jesus Christ is both fully God and fully human—he is, existentially, the one who shares both godhood and humanity, and therefore in his very being he is the arbitrator between divinity and humanity.
But we find intercession used throughout the Scriptures, and commands for Christians to intercede on behalf of others. Clearly then, we see the distinction not only from the use of the word mesitēs throughout the Scriptures, not only from the context of 1 Timothy 2, but also from these Scriptural commands that we are to intercede, which would not be possible, even for biologically living Christians, if Christ were the “only intercessor” rather than “only mediator”.
Ἐντυγχάνω, “I intercede” is used throughout both the Septuagint text of the Old Testament and the New Testament—it is used, for example, in Hebrews where we find the most frequent use of mesitēs (mediator), which shows that not only do the above-listed contexts from the Scriptures make it clear that mesitēs deals with covenant arbitration, but that they regard intercession as a different activity.
Why should this matter? Because, when we understand the word St. Paul is using, according to the way that he means it, it helps us to understand what the Scriptures are saying here. Further, it is always crucial that we do not read a verse from the Scriptures in isolation from the rest, especially the verses leading up to it. So what is the context provided by 1 Timothy 2:1–6? Let’s turn to the text:
(1) Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, (2) for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. (3) For this is good and acceptable in the sight of God our Savior, (4) who desires all men to be saved and to come to the knowledge of the truth. (5) For there is one God and one Mediator between God and men, the Man Christ Jesus, (6) who gave Himself a ransom for all, to be testified in due time. (ESV)
(1) Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις προσευχὰς ἐντεύξεις εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων, (2) ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. (3) τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, (4) ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. (5) Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, (6) ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις.
Interestingly, Paul is here beseeching Timothy that his flock intercede (ποιεῖσθαι … ἐντεύξεις) for all people. That role is mentioned, and it is mentioned in connection with the Christians themselves. Then, in verse 4 we hear that Christ desires all to be saved—how is this accomplished? Well, as we have seen in our survey of this word’s meaning, it is accomplished because Christ himself mediates the covenant between the Father and all humanity, which is made explicit by the reference to Christ as the ransom—the covenant in his blood (see Matt 26:28 Luke 22:20). What is the significance of mesitēs, blood, ransom? It is this: a covenant was not “made” so much as “cut” (this is the verb used in Hebrew)—this is because an animal victim would be cut in two as a sign of the covenant between the two parties. In the new covenant (which is a better translation of καινή διαθήκη which we usually render “new testament”), the blood offering is Christ himself on the Cross by which he establishes the relationship between God and humanity. He is the only mediator—arbitrator of the covenant—because only he could be the offering in whose blood this covenant could be established. Why? Because only Jesus Christ is both fully God and fully human—he is, existentially, the one who shares both godhood and humanity, and therefore in his very being he is the arbitrator between divinity and humanity.
But we find intercession used throughout the Scriptures, and commands for Christians to intercede on behalf of others. Clearly then, we see the distinction not only from the use of the word mesitēs throughout the Scriptures, not only from the context of 1 Timothy 2, but also from these Scriptural commands that we are to intercede, which would not be possible, even for biologically living Christians, if Christ were the “only intercessor” rather than “only mediator”.
The other matter here is that we believe the resurrection of Christ means that all who believe in him do not perish, but pass from death to life (cf. John 3:16), and that God is not the god of dead people but of living people (cf. Mark 12:27, Luke 20:38). The language of the dead sleeping applies to us on this side of the veil—we see their bodies laid down as in repose—it is not speaking of their very aware and active state in the heavenly presence of God. Those who are in the heavenly presence of God are absolutely aware of this world, what is going on in it, and they continue to follow the Scriptural command to intercede on behalf of all. Where do we see this? In the account of the Transfiguration of Christ, for one, and in St. John’s Revelation—his un-veiled image of what life in the Kingdom is like now, how it will be at the end of the world, and then after the triumphant second coming of Jesus Christ.
In the accounts of the Transfiguration, Christ reveals himself as he truly is to the three disciples, Peter, James, and John. Moses and Elijah also appear with him, and they even discuss with Christ his coming passion (Luke 9:30–31).
Revelation 5:8 - Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσαρα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων, αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων
“Now when [Christ, the Lamb] had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints.” (ESV which has “He,” which I’ve elaborated for clarity)
Revelation 8:3–4 - (3) Καὶ ἄλλος ἄγγελος ἦλθεν καὶ ἐστάθη ἐπὶ τοῦ θυσιαστηρίου ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷ θυμιάματα πολλά, ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. (4) καὶ ἀνέβη ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.
(3) “Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. (4) And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand.” (ESV)
The first account shows that Moses and Elijah are both aware of Christ’s activity in this world, and the two passages from John’s Revelation demonstrate something about the holy ones in heaven—humans and angels—that they bring the prayers of the saints (which, as we see throughout the New Testament, refers to faithful Christians) before Christ who reigns. This image of bearing the prayers to Christ is seen as their continuing faithful response to the Scriptural command for Christians to intercede on behalf of all; they themselves are praying together as one Church in heaven and on earth (cf. Matt 6:10). Why would God assign them this role? Why does he assign *any* of us this role? Because God reveals himself as Father.
A father desires his children to be involved in his life, activity, work. He trains up his children to be like him by having them participate in what he is doing. God continually involves creatures—Adam and Eve, angels, patriarchs, prophets, apostles, you and me—in his work. Not because he needs us, but because he *wants* us. The only way we can become like our Father is to participate in his life, and interceding on behalf of the world is one of the ways he has commanded us, through the Scriptures, to participate in that life of love and mercy. This command is not nullified simply because we pass through death to eternal life in Christ, rather it is increased as we see in the Revelation of John.
Why do we ask the saints for their intercession? Because we ask all our loved ones to pray for us, because God commands us to pray for one another, and because our God—the God of the living—desires us to be one community, his family, working his will on earth as it is in heaven.
In the accounts of the Transfiguration, Christ reveals himself as he truly is to the three disciples, Peter, James, and John. Moses and Elijah also appear with him, and they even discuss with Christ his coming passion (Luke 9:30–31).
Revelation 5:8 - Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσαρα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων, αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων
“Now when [Christ, the Lamb] had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints.” (ESV which has “He,” which I’ve elaborated for clarity)
Revelation 8:3–4 - (3) Καὶ ἄλλος ἄγγελος ἦλθεν καὶ ἐστάθη ἐπὶ τοῦ θυσιαστηρίου ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷ θυμιάματα πολλά, ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. (4) καὶ ἀνέβη ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.
(3) “Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. (4) And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand.” (ESV)
The first account shows that Moses and Elijah are both aware of Christ’s activity in this world, and the two passages from John’s Revelation demonstrate something about the holy ones in heaven—humans and angels—that they bring the prayers of the saints (which, as we see throughout the New Testament, refers to faithful Christians) before Christ who reigns. This image of bearing the prayers to Christ is seen as their continuing faithful response to the Scriptural command for Christians to intercede on behalf of all; they themselves are praying together as one Church in heaven and on earth (cf. Matt 6:10). Why would God assign them this role? Why does he assign *any* of us this role? Because God reveals himself as Father.
A father desires his children to be involved in his life, activity, work. He trains up his children to be like him by having them participate in what he is doing. God continually involves creatures—Adam and Eve, angels, patriarchs, prophets, apostles, you and me—in his work. Not because he needs us, but because he *wants* us. The only way we can become like our Father is to participate in his life, and interceding on behalf of the world is one of the ways he has commanded us, through the Scriptures, to participate in that life of love and mercy. This command is not nullified simply because we pass through death to eternal life in Christ, rather it is increased as we see in the Revelation of John.
Why do we ask the saints for their intercession? Because we ask all our loved ones to pray for us, because God commands us to pray for one another, and because our God—the God of the living—desires us to be one community, his family, working his will on earth as it is in heaven.
Although it may seem that this power of loosing and binding (the keys) was given by the Lord only to Peter, we must nevertheless know without any doubt that it was given to the other apostles.” -Homilies on the Gospels: Book I: Advent to Lent, Hom. I.20, p. 202
-St. Bede (735)
-St. Bede (735)