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In the New Testament, the term “bishop” or its Greek equivalent ἐπίσκοπος (episkopos), meaning “overseer,” appears in several passages.

The English word “bishop” derives from the Greek word “episcopos”:

Episcopos > Episcop > Piscop > Biscop > Bishop

The references to bishops in the NT are tied to early Christian leadership roles, often interchangeable with “elders” (presbuteros) in some contexts, reflecting the developing church structure.

My thesis from my book The Catholic Perspective on Paul is that the later mono-episcopate was held by the Apostles in the apostolic era and after the Apostles died, one of the esteemed or older bishops/presybers fulfilled the role of mono-episcopus.

Verses Mentioning Bishops (Episkopos)

Below are all the verses in the New Testament that explicitly mention “bishops” or episkopos, along with brief context. There are six direct mentions of episkopos in the New Testament: Acts 1:20-26, Acts 20:28, Philippians 1:1, 1 Timothy 3:1-2, Titus 1:7, and 1 Peter 2:25. Four (Acts, Philippians, 1 Timothy, Titus) refer to church leaders, while one (1 Peter) applies to Jesus Christ as “bishop”.

Acts 1:20-26

Text: “For it is written in the Book of Psalms, “May his camp become desolate, and let there be no one to dwell in it”; and “Let another take his episcopate.” So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us… must become a witness with us of his resurrection.’ …And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.”Greek: The word translated “office” in v. 20 is ἐπισκοπήν (episkopēn), the accusative form of episkopē, meaning “office of overseer” or “position of oversight.” This is from Psalm 109:8 (LXX 108:8), quoted by Peter.Context: After Judas’s betrayal and death, Peter cites Scripture to justify replacing him. Matthias is selected via lots to join the Twelve, restoring their number as witnesses to Jesus’s ministry and resurrection. The office of Apostle is that of Bishop.Acts 20:28Text: “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.”Greek: ἐπισκόπους (episkopous, plural of episkopos).Context: Paul addresses the elders (presbuteroi, v. 17) of the Ephesian church, calling them “overseers” (episkopous), suggesting a role of guardianship over the congregation. This implies bishops and presbyters were synonymous here.Philippians 1:1Text: “Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the bishops and deacons:”Greek: ἐπισκόποις (episkopois, dative plural of episkopos).Context: Paul greets the church at Philippi, mentioning “bishops” (episkopois) alongside “deacons” (diakonois), indicating a structured leadership. The plural suggests multiple overseers, possibly local leaders. Paul is functioning as mono-episcopus over the the native bishops (presbyters) and deacons at Philippi.1 Timothy 3:1-2Text: “The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,”Greek: ἐπισκοπῆς (episkopēs, v. 1, “office of overseer”); ἐπίσκοπον (episkopon, v. 2, accusative singular of episkopos).Context: Paul outlines qualifications for an overseer (episkopos), emphasizing moral and teaching roles. This is a key passage for understanding the bishop’s duties in early church governance. Notably, the bishop is married and already has children, presumably older children that are practicing adult Christians.Titus 1:7Text: “For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain,”Greek: ἐπίσκοπον (episkopon, accusative singular of episkopos).Context: Paul instructs Titus on appointing elders (presbuterous, v. 5), then describes the overseer (episkopos), suggesting that the presbyter and bishop are the same office. The focus is on character and stewardship.1 Peter 2:25Text: “For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.”Greek: ἐπίσκοπον (episkopon, accusative singular of episkopos).Context: Peter uses episkopos as a title for Jesus Christ, calling Him the “Bishop” of souls alongside “Shepherd.”Notes on Translation and ScopeTranslation Variations: Protestant translation often render episkopos as “overseer,” while older translations like the KJV use “bishop.” Both are correct; “bishop” reflects later ecclesiastical usage, while “overseer” aligns with the Greek’s literal meaning.Related Terms: The noun episkopē (“office of overseer,” 1 Timothy 3:1) and verb episkopeō (“to oversee,” e.g., 1 Peter 5:2 in some manuscripts) appear but aren’t direct mentions of “bishops.” I’ve focused on episkopos itself.Exclusions: Passages about “elders” (presbuteros, e.g., Acts 14:23, James 5:14) or “shepherds” (poimēn, e.g., Ephesians 4:11) aren’t included unless episkopos is explicitly used, despite overlap in early usage.Summary

As I stated earlier, my book The Catholic Perspective on Paul suggests that the later mono-episcopate of Saint Ignatius of Antioch was already functionally true in the New Testament with this structure:

Apostle (mono-leader)Bishops/Presbyters (local clergy under the leader)Deacons (assistants for ministry)

We also see a distinction emerging among the presbyters in 1 Timothy. There are “ruling elders” worthy of “double honor.” These ruling elders of double honor are the jurisdictional leaders who also preach and teach.

1 Timothy 5:17

Text: “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.”Greek:“Elders” = πρεσβύτεροι (presbuteroi), plural of presbuteros, meaning “elders” or “presbyters.”“Rule well” = καλῶς προεστῶτες (kalōs proestōtes), from proistēmi, meaning “to lead,” “manage,” or “rule,” with kalōs adding “well” or “nobly.”“Double honor” = διπλῆς τιμῆς (diplēs timēs), implying both respect and possibly material support.Context: The next verse (5:18) states, “For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain,’ and, ‘The laborer deserves his wages.’” Paul quotes Deuteronomy 25:4 and likely Luke 10:7 (or a similar saying), linking “double honor” to financial support alongside respect.

The Apostle reveals that there were already distinctions among the local clergy. Presumably not all presbyters ruled and not all presbyters preached and taught. Those that did were worthy of double honor and were “higher” in rank over the other clergy.

By the time of Ignatius of Antioch in AD 107 and certainly by the middle of the second century, the structure of the Church was universally ordered as:

bishop (a presbyter, who preaches, teaches, rules, and unites the local congregations)the body of presbyters who surround the bishop and oversee local congregations)the body of deacons who assist the bishop and presbyters

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Christians have noticed that Matthew, Mark, and Luke (MML) present the Last Supper as a Passover meal, but that John describes Passover as happening 24 hours later. How are these two accounts harmonized?

The Problem: Did Jesus die on Passover or the Day After?In Matthew, Mark, and Luke (MML), Jesus claims to “eat this passover” (Luke 22:15) with His Apostles on the night before He died. Was that meal an actual Passover rite?The temple Jews, early on the next morning after the Last Supper, had not eaten the Passover:”Then they led Jesus from Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the Passover.” (John 18:28)The temple Jews had not yet eaten Passover on the morning after the Last Supper. Clearly, Jesus did not keep Passover at the same time as the temple Jews.Some say that Matthew, Mark, and Luke (MML) contradict John. MML place Christ’s Last Supper Passover meal the night before Christ’s death. John places Jewish Passover on day that Christ died.Possible Solutions:MML are correct and John was wrong or manipulated the story so that Jesus as “Lamb of God” died while the animal passover lambs were also killed at 3pm on Passover day.MML are wrong and John is correct.There is a way to harmonize the accounts. I will show the harmonization, because Sacred Scripture (and the four Gospels) cannot contradict one another.How Passover Dates Work

Let’s understand how Moses set up the date structure for Passover:

Jewish days begin at sundown (~6pm), not at midnight or at daybreak. All biblical calculations of time must account for this.“Nisan” is the Hebrew name of a month in Spring in which Passover feast occurs.The Jewish months were truly lunar, so the Nisan 1 is a new moon and Nisan 14 is a full moon.The Passover feast has two phases the pertains to two distinct days:Nisan 14: The passover lambs are slaughtered at the temple on the afternoon of Nisan 14 (3pm-5pm). They are then roasted and prepared to eat around 6pm at sundown.Nisan 15: After sundown (starting a new Jewish day with the initial hours of Nisan 15, the passover lambs are eaten by families as a liturgical rite. (Exodus 12:6)The Passover Sequence of Jesus Christ and the Last SupperIn the Synoptic MML, Jesus had his Last Supper on the evening before He was crucified. MML have Christ referring to this meal as a “Passover.”If the Last Supper was truly a Passover meal, then the passover lambs would have been killed on Nisan 14. This requires that Christ kept His Last Supper in the beginning hours of Nisan 15 and was crucified the next day on Nisan 15.However, if Jesus is the “Lamb of God,” then He should have died at the same time the other animal lambs were slaughtered on Nisan14, not on Nisan 15.John presents Nisan 14 as the day of His crucifixion and death and that the temple Jews had not yet eaten the Passover lambs.

MML: Jesus dines on anticipated evening of Nisan 15 and dies on Nisan 15

John: Jesus dines on anticipated evening of Nisan 14 and dies on Nisan 14. The Jews then eat their passover lambs after sundown on Nisan 15.

Christian Controversy in Second Century

In the second century AD, a liturgical conflict emerged. Christians in Ephesus, Smyrna and Sardis celebrated Nisan 14 as the day of Christ’s death (not as “Easter” or “resurrection” as many sources falsely report), regardless of what day of the week Nisan 14 fell. This group was called the Quatrodecimans (from Latin quarta decima, meaning “fourteenth”).

The Quartodecimans Christians align almost perfectly with the seven churches mentioned in Revelation 2 and 3:

Ephesus
Smyrna
Pergamum
Thyatira
Sardis
Philadelphia
Laodicea

These seven churches were ruled by a bishop (called “an angel” in Revelation). They seem to have fallen under Saint John the Apostle who served as a Metropolitan Archbishop over the region. The regional popularity of Quartodeciman theology also maps onto the churches listed in the Apocalypse.

The Quatrodeciman Christians claimed their tradition came from Saint John the Apostle. This accurately conforms to John’s Gospel showing that Jesus died on Nisan 14 when the lamb’s were being slain.

Quartodeciman Theology and Praxis

Quatrodeciman Christians kept the custom of keeping Nisan 14 as a strict day of fasting from all food and then having a feast that night. Presumably a night Eucharist but in a manner similar to a Jewish Passover meal. Presumably, they observed the resurrection on Nisan 16, which would be the “third day.”

The Didascalia Apostolorum (c. 230 AD, Syria) describes the practice:

“On the fourteenth day of the moon… fast ye then also, and keep the Passover of the Lord, for on this day our Lord suffered… and on the evening of the fourteenth break your fast, and eat unleavened bread with Him who was sacrificed for us.” -Didascalia Apostolorum, Chapter 21

Saint Polycarp, Bishop of Smyrna, visited Rome around AD 155 to discuss the Paschal (Easter) date with Pope Anicetus of Rome. Polycarp defended keeping Nisan 14, claiming it came from the Apostle John and other apostles. Though no direct ritual details are given, this establishes the practice’s apostolic origin and Polycarp’s adherence to it, likely involving a fast and feast for Christ’s death.

“For Anicetus [bishop of Rome] could not persuade Polycarp to forgo the observance [of Nisan 14], inasmuch as these things had been always observed by John the disciple of our Lord, and by other apostles with whom he had been conversant… Polycarp himself was instructed by the apostles and conversed with many who had seen Christ.” – Eusebius, Ecclesiastical History 5.24.16-17 (quoting Irenaeus’ letter to Victor I)

And not just Polycarp. Writing c. AD 190 AD to resist Victor’s push for Sunday Pascha, Polycrates asserts that Asia Minor’s bishops universally kept Nisan 14, tying it to apostolic tradition (John, Philip) and martyrs (Polycarp).

“We therefore observe the genuine day [Nisan 14], neither adding thereto nor taking therefrom. For in Asia great lights have fallen asleep, which shall rise again on the day of the Lord’s appearing… Philip, one of the twelve apostles, who sleeps in Hierapolis… John, who rested upon the bosom of our Lord… Polycarp of Smyrna, both bishop and martyr… All these observed the fourteenth day of the Passover according to the gospel, deviating in no respect, but following the rule of faith.” – Eusebius, Ecclesiastical History 5.24.2-6 (Polycrates’ letter to Victor I)

In Rome and Alexandria, the churches kept a different calculation. In Rome and Alexandria, the Sunday after the Spring full moon (Sunday after Nisan 14) was liturgically celebrated as the day of Christ’s resurrection and the Friday preceding (Good Friday) as the day of Christ’s death. This has becoming the standard way for Christians to keep Pasch since at least the 4th century. The Roman and Alexandrian tradition sought to preserve the the resurrection as connected to Sunday, and by extension the death of Christ to Good Friday.

The important feature here is that the Quadrodeciman Christians in the second century claimed that Saint John had taugh them:

Jesus died on Nisan 14That they should fast on Nisan 14 as the annual day of his death, regardless of what day of the week it fell upon.

This is a very strong witness that Jesus Christ died on Nisan 14 and not Nisan 15. This means we must show that the “passover” meal of Jesus at the Last Supper was not actually the passover of the temple Jews but something different.

Timeline of John’s Gospel

Here’s how John conveys his timeline:

1. Timing of the Crucifixion: Preparation Day (John 19:14, 31)

John 19:14:
“Now it was the day of Preparation of the Passover; it was about the sixth hour. He [Pilate] said to the Jews, ‘Behold your King!'”

Indication: The “day of Preparation of the Passover” refers to Nisan 14, the day when Jews prepared for the Passover feast by slaughtering the lambs in the afternoon (Exodus 12:6). The “sixth hour” (around noon) is when Pilate sentences Jesus, with the crucifixion beginning shortly after (John 19:16-18). This sets the stage for Jesus’ death later that afternoon, overlapping with the lamb slaughter.

John 19:31:
“Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away.”

Indication: The urgency to remove the bodies before the Sabbath (Nisan 15, a “high day” as the first day of Unleavened Bread, Leviticus 23:6-7) confirms it’s still Nisan 14 during the crucifixion. The lambs were killed that afternoon, typically between 3:00 PM and 5:00 PM (per Jewish tradition in the Mishnah, Pesachim 5:1), and Jesus dies within this window.

2. Jesus’ Death at the Ninth Hour (Cross-Reference with Synoptics)

Though John doesn’t specify the exact hour of Jesus’ death, the Synoptic parallel helps:

Mark 15:34-37 (cf. Matthew 27:46-50, Luke 23:44-46):
“And at the ninth hour Jesus cried with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ … And Jesus uttered a loud cry and breathed his last.”

The “ninth hour” is around 3:00 PM. John’s timeline—from sentencing at noon (John 19:14) to death before sunset (John 19:31)—fits this, placing Jesus’ death in the late afternoon of Nisan 14, precisely when the Passover lambs were being sacrificed in the Temple.

3. John’s Fulfillment of Christ as the Passover Lamb

John 19:36:
“For these things took place that the Scripture might be fulfilled: ‘Not one of his bones will be broken.'”

Indication: This quotes Exodus 12:46 (and Numbers 9:12), rules for the Passover lamb requiring its bones remain intact. John notes that Jesus’ legs weren’t broken (unlike the others, John 19:32-33), explicitly linking his death to the sacrificial lamb’s requirements. This happens on Nisan 14, reinforcing the timing.

John 1:29:
“The next day he [John the Baptist] saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!'”

Indication: From the outset, John frames Jesus as the ultimate sacrificial lamb, a theme fulfilled when he dies on the day and approximate hour of the Passover lamb slaughter.

4. Absence of a Passover Meal

Unlike the Synoptics (e.g., Mark 14:12-16), where the Last Supper is the Passover meal eaten after the lambs were killed on Nisan 14, John’s Last Supper occurs before Passover:

John 13:1-2:
“Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father … supper being ended.”

John 18:28:
“Then they led Jesus from Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the Passover.”

Indication: The Jewish temple leaders hadn’t yet eaten the Passover meal when Jesus was brought to Pilate on the morning of Nisan 14, meaning the lambs hadn’t been slain yet. This positions the crucifixion later that day as the lambs were being prepared and killed, not after the meal as in the Synoptics MML.

Timeline in JohnJewish Practice: The Passover lambs were slain on Nisan 14 between 3:00 PM and 5:00 PM in the Temple, then roasted for the meal eaten after sunset (beginning Nisan 15). John placesJesus’ trial and crucifixion on this day:Crucified at noon (John 19:14).Crucifixion starting soon after (John 19:16-18).Death by late afternoon (aligned with the Synoptic “ninth hour,” around 3:00 PM)

Theological Intent: John synchronizes Jesus’ death with the lamb slaughter to portray him as the true Passover Lamb, sacrificed at the same time the temple ritual occurred. The unbroken bones and Preparation Day timing seal this parallel.

Harmonizing MML Synoptics with John

In the Synoptics MML, Christ must have meant something new when he said :

“With desire I have desired to eat this Passover with you, before I suffer.” (Luke 22:15)

Why did Jesus and the Apostles eat the Passover Last Supper twenty-four hours before the temple Jews?

Several possibilities emerge:

Jesus and His Apostles kept a different calendar or calculated Passover differently so that their Passover fell one day early. Perhaps, they calculated the full moon of Nisan 14 as having happened a day prior.Jesus simply anticipated the meal by one day since He knew He would be killed the following day.Jesus was instituting a new kind of Passover and knew that they were out of line with the temple Jews. This is perfectly reasonable since the temple Jews had been trying trap and kill Jesus for over one year. Jesus, who was a hunted man, would not likely have lined up at the temple to receive slaughtered lamb with the rest of the Jews in Jerusalem. The Apostles had also known that Christ was called “Lamb of God” by John the Baptist at His baptism.Jesus Kept a New Eucharistic Passover WITHOUT Animal Lamb

The third option is the best one. Jesus Christ wanted to change the meaning of the Passover by doing it a day early and by not including an animal lamb from the temple sacrifice. There is no mention of a slaughtered lamb at the “passover” Last Supper of Christ. Since there was not slaughtered lamb at this dinner, it is obvious that Jesus Christ is the Lamb and His Body should be eaten. The Last Supper inaugurates “the New Covenant in my blood” and thus there should be no roasted animal lamb present on the table/altar.

There was no animal lamb at the Last Supper. Christ is the Lamb. Images that depict a roasted lamb on the table, like this one, are heretical:

Whereas images hat depict no animal Lamb, but Christ holding the Eucharist are orthodox:

Since the Last Supper was on the anticipated evening of Nisan 14, His death happened on the same day and this unites the Eucharistic Last Supper as on the same day as the death of Christ–uniting the two events.

The Passover, then, is anytime the Eucharist is celebrated. Christ has transformed the Passover into the Eucharist. Passover is whenever the Eucharist is celebrated and is not relegated to Nisan 14/15.

– Dr. Taylor Marshall

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Watch this new podcast episode by CLICKING HERE

Click to receive your $1 jump start at New Saint Thomas Institute for your Catholic Bible in a Year, Catholic Bible Cheat Sheet, and Catholic Lifetime Reading List and 10 Catholic Courses from Dr. Taylor Marshall on Catholic Bible, Catholic Philosophy, Latin Mass, Church Fathers, Mariology and more.

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The post 1187: EUCHARIST at TRUMP’S HOME: Bishop Strickland joins 100 Priests at Mar a Lago – I was there! appeared first on Taylor Marshall.

Fr Ripperger’s new books:

-Apostolic Pardon: https://sentradpress.com/product/the-…

-Unity of Holy Orders: https://sentradpress.com/product/the-…

-Limits of Papal Authority over the Liturgy: https://sentradpress.com/product/limi…

Watch this new podcast episode by CLICKING HERE

https://fieldofgreens.com — Use promo code TM to get 20% off today!

https://www.birchgold.com/taylor — Get your FREE Info kit from Birch Gold and secure your future today.

https://nsti.com/checkout/?rid=pJNK69 Click to receive your $1 jump start at New Saint Thomas Institute for your Catholic Bible in a Year, Catholic Bible Cheat Sheet, and Catholic Lifetime Reading List and 10 Catholic Courses from Dr. Taylor Marshall on Catholic Bible, Catholic Philosophy, Latin Mass, Church Fathers, Mariology and more.

Get Dr. Taylor Marshall’s new book on St Nicholas here: https://amzn.to/4ahcxaF store.taylormarshall.com for the Traditional Catholic Calendar Get a FREE signed copy of the book Rosary in 50 Pages (AND a free Rosary) mailed to you while the offer lasts:   / drtaylormarshall  

Dr Taylor Marshall’s newest book: Antichrist and Apocalypse is on amazon (https://amzn.to/3ESfDEL) or get an autographed copy at   / drtaylormarshall  

Dr Marshall’s previous book: Infiltration – The Plot to Destroy the Church from Within: https://amzn.to/2ENisHk

 

Will you please help me in 3 ways?

1) Please click Thumbs-Up Like Button if you like it.

2) Please SHARE this video on FACEBOOK/Twitter using the “Share” Button next to Like Button.

3) Please SUBSCRIBE (and click bell ) to my CHANNEL: https://www.youtube.com/c/DrTaylorMar…

 

Follow Dr Taylor Marshall on Social Media:

Taylor’s YouTube: https://www.youtube.com/c/DrTaylorMar…

Taylors Facebook:   / drtaylormarshall  

Taylor’s Twitter:   / taylorrmarshall  

 

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The post 1186: Exorcist Father Ripperger on Deathbed Forgiveness with Dr. Taylor Marshall appeared first on Taylor Marshall.