Matthew 16:19

Keys (κλεῖδας) The similitude corresponding to build. The church or kingdom is conceived as a house, of which Peter is to be the steward, bearing the keys. "Even as he had been the first to utter the confession of the church, so was he also privileged to be the first to open its hitherto closed gates to the Gentiles, when God made choice of him, that, through his mouth, the Gentiles should first hear the words of the Gospel, and at his bidding first be baptized" (Edersheim, "Life and Times of Jesus"). Bind - loose (δήσῃς - λύσῃς) In a sense common among the Jews, of forbidding or allowing. No other terms were in more constant use in Rabbinic canon-law than those of binding and loosing. They represented the legislative and judicial powers of the Rabbinic office. These powers Christ now transferred, and that not in their pretension, but in their reality, to his apostles; the first, here, to Peter, as their representative, the second, after his resurrection, to the church (John 20:23, Edersheim). "This legislative authority conferred upon Peter can only wear an offensive aspect when it is conceived of as possessing an arbitrary character, and as being in no way determined by the ethical influences of the Holy Spirit, and when it is regarded as being of an absolute nature, as independent of any connection with the rest of the apostles.

Since the power of binding and loosing, which is here conferred upon Peter, is ascribed (Matthew 18:18) to the apostles generally, the power conferred upon the former is set in its proper light, and shown to be of necessity a power of a collegiate nature, so that Peter is not to be regarded as exclusively endowed with it, either in whole or in part, but is simply to be looked upon as first among his equals" (Meyer on Matthew 16:19; Matthew 18:18).

19 . the keys of the kingdom of heaven ] This expression was not altogether new. To a Jew it would convey a definite meaning. He would think of the symbolic key given to a Scribe when admitted to his office, with which he was to open the treasury of the divine oracles. Peter was to be a Scribe in the kingdom of heaven. He has received authority to teach the truths of the kingdom. whatsoever thou shalt bind on earth shall be bound in heaven ] To bind (cp. ch. Matthew 23:4 ) is to impose an obligation as binding; to loose is to declare a precept not binding. Such expressions as this were common: “The school of Shammai binds it, the school of Hillel looseth it.” The power is over things, not persons. The decisions of Peter as an authorized Scribe of the Kingdom of God will be ratified in heaven.

Matthew 16:19 . I will give thee the keys of the kingdom of heaven — This expression is metaphorical. As stewards of great families, especially of the royal household, bore a key or keys in token of their office, the phrase of giving a person the keys naturally grew into use, as an expression significative of raising him to great authority and power. See note on Isaiah 22:22 . The meaning of the promise here is, that Christ would give Peter, (but not to him alone, for similar promises are made to all the apostles,) power to open the gospel dispensation, (which he did, both to Jews and Gentiles; see Acts 3:14 ; Acts 10:34 ; being the first who preached the gospel to them;) and to declare authoritatively the laws thereof, and the terms of salvation, as also to exercise discipline in the Christian Church, namely, to refuse admission into it to all those who did not comply with those terms, and to exclude from it all such as should violate those laws. According to this sense of the words, the power of binding and loosing, added to the power of the keys, may be considered as partly explicatory thereof. “It can be no objection,” says Dr.

Macknight, “against this interpretation, that it connects the idea of binding and loosing with that of the keys, contrary to the exact propriety of the two metaphors; for all who have studied the Scriptures know, that in many passages the ideas and expressions are accommodated to the subject matter, rather than to the precedent metaphor.” In further proof that the power of binding and loosing, now conferred on Peter, and afterward on all the apostles, chap. Matthew 18:18 , included a power of declaring the laws of the gospel and the terms of salvation, as well as all those acts of discipline which Peter and his brethren performed as apostles, it may be observed, that “in the Jewish language, to bind and loose were words made use of by the doctors, to signify the unlawfulness or lawfulness of things, as Seldon, Buxtorf, and Lightfoot have proved. Wherefore our Lord’s meaning, at least in part, was, Whatever things thou shalt bind up from men, or declare to be forbidden to them, on earth, shall be forbidden by Heaven; and whatever things thou shalt loose to men, or permit to be done, shall be lawful and obligatory in the esteem of Heaven. Accordingly the gender made use of in both passages agrees to this interpretation.” There are some, however, who by the power of binding and loosing understand the power of actually remitting and retaining men’s sins; and in support of their opinion they quote John 20:22 .

{6} And I will give unto thee the {n} keys of the kingdom of heaven: and whatsoever thou shalt {o} bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. (6) The authority of the Church is from God. (n) A metaphor taken from stewards who carry the keys: and here is set forth the power of the ministers of the word, as Isa 22:22 says, and that power is common to all ministers, as Mt 18:18 says, and therefore the ministry of the gospel may rightly be called the key of the kingdom of heaven. (o) They are bound whose sins are retained; heaven is shut against them, because they do not receive Christ by faith: on the other hand, how happy are they to whom heaven is open, who embrace Christ and are delivered by him, and become fellow heirs with him!

19. And I will give unto thee the keys of the kingdom of heaven—the kingdom of God about to be set up on earth and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven—Whatever this mean, it was soon expressly extended to all the apostles (Mt 18:18); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honored to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on [1318]Mt 18:18. One thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles—a thing conclusive against the Romish claims in behalf of that apostle.

(19) I will give unto thee the keys of the kingdom of heaven. —Two distinct trains of figurative thought are blended in the words that follow. (1.) The palace of a great king implied the presence of a chief officer, as treasurer or chamberlain, or to use the old Hebrew phrase, as “over the household.” And of this, as in the case of Eliakim, the son of Hilkiah ( Isaiah 22:22 ), the key of office, the key of the gates and of the treasure, was the recognised symbol. In the highest sense that key of the house of David belonged to Christ Himself as the King. It was He who opened and none could shut, who shut and none could open ( Revelation 3:7 ). But that power was now delegated to the servant whose very name, as an Apostle, marked him out as his Lord’s representative, and the after history of Peter’s work, when through him God “opened the door of faith unto the Gentiles” ( Acts 14:27 ; Acts 15:7 ), was the proof of his faithful discharge of the office thus assigned to him. (2.) With this there was another thought, which in the latter clause of the verse becomes the dominant one. The scribes of Israel were thought of as stewards of the treasures of divine wisdom ( Matthew 13:52 ). When they were admitted to their office they received, as its symbol, the “key of knowledge” ( Luke 11:52 ), which was to admit them to the treasure-chambers of the house of the interpreter, the Beth-Midrash of the Rabbis.

For this work the Christ had been training His disciples, and Peter’s confession had shown that the training had so far done its work. He was qualified to be a “scribe instructed unto the kingdom of heaven, and to bring forth out of its treasures things new and old” ( Matthew 13:52 ); and now the “key” was given to him as the token of his admission to that office. It made him not a priest (that office lay altogether outside the range of the symbolism), but a teacher and interpreter. The words that follow as to “binding” and “loosing” were the formal confirmation in words of that symbolic act. For they, too, belong to the scribe’s office and not the priest’s, and express an entirely different thought from that of retaining and forgiving sins. That power was, it is true, afterwards bestowed on Peter and his brother-apostles (see Note on John 20:23 ), but it is not in question here. As interpreted by the language which was familiar to the Jews (see Lightfoot, Hor. Hebr., on this verse), the words pointed primarily to legislative or interpretative functions, not to the judicial treatment of individual men. The school of Shammai, e.g., bound when it declared this or that act to be a transgression of the Sabbath law, or forbade divorce on any but the one ground of adultery; the school of Hillel loosed when it set men free from the obligations thus imposed. Here, too, the after-work of Peter was an illustration of the meaning of the words.