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Unless Jesus returns before:August 21, 2011
Proper15
 Proper16 -- 14th Sunday After Pentecost;  1st in Kingdomtide;  21stin Ordinary Time
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Full Access to Heaven

"I will give unto thee
the keys of the kingdom of  heaven."
Jesus, Matthew 16:19a
Jesus has given us all we need to access, understand, and participatein the Kingdom of Heaven.  As we respond to the invitation of Jesusto be true disciples, we enter the kingdom by faith in Christ;  weinterpret the scriptures in the context of our relationship with Christ; we help fill each other's unmet temporal and spiritual needs by the empowermentof Christ.  Our choices are whether to use the keys we already havein hand. 

 


Readings
 

Reading
Common
Catholic
First
Exodus 1:8-2:10
Isaiah 22:15, 19-23
Second
Romans12:1-8
Romans 11:33-36
Psalm
124
138:1-2, 2-3, 6, 8
Gospel
Matthew16:13-20
Matthew16:13-20

 

Quotes & Notes on:     Matthew 16:19   

  • John Wesley's Notes:
     I will give thee the keys of the kingdom of heaven-Indeed not to him alone, (for they were equally given to all the apostles at the same time, Joh 20:21-23;) but to him were first given the keys both of doctrine and discipline. He first, after our Lord's resurrection, exercised the apostleship, Ac 1:15. And he first by preaching opened the kingdom of heaven, both to the Jews, Ac 2:14 &c., and to the Gentiles, Ac 10:34 &c.

    Under the term of binding and loosing are contained all those acts of discipline which Peter and his brethren performed as apostles: and undoubtedly what they thus performed on earth, God confirmed in heaven. Mt 18:18.
     

  • The Fourfold Gospel:

      I will give unto thee the keys of the kingdom of heaven. Continuing his metaphorical language, Jesus promised to Peter the keys; that is, the authority to lay down the rules or laws (under the guidance of the Holy Spirit, however) for admission to or exclusion from the kingdom or church. This office was, of course, given to Peter in a secondary sense, since it must ever belong to Christ in a primary sense (Re 3:7). The figure of key-bearer is taken from Isa 22:22. Peter used the keys on the day of Pentecost to open the church to the Jews, and about seven years afterward, at Caesarea Palestinae, he used them again to admit the Gentiles. In fixing the terms of admission, he also fixed the terms of exclusion, for all who are not admitted are excluded. The keys as used by Peter have never been changed; that is to say, the terms of admission abide forever. Plurality of keys is merely part of the parabolic drapery, since cities were accustomed to have several gates, thus requiring a plurality of keys. The kingdom was not opened to Jews and Gentiles by different keys, since both were admitted on the same terms.

    Whatsoever thou shalt bind . . . whatsoever thou shalt loose. The words "bind" and "loose" were commonly used among the Jews in the sense of forbid and allow. Abundant instances of this usage have been collected by Lightfoot. They relate to the binding and annulling of laws and rules. In this sense the word "loose," is used very many times in the New Testament, but it is translated by the word "break" or "broken" (Mt 5:19; Joh 7:23; 10:35). The power here given to Peter was soon after extended to the rest of the apostles (Mt 18:18). The apostles were to lay down, as they afterward did, the organic law of the new kingdom, defining what things were prohibited and what permitted. Their actions in this behalf would of course be ratified in heaven, because they were none other than the acts of the Holy Spirit expressed through the apostles.

    (TFG 413-414)
     

  • Treasury of Scripture Knowledge:

    * give. Ac 2:14-42; 10:34-43; 15:7
    * the keys. Isa 22:22; Re 1:18; 3:7; 9:1; 20:1-3
    * and whatsoever. Mt 18:18; Joh 20:23; 1Co 5:4,5; 2Co 2:10; 1Th 4:8; Re 11:6
     

  • Robertson's Word Pictures:
    The Keys of the kingdom (tas kleidas tęs basileias). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse Mt 16:18. In Re 1:18; 3:7 Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (oikonomos) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Mt 18:1) as to which of them is the greatest in the kingdom of heaven as they will again (Mt 20:21) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (dęsęis) in rabbinical language is to forbid, to "loose" (lusęis) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (estai dedemenon, estai lelumenon), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (Mt 18:18). Later after the Resurrection Christ will use this same language to all the disciples (Joh 20:23), showing that it was not a special prerogative of Peter. He is simply first among equals, primus inter pares, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.
     

  • William Burkitt's Notes:

    Observe here, 1. The person to whom this promise is made, namely to Peter, with the rest of the apostles; the confession being made by him in the name of the rest. Elsewhere we find the same authority and power given to them all, which is here committed unto Peter; Whose sins soever ye remit, they are remitted. Joh 20:23. Although there might be a priority of order among the apostles, yet no superiority of power was founded in any one of them over and above the rest.

    Observe, 2. The power promised; I will give thee the keys of the kingdom of heaven; that is, the key of doctrine, and the key of discipline, or full power and authority to preach the gospel, to administer sacraments, and execute church censures. The speech is metaphorical, and alludes to stewards and officers in great houses, to whose trust the keys of the household are committed. Christ's ministers are the stewards of his house, into whose hands the keys of his church are committed by Christ; the pope would snatch them out of all hands, and keep them in his own; he snatches at Peter's keys, but makes shipwreck faith, arrogating Peter's power, but abrogating his holy profession.

    Learn, 1. That the authority and power which the ministers of the gospel do exercise and execute it from Christ; I will give thee the keys of the kingdom.

    2. That this power of the keys Christ dispensed promiscuously to all his apostles, and never designed it as a peculiar for St. Peter. As they all made the same profession of faith by Peter, so they all received the same authority and power with Peter. And accordingly, the apostles exercised their office independently upon Peter, in converting those of the circumcision as well as he.

    And St. Paul who was the apostle of the Gentiles, opened the kingdom of heaven to far more Gentiles than ever Peter did; and therefore had this key of the kingdom of heaven given to him, as much as to St. Peter.
     

  • Family Bible Notes:

      The keys of the kingdom of heaven; keys are a symbol of power and authority. Bind--loose; the same gift is elsewhere bestowed on all the apostles and the disciples generally. Chap Mt 18:18. The words of this verse may be understood, first, of the authority which Christ bestowed upon the inspired teachers and guides of his primitive church to settle all questions respecting her. For eminent examples of the exercise of this power, see the decisions concerning gentile converts, Ac 11:1-18; 15:1-29. In this sense, the power ceased with inspiration. Secondly, the words may be understood of the common power conferred by Christ on his churches to regulate their own affairs, to administer discipline, and to admit to or exclude from their communion. In this sense this power continues in the visible church, and is valid so far as it is exercised in accordance with Christ's word. Apostles, in making known the will of God, and recording it in words which the Holy Ghost taught them, and faithful ministers in proclaiming it, allow or condemn on earth what God allows or condemns in heaven. Churches, when they act in accordance with his truth, bind or loose, that is, allow or disallow on earth what will be bound or loosed, allowed or disallowed, in heaven. Chap Mt 18:18.
     

  • 1599 Geneva Bible Notes:
    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!
     

  • People's New Testament Commentary:

       I will give unto thee the keys of the kingdom of the heaven. That is, of the church. The office of the keys is to open the doors, or close them. On Pentecost, Peter first opened the doors and declared the conditions of which men could have their sins forgiven, be bound or loosed, and thus enter into the church. Seven years later at Caesarea he declared the same conditions to the Gentiles. While Peter took the lead the keys were given to all the apostles, and to no other mortal. See Mt 18:18; Joh 20:19-28 All that is here said to Peter is said to all the apostles.
     

  • Albert Barnes' Commentary:

      And I will give unto thee, etc. A key is an instrument for opening a door. He that is in possession of it has the power of access, and has a general care and administration of a house. Hence, in the Bible, a key is used as a symbol of superintendence, an emblem of power and authority. See Isa 22:22; Re 1:18; 3:7. The kingdom of heaven here means, doubtless, the church on earth, See Barnes for Mt 3:2. When he says, therefore, he will give him the keys of the kingdom of heaven, he means that he will make him the instrument of opening the door of faith to the world--the first to preach the gospel to both Jews and Gentiles. This was done, Ac 2:14-36,1. The "power of the keys" was given to Peter alone solely for this reason; the power of "binding and loosing" on earth was given to the other apostles with him. See Mt 18:18. The only pre-eminence, then, that Peter had, was the honour of first opening the doors of the gospel to the world.

    Whatsoever thou shalt bind, etc. The phrase to bind and to loose was often used by the Jews. It meant to prohibit and to permit. To bind a thing was to forbid it; to loose it, to allow it to be done. Thus they said about gathering wood on the sabbath day. "The school of Shammei binds it"--i, e. forbids it; "the school of Hillel looses it"--i. e. allows it. When Jesus gave this power to the apostles, he meant that whatsoever they forbid in the church should have Divine authority; whatever they permitted, or commanded, should also have Divine authority--that is, should be bound or loosed in heaven, or meet the approbation of God. They were to be guided infallibly in the organization of the church,

    (1.) by the teaching of Christ, and

    (2.) by the teaching of the Holy Spirit.

    This does not refer to persons, but to things--"whatsoever," not whosoever. It refers to rites and ceremonies in the church. Such of the Jewish customs as they should forbid were to be forbidden; and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of Divine authority. Accordingly, they forbid circumcision and the eating of things offered to idols, and strangled, and blood, Ac 15:20. They founded the church, and ordained its rites, as of Divine authority.

    {u} "whatsoever thou" Mt 18:18

     

  • Jamieson-Faussett Brown:

    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 JFB for 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.
     

  • Spurgeon Commentary:

     The new kingdom would not be all-comprehensive, like Noah's ark; but would have its dove and its keys. For practical purposes the people of God would need discipline, and the power to receive, refuse, retain, or exclude members. Of these keys our Lord says to Peter, "I will give unto thee the keys of the kingdom of heaven." Foremost among the apostles, Peter used those keys at Pentecost, when he let three thousand into the church; in Jerusalem, when he shut out Ananias and Sapphira; and at the house of Cornelius, when he admitted the Gentiles. Our Lord committed to his church power to rule within herself for him; not to set up doors, but to open or shut them: not to make laws, but to obey them and see them obeyed. Peter, and those for whom he spoke, became the stewards of the Lord Jesus in the church, and their acts were endorsed by their Lord.


    Today the Lord continues to back up the teaching and acts of his sent servants, those Peters who are pieces of the one Rock. The judgments of his Church, when rightly administered, have his sanction so as to make them valid. The words of his sent servants, spoken in his name, shall be confirmed of the Lord, and shall not be, either as to promise or threatening,  a mere piece of rhetoric. When he was here on earth our Lord himself personally admitted men into the select circle of disciples; but on the eve of
    his departure he gave to their leading spirit, and thus to them also, the power to admit others to their number, or to dismiss them when found unworthy. Thus was the church or assembly constituted, and endowed with internal administrative authority. We cannot legislate, but we may and must administer the ordinances and statutes of the Lord; and what we do rightly in carrying out divine law in the church on earth is ratified by our Lord in heaven. A church would be a mere sham, and its acts a solemn farce, if the great Head of the Church did not sanction all that is done according to his statute-book.


    We need not at any length deal with the claims of the Pope of Rome. Even if Peter had been made the head of the church, how would that affect the bishop of Rome? As well say that the Cham of Tartary is the successor of Peter, as make that claim for an Italian Pontiff. No unsophisticated reader of his Bible sees any trace of Popery in this passage. The wine of Romanism is not to be pressed out of this cluster.
     

  • Adam Clarke's Commentary:

     By the kingdom of heaven, we may consider the true Church, that house of God, to be meant; and by the keys, the power of admitting into that house, or of preventing any improper person from coming in. In other words, the doctrine of salvation, and the full declaration of the way in which God will save sinners; and who they are that shall be finally excluded from heaven; and on what account. When the Jews made a man a doctor of the law, they put into his hand the key of the closet in the temple where the sacred books were kept, and also tablets to write upon; signifying, by this, that they gave him authority to teach, and to explain the Scriptures to the people.-Martin. This prophetic declaration of our Lord was literally fulfilled to Peter, as he was made the first instrument of opening, i.e. preaching the doctrines of the kingdom of heaven to the Jews, Ac 2:41; and to the Gentiles, Ac 10:44-47; 11:1; 15:7.

    Whatsoever thou shalt bind on earth] This mode of expression was frequent among the Jews: they considered that every thing that was done upon earth, according to the order of God, was at the same time done in heaven: hence they were accustomed to say, that when the priest, on the day of atonement, offered the two goats upon earth, the same were offered in heaven. As one goat therefore is permitted to escape on earth, one is permitted to escape in heaven; and when the priests cast the lots on earth, the priest also casts the lots in heaven. See Sohar. Lev. fol. 26; and see Lightfoot and Schoettgen. These words will receive considerable light from Le 13:3,23: The priest shall look upon him (the leper) and pronounce him unclean. Hebrew vetime otho, he shall pollute him, i.e. shall declare him polluted, from the evidences mentioned before. And in Le 13:23: The priest shall pronounce him clean,  vetiharo hacohen, the priest shall cleanse him, i.e. declare he is clean, from the evidences mentioned in the verse. In the one case the priest declared the person infected with the leprosy, and unfit for civil society; and, in the other, that the suspected person was clean, and might safely associate with his fellows in civil or religious assemblies. The disciples of our Lord, from having the keys, i.e. the true knowledge of the doctrine of the kingdom of heaven, should be able at all times to distinguish between the clean and the unclean, and pronounce infallible judgment; and this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, being always according to the doctrine of the Gospel of God, should be considered as proceeding immediately from heaven, and consequently as Divinely ratified.

    That binding and loosing were terms in frequent use among the Jews, and that they meant bidding and forbidding, granting and refusing, declaring lawful or unlawful, &c., Dr. Lightfoot, after having given numerous instances, thus concludes:-

    "To these may be added, if need were, the frequent (shall I say?) or infinite use of the phrases, bound and loosed, which we meet with thousands of times over. But from these allegations the reader sees, abundantly enough, both the frequency and the common use of this phrase, and the sense of it also; namely, first, that it is used in doctrine, and in judgments, concerning things allowed or not allowed in the law. Secondly, that to bind is the same with, to forbid, or to declare forbidden. To think that Christ, when he used the common phrase, was not understood by his hearers in the common and vulgar sense, shall I call it a matter of laughter, or of madness?

    To this, therefore, do these words amount: When the time was come wherein the Mosaic law, as to some part of it, was to be abolished, and left off, and, as to another part of it, was to be continued and to last for ever, he granted Peter here, and to the rest of the apostles, Mt 18:18, a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit: as if he should say, Whatsoever ye shall bind in the law of Moses, that is, forbid, it shall be forbidden, the Divine authority confirming it; and whatsoever ye shall loose, that is, permit, or shall teach that it is permitted and lawful, shall be lawful and permitted. Hence they bound, that is forbade, circumcision to the believers; eating of things offered to idols, of things strangled, and of blood, for a time, to the Gentiles; and that which they bound on earth was confirmed in heaven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal; Ac 21:24 and, in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make decrees concerning religion, as to the use or rejection of Mosaic rites and judgments, and that either for a time, or for ever.

    "Let the words be applied by way of paraphrase to the matter that was transacted at present with Peter: 'I am about to build a Gentile Church,' saith Christ, and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them; but if thou askest by what rule that Church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the law of Moses thou shalt forbid them shall be forbidden; whatsoever thou grantest them shall be granted; and that under a sanction made in heaven.' Hence, in that instant, when he should use his keys, that is, when he was now ready to open the gate of the Gospel to the Gentiles, Acts 10, he was taught from heaven that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any creature convenient for food was now loosed, which before had been bound; and he in like manner looses both these.

    "Those words of our Saviour, Joh 20:23, Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the business is of doctrine only, not of persons; there of persons, not of doctrine. Here of things lawful or unlawful in religion, to be determined by the apostles; there of persons obstinate or not obstinate, to be punished by them, or not to be punished.

    "As to doctrine, the apostles were doubly instructed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine.

    "2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and enabled in both by the Holy Spirit descending upon them. As to the persons, they were endowed with a peculiar gift, so that, the same Spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself, which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus, &c."

    After all these evidences and proofs of the proper use of these terms, to attempt to press the word, into the service long assigned them by the Church of Rome, would, to use the words of Dr. Lightfoot, be "a matter of laughter or of madness." No Church can use them in the sense thus imposed upon them, which was done merely to serve secular ends; and least of all can that very Church that thus abuses them.

     

  • Matthew Henry's Concise Commentary:

     (No comment on this verse).
     


 


 


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    MT16:13-20
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    "I will give unto thee the keys of the kingdom of  heaven". Jesus,Matthew 16:19a













    Title:  "Keys to the Kingdom" 
    Theme:  We have the keys to the kingdom. 

    I.   Event:  Peter realized that Jesus was "theChrist, the Son of the living God." 
    II.   Revelation (vs 13-17):  God's self-revelationin Jesus 
    III.   Foundation (vs 18):  Heritage ofthe Church built on revelation of Jesus 
    IV.   Authority (vs 19):  To fulfill theresponsibilities of Christian Discipleship. 
    V.  Invitation:  Receive the revelation, stand onthe foundation, and exercise our authority to fulfill the Great Commissionof the Church (Mt. 28:19-20).

    A60:Proper16;  13th Sunday After Pentecost;  21st Sunday in Ordinary Time
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