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PARALLEL BIBLE - Matthew 16:19


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King James Bible - Matthew 16:19

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

World English Bible

I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven."

Douay-Rheims - Matthew 16:19

And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.

Webster's Bible Translation

And I will give to thee the keys of the kingdom of heaven: and whatever thou shalt bind on earth, shall be bound in heaven; and whatever thou shalt loose on earth, shall be loosed in heaven.

Greek Textus Receptus


και
2532 CONJ δωσω 1325 5692 V-FAI-1S σοι 4671 P-2DS τας 3588 T-APF κλεις 2807 N-APF της 3588 T-GSF βασιλειας 932 N-GSF των 3588 T-GPM ουρανων 3772 N-GPM και 2532 CONJ ο 3739 R-ASN εαν 1437 COND δησης 1210 5661 V-AAS-2S επι 1909 PREP της 3588 T-GSF γης 1093 N-GSF εσται 2071 5704 V-FXI-3S δεδεμενον 1210 5772 V-RPP-NSN εν 1722 PREP τοις 3588 T-DPM ουρανοις 3772 N-DPM και 2532 CONJ ο 3739 R-ASN εαν 1437 COND λυσης 3089 5661 V-AAS-2S επι 1909 PREP της 3588 T-GSF γης 1093 N-GSF εσται 2071 5704 V-FXI-3S λελυμενον 3089 5772 V-RPP-NSN εν 1722 PREP τοις 3588 T-DPM ουρανοις 3772 N-DPM

Treasury of Scriptural Knowledge

VERSE (19) -
Ac 2:14 *etc:

SEV Biblia, Chapter 16:19

Y a ti dar las llaves del Reino de los cielos; que todo lo que ligares en la tierra ser ligado en los cielos; y todo lo que desatares en la tierra ser desatado en los cielos.

Clarke's Bible Commentary - Matthew 16:19

Verse 19. The keys of the
kingdom] 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, Acts ii. 41; and to the Gentiles, Acts x. 44-47; xi. 1; xv. 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. Leviticus fol. 26; and see Lightfoot and Schoettgen. These words will receive considerable light from Lev. xiii. 3, 23: The priest shall look upon him (the leper) and pronounce him unclean. Hebrew wta amfw vetime otho, he shall pollute him, i.e. shall declare him polluted, from the evidences mentioned before.

And in Lev. xiii. 23: The priest shall pronounce him clean, hkh wrhfw 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, rtwmw rwoa 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, chap. xviii. 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; Acts xxi. 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, John xx. 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.


John Gill's Bible Commentary

Ver. 19. And I will give unto thee the keys of the kingdom of heaven , etc.] By the kingdom of heaven is meant the Gospel, which comes from heaven, declares the king Messiah to be come, speaks of things concerning his kingdom, is the means of setting it up, and enlarging it, displays the riches of his grace, and gives an account of the kingdom of heaven, and of persons right unto it, and meetness for it. The keys of it are abilities to open and explain the Gospel truths, and a mission and commission from Christ to make use of them; and being said to be given to Peter particularly, denotes his after qualifications, commission, work, and usefulness in opening the door of faith, or preaching the Gospel first to the Jews, ( Acts 2:1-47) and then to the Gentiles, ( Acts 10:1-48 15:7,14) and who was the first that made use of the keys of evangelical knowledge with respect to both, after he, with the rest of the apostles, had received an enlarged commission to preach the Gospel to all nations, beginning at Jerusalem. Otherwise these keys belonged to them all alike; for to the same persons the keys, and the use of them, appertained, on whom the power of binding and loosing was bestowed; and this latter all the disciples had, as is manifest from ( Matthew 18:18) wherefore this does not serve to establish the primacy and power of Peter over the rest of the apostles; nor do keys design any lordly domination or authority; nor did Christ allow of any such among his apostles; nor is it his will that the ministers of his word should lord it over his heritage: he only is king of saints, and head of his church; he has the key of David, with which he opens, and no man shuts, and shuts, and no man opens; and this he keeps in his own hand, and gives it to none. Peter is not the door-keeper of heaven to let in, nor keep out, whom he pleases; nor has his pretended successor the keys of hell and death; these also are only in Christs hands: though it has been said of the pope of Rome, that if he sends millions of men to hell, none should say to him, what dost thou? but the keys here mentioned are the keys of the kingdom of heaven; or of the Gospel, which was shut up in the Jewish nation, through the ignorance, malice, and calumnies of the Scribes and Pharisees, who would neither embrace it, or enter into the kingdom of God themselves, nor suffer others that were going to enter into it; and through their taking away the key of knowledge, or the right interpretation of the word of God; and through a judicial blindness, which that nation in general was given up to: and this was shut up to the Gentiles through the natural darkness that was spread over them, and through want of a divine revelation, and persons sent of God to instruct them: but now Christ was about, and in a little time he would (for these words, with what follow, are in the future tense) give his apostles both a commission and gifts, qualifying them to open the sealed book of the Gospel, and unlock the mysteries of it, both to Jews and Gentiles, especially the latter. Keys are the ensigns of treasurers, and of stewards, and such the ministers of the Gospel are; they have the rich treasure of the word under their care, put into their earthen vessels to open and lay before others; and they are stewards of the mysteries and manifold grace of God, and of these things they have the keys. So that these words have nothing to do with church power and government in Peter, nor in the pope, nor in any other man, or set of men whatever; nor to be understood of church censures, excommunications, admissions, or exclusions of members: nor indeed are keys of any such similar use; they serve for locking and unlocking doors, and so for keeping out those that are without, and retaining those that are within, but not for the expulsion of any: but here they are used in a figurative sense, for the opening and explaining the truths of the Gospel, for which Peter had excellent gifts and abilities. And whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven . This also is not to be understood of binding, or loosing mens sins, by laying on, or taking off censures, and excommunications; but only of doctrines, or declarations of what is lawful and unlawful, free, or prohibited to be received, or practised; in which sense the words, rtwmw rwsa , bound and loosed, are used in the Talmudic writings, times without number, for that which is forbidden and declared to be unlawful, and for that which is free of use, and pronounced to be so: in multitudes of places we read of one Rabbi rswa , binding, and of another rytm , loosing; thousands, and ten thousands of instances of this kind might be produced; a whole volume of extracts on this head might be compiled. Dr. Lightfoot has transcribed a great many, sufficient to satisfy any man, and give him the true sense of these phrases; and after him to mention any other is needless; yet give me leave to produce one, as it is short, and full, and explains these phrases, and points at the persons that had this power, explaining ( Ecclesiastes 12:11) and that clause in it, masters of the assemblies. these (say they f934 ) are the disciples of the wise men, who sit in different collections, and study in the law; these pronounce things or persons defiled, and these pronounce things or persons clean, yrytm llhw yrswa wllh , these bind, and these loose; these reject, or pronounce persons or things profane, and these declare them right.

And a little after, get thyself an heart to hear the words of them that pronounce unclean, and the words of them that pronounce clean; the words of them yrswa , that bind, and the words of them yrytm , that loose; the words of them that reject, and the words of them that declare it right But Christ gave a greater power of binding and loosing, to his disciples, than these men had, and which they used to better purpose. The sense of the words is this, that Peter, and so the rest of the apostles, should be empowered with authority from him, and so directed by his Holy Spirit, that whatever they bound, that is, declared to be forbidden, and unlawful, should be so: and that whatever they loosed, that is, declared to be lawful, and free of use, should be so; and accordingly they bound some things which before were loosed, and loosed some things which before were bound; for instance, they bound, that is, prohibited, or declared unlawful, the use of circumcision, which before, and until the death of Christ, was enjoined the natural seed of Abraham; but that, and all ceremonies, being abolished by the death of Christ, they declared it to be nothing, and of no avail, yea, hurtful and pernicious; that whoever was circumcised, Christ profited him nothing, and that he was a debtor to do the whole law: they affirmed, that the believing Gentiles were not to be troubled with it; that it was a yoke not fit to be put upon their necks, which they, and their fathers, were not able to bear, ( Galatians 5:1,3,6 Acts 15:10,19). They bound, or forbid the observance of days, months, times, and years; the keeping holy days, new moons, and sabbaths, which had been used in the Jewish church for ages past; such as the first day of the new year, and of every month, the day of atonement, the feasts of the passover, pentecost, and tabernacles, the jubilee year, the sabbatical year, and seventh day sabbath, ( Galatians 4:9,10 Colossians 2:16,17). They loosed, or declared lawful and free, both civil and religious conversation between Jews and Gentiles; whereas, before, the Jews had no dealings with the Gentiles, nor would not enter into their houses, nor keep company with them, would have no conversation with them; neither eat, nor drink with them; but now it was determined and declared, that no man should be called common, or unclean; and that in Christ Jesus, and in his church, there is no distinction of Jew and Gentile, ( Acts 10:28 11:2,3,18 Galatians 3:28). They also loosed, or pronounced lawful, the eating of any sort of food, without distinction, even that which was before counted common and unclean, being persuaded by the Lord Jesus Christ, by the words he said, ( Matthew 15:11). They asserted, that there is nothing unclean of itself; and that the kingdom of God is not meat and drink; or that true religion does not lie in the observance of those things; that every creature of God is good, and fit for food, and nothing to be refused, or abstained from, on a religious account, provided it be received with thanksgiving, ( Romans 14:14,17 1 Timothy 4:4). And these things now being by them bound or loosed, pronounced unlawful or lawful, are confirmed as such by the authority of God, and are so to be considered by us.


Matthew Henry Commentary

Verses 13-20 - Peter, for himself and his brethren, said that they were assured of ou Lord's being the promised Messiah, the Son of the living God. Thi showed that they believed Jesus to be more than man. Our Lord declare Peter to be blessed, as the teaching of God made him differ from his unbelieving countrymen. Christ added that he had named him Peter, i allusion to his stability or firmness in professing the truth. The wor translated "rock," is not the same word as Peter, but is of a simila meaning. Nothing can be more wrong than to suppose that Christ mean the person of Peter was the rock. Without doubt Christ himself is the Rock, the tried foundation of the church; and woe to him that attempt to lay any other! Peter's confession is this rock as to doctrine. I Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. Our Lord next declared the authority with whic Peter would be invested. He spoke in the name of his brethren, and thi related to them as well as to him. They had no certain knowledge of the characters of men, and were liable to mistakes and sins in their ow conduct; but they were kept from error in stating the way of acceptanc and salvation, the rule of obedience, the believer's character an experience, and the final doom of unbelievers and hypocrites. In suc matters their decision was right, and it was confirmed in heaven. But all pretensions of any man, either to absolve or retain men's sins, ar blasphemous and absurd. None can forgive sins but God only. And thi binding and loosing, in the common language of the Jews, signified to forbid and to allow, or to teach what is lawful or unlawful.


Greek Textus Receptus


και
2532 CONJ δωσω 1325 5692 V-FAI-1S σοι 4671 P-2DS τας 3588 T-APF κλεις 2807 N-APF της 3588 T-GSF βασιλειας 932 N-GSF των 3588 T-GPM ουρανων 3772 N-GPM και 2532 CONJ ο 3739 R-ASN εαν 1437 COND δησης 1210 5661 V-AAS-2S επι 1909 PREP της 3588 T-GSF γης 1093 N-GSF εσται 2071 5704 V-FXI-3S δεδεμενον 1210 5772 V-RPP-NSN εν 1722 PREP τοις 3588 T-DPM ουρανοις 3772 N-DPM και 2532 CONJ ο 3739 R-ASN εαν 1437 COND λυσης 3089 5661 V-AAS-2S επι 1909 PREP της 3588 T-GSF γης 1093 N-GSF εσται 2071 5704 V-FXI-3S λελυμενον 3089 5772 V-RPP-NSN εν 1722 PREP τοις 3588 T-DPM ουρανοις 3772 N-DPM

Vincent's NT Word Studies

19. Keys (kleidav). 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 (dhshvlushv). 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 this apostles; the first, here, to Peter, as their representative, the second, after his resurrection, to the church (John xx. 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 (Matt. xviii. 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 Matt. xvi. 19; xviii. 18).


Robertson's NT Word Studies

16:19 {The Keys of the kingdom} (tas kleidas tes 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 #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 (#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" (dsis) in rabbinical language is to forbid, to "loose" (lusis) 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 (#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.


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