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What did Jesus mean when He
gave Peter the keys to the kingdom of the heavens?
Jesus had been quizzing His disciples as to who people were saying that
He, the Son of Man was. The disciples replied that some said He was
John the Baptist; others Elijah; still others, Jeremiah, or one of the
prophets (Matt. 16:13-14). Jesus countered, "But who do you say that I
am?" (Matt. 16:15). Answering, moreover, Simon Peter said, "You are the
Anointed One (Christós, 5347, Messiah – Christ), the Son of the Living God!" (Matt 16:16, author's literal
translation).
Answering, moreover, Jesus said to him, "Blessed are you, Simon, son of Jonah, because flesh and blood did not reveal this to you, but My Father, the One in the heavens. Moreover, I Myself also say to you that you are Peter (Pétros, 4074), and upon this rock (pétra, 4073) I will build My church (ekklêsía, 1577, "assembly," or "called out ones"), and the gates of Hades (the place of the dead) will not withstand it (Matt. 16:17-18, author's literal translation). Jesus continued, "I will give to you the keys of the kingdom of the heavens, and whatever you may bind upon the earth shall exist as having been bound in the heavens; and whatever you may loose upon the earth shall exist as having been loosened in the heavens" (Matt. 16:19, author's literal translation). "Then he ordered the disciples (learners) that to no one should they say that He Himself is the Anointed One (Christós, 5347, Messiah – Christ)" (Matt. 16:20, author's literal translation). The Posing of Six Questions Several questions spring immediately to mind: (1) What did Peter mean by his identification of Jesus as "the Christ, the Son of the living God"? (2) What did Jesus mean when He said, "and upon this rock I will build My assembly of called out ones?" (3) What did Jesus mean when He said He would give to Peter "the keys of the kingdom of the heavens?" (4) What is the kingdom of the heavens"? (5) What did Jesus mean when He told Peter that whatever he might bind or loosen upon the earth shall exist as having been bound or loosened in the heavens? (6) Did Peter have the authority to transfer the keys of the kingdom of the heavens and the concomitant power to bind and loosen to anyone else? We will examine the answers to these questions from a Roman Catholic point of view and also from a Biblical point of view. The Roman Catholic Answers to the 6 Questions (1) What did Peter mean by his identification of Jesus as "the Christ, the Son of the living God"? In fairness, the following answer simply indicates what Catholics believe about the title "Christ." It is not intended to answer the question, "What did Peter think Jesus meant?" According to the Catholic Encyclopedia, Christ is "the Greek equivalent of the Hebrew Messias, and means 'anointed.' According to the Old Law, priests (Exod. 29:29; Lev. 4:3), kings (1 Sam. 10:1; 24:6), and prophets (Isa. 61:1) were supposed to be anointed for their respective offices; now, the Christ, or the Messias, combined this threefold dignity in His Person...." (The Origin of the Name of Jesus Christ - Catholic Encyclopedia). "He combined in His person the offices of prophet (John 6:14; Matthew 13:57; Luke 13:33; 24:19) of king (Luke 23:2; Acts 17:7; 1 Corinthians 15:24; Apocalypse 15:3) [Rev. 15:3], and of priest (Hebrews 2:17; etc.)" ... (The Origin of the Name of Jesus Christ - Catholic Encyclopedia). [JTB: I agree with the conclusions of Roman Catholicism.] What did Peter mean by asserting that Jesus was "the Son of the living God?" Candidly, footnote 11 on Matt. 16:16 of the Catholic Bible is not particularly helpful here. It reads as follows: The Son of the living God: see ⇒ Matthew 2:15; ⇒ 3:17.
The addition of this exalted title to the Marcan confession eliminates
whatever ambiguity was attached to the title Messiah. This, among other
things, supports the view proposed by many scholars that Matthew has
here combined his source's confession with a post-resurrectional
confession of faith in Jesus as Son of the living God that belonged to
the appearance of the risen Jesus to Peter; cf ⇒ 1 Cor 15:5; ⇒ Luke 24:34. [JTB: So the title "Son of God," according to Rome "eliminates whatever ambiguity was attached to the title Messiah." What is that supposed to mean? I do not know. Furthermore the Catholic view is that this was not Peter's view at the time of the incident recorded. It was added later. I not only disagree with the Catholic chronology of the writing of the NT, but their view makes it impossible to know what Peter thought it meant at the time Peter said it.] Biblical Answers to the 6 Questions (1) What did Peter mean by his identification of Jesus as "the Christ, the Son of the living God"? First of all, by his reference to Jesus as "the Christ," Peter undoubtedly believed that Jesus was the Anointed King, the one designated by God to be the political Savior of Israel. We assume Peter, who lived in Capernaum, had heard Jesus proclaiming, "Be repenting, for the kingdom of the heavens has drawn near" (Matt. 4:17, JTB transl.). He knew that Jesus was continually proclaiming the good news of the kingdom (Matt. 9:35), and Peter himself had proclaimed that message of the nearness of the kingdom (Matt. 10:7). So he knew Jesus was presenting Himself as the King of Israel, and that His kingdom would have a spiritual dimension. But even by the time of his own confession of Jesus as the Messiah in Matt. 16:16, Peter had no understanding that it would be necessary for the Messiah to die to pay for the sins of the nation and of the world. It is for that reason that Peter took Jesus aside and began to rebuke Him for talking about dying (Matt. 16:21-23). As far as his understanding of Jesus as "the Son of the living God," is concerned (Matt. 16:16), Peter certainly would have understood, along with the Jewish leaders, that Jesus was asserting His equality with God (John 5:18). But I suspect there is more to it than that. Peter was putting the term "Christ" immediately adjacent to the descriptive phrase, "the Son of the living God," almost as though the two were part and parcel of the same thing. I believe he would have understood Jesus as being the "Son of God" in connection with His being the Messiah. Long ago, God had promised David his son would have a "Father / Son" relationship with God. God would be a father to him (2 Sam. 7:14). Solomon, of course, was the immediate king in view. But undoubtedly, the same relationship would apply to the ultimate son of David, the Ultimate Anointed One. So part of ruling as a Davidic king is to have a Father / Son relationship with God. For a fuller discussion of this idea, see "In What Way is Christ Son of God in Matthew 16:16?". As far as the ultimate meaning of the term "Christ" is concerned, we understand a lot more today after the cross, and with the benefit of the NT writers, than Peter would have understood. Certainly I agree with Catholicism that Jesus is the ultimate Prophet, Priest, and King. Part of His role as King is that He the final Judge. Furthermore, it is inarguable that part of Jesus' role as King is to become the Political Savior of Israel (Luke 1:67-74) as well as the Spiritual Savior of Israel (Luke 1:75). (2) What did Jesus mean when He said, "and upon this rock I will build My church (assembly of called out ones)?" By "rock" (pétra, 4073) Jesus certainly did NOT mean Peter (Pétros, 4074). Rather, I believe He had two things in mind. (1) He would build His Church upon Peter's confession, which reads as follows, "You are the Christ, the Son of the living God" (Matt. 16:16). (2) He also meant that He would build His church upon Himself. Four times in the NT Jesus Christ is designated as the Petra. He is the Rock of offense in Rom. 9:33; He was the spiritual Rock which followed the sons of Israel in the wilderness and from which they drank spiritually (1 Cor. 10:4 - two uses here); and Peter described Jesus as "a stone (líthos, 3037) of stumbling and a rock (pétra, 4073) of offense" (1 Peter 2:8). So Peter cannot possibly be the Rock. Petros does not equal petra. (For more information on this topic, see the article, "The Bible and the Pope.") (3) What did Jesus mean when He said He would give to Peter "the keys of the kingdom of the heavens?" The primary purpose of keys is to open and shut doors. There are recorded in Scripture three instances in which Peter turned the keys of the kingdom to usher different groups of people into the Church. It should here be noted that, as Constable states it, "All who enter the church will eventually enter the messianic kingdom, so Peter began to exercise this authority when the church came into existence." (a) First, Peter ushered into
the Church Israelis
who received (Acts 2:41) Peter's word which he delivered (Acts 2:14-40)
on the Day of Pentecost (Acts 2:1-13). Those Israelis who received
Peter's word were immersed (baptídzō, 907), and about 3,000 souls were added to the
Church that day, and they continued in the Apostles' teaching, in
fellowship, in the breaking of bread, and in prayer (Acts 2:41-42.). (b) Second, Peter was instrumental in ushering Samaritans into the Church. On the day that Stephen became the first martyr of the Church (Acts 7:54-60), the Church in Jerusalem was assaulted with great persecution (Acts 8:1-3). Those who had been scattered began "good-news-icizing" (euaggelídzō, 2097) the message about Jesus (Acts 8:4). Among these was Philip, one of the first Church "Servants" (Deacons, diákonos, 1249) (Acts 6:1-6). Philip, having gone down to the city of Samaria, was proclaiming to them the Anointed One (Christ) (Acts 8:5). Moreover, when they believed Philip "good-news-icizing" (euaggelídzō, 2097) concerning the kingdom of God and the name of Jesus, Anointed One (Christós, 5547), both men and women were being immersed (baptídzō, 907) (Acts 8:12). Now the Apostles in Jerusalem, having heard that Samaria had received the message of God, sent to them Peter and John, (Acts 8:14) who, having descended, prayed concerning them that they might receive the Holy Spirit (Acts 8:15), for He had not yet fallen upon any of them, for they had merely been immersed (baptídzō, 907) into the name of the Lord Jesus (Acts 8:16). Then they were laying their hands upon them, and they were receiving the Holy Spirit (Acts 8:17). Two points must be made here: First, only Peter could allow the Samaritans to enter the Church. The Samaritans had believed in the name of Jesus; they had been immersed in the name of Jesus; and yet, they had not yet received the Spirit, and thus they were not yet part of the Church, the present-day collective awaiting the kingdom of God. Why not? Because Peter had not yet used the keys of the kingdom to permit them to enter. As soon as Peter arrived, and as he, along with John, were laying their hands on these new believers in Samaria, the latter were receiving the Holy Spirit. Somehow there was a tangible sign that they had received the Holy Spirit, and this evidenced their Divinely-authorized entrance into the Church. It was absolutely necessary for Peter to be there to turn the "keys of the kingdom" and authorize them to enter the Church. Second, contrary to Roman Catholic teaching, baptism (immersion) by water was insufficient for these Samaritan believers to become part of the Church. They had to be immersed into the Church by means of the Holy Spirit (see 1 Cor. 12:12-13). (c) In the third place, it was critical for Peter to turn the keys of the kingdom to allow Gentiles to enter the church. This historical event is described for us in Acts 10:1-48. Cornelius, a centurion in the Roman army, worshiped God and prayed continually. An angel appeared to him instructing him to send for Simon Peter in the town of Joppa. He did so immediately, sending two of his household servants along with a pious soldier (Acts 10:1-8). Meanwhile, God sent a strange vision to Peter, instructing him that what God had cleansed, Peter ought not to call common, or unclean (Acts 10:9-16). As soon as the delegation from Cornelius arrived at the home where Peter was staying, the Holy Spirit instructed Peter to accompany them, doubting nothing (Acts 10:17-23). Two days later, he arrived at Cornelius' home in Caesarea. Peter asked Cornelius to explain why he had summoned Peter (Acts 10:23-29). Cornelius explained the instructions given him by the angel. He concluded by saying, "Now then we are all here present before God to hear all that you have been commanded by the Lord" (Acts 10:30-33). Peter responded by acknowledging God's interest in taking the Good News about Jesus to Gentiles (Acts 10:34-36). He then began to speak about Jesus of Nazareth, whom God had anointed with the Holy Spirit and with power. Jesus went around doing good and healing all who were oppressed by the devil, since God was with Him (Acts 10:37-38). Sadly, people of Israel killed Jesus by hanging Him on a cross (Acts 10:39). But God raised Him from the dead on the third day, and authorized Him to appear to chosen witnesses, including Peter and His fellow disciples, who ate and drank with Him after His resurrection (Acts 10:40-41). Jesus ordered Peter and the other apostles to announce publicly to the people of Israel, and to testify that God had appointed Jesus to be the Judge of the living and the dead (Acts 10:42). Furthermore, said Peter, all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins (Acts 10:43). Obviously the people gathered in Cornelius' home immediately believed all that Peter had told them, and placed their faith in Jesus of Nazareth. While Peter was yet speaking, the Holy Spirit fell upon all those who were listening to Peter's message (Acts 10:44). The circumcised (Jewish) believers who had accompanied Peter were stunned that the gift of the Holy Spirit had been poured out upon Gentiles. They heard these new believers speaking in other languages and exalting God (Acts 10:45-46)! Peter asked, "Who can refuse water for these to be immersed (baptídzō, 907)? After all, they received the Spirit just as we did (on the Day of Pentecost) (Acts 10:47). Immediately Peter ordered these new believers to be immersed (baptídzō, 907) in the name of Jesus Christ (Acts 10:48). Once again, Peter necessarily was present. He used the keys of the kingdom of the heavens to permit these Gentile believers to enter the church, the assembly of those called out by God to believe in Jesus and worship Him. When Peter traveled to Jerusalem, he was "called on the carpet" by "those of the circumcision." They charged him, "You entered the house of uncircumcised men and ate with them!" (Acts 11:1-3). Peter gave a detailed account of his vision and of his Gentile visitors. The Holy Spirit had told him to accompany them, joined by six witnesses (Acts 11:4-12). Cornelius had given his story (Acts 11:13-14). No sooner had Peter begun his message than the Holy Spirit fell upon the Gentiles just as He had upon the believing Jews "at the beginning" (Acts 11:15). Peter remembered Christ's words, "John immersed (baptídzō, 907) with water, but you will be immersed (baptídzō, 907) with the Spirit" (Acts 11:16). Peter concluded, "If God gave to these Gentiles the same gift He had given to us after believing in the Lord Jesus Christ, who was I that I could stand in God's way?" (Acts 11:17). When those assembled heard Peter's report, they became silent and glorified God, saying, "Well then, God has granted to the Gentiles also the repentance that leads to life" (Acts 11:18). We conclude, then, that there are three distinct instances in which Peter turned the keys of the kingdom of the heavens to allow three different groups of people entrance into the church. He turned the keys to permit believing Israelis into the church; he turned the keys to permit believing Samaritans into the church; and he turned the keys to permit believing Gentiles into the church. A follow-up question is worth asking. Is Peter through using "the keys of the kingdom of the heavens"? Apparently so, at least for the time being. After the event recorded in Acts 11:1-18, we hear no more of Peter in that chapter. A great portion of the next chapter records Peter's miraculous release from prison and impending death (Acts 12:1-19). Thereafter, Peter makes a cameo appearance in the Jerusalem Council (Acts 15:6-11). Thereafter, Peter's name is not even mentioned in Acts. Instead, the prominent Apostle is Paul. In fact, Paul is the most prominent Apostle from Acts 13:1 - 28:31. In reality, however, the Kingdom of the Heavens has not yet even begun. It will not begin until the King returns from heaven to begin His kingdom here upon earth (Luke 19:11-27). Will Peter have a part then in turning the keys of the kingdom of the heavens? Possibly so. Only time will tell. (4) What is the kingdom of the heavens? It is doubtless the kingdom that John the Immerser announced had drawn near in the Person and Presence of the King, Jesus (Matt. 3:1-2). John himself was preparing Israelis for that kingdom by immersing candidates with water symbolizing repentance (Matt. 3:11). But someone mightier than he was coming who would immerse them either with the Holy Spirit (salvation) or with unquenchable fire (damnation) (Matt. 3:11-12). Jesus personally identified Himself as subscribing to John's ministry and teaching by submitting to immersion in water by John (Matt. 3:13-15). Immediately after Jesus had been immersed, God anointed Him with His Spirit, enabling and authorizing Him to serve as God's ultimate Prophet, Priest, and King. God also clearly identified Jesus as His beloved Son in whom He was well-pleased (Matt. 3:16-17). At this point Jesus became the Christ. He was anointed by God to be Israel's Prophet, Priest, and King who would head up the kingdom John the Immerser announced in Matt. 3:1-2. This would be a political kingdom (Luke 1:67-74), but it would also be a spiritual kingdom (Luke 1:75-79). Without spirituality, the political kingdom would be postponed, as it turned out. Jesus Himself subsequently proclaimed the same message as had John the Immerser (Matt. 4:17). Participants in the kingdom would have to change their minds about who Jesus was (He was the King) and would have to lead lives controlled by the Spirit of God (Matt. 3:16-17). Jesus later toured Galilee, proclaiming the Good News of the Kingdom and healing every kind of disease and sickness, performing signs proving He was, indeed, the Messianic King (John 3:1-2; 20:30-31). When Jesus taught His disciples (Matt. 5:1-2) to pray, He said they should pray this way: "Our Father, the One in the heavens, set apart be Your name. Come, Your kingdom; be done, Your will – as in heaven, so on earth" (Matt. 6:9-10, JTB literal translation). Inasmuch as Israel's enemies are now flourishing, and inasmuch as God's will is not being done on earth as it is in heaven, the Kingdom which Jesus and John announced has not yet come. It awaits Christ's Second Coming. That being said, in what sense could Peter unlock the doors for Israelis (Acts 2), Samaritans (Acts 8), and Gentiles (Acts 10) to enter the kingdom of the heavens if the kingdom has not yet arrived? These three groups entered the church, not the kingdom. But the simple matter of fact is that, when the kingdom does arrive (as described in Rev. 19:11-20:6), the Church will participate in the Kingdom as the Bride of Christ (Rev. 19:7-9; 20:6; 21:2, 9, 14; 22:3-5, 17). (5) What did Jesus mean when He told Peter that whatever he might bind or loosen upon the earth shall exist as having been bound or loosened in the heavens? I believe we see this power evident in the life of Peter when he judged the sin of Ananias and Saphira and consigned both to physical death as a means of discipline (Acts 5:1-11). After His death and resurrection, Jesus authorized the fearful, hiding disciples with the same authority (John 20:19-23). But there is no evidence this authority was transferable. The closest we come to this authority pertaining to others is found in James 5:14-16, where he who is sick is to call for the elders of the church. These are to pray for him, anointing him with oil in the name of the Lord. The prayer offered in faith will restore the one who is sick. The Lord will raise him up, and if he has committed sins, they will be forgiven him. The passage ends with the exhortation that the readers are to confess their sins to one another and to pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. (6) Did Peter have the authority to transfer the keys of the kingdom of the heavens and the concomitant power to bind and loosen to anyone else? There is no evidence anywhere in the New Testament that Christ gave the keys of the kingdom to anyone other than Peter. Nor is there any evidence in Scripture that Christ gave Peter the authority to transfer the keys of the kingdom of the heavens to anyone else. The authority Christ gave to Peter, contrary to what the Roman Catholic Church believes, and what some Protestant churches, such as the Lutheran Church, believe, is non-transferable. Apostolic Succession is a myth created by power-hungry church leaders. It does not exist in the NT. The Apostle Paul warned the Ephesians elders that such power-hungry leaders would arise in the Church (Acts 20:28-32). This article is in progress. |
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