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Explanation for:
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.
13
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"What can we say about Peter? He is a delightful vision of the Church, the light of the cosmos, the innocent dove, the foremost of the apostles, the ardent evangelist, the fiery spirit, both angel and man, the vessel of grace, the steadfast foundation of faith, the treasured wisdom of the Church. Through his purity, he received the blessed title from the Lord and is known as the son of the dove, from whom Christ bestowed the keys to the kingdom of heaven. \\n\\n\\"I will give you the keys of the kingdom of heaven\\" (Matt. 16:19). What does He mean by \\"I will give you\\"? Just as the Father has imparted knowledge of Me to you, so I too will impart this to you. He does not say, \\"I will plead with the Father,\\" although that would demonstrate His power as an immeasurably precious gift. Instead, He states, \\"I will give you.\\" What is it that You grant? The keys of heaven, such that \\"whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven.\\" How could He not bestow that which belongs to the One seated at the right hand—the One who declares, \\"I will give it to you\\"? Observe how Christ, through these two promises, elevates Peter’s self-perception and reveals Himself as the true Son of God. He pledges to give him a power that rightly belongs to God alone: the ability to forgive sins, to fortify the Church amidst all chaos, and to turn a simple fisherman into the mightiest of stones when the entire world stands in opposition to him. In a parallel manner, God the Father declared to Jeremiah that He would make him a fortified pillar and a barrier (Jeremiah 1:18); but while Jeremiah was appointed for one nation, Peter is designated for the entire world. Would that I could ask those who demean the Son: which bestowed gifts are greater—the ones the Father granted to Peter or those given by the Son? The Father revealed to Peter knowledge of the Son; conversely, the Son imparted a universal understanding of the Father and Himself to mankind, conferring upon a mere mortal the keys and dominion over all celestial matters, and spreading the Church throughout creation, exhibiting it as more formidable than heaven itself. \\"Heaven and earth shall pass away, but my words shall not pass away\\" (Matt. 24:35). How much less can one diminish Him who has granted such power and realized such wonders? In this assertion, I do not intend to separate the works of the Father from those of the Son: \\"through Him all things began to be, and without Him nothing began to be\\" (John 1:3); rather, I seek to silence the audacious tongues that dare to bring dishonor to the Son. \\n\\nConcerning the mercy of the Judge, it is easy to illustrate, not merely through words but also through actions. Surely you have heard of the mercy of the Lord, who, along with His praises for blessed Peter, uttered these words: \\"And I will give you the keys of the kingdom of heaven\\" (Matthew 16:19). The sins you forgive shall be forgiven, and the sins you retain shall be retained. Does this not signify the mercy of the Master? \\"I will give you the keys.\\" Why was this not granted to John, who rested close to the Master with a clear testament of love? Why not to James, who was the first to face martyrdom? \\"And Herod killed\\" James, the brother of John, \\"with the sword\\" (Acts 12:2). Do you see the depth of His love for John? From the very cross, He said to His mother, \\"Behold, your son\\" (John 19:26)! Can you find a love greater than this? \\"Behold, your son\\"! This embodies the heart of friendship—another self. \\"Behold, your son\\"! As a mother presented Him to her. So why did the Lord not bestow the keys to John, who He cherished most? Here we see the Lord’s mercy at work. He withholds the keys from James, John, or any other sinless apostle. His choice is Peter—because of his humanity. It was Peter who first stumbled into sin before the rooster crowed (I will refrain from further commentary out of respect for the integrity of this man); thus, the Lord entrusted the keys of the kingdom of heaven to no one but him, ensuring that when he encounters someone remorseful for their sins who seeks to return to the kingdom of heaven, remembering his own fall, he would assist them on their path to salvation. How could I not admire the one who nurtured the Church with such understanding? We have scarcely had the chance to reveal the depths of thought, yet he has caught the wandering spirits. Traditionally, after capturing the thoughts, let us share the spoils. Thus, we affirm that the Lord granted the keys of the kingdom to Peter and did not delegate this authority to any other sinless apostles so that Peter, when encountering those who have renounced their sins and strive to repent and enter the kingdom (for the kingdom of heaven is given to those who earnestly seek it), can recall his own experience and open the door to those who approach with contrition. Behold the humanity of the one He trusted! Remember the keys. Repent while the door is still open, for \\"the Son of Man has authority on earth to forgive sins\\" (Luke 5:24). Where there is sin, there lies the freedom to sin. Do not deceive yourself into thinking that there is pleasure in sin and repentance. Decide here and now, and you will be welcomed by Peter in Christ Jesus our Lord, to whom be glory forever and ever. Amen."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The bishops and elders, lacking understanding of this matter, adopt some traits of the Pharisees' arrogance, leading them to either condemn the innocent or assert their authority to judge the guilty. However, it is not the judgment of the priests that matters before God, but rather the righteous behavior of those who have sinned. In Leviticus, we find instructions regarding lepers, where it is said they should be presented to the priests, and if they still bear leprosy, the priest identifies them as unclean. The priests do not cause their uncleanness; rather, they recognize the signs that distinguish lepers from those who are clean. In this context, just as the priest identifies a leper's condition, so too does the priest or elder bind or permit individuals not based on innocence or guilt, but in accordance with their office. When they discern the nature of sins, they understand who ought to be allowed and who ought to be restrained."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Our Lord Jesus Christ, during the final days of His earthly existence and throughout His ministry to humanity, selected twelve apostles from His followers to proclaim the message of God. Among them, Apostle Peter, known for his passionate commitment, was privileged to take a leading role (Matthew 10:2), representing the entirety of the Church. This is why he was addressed in particular after his declaration of faith: \\"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.\\" These \\"keys\\" and the authority to \\"bind and loose\\" were not conferred upon one individual alone, but rather upon the Universal Church as a whole. To affirm that the Church possesses this authority and it is not limited to a single person, we can refer to another scripture passage where the Lord speaks similarly to all His Apostles: \\"Receive the Holy Spirit,\\" followed by: \\"Whosoever sins you forgive are forgiven; whosoever sins you retain are retained\\" (John 20:22-23). Additionally, He states: \\"Whatsoever ye bind on earth shall be bound in Heaven: and whatsoever ye loose on earth shall be loosed in Heaven\\" (Matthew 18:18). Therefore, it is the Church that binds and permits, with its foundation resting on Christ Himself, the Chief Cornerstone (Ephesians 2:20). Both those bound and those loosed should be cautious; the loosed must guard against returning to their former sins, while the bound must fear remaining in their current condition indefinitely. As the Wise One observes, \\"by the captivity of their sins, every man is bound\\" (Proverbs 5:22); and outside of the Holy Church, there is no avenue for liberation."},{"author-name":"Epiphanius of Pavia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"Christ is a steadfast foundation that cannot be shaken or eroded. Thus, Peter embraced this title from Christ, symbolizing the firm and unwavering faith of the church. The adversary represents the gate of death, relentlessly seeking to inflict trials, temptations, and suffering upon the holy Church. However, the Apostle’s faith, built upon the solid rock of Christ, remains invincible and whole. The keys of the kingdom of heaven have been entrusted to him, granting him the authority to bind on earth what is also bound in heaven, and to permit on earth what is also permitted in heaven."},{"author-name":"Beda Venerabilis","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889c9966e1d20865dc736_Beda%20Venerabilis.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"I will bestow upon you the keys to the kingdom of heaven. This signifies the wisdom and authority to discern, allowing you to welcome the faithful into the kingdom while distinguishing them from the unworthy. The power to bind and loose is indeed granted to all the apostles, as reflected in the words of our Lord at His resurrection: \\"Receive the Holy Ghost\\" (John 20:22). This responsibility is also entrusted to bishops, presbyters, and the entire Church. However, some may misinterpret this charge, believing they possess the right to judge the innocent or to absolve the guilty, which is beyond their capability."},{"author-name":"Symeon the New Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897eec143c131d21207b3_Symeon%20the%20New%20Theologian.png","category":"Holy Fathers and Teachers","century":10,"exegesis-text":"The Lord addressed the Apostle Peter, stating, ‘I will give you the keys of the Kingdom of Heaven’ (Matthew 16:19). It is clear that He did not offer physical keys made of brass or silver, but rather keys that belong to the divine realm, particularly of the Holy Spirit. To understand what this divine realm entails, consider the words of St. Paul in his letter to Timothy: Blessed, and the only Sovereign, King of kings and Lord of lords, who alone possesses immortality and dwells in an inapproachable light (1 Tim. 6:15-16). If this realm is an inapproachable light, then it follows that its door is also beyond reach. The key must inherently be in harmony with the nature of the door it opens; otherwise, it will be consumed by the door, just as the door will be lost to the house if it does not share its essence. Thus, this realm remains unattainable and inaccessible to all. Our faith would falter if the Holy Trinity were to be divided into the approachable and the unapproachable, or into the greater and the lesser. Reflect carefully on these statements, and when you hear my examples drawn from the physical world—like a house, a door, and a key—do not envision them in a corporeal sense, lest you fall into thoughts that are unworthy of God, which could approach the realm of blasphemy. Instead, interpret these symbols within yourself in a spiritual manner, elevating your contemplation to their profound significance. However, if grasping these concepts spiritually proves challenging, then accept these matters solely by faith, refraining from excessive inquiry. Why is the Holy Spirit referred to as the key? It is through Him and in Him that our minds are firstly illuminated, enabling us to repent and be cleansed from all sin. Following this, we receive enlightenment, are baptized from above, and are reborn as children of God, to whom we gain the confidence to call out: Abba Father, as the Apostle states: The Spirit Himself intercedes for us with groans that cannot be expressed (Rom. 8:26). Additionally, God has sent the Spirit of His Son into our hearts, affirming, ‘Abba Father’ (Galatians 4:6). This Spirit reveals to us the door, showing that it is light. Moreover, the door indicates that He who resides in the house is also that unapproachable light. In God, there is no separation between dwelling in light and the light itself, just as there is no distinction between the light of the Godhead and God. Both the house and the one who inhabits it are fundamentally one and the same, just as light and God are the same. Theologically speaking, the Son is also referred to as the home, as He Himself declares: You, Father, are in Me, and I in You (John 17:21). Furthermore, I am in My Father, and you in Me, and I in you (John 14:20). Likewise, the Holy Spirit is equally identified as home."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"As God, Christ speaks with divine authority when He declares, ‘I will give you.’ Just as the Father has bestowed revelation upon you, I hold the keys. These keys signify the power to forgive or retain sins, and those who, like Peter, have received the grace of the episcopacy possess the authority to grant forgiveness and impose restrictions. While it is uniquely given to Peter with the words, ‘I will give it to thee,’ the same authority is extended to all the apostles. When did this occur? It happened when the Lord told them, ‘to whom sins are remitted, they shall be remitted’; this ‘I will give’ also points to the future, specifically the period following the resurrection. Heaven can also be seen as the virtues, with the keys being our efforts, for through our actions—like the use of unlocking keys—we gain access to each of the virtues. However, if I merely possess knowledge of good deeds but do not act, I hold only the key of understanding and remain outside. Those who are not engaged in virtuous living are bound in heaven, as only the diligent are granted entry. Let us strive to avoid sin, lest we find ourselves constrained by our own transgressions."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"And I will bestow upon you the keys of the kingdom of heaven. After Peter acknowledged Christ as the true Son of God, Jesus revealed the authority of His divinity, declaring, ‘I will establish My Church upon you, and I will grant you the keys of the kingdom of heaven,’ meaning the authority to enter it, for whoever possesses the keys has the right to enter. This privilege was also conferred to the other apostles, but Peter received it first, as he was the inaugural confessor of Christ's true nature. Consequently, even after the Savior's ascension into heaven, he was the first to preach and to lead many to belief for an extended period. 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 defines the role of the one who holds the keys. To bind does not equate to forgiveness, while to loose signifies forgiveness. Thus, he assures him, Every sin that thou shalt withhold from forgiveness on earth shall not be forgiven in heaven by God; and every sin that thou shalt forgive here shall be forgiven there as well. However, Mark (Mark 8:29) and Luke (Luke 9:20), in their concise narratives, shortened Peter's response and therefore left out both his joy and additional honor, fully aware that he was not seeking glory for himself. In contrast, Matthew, prioritizing accuracy, documented all of this while also honoring the leading apostle."},{"author-name":"Symeon of Thessalonica","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897e26d8de9e2f4f210fd_Symeon%20of%20Thessalonica.png","category":"Holy Fathers and Teachers","century":15,"exegesis-text":"What constitutes sacred prayer? This holy supplication, invoking our Savior: Lord Jesus Christ, Son of God, have mercy on me, serves as both a prayer and a pledge. This invocation embodies: - a declaration of faith; - a means of communion with the Holy Spirit; - a channel of Divine blessings; - a purification of the soul; - a means to repel evil spirits; - the presence of Christ within; - a source of heavenly and Divine inspiration; - liberation from transgressions; - restoration for souls and bodies; - a bridge to Divine enlightenment; - a draw for Heavenly mercy; - a provider of revelations and Divine mysteries for the humble; - a wellspring of salvation, as it encompasses the saving name of our God. We have one name to call upon – the name of Jesus Christ, the Son of God, for “there is no other name under heaven given to men by which we must be saved” (Acts 4:12), as stated by the Apostle. Thus, it is: - a prayer, since in it we request Divine grace; - a vow, as by calling upon Christ we commit ourselves to Him; - a confession, for by proclaiming it, Peter was deemed blessed; - a gift of the Spirit, as “no man can call Jesus Lord, but by the Holy Ghost” (1 Cor. 12:3); - a channel for Divine gifts, as Christ promised Peter, “I will give unto thee the keys of the kingdom of heaven” (Matt. 16:17-19);"},{"author-name":"Elias (Meniates)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b4cbf765f61f77850bd_Elias%20(Meniates).png","category":"Holy Fathers and Teachers","century":17,"exegesis-text":"The assertion made by the Latins regarding the second saying is equally misguided: the keys of the kingdom of heaven represent the ultimate authority to bind and to loose, which Jesus Christ promised to grant to Peter and consequently the others. Shortly thereafter, Jesus repeated this promise to His other disciples using the same language: \\"Amen I say to you, If anything you bind on earth, it shall be bound in heaven, and if anything you loose on earth, it shall be loosed in heaven\\" (Matthew 18:18). This statement was made prior to the Resurrection, and afterwards, He once again bestowed this authority upon all of them when He breathed on them and said, \\"Receive the Holy Spirit. Whosever sins you forgive are forgiven them, and whosever sins you hold are held\\" (John 20:22-23). Jesus' words are clear and do not require additional explanation or supporting testimony. Which of the holy Fathers has ever claimed that only Peter received the keys of the kingdom? Or, more appropriately, which of them did not affirm that all the apostles collectively received this authority?"},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"And I will give you the keys of the kingdom of heaven. In this allegorical discourse, Jesus draws a comparison not to the Church, but to the Kingdom of Heaven as a structure with an entrance gate. He tells Peter that He is granting him the keys to the gates of this Kingdom, signifying the authority to open them for some and to close them for others. To clarify the significance of these keys for the apostles, He promptly explains that those whose sins Peter pardons will have access to the kingdom of heaven, while those whose sins he does not forgive will be denied entry. Subsequently, Jesus bestowed this authority upon all the Apostles."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The keys of the kingdom of heaven: the concept of the kingdom of heaven (refer to Matt. 3:2) is closely associated with the church (Matt. 16:18). The church is often depicted as a structure that naturally has both an entrance and an exit, which are controlled through the use of keys. In this context, the keys symbolize the means of entry or exclusion into the ecclesiastical community. Holding the keys signifies unrestricted access to the church and implies authority within it (Isaiah 22:22; Rev. 1:18; Rev. 3:7). Therefore, the provision of the keys is tantamount to granting the right of entry into the church, the ability to manage its affairs, and the power to admit or exclude individuals. Consequently, when the phrase \\"I will give thee the keys of the kingdom of heaven\\" is mentioned, it is equivalent to the statement, \\"Whatsoever thou shalt bind on earth shall be bound in heaven,\\" and so forth. \\n\\nThe expression, \\"I will give it to you,\\" does not confer unto Peter alone the exclusive privilege of admission into the Church, as understood by Roman Catholic doctrine; rather, this authority was later extended to all the apostles (John 20:21-22). Here, it is attributed to Peter particularly because he boldly confessed Jesus Christ as the Son of God. Did Peter obtain those keys while Paul did not? Did Peter receive them while John, James, and the other apostles were excluded? The keys are indeed present in the church, where sins are absolved daily. The authority to bind and loose was not granted to just one individual, but to the entirety of the universal church. This is further supported by another scripture where the Lord imparts the same authority to all His apostles (John 20:22-23; Matt. 18:18). Thus, it is the church that binds and resolves, built upon its foundational stone, Jesus Christ Himself.\\n\\nThe concept of binding and permitting was a common Jewish expression, indicating the authority to forbid or allow certain practices (Lightf. p. 378 ff.). For instance, regarding the collection of wood on the Sabbath, it was stated: \\"the school of Shammai binds it,\\" meaning they forbade it, while \\"the school of Hillel permits it,\\" meaning they allowed it. By these words, the apostle Peter, followed by all the apostles, was given the authority to decide on matters of sin, determining what is acceptable or unacceptable within the community of believers. It is assured that what they do not permit within the church will also be disallowed by God, and what they permit shall likewise be permitted by Him. This authority is bestowed upon them because, following Christ, the apostles and their successors serve as the visible and legislative representatives of Jesus Christ's governance within the church."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"As the Lord speaks to St. Peter, He declares, \\"Just as My Father has imparted knowledge of Me to you, I WILL BESTOW upon you, upon My ascension, the keys to the Kingdom of Heaven, which represents My Church: I will appoint you, along with all My apostles, as guardians of this sacred body; you will admit those you deem worthy, whether they are Jews or Gentiles, and you will defend its gates against those who do not merit entry. Furthermore, WHATEVER you, Peter, and all My apostles, prohibit on EARTH, being deemed unworthy of My Kingdom, unable to partake in the heavenly life, THAT will also be prohibited and barred by Me in Heaven. Likewise, WHATEVER you DENY on EARTH, it too will be DENIED by Me in Heaven. I will bestow upon you, and your successors, the authority to forgive sins; to those whom you pardon, they shall be pardoned; to those whom you withhold forgiveness from, they shall remain unforgiven. St. Chrysostom notes that the Lord did not say, 'I will ask the Father,' but rather - 'I will give it to you.' This illustrates how Christ manifests Himself, affirming His divine nature as the true Son of God by promising Peter what is solely within God's purview: the power to forgive sins, to uphold the Church amidst turmoil, and to elevate a humble fisherman to the strongest of foundations against the might of the entire world. The Lord specifically addresses Peter at this moment because he acknowledged Christ as the incarnate Son of God ahead of the others. Blessed Augustine remarks on the significance of Peter receiving the keys while Paul did not. Did Peter alone receive this authority while John, James, and the other apostles were excluded? Are not these keys present within the Church, where sins are routinely absolved? The keys and the ability to bind and loose have been conferred not to an individual man, but to the one universal Church."}]}
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