Carrying a key or keys was a symbol of the delegated power to open and close. Jesus gave Peter the power of the keys (Matt 16:19), and Peter’s use of the keys is recounted in what we may call the “three stages of Pentecost”. At Pentecost (Acts 2:14-40) Peter opened the kingdom of heaven to what became the Hebrew-Christian church; then Peter opened the kingdom to the Samaritans (Acts 8:14-17); and later, in the house of Cornelius, he opened the kingdom to the Gentiles (Acts 10: 44-48). In this way the church became universal. The medieval teaching about Peter standing at the gate of heaven to receive or reject the souls of men has no basis in biblical teaching.
Source: Hispanic World Bible Dictionary
The use of these terms was part of the rabbinical vocabulary of the time, referring to the authority attributed to the rabbis to rule on doctrinal and disciplinary matters. Speaking about what discipline would be within the Church, the Lord Jesus told his disciples: “Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven† (Mat 18:15-20) Previously this authority had been vested in Peter (“…and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven”). the heavens† ). In pointing out the result that ecclesiastical disciplinary actions would have in heaven, the Lord emphasized their importance. The possibility of a repentance and return to the community of the disciplined member is always open, as can be deduced by the use of the word “loose”.
Source: Christian Bible Dictionary
tip, DOCT LEYE
vet, In the use of the rabbis, to declare doctrinally a lawful or illicit thing (also: to impose or lift the anathema or excommunication). By means of contradictory concepts (such as, for example, good and evil) is meant, in the language of the Semites, the idea of right to totality. Among the Hebrews the expression alluded to the authority that the rabbis and interpreters of the law had to resolve doctrinal and disciplinary questions based on the law (Mt. 23:13; Lk. 11:52). But Jesus tells his disciples that they have authority, (and with them the whole Church), to loosen sinners or to declare in sin those who obey or reject the power of the Holy Spirit (Jn. 20:23). These words, “binding and loosing,” are meant for all believers and not just for Peter and the apostles. God loosens and releases, but leaves this great responsibility also to all believers formally gathered as an assembly to deal with matters of discipline (Mt. 18:15-18; cp. 1 Cor. 5).
Source: New Illustrated Bible Dictionary
These are terms to refer to the exercise of disciplinary authority that Christ conferred along with the keys of the kingdom; first, to Peter in Mt. 16:19, and then to all the disciples in 18:18. This does not mean that they had the right to communicate decisions on matters of conduct; that is, to prohibit or permit specific duties or moral functions.
What is implied is the authority to excommunicate and readmit people into the community of believers. Although the equivalent Greek verbs give Y luō do not themselves possess this technical sense, they are a translation of the Aramaic roast Y šәrāʾ, words that represented the Jewish formula for excommunication and readmission. However, we must note that in Judaism to bind and loose also meant “forbid” and “permit” in matters of casuistry.
Jn. 20:23 relates to the meaning of binding and loosing of the Matthew text. Exclusion from the community is always due to some offense and therefore presupposes retaining sins; while readmission includes forgiveness of sins.
This sense of binding and loosing can be found in the church fathers: Tertullian (of Pud. 21), Cyprian (73, 7 ad jub), Origins (Com. in Mt., Vol.XII). In the same way, at the time of the Reformation, Luther interpreted this power as (1) to retain or remit sins, and (2) which was granted to all Christians in the exercise of preaching and private absolution. The Council of Trent recognized the former, but declared that Mt. 18:18 applied only to bishops and priests.
BIBLIOGRAPHY
SBK, I, 738ff.; J. K. Mozley in HERE.
Herman C. Waetjen.
SBK Kommentar zum Neuen Testament aus Talmud und Midrasch (Strack and Billerbeck)
HERE Hastings’ Encyclopaedia of Religion and Ethics
Harrison, EF, Bromiley, GW, & Henry, CFH (2006). Dictionary of Theology (65). Grand Rapids, MI: Challenge Books.
Source: Dictionary of Theology
(arm. roast Y it will be; gr. deō, lyō). Rabbinic terms used in Mt. 16.19 about Peter’s doctrinal authority to declare what is prohibited or permitted; and in Mt. 18.18 regarding the disciplinary authority of the disciples to condemn or acquit. Disciplinary authority differs from personal rabbinic power in that it is inseparable from the gospel that is proclaimed; thus in Mt. 10.12-15 the disciples when preaching do not pronounce human judgments; and in Mt. 13.30; 22.13, the symbolism of “binding” means divine judgment. Doctrinal authority is exercised through apostolic teaching (Acts 2.42) and the teaching ministry (2 Tim. 2.24–26), not indiscriminately.
deō (only) is used symbolically in relation to marriage (1 Co. 7.29), legal ties (Ro. 7.2), and Paul’s service (Acts 20.22). lyō (only) is used with respect to breaking laws (Mt. 5.19), sins forgiven (Rev. 1.5), and (cf. deō) to liberation (Lk. 13.16).
Bibliography. °O. Cullmann, Pedro, disciple, apostle, martyr (in Portuguese), 1964; °DTNT, t
IDB, 1, p. 438; R. Bultmann, The History of the Synoptic Tradition², 1968; JewE, 3, pp. 215; O. Cullmann, Peter: Disciple-Apostle-Martyr, 1953, p. 204–206.
DHT
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary