In yesterday's post I wrote about Jesus' bestowal of the name Peter (Rock) upon the Apostle Simon. I focused my comments upon the first half of Jesus' statement to Peter in Matthew 16. Today I want to look at the second half of His statement, “I will give you the keys of the kingdom of heaven,
and whatever you bind on earth shall be bound in heaven, and whatever you loose
on earth shall be loosed in heaven” (16:19).
First, notice how the words
“Church” and “kingdom” were interchangeable in Jesus’ mind. Second, we hear of
the power of “binding and loosing.” We see Jesus bestow this authority upon the other Apostles two chapters
later in Matthew’s Gospel (18:18). But something unique stands out in the way Jesus bestowed this authority upon Peter.
Jesus granted Peter alone “the keys of the kingdom.” That phrase has to be
contended with if we are to understand Peter’s function in the Church, and by
extension that of the popes.
The Jewish mind, hearing those words in the first
century, would have immediately been transported back to the Kingdoms of Judah
and Israel. The Lord was using a phrase, an image, from those governments. The
Protestant scholars, W.F. Albright and C.S. Mann, wrote “[Isaiah 22] undoubtedly
lies behind this saying. The keys are the symbol of authority and Roland DeVaux
rightly sees here the same authority as that vested in the vizier, the master
of the house, the chamberlain of the royal household in ancient Israel. Eliakim
is spoken of as having the same authority in Isaiah.”[1]
Albright and Mann contend that Jesus’ wording reflects that of Isaiah 22,
where the Lord addressed the man serving as the vizier, or Master of the Palace
in the Kingdom of Judah: the Lord would remove him from office and install
Eliakim, a man who would exercise authority as the Lord wished:
In that day I will call my servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and will bind your girdle on him, and will commit your authority to his hand; and he shall be a father [pope in Italian] to the house of Judah. And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him like a peg in a sure place, and he will become a throne of honor to his father’s house. And they will hang on him the whole weight of his father’s house… (Isaiah 22:21-23; emphasis and information within brackets added).
Fortunate for us,
theologian Stanley Jaki has done the legwork in investigating what role the
vizier, or Master of the Palace, played in ancient Israel:
By the time of Isaiah the office of the master of the palace was three centuries old and the highest of the royal administration which Solomon organized in full. . . Solomon set up the office in imitation of the office of the Pharaoh’s vizier. . .in Egypt as well as in Judah and Israel the master of the palace was the second in command after the king. . . the master of the palace of the king of Israel headed the list of royal officials (2 King 18:18) and he alone appears with the king (1 King 18:3). The importance of the title is particularly apparent when [Prince] Jotham assumes it in his capacity of regent of the kingdom during the final illness of his father King Azariah (2 Kings 15:5).[2]
Given this Old Testament background we are in a
much better position to appreciate Jesus’ words. He, the One Who came to sit
upon the throne of David and Solomon’s kingdom, revived the office of the
Master of the Palace – appointing Simon-Peter to it. Peter was to be the King’s
chief minister, and his authority so
far-reaching that he could override the policies of other ministers, such was
the symbolism of the keys of the kingdom.
It would be meaningless to speak of the authority of other ministers to
bind and loose apart from their unity with Peter. The purpose was not to make
Peter some type of dictator in regard to the other Apostles; they were brothers
charged with the mission of representing Christ to the world. In Christ’s
Kingdom the greatest serves the rest. In the Kingdom here on earth this service
would involve speaking the final word when matters are in dispute, thus
maintaining the unity of the Body. This service would be especially important
when those disputing were fellow shepherds.
Jesus’ declaration that “whatever you bind on
earth shall be bound in heaven,” cannot mean that God was bound to rearrange
spiritual and temporal realities to coincide with whatever Peter arbitrarily
decided. God is not manipulated. Peter was but the servant in Another’s
Kingdom; he spoke to the Church and the world on behalf of the King. Jesus’ declaration only makes sense if we
recognize a corresponding action on God’s part – that should Peter ever attempt
to teach something false, God would intervene to prevent him from doing so.
The last piece we need to consider is also
implicit in Jesus’ statement to Peter. Jesus revived
the office of the vizier and placed Simon in it. Yet, Peter’s sojourn on earth would come to an end;
the Kingdom (or Church’s) survival on earth, on the other hand, was guaranteed
by our Lord until the end of time. Because of that fact we should expect there
to be successors to Peter, others to
hold the much needed keys of service.
For a list of those early successors (composed in 189 A.D.), click here.
For a list of those early successors (composed in 189 A.D.), click here.
[1] Albright, William F., & C.S. Mann
(Eds.), Matthew (Anchor Bible). (New
York: Doubleday, 1971), p.196. Cited by
Scott Hahn in his audiocassette, The Pope: Holy Father, St. Joseph
Communications.
[2] Jaki, Stanley, The Keys of the Kingdom: A Tools Witness to Truth (Franciscan Hearld
Press, 1987), p.27-28.
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