{The Keys of the kingdom} (	as kleidas t(8873) 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" (d(8873)(8869)s) in rabbinical language is to
forbid, to "loose" (lus(8869)s) 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.