![]() “But two who are sitting, and words of Torah do pass between them-the Presence is with them, “as it is said, Then they that feared the Lord spoke with one another, and the Lord hearkened and heard, and a book of remembrance was written before him, for them that feared the Lord and gave thought to His name (Mal. ![]() Teradion says, “ two sit together and between them do not pass teachings of Torah, lo, this is a seat of the scornful, “as it is said, Nor sits in the seat of the scornful (Ps. This is something akin to dispensationalism’s horizontal and vertical truth or drawing principals from the Old Testament Law. Powell observes the rabbis (and Matthew) did not consider “loosing the Law” as “dismissing scripture or countering its authority.” God’s Law is perfect, but the problem was the Law’s intention and how that intention can be brought forward into a new situation. If the command was applicable, then it was “bound.” If they determined it was a commandment not applicable in a specific circumstance, then it was “loosed.” He shall open, and none shall shut and he shall shut, and none shall open.” This verse sounds much like Jesus’s words in Matthew.īut in the context of the Second Temple Judaism, the idea of “binding and loosing” refers to interpreting the Torah and applying it to new situations. In Isaiah 22:22, the Lord will establish the authority of Eliakim the son of Hilkiah, “and I will place on his shoulder the key of the house of David. It is true that keys are associated with authority. “Jesus instituted the Sacrament of Penance and transmitted the power to forgive sins to Peter and, later, to the other Apostles.” This phrase has been used to support the primacy of Peter and the bishops of Rome, so that Peter could forgive sin. ![]() Peter is given the “keys to the kingdom” so that whatever he binds and looses on earth, will be bound or loosed in heaven. For example, in Isaiah 38:10, when Hezekiah is about to die, he says, “I am consigned to the gates of Sheol for the rest of my years.” This fits better with second temple Judaism use of the phrase “gates of hell.” “Jewish literature “gates of Hades” is frequently idiomatic for “powers of death” (Blomberg, Matthew, 253). They will be attacked, persecuted, and some will die because of their testimony for Jesus. The “gates of hell” is likely a reference to the hostility the disciples will face once they begin their mission to bring the gospel to the Jews and then to the world. 18 And the doors of the pit close upon the one expectant with injustice, and everlasting bolts upon all the spirits of the serpent. xi:16-18 And when they rush forth, Shl bad open l the arrows of the pit 17 make their voice heard while going down to the abyss and the gates of open the deeds of the serpent. The “gates of hell” are closed and locked for the unrighteous:ġQH a Col. But for the unrighteous, “And the doors of the pit close upon the one expectant with injustice, and everlasting bolts upon all the spirits of the serpent” (xi.18). In 1QH, the writer praises God “because you saved my life from the pit, and from the Sheol of Abaddon” (xi.19). (Thus) Sheol shall swallow up the sinners in the presence of the elect ones” (56:8). Does Jesus mean Satan will not prevail against the church?ĭavies and Allison suggest the phrase ought to be read in the context of “the end time scenario, when the powers of the underworld will be unleashed from below, from the abyss, and rage against the saints.” For example, in 1 Enoch 56 the writer describes end times chaos when the kings of the east trample the land of the elect, “In those days, Sheol shall open her mouth, and they shall be swallowed up into it and perish. The “gates of hell shall not prevail” is a well-known phrase which turns up in contemporary worship and is often misunderstood. In order to avoid misinterpreting these verses, we need to read phrases like “keys to the kingdom” in the context of Second Temple period Judaism. Virtually every phrase in Matthew 16:18-19 has been taken out of context and applied to various Christian church structure. After Peter declares Jesus is the Messiah, the Son of God, Jesus tells Peter that the gates of hell will not prevail against the church built on “this rock.” He then gives Peter the keys to the kingdom so that whatever he binds on earth will be bound in heaven.
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