Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Matthew: Chapter 16]. 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•s•is\) in rabbinical language is to forbid, to "loose" (\lus•is\) 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. 16:20 {That they should tell no man} (\hina m•deni eip•sin\). Why? For the very reason that he had himself avoided this claim in public. He was the Messiah (\ho Christos\), but the people would inevitably take it in a political sense. Jesus was plainly http://www.ccel.org/r/robertson_at/wordpictures/htm/MT16.RWP.html (6 of 9) [28/08/2004 09:03:14 a.m.]
Word Pictures in the NT [Matthew: Chapter 16]. profoundly moved by Peter's great confession on behalf of the disciples. He was grateful and confident of the final outcome. But he foresaw peril to all. Peter had confessed him as the Messiah and on this rock of faith thus confessed he would build his church or kingdom. They will all have and use the keys to this greatest of all buildings, but for the present they must be silent. 16:21 {From that time began} (\apo tote •rxato\). It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (17:22f. with mention of betrayal; 20:17-19 with the cross) which he now "began." So the necessity (\dei\, must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection "on the third day" (\t•i trit•i h•mer•i\), not "on the fourth day," please observe. Dimly the shocked disciples grasped something of what Jesus said. 16:22 {Peter took him} (\proslabomenos auton ho Petros\). Middle voice, "taking to himself," aside and apart, "as if by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level" (Bengel). "Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter" (Bruce). Syriac Sinaitic for Mr 8:32 has it "as though pitying him." But this exclamation and remonstrance of Peter was soon interrupted by Jesus. {God have mercy on thee} (\hile•s\. Supply \ei•\ or \est• ho theos\). {This shall never be} (\ou m• estai soi touto\). Strongest kind of negation, as if Peter would not let it happen. Peter had perfect assurance. 16:23 {But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mr 8:33 has \epistrapheis\ and \id•n tous math•tas autou\). {Get thee behind me, Satan} (\Hupage opis• mou, Satan•\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable http://www.ccel.org/r/robertson_at/wordpictures/htm/MT16.RWP.html (7 of 9) [28/08/2004 09:03:14 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Mat<strong>the</strong>w: Chapter 16].<br />
profoundly moved by Peter's great confession on behalf of <strong>the</strong><br />
disciples. He was grateful and confident of <strong>the</strong> f<strong>in</strong>al outcome.<br />
But he foresaw peril to all. Peter had confessed him as <strong>the</strong><br />
Messiah and on this rock of faith thus confessed he would build<br />
his church or k<strong>in</strong>gdom. They will all have and use <strong>the</strong> keys to<br />
this greatest of all build<strong>in</strong>gs, but for <strong>the</strong> present <strong>the</strong>y must be<br />
silent.<br />
16:21 {From that time began} (\apo tote •rxato\). It was a<br />
suitable time for <strong>the</strong> disclosure of <strong>the</strong> greatest secret of his<br />
death. It is now just a little over six months before <strong>the</strong> cross.<br />
They must know it now to be ready <strong>the</strong>n. The great confession of<br />
Peter made this seem an appropriate time. He will repeat <strong>the</strong><br />
warn<strong>in</strong>gs (17:22f. with mention of betrayal; 20:17-19 with <strong>the</strong><br />
cross) which he now "began." So <strong>the</strong> necessity (\dei\, must) of<br />
his suffer<strong>in</strong>g death at <strong>the</strong> hands of <strong>the</strong> Jerusalem ecclesiastics<br />
who have dogged his steps <strong>in</strong> Galilee is now pla<strong>in</strong>ly stated. Jesus<br />
added his resurrection "on <strong>the</strong> third day" (\t•i trit•i h•mer•i\),<br />
not "on <strong>the</strong> fourth day," please observe. Dimly <strong>the</strong> shocked<br />
disciples grasped someth<strong>in</strong>g of what Jesus said.<br />
16:22 {Peter took him} (\proslabomenos auton ho Petros\). Middle<br />
voice, "tak<strong>in</strong>g to himself," aside and apart, "as if by a right of<br />
his own. He acted with greater familiarity after <strong>the</strong> token of<br />
acknowledgment had been given. Jesus, however, reduces him to his<br />
level" (Bengel). "Peter here appears <strong>in</strong> a new character; a m<strong>in</strong>ute<br />
ago speak<strong>in</strong>g under <strong>in</strong>spiration from heaven, now under <strong>in</strong>spiration<br />
from <strong>the</strong> opposite quarter" (Bruce). Syriac S<strong>in</strong>aitic for Mr 8:32<br />
has it "as though pity<strong>in</strong>g him." But this exclamation and<br />
remonstrance of Peter was soon <strong>in</strong>terrupted by Jesus. {God have<br />
mercy on <strong>the</strong>e} (\hile•s\. Supply \ei•\ or \est• ho <strong>the</strong>os\). {This<br />
shall never be} (\ou m• estai soi touto\). Strongest k<strong>in</strong>d of<br />
negation, as if Peter would not let it happen. Peter had perfect<br />
assurance.<br />
16:23 {But he turned} (\ho de strapheis\). Second aorist passive<br />
participle, quick <strong>in</strong>gressive action, away from Peter <strong>in</strong><br />
revulsion, and toward <strong>the</strong> o<strong>the</strong>r disciples (Mr 8:33 has<br />
\epistrapheis\ and \id•n tous math•tas autou\). {Get <strong>the</strong>e beh<strong>in</strong>d<br />
me, Satan} (\Hupage opis• mou, Satan•\). Just before Peter played<br />
<strong>the</strong> part of a rock <strong>in</strong> <strong>the</strong> noble confession and was given a place<br />
of leadership. Now he is play<strong>in</strong>g <strong>the</strong> part of Satan and is ordered<br />
to <strong>the</strong> rear. Peter was tempt<strong>in</strong>g Jesus not to go on to <strong>the</strong> cross<br />
as Satan had done <strong>in</strong> <strong>the</strong> wilderness. "None are more formidable<br />
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