His Word Today

“At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” ² And calling to him a child, he put him in the midst of them ³ and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.” (Matthew 18:1–3 (ESV)

 “What do we mean by conversion? It is the first exercise of the new nature in ceasing from old forms of life and starting a new life. It is the first action of the regenerate soul in moving from something to something else. The very term suggests that: conversion means turning from one thing to another. The term is not used very frequently in the Scriptures but the truth which the word connotes and represents appears constantly.” – D. Martyn Lloyd-Jones

Conversion is a total change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the individual submits to Jesus Christ as Savior and Lord.

In the Old Testament, conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Deut. 4:30), either as individuals (Ps. 51) or as a nation (Jer. 4:1); foreign nations needed to turn to God for the first time (Ps. 22:27).

The characteristic feature is that one turns from wickedness (Jer. 26:3; 36:3; Ezra 18:21, 27; 33:9, 11), from a life of disloyalty to God to a life of obedience to God (Is. 10:20–21; 14:2; Jer. 34:15; Hos. 14:4). “Conversion means a change in inward orientation that finds expression in a changed lifestyle,” explains the Tyndale Bible Dictionary.

In the New Testament, the doctrine of conversion began with John the Baptist. He initiated the call to conversion (Matt. 3:2; Mark 1:4; Luke 3:3), giving a prophetic call for people to change their minds (which is the root meaning of the Greek term) in the light of the nearness of God’s kingdom. This change of life must include a change in actions to prove its reality (Matt. 3:8; Lk 3:8).

Jesus preached the same message (Matt. 4:17; Mark 1:15), adding that since the kingdom had arrived in His person, obedience to Him was part of the good news of conversion. Yet it could also be bad news, for one would be damned if he failed to make this radical change (Matt. 11:20; Luke 13:3–5). Conversion is radical but also simple, for it requires the simplicity of a child who commits his whole self, not the calculating self-protectiveness of the adult (Matt. 18:3).

There are three primary biblical words for conversion. They include (1) Shoob (Heb.)meaning to turn back. to turn away or to retreat (Psalm 19:7; 51:13; Isaiah 6:10); (2) Haphak (Heb.), which refers to turn, to change and to be converted (Isaiah 60:5); and (3) Epistrepho; Epistrephe (Gr) meaning to turn, to revert or to have a moral revolution (Matthew 13:15; Mark 4:12; Luke 22:32; John 12:40; Acts 3:19; 15:3; 28:27; James 5:19-20).

What is the goal for believers in Christ when sharing the gospel? I leave you with thoughts from Pastor Charles H. Spurgeon.

“The grand object of the Christian ministry is the glory of God. Whether souls are converted or not, if Jesus Christ be faithfully preached, the minister has not laboured in vain, for he is a sweet savor unto God as well in them that perish as in them that are saved. Yet, as a rule, God has sent us to preach in order that through the gospel of Jesus Christ the sons of men may be reconciled to Him. Here and there a preacher of righteousness, like Noah, may labor on and bring none beyond his own family circle into the ark of salvation; and another, like Jeremiah, may weep in vain over an impenitent nation; but, for the most part, the work of preaching is intended to save the hearers. It is ours to sow even in stony places, where no fruit rewards our toil; but still we are bound to look for a harvest, and mourn if it does not appear in due time.”

Soli deo Gloria!

“But I with the voice of thanksgiving will sacrifice to you; what I have vowed I will pay. Salvation belongs to the Lord!” Jonah 2:9 (ESV)

“Salvation is of the Lord, or of Jehovah. We are to understand by this, that the whole of the work whereby men are saved from their natural estate of sin and ruin, and are translated into the kingdom of God and made heirs of eternal happiness, is of God, and of him only. “Salvation is of the Lord.” – Charles Spurgeon

“To Jehovah is, or belongs, salvation. That is to save is the prerogative of God alone. It is to Jehovah that salvation belongs. The work of saving appertains to none other but to the Supreme God. Since it is so, we see how absurd and insane men are when they transfer praises to another, as everyone does who invents an idol for himself. As, then, there is but the one true God who saves, it behooves us to ascribe to Him alone all our praises that we may not deprive Him of His right.” – John Calvin

¹⁶ For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. ¹⁷ For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” Romans 1:16–17 (ESV)

When it comes down to it, God divides all individuals into two categories: the saved and the unsaved. Every person longs to find a path to eternal life. Many different paths are tried. Many different religions, cults and philosophies created. But what does the Word of God have to say about salvation? What vocabulary does God use to reveal to the saved, and the unsaved, the nature of salvation?

For the next several days, we will set aside our study in the Gospel of Matthew to examine fifteen key words comprising the vocabulary of salvation. To begin, what exactly does salvation mean?

Salvation (σωτηρία; soteria) means deliverance. It means rescue. Deliverance and rescue from what exactly? The Bible explains that salvation, from and of God alone, is deliverance and rescue from the penalty, power and eventual presence of our sin. Our sinful rebellion against God is personal. Therefore, it stands to reason the salvation must also be personal. God must deliver each of us from the penalty, power and presence of our sin. If salvation does not occur in our lives, then we are doomed.

It is therefore a wise task to not only understand the vocabulary of salvation, but also to assent, or agree, with its truths and then to trust, commit, depend and worship the God of salvation. Salvation must strike to the very core of our being: our intellect, emotions and will. In other words, our soul.

Let us begin this study. The first term to consider, understand and embrace is the word conversion. What does this mean? How does God convert sinners? What is involved in conversion: positively and negatively? We will answer these questions when next we meet.

Soli deo Gloria!

²⁷ “For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. ²⁸ Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.” (Matthew 16:27–28 ESV)

The title Son of Man is a reference to Jesus’ deity and not His humanity. The phrase is taken from Daniel 7:10 and 13 and Zechariah 14:5. It is also the most frequent phrase Jesus used to identify Himself (Matt. 24:30; 25:31; 26:64; John 1:51).

“Jesus’ use of “Son of Man” language in the New Testament Gospels draw on Jewish traditions regarding the phrase found in both the Old Testament and apocalyptic literature. In particular, Jesus’ “Son of Man” sayings reflect the connection between the themes of suffering, enthronement, and authority that appear in the narrative of Daniel’s vision. There are four general ways in which Jesus uses “Son of Man” language in the New Testament Gospels: 1) to refer to Himself; 2) to describe His authority and earthly ministry; 3) to anticipate His suffering and death; and 4) to anticipate His future exaltation and glory,” explains the Lexham Bible Dictionary.

In today’s text, Jesus declared that He was “going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done.” Within the immediate and preceding context, this description of Jesus’ identity and behavior was probably what the disciples, especially Peter, were looking for during the Lord’s earthly ministry. They did not anticipate an ugly and ignoble death on a cross (Matt. 16:21-23). They wanted an eternal kingdom (Matt. 16:13-19). God’s kingdom would come but only after the cross. It would be then that the Lord would judge each person to what they had done (Rev. 19:11-16; 20:11-15).  

“There is coming a time of rewards in the future for believers (1 Cor. 4:5; 2 Cor. 5:8–10; Rev. 22:12). Here, however, the Lord was concerned with the reward of the ungodly—final and eternal judgment (Rom. 2:5–11; 2 Thess. 1:6–10),” explains Dr. John MacArthur.

Jesus then said, “Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.” What did Jesus mean by this additional statement.

“In all three of the synoptic Gospels, this promise is made immediately prior to the transfiguration (Mark 9:1–8; Luke 9:27–36). Furthermore, the word for “kingdom” can be translated “royal splendor.” Therefore, it seems most natural to interpret this promise as a reference to the transfiguration, which “some” of the disciples—Peter, James, and John— would witness only six days later (Matt. 17:1),” states Dr. MacArthur.

“The point that Jesus is making when he says that there are some standing here who will not die before they see the Son of Man coming in his kingdom is that there are some to whom he is speaking who will not die before the prophecy of Daniel 7 is fulfilled, in other words, before Jesus receives the kingdom from his Father,” states Dr. R. C. Sproul.

“A comparison of Matthew 16:28 with its parallels in Mark 9:1 and Luke 9:27 lends support to this interpretation. All three sayings are set within the same context immediately before the Transfiguration, yet whereas Matthew speaks of some living long enough to see the coming of the Son of Man, Mark and Luke speak of some living long enough to see the coming of the kingdom of God. The coming of the Son of Man then is simply another way of saying the coming of the kingdom of God.”

Soli deo Gloria!

“For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?” (Matthew 16:26 ESV)

A basic component of the economics, especially in Capitalism, is the concept of profit and loss. What exactly is meant by this phrase?

Profit and loss (P&L) are financial statements that summarize the revenues, costs, and expenses incurred during a specified period, usually a quarter or a year. It provides information about a company’s ability to generate profit by increasing revenue, reducing costs, or both. P&L statements are often presented on a cash or accrual basis. Company managers and investors use P&L statements to analyze the financial health of a company.

What does the concept of profit and loss have to do with the condition of an individual’s soul? Jesus referred to P&L in today’s text. He raised two questions.

The first question is, “For what will it profit a man if he gains the whole world and forfeits his soul?” The scenario Jesus paints is a stark and serious one.

The word profit (ὠφελέω; opheleo) refers to some benefit, aid and/or good. (See Prov. 10:2; Isa. 30:5, 6; 44:9; 47:12; 57:12; Jer. 2:11; 7:8; 12:13; 23:32; Hab. 2:18). The word gains (κερδαίνω; kerdaino) means to make a profit. In effect, Jesus asked what profit was there in profiting the entire world, when doing so results in forfeiting or losing one’s soul?

The second question is similar to the first. “Or what shall a man give in return for his soul?” In other words, what is the rate of exchange that an individual is willing to give in order to redeem their soul?

John Calvin writes, “None can be reckoned to be the disciples of Christ unless they are true imitators of him, and are willing to pursue the same course.”

“To be a Christian means engaging in the lifelong pursuit of conformity to the teaching and example of Christ. We are united to our Lord by faith in Him alone (Phil. 3:9), and then we prove that faith over the course of our lives by obeying our Savior and following Him as our example,” explains Dr. R. C. Sproul.

“Whoever thinks only or even mainly of his own ease, comfort, popularity, prestige, opulence, etc., lacks love and outgoingness. It is love that causes the soul to expand, impart riches, usefulness, joy and satisfaction,” writes Dr. William Hendriksen.

“Selfishness causes the soul to contract; love makes it expand, enriches it, fills it to overflowing with assurance, peace and joy. Do not seek to possess the whole world. That will mean loss. Leave the matter of receiving a reward to the Son of Man. He, at His coming, will reward every man according to his deeds.”

Soli deo Gloria!

“For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” (Matthew 16:25 ESV)

A particular figure of speech in grammar pertains to today’s text. It is called an oxymoron. An oxymoron is a figure of speech in which apparently contradictory terms appear in conjunction (e.g. faith unfaithful kept him falsely true). The oxymoron forces together two terms which are seemingly incompatible.

Jesus taught His disciples that whoever would save his life would lose it. To save (σῴζω; sozo) means to deliver a life from death. To lose (ἀπόλλυμι; apollymi) means to utterly destroy or kill resulting in death. The irony is clear. Sinful man’s attempts to deliver themselves from the penalty of sin, which is eternal damnation, results in just that; eternal damnation.

Conversely, whoever loses his life for the Lord’s sake would find it. To find (εὑρίσκω; heurisko) means to attain and to achieve. Those who understand that they are destined for eternal death will, by grace alone through faith alone in the person and work of Jesus Christ alone, attain salvation from damnation.  

Who are some biblical characters that fit the former category as eternal losers? These include, but are not limited to, the following: Cain (Gen.4:1-8; I John 3:12), Ahab and Jezebel (I Kings 21), Haman (Esther 3:1-5; 5:9-14), King Herod I (Matt. 2:1-16), Judas Iscariot (Matt. 26:14-16; Luke 22:47-48) and the rich young ruler (Matt. 19:16-22).

In contrast, who are some of the Bible’s great finders? These include Judah (Gen. 44:18-34), Jonathan (I Sam. 18-20), the Good Samaritan (Luke 10:29-37), Epaphroditus (Phil. 2:25-30) and Onesiphorus (2 Tim. 1:16; 4:19).

This is not to suggest that following Jesus is easy. On the contrary, Jesus made sure His disciple knew that it would be difficult. In the Upper Room Discouse (John 13-17) Jesus taught His disciples the following.

¹⁸ “If the world hates you, know that it has hated me before it hated you. ¹⁹ If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. ²⁰ Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. ²¹ But all these things they will do to you on account of my name, because they do not know him who sent me. ²² If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. ²³ Whoever hates me hates my Father also. ²⁴ If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. ²⁵ But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’ (John 15:18–25 ESV)

Since the fallen world hates believers in Christ, we can take comfort knowing that we are in good and holy company. Have a blessed day in the Lord.

Soli deo Gloria!

²⁴ “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. ²⁵ For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” (Matthew 16:24–25 ESV)

In the immediate aftermath of Jesus’ rebuking Peter (Matt. 16:12-23) he began to instruct His disciples. He told them, ““If anyone would come after me, let him deny himself and take up his cross and follow me.” What exactly did Jesus mean by this statement?

What Jesus said was in the form of a cause and effect. The causal statement was “If anyone would come after me.” Anyone could be any certain someone: young or old, rich or poor, male or female, slave or free. To come (ἔρχομαι; erchomai) means to arrive at a destination or to one’s senses. The arrival of any individual Jesus said was not to a place, but rather to a person; Himself.

However, Jesus taught that there was a condition if anyone would seek to follow Him. The effect condition to the corresponding cause was “…let him deny himself and take up his cross and follow me.”

To deny (ἀπαρνέομαι; aparneomai) is a command to be personally obeyed. It means to utterly reject oneself as the source of salvation. There is no self-salvation for the believer in Jesus Christ except faith in the person and work of Jesus Christ.

“To deny oneself means to renounce the old self, the self as it is apart from regenerating grace. A person who denies himself gives up all reliance on whatever he is by nature, and depends for salvation on God alone,” explains Dr. William Hendriksen. “He no longer seeks to promote his own predominately selfish interests but has become wrapped up in the cause of promoting the glory of God in his own and in every life and also in every sphere of endeavor.”

The best interpretation of Matthew 16:24 is Galatians 2:20: “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

Such an individual is also commanded to take up his cross.  To take up (αἴρω; airo) means to carry and lift something. The something in mind is his own cross. Jesus previously declared this same statement to His disciples in Matthew 10:38.

“To them it would have evoked a picture of a violent, degrading death. He was demanding total commitment from them—even unto physical death—and making this call to full surrender a part of the message they were to proclaim to others. This same call to life-or-death devotion to Christ is repeated in Mark 8:34; Luke 9:23; 14:27. For those who come to Christ with self-renouncing faith, there will be true and eternal life (Matt. 10:39),” explains Dr. John MacArthur.

Finally, such an individual who denies self-salvation and takes up a total commitment to Jesus Christ as Savior and Lord is commanded to follow. To follow (ἀκολουθέω; akoloutheo) means to obey.

“One follows Christ by trusting in him, walking in his footsteps (I Peter 2:21), obeying his commandments out of gratitude for salvation through him and being willing even to suffer in his cause.” says Dr. Hendriksen. “Only then, when he is willing and ready to do this, can he truly be Christ’s disciple.”

Jesus’ call to follow Him remains the same. It is no different in the 21^st century than it was in 1^st century. Jesus demands total self-renunciation and total Christ focused exaltation. May this be said of us.

Soli deo Gloria!

²¹ “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. ²² And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.” ²³ But he turned and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.” (Matthew 16:21–23 ESV)

Following Peter’s confession and Jesus’ commission to not only Peter but also the other disciples, the Lord from that time on began to personally, actively and infinitely show them what awaited Him. He made known to the disciples three primary truths.

First, Jesus made known to the disciples that He must go to Jerusalem. Second, the reason Jesus had to go to Jerusalem was to suffer many things from the elders, chief priests and scribes. Third, Jesus told His disciples that He would be killed. Finally, Jesus told His disciples He would rise from the dead.

As he often did, Peter took the initiative in responding to Jesus’ comments. To begin with, Peter took Jesus aside to have a private conversation. Then, Peter rebuked Jesus several times. To rebuke (ἐπιτιμάω; epitamo) means to reprove, scold and reprimand. The apostle, knowing full well who Jesus is, rebukes God. If Peter‘s confession of Jesus as the Christ was him at his best, this scene is the apostle at his worst.

Peter was literally saying ‘May God be merciful to you in sparing you from having to undergo this experience’—‘God forbid it, may it not happen.’

“For Peter, the very idea of messiahship, which he had just now ascribed to Jesus, excluded that of suffering and death, violent death at that,” explains Dr. William Hendriksen.  

Jesus’ reaction was swift and sure. There was no ambiguity in the Lord’s meaning. He turned to face Peter and said, “Get behind me, Satan!”  In effect Jesus was commanding Peter to depart from Him. Why? It was because what Peter intimated, however sincere, was of the Devil. It was a satanic idea that would hinder Jesus’ purpose for coming to this world (Matt. 1:18-25; Luke 2:8-11, 22-32; Phil. 2:5-11).

Jesus added, “You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.”

“Jesus immediately recognizes the trap Satan is setting. Not for a moment does He entertain the devil’s suggestion. From God’s point of view it was necessary for the Savior to suffer, die, rise again, etc. in order to save His people,” states Dr. Hendriksen. “From the human point of view the two concepts Messiah and suffering were wholly incompatible. Peter, allowing himself to be influenced by Satan, was speaking from the foolishly human point of view. He did not realize that he was asking for his own eternal damnation”

What of people today? There are those who think that Jesus was a good moral teacher, a prophet or a non-violent revolutionary who did not die the cross, let alone resurrected from the dead. They admire His teachings they like. However, they reject the truth He spoke concerning His death and resurrection and its implications of the sinner’s need for a substitutionary atonement from the penalty, power and eventual presence of sin.

Peter would later write, “⁴ As you come to him, a living stone rejected by men but in the sight of God chosen and precious, ⁵ you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. ⁶ For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.” ⁷ So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” ⁸ and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do.” (1 Peter 2:4–8 ESV)  

What was a rock of offense for Peter would later become a precious cornerstone. What about you?

Soli deo Gloria!  

²¹ “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. ²² And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.” ²³ But he turned and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.” (Matthew 16:21–23 ESV)

“This phrase (From that time) marks a new phase of Jesus’ public ministry. Matthew turns from Jesus’ public proclamation of the kingdom’s near approach to His careful instruction of the disciples that the kingdom must come through His death and resurrection,” explains Dr. R. C. Sproul.

Following Peter’s confession and Jesus’ commission to not only Peter but also the other disciples, the Lord from that time on began to personally, actively and infinitely show them what awaited Him. He made known to the disciples three primary truths.

First, Jesus made known to the disciples that He must go to Jerusalem. However, His reason for going to Jerusalem was not for a vacation or to visit friends and family. He had to go to the capital city. Jesus used the word must (δεῖ; dei) meaning absolutely necessary.

“He (Jesus) must satisfy the demands of the law, that is, He must pay the penalty for His people’s sin in perfect obedience to His Father’s will and in fulfillment of prophecy (Matt. 20:28; Mark 10:45; Luke 12:50; 13:33; 22:37; 24:26, 27, 44; John 1:29; 17:4; 2 Cor. 5:21; Isaiah 52:13-53:12),” states Dr. William Hendriksen.

Second, the reason Jesus had to go to Jerusalem was to suffer many things from the elders, chief priests and scribes. To suffer (πάσχω; pascho) means to undergo an experience of pain. Jesus knew what was before Him. The elders, chief priests and scribes refer to the Jewish religious leaders of the day and they were going to make Jesus suffer.

Third, Jesus told His disciples that He would be killed (ἀποκτείνω; apokteino). This does not refer to a natural death from a disease or old age. Rather, it means to die by the forceful action of another. Jesus knew He would be the passive recipient of the Jews and Romans forceful, active and murderous behavior against Him (Acts 2:22-23). They were going to kill Him.

Finally, Jesus told His disciple He would rise from the dead. To be raised (ἐγείρω; egeiro) means to be restored to physical life. This would be by the active action of the Holy Spirit upon the passive corpse of Jesus Christ (Romans 1:1-4; 6:10-11).

“Jesus had made clear to The Twelve that He was indeed the long awaited Messiah. Therefore the next lesson was now very definitely in order. He must now convey to this little company the shocking truth, which at first seemed entirely unbelievable, that this Messiah must suffer and be killed,” explains Dr. Hendriksen.

“To be sure, Jesus added ‘and the third day be raised up’ but it is doubtful whether His first clear announcement of the resurrection even fully registered in the disciples’ minds, so utterly painful and inconceivable did the news of their Master’s fast approaching suffering and death seem to them.”

What would be even more shocking was Jesus’ next statementto Peter. We will examine this next time.

Soli deo Gloria!

¹⁷ “And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. ¹⁸ And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. ¹⁹ 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.” (Matthew 16:17–19 (ESV)

Following Peter’s confession of Christ (Matt.16:13-16), Jesus pronounced an oracle of weal, or blessing, upon His disciple. Simon received not only a unique commissioning from the Lord, but also a significant name change. It was then Jesus gave Peter, and the other disciples, four promises.

First, Jesus promised He would build His church and the gates of hell would not prevail against it. To prevail (κατισχύσουσιν; katischysousin) means to dominate and overpower.

Second, Jesus promised to give Peter the keys of the kingdom of heaven. Jesus stated He would appoint Peter, and also the other apostles, an important foundational responsibility as He built His church. What did the Lord mean by using this metaphor?

Keys (κλείς; kleis) is normally an instrument for locking and unlocking doors. It is a means of entrance or the power of entrance. Metaphorically, Jesus used this term to refer to the entrance to the kingdom of heaven. Jesus gave Peter a singular responsibility that would involve people entering into a covenant relationship with Christ as Savior and Lord.

Thirdly, involved in having the authority of the keys, Jesus further instructed Peter that “whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” Binding and loosing respectively mean forbidding and permitting.

“This metaphor specifies how the apostles are foundational to the church. They have been given binding and loosing powers of ‘keys’ which lock and unlock doors. The apostles open the kingdom to those who share Peter’s confession and exclude those who will receive their testimony to Christ (Matthew 10:14-15),” explains Dr. R. C. Sproul. “The apostolic foundation of the church is laid in the written Word of God., the Scriptures, which are now the keys of Christ’s authority in the church (Ephesians 2:20; 3:5), through the power of the Spirit (Matt. 18:18).”  

“The one who ‘has the keys’ (Rev. 1:18; 3:7) of the kingdom of heaven determines who should be admitted and who must be refused admission. That the apostles as a group exercised this right is clear from the entire book of Acts. All did this on an equal basis (Acts 4:33): there was no boss or superintendent. Nevertheless, as has already been shown, the influence of Peter was outstanding. By means of the preaching of the Gospel he was opening the doors to some (Acts 2:38-39; 3:16-20; 4:12; 10:34-43), closing them to others (3:23),” states Dr. William Hendriksen.

Peter was the first apostle to share the Gospel to the Jews (Acts 2), to affirm the Gospel preached to the Samaritans by Phillip (Acts 8), and the first apostle to preach the Gospel to a Gentile (Acts 10). Peter led the way in exercising the power of the keys.

This divine responsibility remains for each and every believer in Christ. The church is God’s witness (Acts 1:8). May each of us be found faithful and never ashamed of the Gospel (Romans 1:16-17).

Soli deo Gloria!