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Posts: 1636
Member Since: 08/15/07
Jun 21 11 3:14 PM
Sapling
ryld wrote:GHSTHA wrote:ryld wrote:GHSTHA wrote:Papal infallibility is a doctrine of demons. Scripture is perfectly clear on that matter;Yes it is clear on this. Here is what the Lord said on the matter.Matthew 16:19 - I will give you the keys of the kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heavenHm...there doesn't seem to be any reference to any "pope", to any future popes, in that. Not only was Peter not a pope, but that was not speaking of any succession. Not any indication at all of any succession. To understand the role of St. Peter you have to go back and look at Isaiah 22. The Lord was quoting from this chapter when He spoke to Peter as He did. The role of a king's chamberlain, in the O.T., was dynastic. This is the same case as with St. Peter. Nice try, Tony. But we're talking about the verse in Matthew, which gives not one iota of "succession". As for Is. 22, that is talking about Jesus Christ--not the popes. Jesus Christ has the Key of David, which are not the two keys of which Jesus Christ was speaking in Matthew. The Key of David is still in His possession ever since He inherited it, as evidenced in Rev. That "Key" is the Scepter by which He rules. No one gets that Key.
GHSTHA wrote:ryld wrote:GHSTHA wrote:Papal infallibility is a doctrine of demons. Scripture is perfectly clear on that matter;Yes it is clear on this. Here is what the Lord said on the matter.Matthew 16:19 - I will give you the keys of the kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heavenHm...there doesn't seem to be any reference to any "pope", to any future popes, in that. Not only was Peter not a pope, but that was not speaking of any succession. Not any indication at all of any succession. To understand the role of St. Peter you have to go back and look at Isaiah 22. The Lord was quoting from this chapter when He spoke to Peter as He did. The role of a king's chamberlain, in the O.T., was dynastic. This is the same case as with St. Peter.
ryld wrote:GHSTHA wrote:Papal infallibility is a doctrine of demons. Scripture is perfectly clear on that matter;Yes it is clear on this. Here is what the Lord said on the matter.Matthew 16:19 - I will give you the keys of the kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heavenHm...there doesn't seem to be any reference to any "pope", to any future popes, in that. Not only was Peter not a pope, but that was not speaking of any succession. Not any indication at all of any succession.
GHSTHA wrote:Papal infallibility is a doctrine of demons. Scripture is perfectly clear on that matter;Yes it is clear on this. Here is what the Lord said on the matter.Matthew 16:19 - I will give you the keys of the kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heaven
Papal infallibility is a doctrine of demons. Scripture is perfectly clear on that matter;
BIBLE COMMENTARY ON "KEYS" OF ISAIAH 22:22 William F. Albright and C.S. Mann are quite certain when they comment on Matthew 16:19 -- "Isaiah 22:15ff undoubtedly lies behind this saying. The keys are the symbol of authority, and Roland de Vaux [Ancient Israel, tr. by John McHugh, NY: McGraw-Hill, 1961] 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 described as having the same authority in Isaiah; it was Hilkiah's position until he was ousted, and Jotham as regent is also described as 'over the household' [2 Kings 15:5]....It is of considerable importance that in other contexts, when the disciplinary affairs of the community are being discussed [cf. Matt 18:18; John 20:23] the symbol of the keys is absent, since the sayings apply in those instances to a wider circle....The role of Peter as steward of the Kingdom is further explained as being the exercise of administrative authority, as was the case of the OT chamberlain who held the 'keys.' The clauses 'on earth,' 'in heaven', have reference to the permanent character of the steward's work." (Albright/Mann, The Anchor Bible: Matthew, page 196-197) The Evangelical New Bible Commentary states on Isaiah 22 -- "Eliakim stands in strong contrast to Shebna, over whom he seems to have been promoted when they reappear in 36:3...Godward he is called my servant (20)...manward he will be a father to his community (21)...The key...of David (22) comes in this context of accountability. A key was a substantial object, tucked in the girdle or slung over the shoulder; but the opening words of v. 22...emphasize the God-given responsibility that went with it, to be used in the king's interests. The 'shutting' and 'opening' means the power to make decisions which no one under the king could override. This is the background of the commission to Peter (cf. Mt 16:19) and to the church (cf. Mt 18:18).... Ultimate authority, however, is claimed, in these terms, for Christ himself (cf. Rev 3:7-." (NBC page 647) The Evangelical NIV Study Bible notes on Isaiah 22 -- on verse 15: "...in charge of the palace. A position second only to the king..."; on verse 22: "...key to the house of David. The authority delegated to him by the king, who belongs to David's dynasty -- perhaps controlling entrance into the royal palace. Cf. the 'keys of the kingdom' given to Peter (Mt 16:19) ." The Lutheran/Catholic ecumenical study Peter in the New Testament comments -- "One suggestion is that the verse [Matt 16:19] is evocative of Isa 22:15-25 where Shebna, prime minister of King Hezekiah of Judah, is deposed and replaced by Eliakim on whose shoulder God places 'the key of David; he shall open...and he shall shut.' The power of the key of the Davidic kingdom is the power to open and to shut, i.e., the prime minister's power to allow or refuse entrance to the palace, which involves access to the king. If this were the background of Matthew's 'keys of the kingdom,' then Peter might be being portrayed as a type of prime minister in the kingdom that Jesus has come to proclaim, and the power of binding and loosing would be a specification of the broader power of allowing or refusing entrance into the kingdom....The prime minister, more literally 'major-domo,' was the man called in Hebrew 'the one who is over the house,' a term borrowed from the Egyptian designation of the chief palace functionary." (Brown, Reumann, et al page 96-97, and footnote referring to Roland DeVaux Ancient Israel) The Brethren/Mennonite commentary by Richard B. Gardner -- "The image of the keys likely comes from an oracle in Isaiah, which speaks of the installation of a new majordomo or steward in Hezekiah's palace." (Gardner, page 248) Evangelical scholar F.F. Bruce comments -- "And what about the 'keys of the kingdom' ? The keys of a royal or noble establishment were entrusted to the chief steward or majordomo; he carried them on his shoulder in earlier times, and there they served as a badge of the authority entrusted to him. About 700 B.C. an oracle from God announced that this authority in the royal palace in Jerusalem was to be conferred on a man called Eliakim ....(Isaiah 22:22). So in the new community which Jesus was about to build, Peter would be, so to speak, chief steward." (Bruce, The Hard Sayings of Jesus [Intervarsity Press, 1983], 143-144, as cited in Butler/Dahlgren/Hess, page 41) Catholic Evangelical convert and Bible teacher Stephen Ray -- "Jesus is intentionally drawing attention to the context of Isaiah's prophecy -- a new steward is being placed over the kingdom of Judah -- as the backdrop for his current appointment of Peter as steward over his kingdom. Jesus ascends the throne of David as the heir and successor of the kings of Israel and Judah, and he too, according to custom and legal precedent, appoints a royal steward over his kingdom. Notice the words used to describe the steward: he has an 'office'; he is 'over the household [vizier]'; 'authority' is committed into his hand; he shall be a 'father' to the people of God; he is given the 'keys' of authority; he has the unquestioned supremacy to open and shut so that no one can oppose him; he is fastened firmly as a peg; he will 'become a throne of honor to his father's house'; and on him will hang the weight of everything in the king's house....The parallels between Peter and Eliakim are striking. The physical kingdom of Israel has been superseded by the spiritual kingdom of God. The office of steward in the old economy is now superseded by the Petrine office with the delegation and handing on of the keys. The office of steward was successive, and so is the Petrine office in the new kingdom." (Stephen K. Ray, Upon This Rock [Ignatius Press, 1999] from "Appendix B: An Old Testament Basis for the Primacy and Succession of St. Peter," page 273-4) CONCLUSION ON "KEYS" OF ISAIAH 22 AS PARALLEL TO MATTHEW 16 Thus the prime minister or chief steward of the house of David had successors. He is described as being "over the household" and "in charge of the palace" (Isa 22:15; 36:3; 1 Kings 4:6; 18:3; 2 Kings 10:5; 15:5; 18:18); as for his authority "what he shall open, no one shall shut...and what he shall shut, no one shall open" (Isa 22:22; Matt 16:19; Rev 3:7). The prime minister had an incredible amount of authority, what can only be called a supreme or plenary authority beside that of the King. This is the language of the "keys," "binding," and "loosing" that Jesus was using in Matthew 16:19. Peter was given the "keys" just as the prime minister had the "key to the house of David" (Isa 22:22). And this is important in seeing the parallel to Matthew 16:19 -- the prime minister was an office of dynastic succession (Isa 22:19,22). In other words, when the prime minister or chief steward died, another one would be selected to fill the office and take his place. Jesus recognizes the office of prime minister or chief steward ("manager" NIV) in his parables, as one who has been placed in charge and set over the household (Matt 24:45ff; 20:8; Luke 12:42; 16:1ff; cf. Gen 41:40ff; 43:19; 44:4; 45:8ff). Just as the prime minister or chief steward (other terms include major domo, grand vizier, royal chamberlain, or palace administrator) had the "keys" and the other ministers did not, the Lord made Peter the prime minister in His visible Church, making him the visible head of the apostles over the Church, giving him the "keys of the kingdom" with a special and unique authority in Matthew 16:18-19. The office of prime minister was one of dynastic succession, and this is the language Jesus borrows from Isaiah 22:15ff. While Protestant scholars (such as those I have cited) typically would try to deny the full Catholic conclusions from the passage, it is clear St. Peter did have successors in the Bishops of Rome. That is how the Catholic Church of the earliest centuries came to understand the ongoing ministry and authority of Peter in the Church (the Bishop of Rome was the "Chair [or See] of Peter" or simply "the Apostolic See"). The historical evidence for the unique primacy of Peter and the Bishop of Rome will be discussed next.
BIBLE COMMENTARY ON "KEYS" OF ISAIAH 22:22
William F. Albright and C.S. Mann are quite certain when they comment on Matthew 16:19 --
"Isaiah 22:15ff undoubtedly lies behind this saying. The keys are the symbol of authority, and Roland de Vaux [Ancient Israel, tr. by John McHugh, NY: McGraw-Hill, 1961] 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 described as having the same authority in Isaiah; it was Hilkiah's position until he was ousted, and Jotham as regent is also described as 'over the household' [2 Kings 15:5]....It is of considerable importance that in other contexts, when the disciplinary affairs of the community are being discussed [cf. Matt 18:18; John 20:23] the symbol of the keys is absent, since the sayings apply in those instances to a wider circle....The role of Peter as steward of the Kingdom is further explained as being the exercise of administrative authority, as was the case of the OT chamberlain who held the 'keys.' The clauses 'on earth,' 'in heaven', have reference to the permanent character of the steward's work." (Albright/Mann, The Anchor Bible: Matthew, page 196-197)
The Evangelical New Bible Commentary states on Isaiah 22 --
"Eliakim stands in strong contrast to Shebna, over whom he seems to have been promoted when they reappear in 36:3...Godward he is called my servant (20)...manward he will be a father to his community (21)...The key...of David (22) comes in this context of accountability. A key was a substantial object, tucked in the girdle or slung over the shoulder; but the opening words of v. 22...emphasize the God-given responsibility that went with it, to be used in the king's interests. The 'shutting' and 'opening' means the power to make decisions which no one under the king could override. This is the background of the commission to Peter (cf. Mt 16:19) and to the church (cf. Mt 18:18).... Ultimate authority, however, is claimed, in these terms, for Christ himself (cf. Rev 3:7-." (NBC page 647)
The Evangelical NIV Study Bible notes on Isaiah 22 --
on verse 15: "...in charge of the palace. A position second only to the king..."; on verse 22: "...key to the house of David. The authority delegated to him by the king, who belongs to David's dynasty -- perhaps controlling entrance into the royal palace. Cf. the 'keys of the kingdom' given to Peter (Mt 16:19) ."
The Lutheran/Catholic ecumenical study Peter in the New Testament comments --
"One suggestion is that the verse [Matt 16:19] is evocative of Isa 22:15-25 where Shebna, prime minister of King Hezekiah of Judah, is deposed and replaced by Eliakim on whose shoulder God places 'the key of David; he shall open...and he shall shut.' The power of the key of the Davidic kingdom is the power to open and to shut, i.e., the prime minister's power to allow or refuse entrance to the palace, which involves access to the king. If this were the background of Matthew's 'keys of the kingdom,' then Peter might be being portrayed as a type of prime minister in the kingdom that Jesus has come to proclaim, and the power of binding and loosing would be a specification of the broader power of allowing or refusing entrance into the kingdom....The prime minister, more literally 'major-domo,' was the man called in Hebrew 'the one who is over the house,' a term borrowed from the Egyptian designation of the chief palace functionary." (Brown, Reumann, et al page 96-97, and footnote referring to Roland DeVaux Ancient Israel)
The Brethren/Mennonite commentary by Richard B. Gardner --
"The image of the keys likely comes from an oracle in Isaiah, which speaks of the installation of a new majordomo or steward in Hezekiah's palace." (Gardner, page 248)
Evangelical scholar F.F. Bruce comments --
"And what about the 'keys of the kingdom' ? The keys of a royal or noble establishment were entrusted to the chief steward or majordomo; he carried them on his shoulder in earlier times, and there they served as a badge of the authority entrusted to him. About 700 B.C. an oracle from God announced that this authority in the royal palace in Jerusalem was to be conferred on a man called Eliakim ....(Isaiah 22:22). So in the new community which Jesus was about to build, Peter would be, so to speak, chief steward." (Bruce, The Hard Sayings of Jesus [Intervarsity Press, 1983], 143-144, as cited in Butler/Dahlgren/Hess, page 41)
Catholic Evangelical convert and Bible teacher Stephen Ray --
"Jesus is intentionally drawing attention to the context of Isaiah's prophecy -- a new steward is being placed over the kingdom of Judah -- as the backdrop for his current appointment of Peter as steward over his kingdom. Jesus ascends the throne of David as the heir and successor of the kings of Israel and Judah, and he too, according to custom and legal precedent, appoints a royal steward over his kingdom. Notice the words used to describe the steward: he has an 'office'; he is 'over the household [vizier]'; 'authority' is committed into his hand; he shall be a 'father' to the people of God; he is given the 'keys' of authority; he has the unquestioned supremacy to open and shut so that no one can oppose him; he is fastened firmly as a peg; he will 'become a throne of honor to his father's house'; and on him will hang the weight of everything in the king's house....The parallels between Peter and Eliakim are striking. The physical kingdom of Israel has been superseded by the spiritual kingdom of God. The office of steward in the old economy is now superseded by the Petrine office with the delegation and handing on of the keys. The office of steward was successive, and so is the Petrine office in the new kingdom." (Stephen K. Ray, Upon This Rock [Ignatius Press, 1999] from "Appendix B: An Old Testament Basis for the Primacy and Succession of St. Peter," page 273-4)
CONCLUSION ON "KEYS" OF ISAIAH 22 AS PARALLEL TO MATTHEW 16
Thus the prime minister or chief steward of the house of David had successors. He is described as being "over the household" and "in charge of the palace" (Isa 22:15; 36:3; 1 Kings 4:6; 18:3; 2 Kings 10:5; 15:5; 18:18); as for his authority "what he shall open, no one shall shut...and what he shall shut, no one shall open" (Isa 22:22; Matt 16:19; Rev 3:7). The prime minister had an incredible amount of authority, what can only be called a supreme or plenary authority beside that of the King. This is the language of the "keys," "binding," and "loosing" that Jesus was using in Matthew 16:19. Peter was given the "keys" just as the prime minister had the "key to the house of David" (Isa 22:22). And this is important in seeing the parallel to Matthew 16:19 -- the prime minister was an office of dynastic succession (Isa 22:19,22). In other words, when the prime minister or chief steward died, another one would be selected to fill the office and take his place. Jesus recognizes the office of prime minister or chief steward ("manager" NIV) in his parables, as one who has been placed in charge and set over the household (Matt 24:45ff; 20:8; Luke 12:42; 16:1ff; cf. Gen 41:40ff; 43:19; 44:4; 45:8ff).
Just as the prime minister or chief steward (other terms include major domo, grand vizier, royal chamberlain, or palace administrator) had the "keys" and the other ministers did not, the Lord made Peter the prime minister in His visible Church, making him the visible head of the apostles over the Church, giving him the "keys of the kingdom" with a special and unique authority in Matthew 16:18-19. The office of prime minister was one of dynastic succession, and this is the language Jesus borrows from Isaiah 22:15ff. While Protestant scholars (such as those I have cited) typically would try to deny the full Catholic conclusions from the passage, it is clear St. Peter did have successors in the Bishops of Rome. That is how the Catholic Church of the earliest centuries came to understand the ongoing ministry and authority of Peter in the Church (the Bishop of Rome was the "Chair [or See] of Peter" or simply "the Apostolic See"). The historical evidence for the unique primacy of Peter and the Bishop of Rome will be discussed next.
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