Meaning of Binding and Loosing in Matthew

The Greek phrase "binding and loosing" (δεῖν καὶ λύειν, dein kai lyein) appears twice in Matthew's Gospel, in Matthew 16:19 and 18:18, where Jesus says to Peter and to the disciples, respectively, "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" ^{[1, 2]}. The verbs "bind" (δέω, deō) and "loose" (λύω, lyō) are used in a variety of contexts in the New Testament, including literal and figurative senses.

In Matthew 16:19 and 18:18, the context suggests that Jesus is speaking about the authority to make decisions regarding the inclusion or exclusion of individuals from the community of believers. The phrase is often interpreted as referring to the power of excommunication or church discipline ^[5]. According to Calvin, the power to bind and loose is related to the authority of the Church to exercise discipline and to declare forgiveness of sins ^[8].

The verb "bind" (δέω) can mean "to tie up" or "to imprison", while "loose" (λύω) can mean "to release" or "to untie" ^{[3, 4]}. In the context of Matthew 16:19 and 18:18, the verbs are likely being used figuratively to refer to the act of making a decision or pronouncement that has consequences in the spiritual realm.

The early Church Fathers interpreted the phrase "binding and loosing" in various ways. Origen understood it as referring to the power to make decisions that are in accordance with God's will, and to bind or loose individuals accordingly ^[10]. Augustine, on the other hand, saw it as related to the Church's authority to exercise discipline and to make decisions regarding the inclusion or exclusion of individuals from the community ^[7].

The Catholic tradition, as represented by Aquinas, understands the power to bind and loose as being related to the sacrament of penance and the authority of the priest to forgive sins ^[9]. In contrast, the Reformed tradition, as represented by Calvin and Hodge, sees the power to bind and loose as being related to the authority of the Church to exercise discipline and to declare forgiveness of sins, but not necessarily tied to a specific sacrament or office ^{[5, 6]}.

The interpretation of "binding and loosing" has significant implications for understanding the nature of church authority and discipline. While the phrase is often associated with the power of excommunication, it also highlights the importance of making decisions that are in accordance with God's will and of exercising discipline in a way that is guided by Scripture ^[11].

The use of "binding and loosing" in Matthew's Gospel reflects a broader theme in the New Testament, where the authority of the Church is understood as being derived from Jesus Christ and exercised in accordance with His teachings. As Calvin notes, the power to bind and loose is not a matter of human authority, but rather a reflection of the Church's role as a steward of God's Word and a participant in God's redemptive work ^[8].

The historical and theological context of "binding and loosing" continues to shape contemporary debates about church authority and discipline. Understanding the nuances of this phrase is essential for grasping the complexities of Christian theology and practice.

Sources

Matthew “Matthew 18:18 (BSB) — Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
Matthew “Matthew 16:19 (BSB) — I will give you the keys of the kingdom of heaven. Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.””
MACULA Greek “Matthew 12:20 — Greek linguistic analysis (MACULA): Text: κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν Word-by-word: κάλαμον = "A reed" [2563] N-ASM; συντετριμμένον = "bruised" [4937] V-RPP-ASM; οὐ = "not" [3756] PRT-N; κατεάξει = "He will break" [2608] V-FAI-3S; καὶ = "and" [2532] CONJ; λίνον = "a wick" [3043] N-ASN; τυφόμενον = "smoldering" [5188] V-PPP-ASN; οὐ = "not" [3756] PRT-N; σβέσει = "He will quench" [4570] V-FAI-3S; ἕως = "until" [2193] ADV; ἂν = "-" [302] PRT; ἐκβάλῃ = "He leads" [1544] V-2AAS-3S; εἰς = "to" [1519] PREP; νῖκος ”
MACULA Greek “Matthew 27:59 — Greek linguistic analysis (MACULA): Text: καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ ἐν σινδόνι καθαρᾷ Word-by-word: καὶ = "And" [2532] CONJ; λαβὼν = "having taken" [2983] V-2AAP-NSM; τὸ = "the" [3588] T-ASN; σῶμα = "body" [4983] N-ASN; ὁ = "-" [3588] T-NSM; Ἰωσὴφ = "Joseph" [2501] N-PRI; ἐνετύλιξεν = "wrapped" [1794] V-AAI-3S; αὐτὸ = "it" [846] P-ASN; ἐν = "in" [1722] PREP; σινδόνι = "a linen cloth" [4616] N-DSF; καθαρᾷ = "clean" [2513] A-DSF”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 93: passage, in which binding and loosing are mentioned, is in the eighteenth chapter of Matthew, where Christ says, “If he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and 2441 a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven” ( Mt. 18:17, 18 ). This passage is not altogether similar to the former, but is to be understood somewhat differently”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 79: loosed in heaven.” The first remark to be made on these passages is, that whatever power is granted in them to the Apostles, is granted in Matthew xviii. 18 to all Christians, 762 or, at least, to every association of Christians which constitutes a Church. “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be establ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 8.--OF THE BINDING AND LOOSING OF THE DEVIL. (part 1): "After that," says John, "he must be loosed a little season." If the binding and shutting up of the devil means his being made unable to seduce the Church, must his loosing be the recovery of this ability? By no means. For the Church predestined and elected before the foundation of the world, the Church of which it is said, "The Lord knoweth them that are His," shall never be seduced by him. And yet there shall be a Church in this world even when the devil shall be loosed, as”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: entrance into Paradise; that the priest, moreover has the power of the keys, by which he can loose and bind the sinner; because the declaration of Christ is not in vain: “Whatsoever ye shall bind on earth shall be bound in heaven,” ( Mt. 18:18 ). Concerning this power, however they wage a fierce war among themselves. Some say there is only one key essentially—viz. the power of binding and loosing; that knowledge, indeed, is requisite for the proper use of it, but only as an accessory, not as essentially inherent in it. Others seein”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Effect of the Keys, Art. 3: Article: Whether the priest can bind through the power of the keys? I answer that, The operation of the priest in using the keys, is conformed to God's operation, Whose minister he is. Now God's operation extends both to guilt and to punishment; to the guilt indeed, so as to loose it directly. but to bind it indirectly, in so far as He is said to harden, when He withholds His grace; whereas His operation extends to punishment directly, in both respects, because He both spares and inflicts it. In like manne”
Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 14.IN WHAT SENSE THE "KEYS" ARE GIVEN TO PETER, AND EVERY PETER. LIMITATIONS OF THIS POWER. (part 2): man abide sure, as if God were judging in him, that in the very act of judging the gates of Hades shall not prevail against him. But when one judges unrighteously, and does not bind upon earth according to the Word of God, nor loose upon earth according to His will, the gates of Hades prevail against him; but, in the case of any one against whom the gates of Hades do not prevail, this man judges righteously. Wherefore he has the ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: of Excommunication (Book 4, cap. 12). But what if I should cut off the handle for all such questions with one sword—viz. 552 that priests are neither vicars nor successors of the Apostles? But that also will be elsewhere considered (Book 4, cap. 6). Now, at the very place where they are most desirous to fortify themselves, they erect a battering-ram, by which all their own machinations are overthrown. Christ did not give his Apostles the power of binding and loosing before he endued them with the Holy Spirit. I deny, therefore, tha”

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