Meaning of Keys of Hell in Matthew 16

The Meaning of "Keys of Hell" in Matthew 16

The phrase "keys of hell" is not directly found in Matthew 16, but the passage does contain a related phrase, "keys of the kingdom of heaven," which Jesus says he will give to Peter (Matthew 16:19) ^[1]. To understand the significance of this phrase and its potential connection to "hell," it's essential to examine the biblical context and historical interpretations.

Literary Context

Matthew 16:19 is part of a larger conversation between Jesus and his disciples, where Jesus asks them about the identity attributed to him by others. Peter confesses Jesus as the Christ, the Son of the living God, prompting Jesus to praise Peter and declare that he is the rock upon which he will build his church. The giving of the "keys of the kingdom of heaven" is directly tied to this declaration, suggesting that the authority to bind and loose on earth is connected to the establishment and governance of the church ^[1].

Historical Setting

The historical setting of Matthew's Gospel is crucial for understanding the phrase. Written likely after the destruction of Jerusalem in 70 AD, Matthew's Gospel addresses a community facing questions about authority, identity, and the relationship between Jesus' teachings and Jewish tradition. The concept of "keys" would have been familiar to Jesus' original audience, symbolizing authority and control, as seen in various biblical contexts ^{[2, 3]}.

Key Terms and Interpretations

The term "key" (κλείς, kleis) is used metaphorically in the New Testament to signify authority or control. In Matthew 16:19, it is associated with the "kingdom of heaven," indicating the authority to govern or decide who enters this kingdom. The phrase "whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" further clarifies this authority, suggesting a judicial or disciplinary role within the church ^[1].

The "keys of hell" or more accurately, the concept related to it, is found in Revelation 1:18, where Jesus says, "I have the keys of Death and Hades." Here, Jesus asserts his authority over death and the underworld, a concept that can be related to the idea of "hell" as understood in some traditions ^[6]. The term "hell" in biblical contexts often translates the Hebrew "Sheol" or the Greek "Hades," referring to the realm of the dead rather than necessarily a place of punishment ^[4].

Range of Interpretations

Interpretations of Matthew 16:19 vary significantly across different Christian traditions. Some see the "keys of the kingdom" as a symbol of the apostolic authority to preach the Gospel and make disciplinary decisions within the church. Others interpret it as establishing a specific ecclesiastical authority, such as the papacy in Catholic tradition ^{[5, 8]}.

The connection to "hell" is less direct in Matthew 16 but is explored in other biblical contexts. The idea that Jesus holds the keys of Death and Hades (Revelation 1:18) underscores his power over the forces of death and the afterlife, a theme that resonates with the broader Christian understanding of salvation and the nature of hell ^{[6, 7]}.

Function in Tradition

The concept of "keys" has played a significant role in Christian theology and practice, particularly in discussions about ecclesiastical authority, sacraments, and the nature of the afterlife. In Catholic theology, the "power of the keys" is associated with the sacrament of penance, where priests have the authority to absolve sins. Protestant traditions have interpreted the "keys" in various ways, often emphasizing the authority of the church to declare forgiveness and discipline its members ^{[8, 5]}.

The understanding of "hell" and its relation to the "keys" has also evolved, with different traditions placing varying emphasis on the nature of hell as a place of punishment or as a metaphor for separation from God.

The concept of "keys" in Matthew 16 and its related themes in other biblical passages continues to be a subject of theological reflection and debate, highlighting the complex and multifaceted nature of Christian doctrine and practice.

Sources

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.””
Easton's Bible Dictionary “Easton's Bible Dictionary: Gate — (1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3). (2.) Of royal palaces (Neh. 2:8). (3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2). (4.) Tombs (Matt. 27:60). (5.) Prisons (Acts 12:10; 16:27). (6.) Caverns (1 Kings 19:13). (7.) Camps (Ex. 32:26, 27; Heb. 13:12). The materials of which gates were made were, (1.) Iron and brass (Ps. 107:16; Isa. 45:2; Acts 12:10). (2.)”
Easton's Bible Dictionary “Easton's Bible Dictionary: Key — Frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52; Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa. 22:22). The word is used figuratively of power or authority or office (Isa. 22:22; Rev. 3:7; Rev. 1:8; comp. 9:1; 20:1; comp. also Matt. 16:19; 18:18). The "key of knowledge" (Luke 11:52; comp. Matt. 23:13) is the me”
Smith's Bible Dictionary “Smith's Bible Dictionary: Hell — In the Old Testament this is the word generally and unfortunately used by our translators to render the Hebrew Sheol . It really means the place of the dead, the unseen world, without deciding whether it be the place of misery or of happiness. It is clear that in many passages of the Old Testament Sheol can only mean "the grave," and is rendered in the Authorized Version; see, for example, (Genesis 37:35; 42:38; 1 Samuel 2:6; Job 14:13) In other passages, however, it seems to Involve a notion of punishment, and is therefore rendered in the Authorized Version by”
Matthew (Baptist/Reformed) “John Gill on Matthew 16:18: And I will give unto thee the keys of the kingdom of heaven,.... By the kingdom of heaven is meant the Gospel, which comes from heaven, declares the king Messiah to be come, speaks of things concerning his kingdom, is the means of setting it up, and enlarging it, displays the riches of his grace, and gives an account of the kingdom of heaven, and of persons' right unto it, and meetness for it. "The keys" of it are abilities to open and explain the Gospel truths, and a mission and commission from Christ to make use of them; and being said to be given to Peter particu”
Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 1:18: Translate as Greek, "And THE LIVING ONE": connected with last sentence, Rev 1:17. and was--Greek, "and (yet) I became." alive for evermore--Greek, "living unto the ages of ages": not merely "I live," but I have life, and am the source of it to My people. "To Him belongs absolute being, as contrasted with the relative being of the creature; others may share, He only hath immortality: being in essence, not by mere participation, immortal" [THEODORET in TRENCH]. One oldest manuscript, with English Version, reads Amen." Two others, and most of the ”
Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 1:18: I am he that liveth, and was dead - I am Jesus the Savior, who, though the fountain of life, have died for mankind; and being raised from the dead I shall die no more, the great sacrifice being consummated. And have the keys of death and the grave, so that I can destroy the living and raise the dead. The key here signifies the power and authority over life, death, and the grave. This is also a rabbinical form of speech. In the Jerusalem Targum, on Gen 30:22, are these words: "There are four Keys in the hand of God which he never trusts to angel or seraph. 1. The”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Power of the Keys, Art. 1: Article: Whether there should be keys in the Church? I answer that, In material things a key is an instrument for opening a door. Now the door of the kingdom is closed to us through sin, both as to the stain and as to the debt of punishment. Wherefore the power of removing this obstacle is called a key. Now this power is in the Divine Trinity by authority; hence some say that God has the key of "authority." But Christ Man had the power to remove the above obstacle, through the merit of His Passion, which al”

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