What did Jesus mean by giving us keys to bind and loose?
Attend a Pentecostal prayer meeting, and you may hear someone using the language of binding and loosing. They’re talking about believers taking authority over the devil. Some churches have a prayer team on this task when they meet, to bind evil spirits from interfering.
The language comes from Jesus’ statement: Matthew 16 19 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. (NIV)
Catholics think Jesus meant forgiving sins or excommunicating people. Charismatics think Jesus was talking about binding and loosing demons. The Reformers thought it was the gospel message that looses people or leaves them bound. What do you think?
Matthew 7:21–29 (NIV) 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’
24 “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26 But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”
28 When Jesus had finished saying these things, the crowds were amazed at his teaching, 29 because he taught as one who had authority, and not as their teachers of the law.
What God is doing is effective: it will transform the world.
You might think it’s always off, but Eurovision really is off this year (2020).
That didn’t stop a Dutch team using a computer to generate a new Eurovision song. They fed it input from previous Eurovision hits and from social commentary site Reddit. Reportedly, it wrote a song “that crescendos as a robotic voice urges listeners to ‘kill the government, kill the system.’”
Artificial Intelligence (AI) doesn’t create those ideas. It reflects what people say. There must be quite a few anarchists reacting to the oppression and systemic injustice in the world for AI to produce that song.
Unfortunately, many of us in church don’t think of sin like that. I think of sin as my faults, the ones for which I need forgiveness, because that’s how I get saved. We lose the world-transforming power of the gospel when we reduce it to a story about me and how I can get my forgiveness. Sin isn’t just a problem in each individual. It’s the oppressive power that dominates the world, causing all the wars, all the social devastation, all the problems the anarchists react to.
Jesus acknowledged the oppressive power of sin, but offered a very different solution. The problem with “kill the government, kill the system” is that it adds fuel to the fire, feeding the cycle of violence. Jesus’ radical idea was to replace the cycle of violence (the power of sin) with God’s reign.
Fear of Christ is a phrase found just once (Ephesians 5:21). It’s the generic word for fear (phobos). Many translations render it as “reverence” or “respect”, but that isn’t strong enough. In a kingdom perspective, fear of Christ displaces every fear.
Does Romans 13 decree the divine right of kings? It has been used that way for centuries. Even today, the royal coat of arms of the UK rests on such a claim: Dieu et mon droit, literally God and my right!
Does Romans 13 authorize war? Many interpreters have claimed that it does, so we’ll address this question in our next post.
Good exegesis starts with Paul’s context, not ours. The power claims in Romans 13 do not originate with Paul. He knew that Roman emperors laid claim to divine right to rule. This tradition dates way back to previous pagan empires, and is found all over the world.
But Paul was a Jew, writing from a Hebrew worldview. In that framework, Paul’s words in Romans 13 are not strange at all. In Romans 9:17, he quotes the Hebrew claim that God raised up even the Pharaoh of the exodus for his purposes.
Jesus taught like an artist. His word pictures lift us above the human conflicts to a plateau where we can see what the earth was meant to be — a place of peace, responsive to heaven’s government.
This is future, yet it’s already here in the present. Jesus has re-sowed God’s world, and some seeds are heading toward harvest. Sure, there are weeds in God’s field, but there’s wheat as well. The mustard seed is growing. The leaven is permeating the dough. People trade other dreams for God’s reign. The net is in the water, and God will sort the good from the bad.
God’s reign is here. Only the good that God intended will last.
Jesus’ kingdom vision was inspiring, but was it credible? Compared to Herod or Caesar, what kind of king was Jesus of Nazareth?
Many of us skip over the bits where Jesus announces woes. We prefer the blessings. But please don’t play ostrich here. It’s important. The bits we don’t understand are friends that can open our eyes to fresh ways of seeing. Continue reading “Why woe? (Matthew 11:20-24)”
Appointing twelve leaders would have had special significance in Jesus’ culture. Israel found their identity in the twelve tribes descended from Jacob. But Israel had been scattered all over the ancient world “like sheep without a shepherd” (9:36). The king felt an urgency to gather such a great harvest. He instructed his followers to entreat the harvest owner to appoint workers (9:38). Then he commissioned them: twelve Jewish men entrusted with the authority of the king, foundation stones for re-forming Israel. Continue reading “Why did Jesus appoint 12 apostles? (Matthew 10:1)”
Jesus is doing something unique. He’s demonstrating his kingship before his people even acknowledge him as king. That’s not how it’s usually done.
Politicians work the other way around. “Put us in power,” they say, “and we’ll fix everything.” It’s an ancient technique. 3000 years ago, David’s son Absalom wanted to be king, and this is how he went about it:
2 Samuel 15:3–4 (ESV) 3 Absalom would say to him, “See, your claims are good and right, but there is no man designated by the king to hear you.” 4 Then Absalom would say, “Oh that I were judge in the land! Then every man with a dispute or cause might come to me, and I would give him justice.”
Jesus isn’t seeking people’s approval so he can become their king. He sees himself as the divinely appointed king, so he uses his regal authority to remove every form of oppression from his people. Just look at his track record:
Matthew 9:2-8 (my translation) 2 Look, they presented him with a paralysed person restricted to a stretcher. Having seen their trust, Jesus said to the paraplegic, “Be encouraged, child, your sins are revoked.” 3 Look, some of the Bible scholars said among themselves, “He’s blaspheming!” 4 Seeing how they were thinking, he said, “Why are you thinking evil in your hearts? 5 What’s easier? To say, ‘Your sins are revoked’ or to say ‘Get up and walk’? 6 So you can know that the son of man has authority on the earth to revoke sins,” he says to the paralysed person, “Get up, pick up your stretcher, and head off home.” 7 Having been raised up, he went off home. 8 When the crowds saw it, they were overawed and honoured the God who gave such authority to people.
When Jesus finally mentions someone’s sin in the New Testament, it’s to revoke it. The Bible scholars (scribes) weren’t happy. Jesus revoking sins? They can’t let him do that! They need to drag him down into the morass of human sin too. He’s a sinner, they say, a blasphemer.
Blasphemy isn’t just saying a naughty word against God; it’s demeaning our sovereign’s authority, often by making a claim to that authority. When Assyria attacked Jerusalem in King Hezekiah’s day, the Assyrian general claimed to be more powerful than Israel’s God. He claimed God had given him authority to take Jerusalem (2 Kings 18:25, 35). Isaiah denounced his claim as blasphemy (2 Kings 19:6, 22 NIV). When the scribes label Jesus as a blasphemer, they reject his claim to speak and act on earth on behalf of Israel’s sovereign God. Continue reading “Jesus’ authority on earth (Matthew 9:2-8)”
Matthew is proclaiming Jesus’ kingship. His people are surprised at his authority (7:21-29). His authority extends to outcasts (8:1-4), officers of their oppressor’s army (8:5-13), even beyond the borders of the land to the turbulent sea (8:23-27).
What about the land across the sea ruled by non-Jews? Does Jesus authority extend there? What if they don’t want him as their king?
Matthew 8:23-27 (my translation) 23 As he boarded the boat, his students followed him. 24 And look! The sea became severely agitated so the boat dipped into the waves, but he was sleeping. 25 They came and roused him saying, “Lord, save us! We’re perishing.” 26 He says to them, “Why are you fearful, trusting so little?” Then, rising up, he told off the winds and the sea. It settled to a great calm. 27 The people were astonished saying, “What kind of person is this, that even the winds and the sea obey him?”
Matthew 7:28-29 (my translation) 28 When Jesus finished his message, the crowds were astounded at how he taught. 29 He was instructing them authoritatively, not as their scribes.
“We need to teach with authority. Be like Jesus, not like the Jewish scribes,” the preacher said. I was only a college student at the time, but it sounded good to my young ears. What could be wrong with encouraging us to follow Jesus’ example?
That preacher missed the whole point. The crowd’s reaction raised the question who Jesus thought he was. What authority did he think he had? He wasn’t exegeting Scripture as Bible scholars do. He was redefining God’s decrees: “You’ve heard it said …, but I say to you …” Jesus acted as king. He set the laws of the kingdom. That’s a whole different level of authority to any preacher or teacher. Continue reading “Hearing the king (Matthew 7:28-29)”