Most of the assertions and objections raised in my opponents’ opening statement, I have already addressed in my opening statement; but what follows is what was I believe needs to be addressed, for it is pertinent to the understanding of the error of Rome on this vital issue.
Was Peter Fallible?
My opponent raised the issue of impeccability in his opening statement. Is this issue germane to the question we are seeking to answer? No it is not, for we are seeking to answer if Peter was given primacy, not if he was infallible. This is a Red Herring.
It was said by my opponent that:
Every time the apostles are all listed in Scripture, Peter is always listed first, and Judas is always listed last (Mark 3:16-19, Luke 6:14-16, Acts 1:13). Sometimes, they are just called "Peter and the apostles" (Acts 2:37, 5:29), and Mathew even goes so far as to call Peter "first" (Greek: protos), a word that is used elsewhere to mean "chief" (2 Chronicles 26:20, Matthew 20:27).Recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised (Galatians 2:9).
Every time the Apostles are listed in Scripture, Peter is always listed first? Unless this verse is not Scripture, Peter here is not listed first. Therefore what my opponent asserted is moot.
It was said by my opponent that:
Here, Jesus uses the image of a shepherd to tell Peter to care for His people, the Church. In the ancient world, the image of a shepherd was commonly used to denote a ruler (2 Samuel 5:2, Isaiah 40:9-11, Ezekiel 34:23-24, John 10:11-16), so there's no doubt that Jesus was installing Peter as a ruler.Get yourself up on a high mountain, O Zion, bearer of good news, Lift up your voice mightily, O Jerusalem, bearer of good news; Lift it up, do not fear. Say to the cities of Judah, "Here is your God!" Behold, the Lord GOD will come with might, With His arm ruling for Him. Behold, His reward is with Him And His recompense before Him. Like a shepherd He will tend His flock, In His arm He will gather the lambs and carry them in His bosom; He will gently lead the nursing ewes (Isaiah 40:9-11).
Then I will set over them one shepherd, My servant David, and he will feed them; he will feed them himself and be their shepherd. And I, the LORD, will be their God, and My servant David will be prince among them; I the LORD have spoken. (Ezekiel 34:23-24).
I am the good shepherd; the good shepherd lays down His life for the sheep. He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and is not concerned about the sheep. I am the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep. I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd (John 10:11-16).
You will notice here, that every mention of the shepherd is an explicit reference to Christ Himself:
· Like a shepherd He will tend His flock
· I will set over them one shepherd, My servant David
· I am the good shepherd
· The good shepherd lays down His life for the sheep
· I am the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep
None of these references can be attributed to Peter. Nowhere in the context of these passages do they imply that some other than Christ Himself would be the one who would be the Prince among us, not Peter. With reference to the Second Samuel passage, it was in reference to an earthly king ruling, not one ruling over the elect.
At that time the disciples came to Jesus and said, Who then is greatest in the kingdom of heaven? (Matthew 18:1) Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven (Matthew 18:18.
You will notice here that the context is Jesus speaking to His disciples, not only Peter. The fulfillment of Matthew 16:19 is here; Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven (Matthew 18:18.
I will leave you with this poignant commentary on this passage:
The Keys of the kingdom (tas kleidas tēs basileias). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by “kingdom” that he did by “church” in Mat 16:18. In Rev 1:18; Rev 3:7 Christ the Risen Lord has “the keys of death and of Hades.” He has also “the keys of the kingdom of heaven” which he here hands over to Peter as “gatekeeper” or “steward” (oikonomos) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Mat 18:1) as to which of them is the greatest in the kingdom of heaven as they will again (Mat 20:21) and even on the night before Christ’s death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To “bind” (dēsēis) in rabbinical language is to forbid, to “loose” (lusēis) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel “loosed” many things that the school of Schammai “bound.” The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (estai dedemenon, estai lelumenon), a state of completion. All this assumes, of course, that Peter’s use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (Mat 18:18. Later after the Resurrection Christ will use this same language to all the disciples (John 20:23), showing that it was not a special prerogative of Peter. He is simply first among equals, primus inter pares, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him. 1
Word Count: 1,328
Footnote(s):
1.Robertson’s Word Pictures: Commentary on Matthew 16:19 – E-Sword 7.0.5
http://www.e-sword.net/commentaries.html
