keys of the Kingdom

Regarding Jesus even the testimony of his enemies, that never man spake like him; for his word was with {4} power, and not as the Scribes'. It was, therefore, justly entitled to attention: it enjoined obedience on all his followers, and was the blessed mean of conveying authority and power unto those who were appointed to act under him, in the administration of that Gospel kingdom he was now about to set up and establish in the world. Of this we have a striking instance in the words of the text: And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.
These words are part of an interesting conversation our Saviour had with his disciples in consequence of an inquiry addressed unto them: "Whom do men say that I, the Son of man, am?" [verse 13.] This inquiry was not made, to obtain any information concerning himself, of which he was not previously possessed. As the omniscient God he knew all things. He knew what was in man, and needed not that any should testify concerning him. He was perfectly acquainted with the inmost thoughts of his mind and sentiments of his heart, as well as the words of his mouth, concerning himself. But the question was proposed to introduce another, more immediately addressed unto the disciples. The answer given by them, respecting the public opinion concerning our Saviour, was by no means satisfactory: and therefore he brings it home unto themselves: "But whom say ye that I am?" [verse 15.] Ye who are my disciples, ye who have now continued with me a considerable time, and had the best means {5} of attesting the gracious words that have proceeded from my mouth, the heavenly doctrines I have taught, the astonishing miracles I have wrought, and the holy life I have led—whom say ye that I am? Are your sentiments and views concerning me nothing superior to those ye have just now detailed? Under the superior means of knowledge and information ye have enjoyed, Whom say ye that I am? In answer to which, Peter, who appears to have been frequently ready to speak for the disciples, and always zealous to assert and maintain the honour and interest of their Divine Lord and Master, in their name, makes the illustrious confession, "Thou art Christ, the Son of the living God." [verse 16.] It is as if he had said, Thou art neither Elias nor Jeremias, nor any of the ancient prophets. Thou art not to be considered merely as a man, as a person of our own order, nor only in the light of a remarkable prophet come from God, but in a character infinitely superior to any of these, even the promised Messias that was to come into the world—the anointed of the Father—his only begotten Son, who lay in his bosom from all everlasting, and was ineffably the object of his most endeared complacency and delight, being possessed of the Divine nature with all divine perfections and excellencies on a perfect equality with him. Our Saviour, pleased with this confession, declares Peter blessed; and also informs him, as a ground of humility, that this discovery was not made unto him by any subordinate means; it was not the fruit of parental education; it was not enjoyed by the instruction of men, nor even by any power or exertion of his own; but it was wholly a discovery of his heavenly Father {6} who had given it unto him, by a special illumination of his Divine Spirit, as one of the babes of grace, while it was hid from the wise and prudent in the world. He also adds that on this rock, that is, on himself, as the rock of ages, the sure foundation laid in Sion; or which is of a similar import, on the grand, important, and fundamental truths contained in the good confession Peter had made, he would build his church, and erect a dispensation of free grace, against which, either to hinder its erection, mar its progress, or frustrate any of its benevolent designs, the gates of hell should never be able finally to prevail. But then in order to the erection, progress, and final consummation of this sacred edifice, much behoved to be done. The eternal designs of God, respecting his church, must have a full and ample accomplishment. The glory of her adored Head must be illustriously displayed, the honour of his name maintained, the materials must be gathered out of the ruins produced by the awful entrance of sin into our world, all the spiritual stones collected and united, and every individual of these preserved in safety, and the whole built up a holy temple in the Lord. For the accomplishment of these valuable and important ends, the Gospel of the kingdom also must be preached, a banner for truth displayed, the ordinances of the house of Christ must be dispensed, her comely order maintained, proper office-bearers appointed for the due administration of it, and a regular succession of these insured unto the church, even unto the end of time. These were necessary, not only to the benefit and comfort, but even to the existence and standing of the church in an organized state. They are all included in the gracious promise of her exalted Head, and the leading ideas {7} brought into view, by his solemn address unto Peter, as contained in the words of the text: I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.
The text, then, has an evident allusion to the Gospel church. This is what we are to understand by the kingdom of heaven. She is frequently so denominated in Scripture. And she is called a 'kingdom,' to represent her distinguishing excellency and glory: because Christ himself is her Head, her Lawgiver and King. Her laws proceed from him, her ordinances were instituted by him, her privileges flow from him, and all her true members are continually under his gracious, spiritual, and divine government. She is called the kingdom of 'heaven,' as expressive of her heavenly origin and source. Her Head is in heaven. Her charter was drawn out, and received a solemn confirmation there. Thence her laws, her ordinances and privileges proceed. The dispositions of her true members are heavenly, and in her, they not only receive a right and title unto, but, in due time, are all made meet and fit for the enjoyment of the kingdom of heaven. The 'keys' of this kingdom, as may be afterwards more particularly noticed, are emblematical of power and authority in the church. They are here said to be 'given' unto Peter, but by no means, as may be also afterwards noticed, to the exclusion of the rest of the Apostles, or in the way of pre-eminence over them. They were common to them all, and through them have descended from the same heavenly source, though not in the same extraordinary way, to all the duly qualified, {8} and divinely appointed office-bearers in this kingdom, for the accomplishment of their original design, in such a way as is competent unto them.