What Did Jesus Really Mean by ‘Binding and Loosing’?

Recovering Jesus’ Original Meaning

The notion of binding and loosing from Matthew 16:19 and 18:18 has led to a division of thought within the Holy Church universal which is disheartening to say the least. One misconception is that Matthew intended the concept of binding and loosing to mean that Peter, the Apostles, and subsequently later generations of Christians—including those of us today—possess the ability and authority to call down the divine power of the Lord. According to this view, believers may bind what they deem “evil” and loose what they deem “good,” thereby determining the will of God. There is no doubt some truth to this view, but the full revelation of Matthew’s intent is not realized in this description.

If we are to find the conclusion, we must examine the immediate context of each verse and how the localized scriptural understanding aligns with the ministry of Jesus as a whole. When we turn to Matthew 16:13-20, we see not only the divine revelation that Jesus is the Christ, but also the intentional mention of the “keys of the kingdom of heaven.” There seems to be an undeniable connection between these keys and binding and loosing.

Matthew 16:13-20 "13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, 'Who do people say that the Son of Man is?' 14 And they said, 'Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.' 15 He said to them, 'But who do you say that I am?” 16 Simon Peter replied, 'You are the Christ, the Son of the living God.' 17 And Jesus answered him, 'Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.' 20 Then he strictly charged the disciples to tell no one that he was the Christ."

Fortunately, Matthew revisits this subject in 18:15-20, though the context here seems a bit different.

Matthew 18:15-20 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”

This passage is often mentioned when talking about church discipline—how the church corrects and restores members. But the question we want to ask is: "How does the idea of reconciliation—making peace with someone—connect to the 'keys of the kingdom' that Jesus gives the church?" Thankfully, Jesus himself gives the answer, “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by my father who is in heaven.” In this statement, Jesus makes it clear that binding and loosing is not the divine authority to be used by singular disciples, but by a plurality. This indicates that the universal church was entrusted with authority over church discipline, with God guiding its judgments and fostering unity among His people as they discern repentance from an unregenerate heart.[1] 

But how does this passage connect to chapter 16? Peter is handed the metaphorical keys to the gates of the church, which is built on rock, not sand.[2] This authority permits the inclusion of the “true Israel” into the kingdom of God—whether Jews or Gentiles—by affirming their repentance and faith, a role clearly demonstrated at Pentecost with the reception of Jewish believers (Acts 2) and later in the recognition of Gentile salvation (Acts 10–11).[3] In this way, the church, as the earthly body that reflects the authority of the exalted Christ in heaven, is entrusted with the responsibility to open (loose) and close (bind) the gates of the kingdom by recognizing those whom God has brought to saving faith. As covenant people of God, we are meant to commune with one another, carry the burdens of one another, and be reconciled with one another as one body worshiping, He who is the highest, Jesus Christ.

Notes/Sources

[1] Quarles, Charles L., Matthew, Edited by Robert W. Yarbrough and Andreas J. Köstenberger (Nashville, Tennessee: B & H Academic, 2017), 355.

[2] Matt. 7:24-27, “Therefore, everyone who hears these words of Mine, and acts on them, will be like a wise man who built his house on the rock. And the rain fell and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. And everyone who hears these words of Mine, and does not act on them, will be like a foolish man who built his house on the sand. And the rain fell and the floods came, and the winds blew and slammed against that house; and it fell—and its collapse was great.”

[3] Evans, Craig A., Matthew (New York: Cambridge University Press, 2012), 315.

What Did Jesus Really Mean by ‘Binding and Loosing’?

Dan Field is a devoted husband to his wife, Karis, and father to his son, Toryn. He is currently pursuing an M.A. in Biblical Studies at Capital Seminary, gaining a more intimate understanding of the Lord and His Word. Dan is passionate about equipping his brothers and sisters in Christ, preaching the kingdom, and being bold in the dark and wicked places of the world. 

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