Matius 18:18

Bahasa Indonesia Sehari-hari

Aku berkata kepadamu: Sesungguhnya apa yang kamu ikat di dunia ini akan terikat di sorga dan apa yang kamu lepaskan di dunia ini akan terlepas di sorga.

Parallel Translations

Alkitab Terjemahan Baru
Aku berkata kepadamu: Sesungguhnya apa yang kamu ikat di dunia ini akan terikat di sorga dan apa yang kamu lepaskan di dunia ini akan terlepas di sorga.

Alkitab Terjemahan Lama
Dengan sesungguhnya Aku berkata kepadamu, barang apa yang kamu ikat di atas bumi, itulah terikat kelak di surga, dan barang apa yang kamu orak di atas bumi, itu pun terorak kelak di surga.

Contextual Overview

¹⁵ Moreouer, yf thy brother trespas agaynst thee, go and tell hym his faulte betwene thee and hym alone: If he heare thee, thou hast wonne thy brother. ¹⁶ But yf he heare thee not, then take yet with thee one or two: that in the mouth of two or three witnesses, euery worde may be stablyshed. ¹⁷ If he heare not them, tell it vnto the Churche: If he heare not the Churche, let hym be vnto thee as an Heathen man, and a publicane. ¹⁸ Ueryly I say vnto you: Whatsoeuer ye bynde on earth, shalbe bounde in heauen: And whatsoeuer ye loose on earth, shalbe loosed in heauen. ¹⁹ Agayne, truely I say vnto you, that if two of you agree in earth, as touching any thyng that they shall aske, it shalbe done for them, of my father, which is in heauen. ²⁰ For where two or three are gathered together in my name, there am I in the myddes of them.

Bible Verse Review
  from Treasury of Scripure Knowledge

Matthew 16:19, John 20:23, Acts 15:23-31, 1 Corinthians 5:4, 1 Corinthians 5:5, 2 Corinthians 2:10, Revelation 3:7, Revelation 3:8

Reciprocal: Leviticus 13:3 - pronounce Isaiah 22:22 - so he Matthew 5:18 - verily John 9:34 - cast him out 2 Corinthians 13:3 - Christ 1 Timothy 3:15 - the pillar

Cross-References

Genesis 18:2
And he lift vp his eyes and loked, and loe, three men stoode by hym: And when he sawe them, he ranne to meete them from the tent doore, and bowed hym selfe towarde the grounde,

Genesis 18:3
And sayde: Lorde, yf I haue nowe founde fauour in thy sight, passe not away I praye thee from thy seruaunt.

Genesis 18:17
And the Lorde sayde: shall I hyde from Abraham that thing which I do.

Genesis 18:18
Seyng that Abraham shall surely be a great and a myghtie nation, and all the nations of the earth shalbe blessed in hym?

Genesis 18:25
That be farre from thee that thou shouldest do after this maner, and slaye the ryghteous with the wicked, & that the ryghteous should be as the wicked, that be farre from thee: Shall not the iudge of all the worlde do accordyng to ryght?

Genesis 18:26
And the Lorde sayde: If I fynde in Sodome fiftie ryghteous within the citie, I wyll spare all the place for their sakes.

Genesis 26:4
And wyl make thy seede to multiplie as the starres of heauen, and wyll geue vnto thy seede al these countreys: and in thy seede shall all the nations of the earth be blessed:

Psalms 72:17
His name shall endure for euer, his name shalbe spread abrode to the world so long as the sunne shall shyne: all nations shalbe blessed in hym, and shall call hym blessed.

Galatians 3:8
For the scripture seyng aforehande that God woulde iustifie the Heathen through fayth, shewed beforehand glad tydynges vnto Abraham, [saying]: In thee shall all nations be blessed.

Galatians 3:14
That the blessyng of Abraham might come on the gentiles through Iesus Christe, that we myght receaue the promise of the spirite through fayth.

Gill's Notes on the Bible

Verily I say unto you,.... To them all, what he had said before to Peter; See Gill "Mt 16:19": what is said here, refers to things and not persons, as there also.

Barnes' Notes on the Bible

Whatsoever ye shall bind ... - See the notes at Matthew 16:19. These words were spoken to the apostles. Jesus had before addressed the same words to Peter, Matthew 16:19. He employs them here to signify that they all had the same power; that in ordering the affairs of the church he did not intend to give Peter any supremacy or any exclusive right to regulate it. The meaning of this verse is, whatever you shall do in the discipline of the church shall be approved by God or bound in heaven. This promise, therefore, cannot be understood as extending to all Christians or ministers, for all others but the apostles may err.

Clarke's Notes on the Bible

Verse Matthew 18:18. Whatsoever ye shall bind, c.] Whatever determinations ye make, in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on Matthew 16:19 and, to what is there said, the following observations may be profitably added.

Οσα εαν δησητε - και οσα εαν λυσητε. Binding and loosing, in this place, and in Matthew 16:19, is generally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins when they treat of ritual subjects, that binding signified, and was commonly understood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Saviour spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, bind and loose, are used in both places in a declaratory sense, of things, not of persons. It is ὁ and ὃσα, in the neuter gender, both in chap. Matthew 16:0, and here in this: i.e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, (Matthew 16:19), was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Divinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i.e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i.e. declared as necessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i.e. what he bound,) was actually forbidden by God himself.

I own myself obliged to Dr. Lightfoot for this interpretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable that these phrases, of binding and loosing, occur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wotton's Miscell. Discourses, vol. i. p. 309, &c., &c.

"The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, 'Take thou liberty to teach what is BOUND and what is LOOSE.'" Strype's preface to the Posthumous Remains of Dr. Lightfoot, p. 38.