On the subject of the Keys and Key - What Does It Mean That Christ Holds the Keys of Death and Hades?

Theology
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What Does It Mean That Christ Holds the Keys of Death and Hades?

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A new thread was started to avoid derailing a Sabbath-focused discussion with a side topic about the meaning of “keys” and “key.” The user asks Johann about the significance of Christ having the keys (plural) of Hades and death, and whether that implies derivative authority.

#BiblicalSymbols #ChristAuthority #christianforums #crosswalkforums #forums #crosswalk #faithcommunity #faithforums

A side conversation about the meaning of “keys” and “key” started on another discussion between @Johann and myself. That thread was about the Sabbath, and so I’m creating this topic here in hopes to not clog that thread up with this side conversation.

To this post here: What Day is the Sabbath? Do we still need to keep it? - #104 by Johann

My response:

Alright, so in your interpretation here, what is the significance of Christ having the keys, plural, of Hades and death? Does this mean Christ has a derivative authority?

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If you’re genuinely asking, I will give you a genuine answer. If you are just being sarcastic, then that says more about your posture toward the text than it does about anything I have written.

Revelation 1:18 says Christ holds the keys of Hades and of death. This is not about derived authority. It is about absolute dominion. Keys in Jewish apocalyptic imagery represent control and access.

To have the keys is to have the right to open and shut, to command entrance or to deny it. Christ is not borrowing that power from anyone. He conquered death by dying and rose never to die again. No one gave Him keys like a subordinate receiving permission. He holds them because He overcame.

Isaiah 22:22 gives you the background for this picture. The key of the house of David is placed on the shoulder of Eliakim, who becomes a type of messianic authority. What he opens, no one shuts. What he shuts, no one opens. That exact language is applied to Christ in Revelation 3:7. It is not about borrowing power. It is about wielding it in fullness.

So no, the plural keys do not imply derivation. They emphasize His rule over the entire realm of the dead and the finality of death. He governs both the place and the state. Hades and death are no longer unchallenged realms of decay and loss. They are under Christ’s command.

You may mock the phrasing, but the text is not being clever. It is being clear. The One who died is alive forevermore, and He holds the keys. Not shares them. Not borrows them. Holds them. That is not a symbol of borrowed authority. It is a declaration of unstoppable rule.

Johann.

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If you’re genuinely asking, I will give you a genuine answer. If you are just being sarcastic, then that says more about your posture toward the text than it does about anything I have written.

I’m asking because I’m genuinely unsure how your interpretative framework which you provided accounted for the plural use of “keys” in Revelation 1:18.

You may mock the phrasing

I don’t know how you got that I was mocking anything.

Am I misunderstanding you? When you spoke of the distinction of “key” and “keys” you spoke of “keys” as derived authority. Or at least, that’s what it seemed to me.

So no, the plural keys do not imply derivation.

It appears I have misunderstood. Could you clarify the distinction you believe exists between “key” singular and “keys” plural?

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Much better–

The phrase in question comes from Revelation 1:18 — καὶ ὁ ζῶν· καὶ ἐγενόμην νεκρὸς, καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου — “and the Living One. I died, and behold I am alive forevermore, and I have the keys of death and Hades.”

The Greek uses the plural noun κλεῖς (keys), from the root κλείς, which refers to an instrument used to lock or unlock, a key. The verb associated with the power of the key is often δεῖ (to bind, tie) or λύω (to loose, release), as seen in Matthew 16:19 and Isaiah 22:22 LXX, both conceptually linked.

The plural “keys” signals more than simple entry control. Patristic interpreters like Tertullian (cf. De Anima 55) and Irenaeus (Against Heresies 3.20.4) interpret Christ’s possession of “keys” as the assertion of unique authority over multiple realms — specifically, “death” (θάνατος) as the condition and consequence, and “Hades” (ᾅδης) as the place or domain. Origen likewise sees the keys not as borrowed, but essential — signs of Christ’s ontological power to unlock what none else can, from the prison-house of souls to the dissolution of death itself (Commentary on Matthew 12.31).

Isaiah 22:22 in the LXX uses singular — “δώσω τὴν κλεῖν τοῦ οἴκου Δαυιδ” — which becomes messianically fulfilled in Revelation 3:7, “ὁ ἔχων τὴν κλεῖν Δαυίδ.” That singular key refers to royal, Davidic authority — the right to open and shut in the house of Israel.

But the plural in Revelation 1:18 widens the scope. Christ holds multiple “keys” not just to one house or domain, but over the totality of post-mortem reality. Death as state, and Hades as location — both are subject to Him, not in borrowed stewardship, but in post-resurrection dominion.

This is not derivative power. The grammar confirms this. The verb ἔχω (I have, present active indicative) shows possession now. Christ is not a custodian of someone else’s power. He possesses and exercises it. The plural reinforces that His dominion is comprehensive — not over one gate, but over all confinement.

So the plural “keys” is not random or stylistic. It teaches that Christ holds all necessary authority — over both the sentence (death) and the domain (Hades). No one dies apart from Him. No one is raised apart from Him. That is why the Church Fathers placed this verse among the cornerstones of Christus Victor theology.

And if you want to talk about justice, that is where it begins. The one who holds the keys also opened the grave.

Johann.

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I agree with all of this.

In our other discussion I brought up the Keys of the Kingdom, which I understand to be Christ vesting His Church with the authority to preach in His name, focusing on the forgiveness and retaining of sin–and which I believe is properly (for good order) exercised in the pastoral vocation. Pastors are called and ordained within, and by, the Church not as masters, but servants, whose specific form of service is to exercise the Keys by preaching Law (repentance) and Gospel (grace and forgiveness). So I view the Keys as a vital part of the pastoral ministry, inherited from the Apostles.

Is there an aspect of this that you disagree with?

Understand, I’m not mocking, or being sarcastic, or playing games–I mean this as a genuine, sincere, and good faith discussion on a theological matter, one involving biblical language and ideas, that I think is worthwhile to have.

To put all my cards on the table, I will freely admit that I do have a vested interest in this subject; because this is an important topic in Lutheran theology, especially ecclesiology and ecclesiastical praxus. A key (if you’ll pardon the unintentional pun) aspect of Lutheran ecclesiology is a rejection of two extreme positions. The most obvious being a rejection of Sacerdotalism, but there is likewise a rejection of what might be called ecclesiastical anarchy–everyone running around and doing whatever they like without good Christian structure and order. The vocational ministry and office of the pastor is not that of a heireus (“priest”) in a Levitical or pagan sense, but rather that of shepherd and servant; nevertheless the pastor serves an essential ministerial duty to protect, guard, preach, and teach all who are under his care. The Lord said to St. Peter, “feed my lambs”, and every pastor is called to be an “under-shepherd” of Christ, a la Peter. The Lord Himself is the One Shepherd, and we are all His flock in the pasture of His one and holy catholic Church, but the Lord calls people to care and feed the lambs of His flock–and that ministry, that act of service, is the pastorate.

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yes i dont wanna go to deep, but the keys were given to St.Peter then to the line of Popes and belongs to the catholic church- now this is whole another topic, but i tried to tell it in one line. This is called claves regni, given to St.Peter in Matthew 16:19 then to the line of Pope. Me and Johann were talking abt it some days ago. He was in disagreement with me…its a long topic..but yeah in one line, its just means that.

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Slightly, no problems though.

But I thank you for the clarity and warmth in how you framed this. Since you invited a good faith exchange, I’ll respond to each aspect of your comment in that same spirit, not to refute but to refine where needed, and to deepen the biblical footing for what you have outlined.

  1. On the Keys of the Kingdom and their origin:
    You’re absolutely right to trace the source of the Keys to Christ Himself. In Matthew 16:19 Christ speaks singularly to Peter, promising τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν. Then in Matthew 18:18 the plural verb constructions show that this authority was extended to all the disciples.

This is not a contradiction but a deliberate broadening. So already we see a corporate dimension to the authority, not limited to one man nor to a particular hierarchical chain, but entrusted to the gathered body of confessors.

  1. On the forgiveness and retaining of sins in pastoral ministry:

John 20:22–23 is central here. Christ breathes on them and says, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them.” The verbs ἀφῆτε and κρατῆτε are aorist subjunctive active. This is not a mechanical or magical bestowal of authority but a Spirit-empowered function flowing from union with Christ. I agree with you that the Church exercises this in preaching both Law and Gospel. The Law convicts, the Gospel releases. So far, we stand together.

  1. On the structure and order within the Church and the pastoral office:
    Yes, there is biblical precedent for a structured ministry. Titus 1:5 speaks of appointing elders in every town. First Timothy 5:17 distinguishes those elders who labor in preaching and teaching. This is not hierarchy for its own sake but functional leadership meant to serve, not rule. The pastor as διάκονος, not as a clerical overlord. I agree with you that the office does not create a new class of Christians, nor is it sacerdotal in a Levitical sense.

  2. On the rejection of Sacerdotalism and anarchy alike:
    This is one of Lutheranism’s clearer theological contributions. It keeps the means of grace central while preserving both order and the priesthood of all believers. Revelation 1:6 speaks of all believers being made kings and priests. First Peter 2:9 says the same. Yet this general priesthood does not negate the need for local shepherds. It ensures that no one monopolizes access to grace, while still affirming roles for preaching, teaching, and sacramental oversight. That balance is necessary.

  3. On the phrase “feed my lambs” and the pastoral call:
    John 21:15–17 gives that commission directly to Peter, but in context, Peter is being restored after his denial and recommissioned. The verbs βόσκε and ποιμαίνε emphasize tending, not ruling. In First Peter 5:1–4 the same Peter later exhorts fellow elders to shepherd God’s flock willingly, not domineering, as under-shepherds.

So your use of that image is fitting, provided it never erases the Lordship of Christ as the true Shepherd. The pastoral office is real, vital, and Scripturally grounded, but it is not an ontological elevation above the laity.

  1. Where we may differ slightly:
    I do not believe that the Keys are possessed by pastors per se. They belong to the Church as a whole, and pastors are those chosen by the Church to exercise them publicly and orderly. But the authority itself lies in the Word and Spirit, not in ordination as a magical conduit.

Paul’s language in Second Corinthians 4:5 makes this clear. “What we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.”

The office serves the Word. It does not create or originate it.

So to summarize, I affirm the pastoral office, the need for order, and the preaching of repentance and forgiveness as the application of the Keys. Where I am more cautious is in ensuring that no human mediation obscures the immediacy of Christ’s voice to His people, or converts a Spirit-entrusted function into a clerical entitlement. The Word of God is the true key, and wherever that Word is rightly handled, there the authority of Christ is active.

All good?

Johann.

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So are you with us on the forum Sam? Good to see you back brother, and yes, I disagree. Lol!

Johann.

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LOL, I would like to discuss abt it tomorrow, since today im very tired but i’ll be watching the post to see what u guys are writing and then make my arguments accordingly.

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I am still gym-ing, so take plenty of vits, and pre-workout brother.

J.

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Then there isn’t any disagreement. It is the Church that calls and ordains pastors to exercise (not possess) the Keys. The Keys are the common possession of the whole Church, and it is the Church that then calls and ordains servants–pastors–to exercise the Keys. It is not the “office” as a magical conduit; but the the Word and the Spirit as you yourself put it. The pastor is a servant, not a master. The reason why the pastor exercises the Keys is for good order, not because pastors rule over, but because pastors serve under, the Church.

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Had the Keys been given exclusively to St. Peter, and only those who happen to sit in St. Peter’s Chair receive/exercise the Keys then this would be more substantial.

The problem is two-fold:

  1. Scripture itself plainly shows the Keys as given to more than just Peter. Of the three critical prooftexts on the Keys, two are to the Apostles generally, not just Peter specifically.

  2. The historic catholic faith firmly and emphatically confesses that the Keys do not belong to Peter alone. Petrine primacy runs contrary to the tradition, confession, canons, and councils of the ancient and universal Christian Church. While the ancient Canons do say that Rome has a special honor, it is an honor bestowed. Honor, not primacy; bestowed, not to be taken for granted.

I cannot, given the words of Scripture, the teachings of the fathers, the pronouncements of the holy councils of the Church, embrace what I see as very plainly a late innovation that is foreign to the dogma, practice, and faith of the Church catholic and apostolic.

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yeah we will talk abt it more..i just tried to shorten it to one line..acutally there is an entire chapter for claves regni..but today..ahh im very very tired, but i would love to join tomorrow.
peace
Sam

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I’m very tired right now, but I’ll respond later when more members have joined the discussion and when @KPuff is here.

J.

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This is a powerful and rich question, and I appreciate the opportunity to respond personally because this truth has shaped my understanding of Christ’s lordship and victory in a profound way.

When Revelation 1:18 says that Jesus holds “the keys of hell [Hades] and of death,” it is not speaking of a derivative authority—as though Christ had to be handed or delegated power by some external source—but rather a conquering authority. The keys aren’t a symbol of permission granted—they are a sign of ownership claimed. Christ doesn’t hold the keys because He was appointed by another; He holds them because He entered the very realm of death and Hades Himself and came out with absolute authority over both. He didn’t request them—He took them.

The “keys” being plural is significant too. In biblical imagery, keys often represent both access and authority (Isaiah 22:22; Matthew 16:19). Christ having the keys of both Hades (the realm of the dead) and death (the power that brings people there) means He has ultimate jurisdiction over the state of being dead and the place of the dead. In other words, no one dies outside of His permission, and no one stays dead without His say-so. The enemy may have once held the power of death (Hebrews 2:14), but Jesus—through His resurrection—destroyed that power. He didn’t just defeat death; He disarmed it.

So no, Christ’s authority is not derived—it is inherent. As the Almighty (Revelation 1:8) and the visible image of the invisible God (Colossians 1:15), Jesus Christ is not a recipient of divine power—He is that divine power made manifest in flesh (1 Timothy 3:16). His possession of the keys shows that death is no longer a prison with Satan as the warden, but a conquered territory under the rulership of the risen King. And that gives me hope—not just for the end of my life, but for every situation that feels like death, despair, or hopelessness. The one who holds the keys can open any door, even the ones sealed by fear, failure, or finality.

That’s why I trust Him completely—not just with eternity, but with every breath I take here and now.

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Friends

While there are only 15 occurrences of the word Key(s), In my translation, only one occurrence really means a physical key (Judges 3:25) the rest are metaphors, and are used figuratively.

Interestingly, the root of the word in the Hebrew texts comes from the idea of “opening”, and the root of the word in the Greek texts derives from the idea of being “shut up”. I thought you may find that Easter-egg interesting, but those who spend their time and energies mining these ancient languages could surely elaborate on these etymologies better than I can.

Both opening and locking are design functions of keys.

(Side note) The “clavichord”, the mother of the modern piano, was named for the Latin word “clavis,”, similar to the Greek word “kleis”, or “key”. The modern piano has 88 keys (some Bösendorfer’s have 92 or 97”), and the keyboard on which I type has 104. Each key “unlocks” a unique tone or character.

One thing that is consistent in God’s word, and I think Johann illuminated this for us, is that a single key fits a single lock and multiple keys are necessary for multiple locks, each key specifically suited for its unique corresponding lock. God has used the metaphor of a key(s) to relate truth to us in our own language; in a way we can most effectively grasp it. Where the plural word is used, we should know to look for multiple locks, where the single version is used, we should understand to look for the unique lock to which it is assigned. The Bible is “revelation” not an encoded cypher; it is an unveiling, not a puzzle, God is “unlocking” truth to those with “ears to hear”.

I love that we are “listening” to what God is “unlocking”.

KP

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An excellent question, and my Dad told me 4 points to which i studied and now am writing
@johann can also join
1.The symbolism
In biblical literature, keys symbolize authority, dominion and the power to grant or deny access. The imagery can be found in Isa 22:22, where Eliakim is given the “key of the house of David” signifying stewardshio and authority over the kingdom. In the NT, Christ grants Peter the “keys of the kingdom of heaven” (Matt 16:19), symbolizing apostolic authority to bind and loose in matters of doctrine and discipline. In Revelation 1:18, “keys of Death and Hades” signify Christ’s aboslute sovereignty over the realms of death and afterlife which are personified as powers that hold humanity captive. Theologically, the “keys” represent Christ’s authority and pwoer as the Pantocrator, who through His death and resurrection, has triumphed over the cosmic forces of sin, death and Satan. In Orthodox theology, this is understood through the lens of the Harrowing of Hades, where Christ’s descent into the underworld shattered the gates of Hades, liberating the righterous and asserting His dominion over the infernal powers (Eph 4:9 and 1 Peter 3:19). THe plural “Keys” may ephaisze the comprehensive scope of His authority over both Death and Hades or it may reflect the Semitic literary style of using plurality for emphasis, as seen in other apocalyptic texts.
2. Christ’s authority is Supreme
The doctrine of the Holy Trinity as defined by the Councils of Nicea and Constantinople, affirms that Christ as the eternal Logos and consubstantial with the Father, possesses divine authority intrinsically and not derivatively. The hypostatic union, the union of Christ’s divine and human natures in one divine person, ensures that His actions, including His victory over Death and Hades are exercsis of His divine operation in convert with His human obedience.
When u talk abt “derivative authority” it creates a subordinationist error which is wrong and a heresy acc to orthodox/catholic tradition. The keys are not bestowed upon Christ by an external authority as if He were a mere creature receiving delegated power. Rather, as the Kyrios (Lord), Christ inherently possesses dominion over all creation including the powers of Death and Hades, by virtue of His divine nature. His acquistions of the keys through His death and resurrection is a theandric act manifesting His divine authority in the economy of Salvation (talked abt it in the oneness post). If u have doubt, this is what St.John Chrysostom said in his Homilies on the Gospel of John, Christ’s victory over death is a demonstration of His divine exousia (authority), for only God can conquer death, which is the “last enemy” (1 Cor 15:26). The cahtolic tradition as St.Thomas Aquinas (truly he was amazing, u shld read his works like Summa Theologiae, man hes legendary theologian, way beyond his time) emphasizes that Christ’s descent into Hades was not passive reception of authority but an active exercise of His divine pwoer to liberate the just and subdue the demonic pwoers. THe keys symbolize his power of the keys, which is not derivative but an expression of His eternal lordship, temporally manifested through the Paschal Mystery.
3. Soteriology
In Catholic/Orthodox soteriology, Christ’s possession of the keys signifies His role as the pioneer and perfecter of salvation (Hebrews 12:2). The Harrowing of Hades, celebrated in the Paschal liturgy of both traditions, underscores Christ’s triumph over the powers of those of the underworld. The Anatasis icon in Orthodoxy vividly depicts Christ breaking the gates of Hades, trampling Death and raising Adam and Eve, symbolising the universal scope of His redemptive work.
THis is the Anatasis incon: (i told its meaning, u can learn abt it too..u will get goosebumps)

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The keys also have eschatological significance. As the one who holds the keys, Christ is the judge of the living and the dead (Acts 10:42), with authority to open or shut the gates of eternal life or perdition. This alins with the Second Coming, where Christ’s lordship will be fully revealed. The plural “keys” may also reflect the multifaceted nature of His authority encompassing both judgement and mercy, as He opens the way to salvation for the righteous while locking the forces of evil in their defeat (Revelation 20:1-3)

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Sam, the only issue here is that I have a 5000-character limit per response. If you can break your post into paragraph format, I’ll be more than happy to respond.

Johann.

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heyy @Johann, when i was reading the scipture, i got clarification on the 4th point as well

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(“Christ giving the Keys of the Kingdom to St.Peter”, u can see this on the north wall of Sistine Chapel)
u see
Uk about the plurality of “keys”
this is what i feel, the use of the plural keys does not imply a fragmentation of CHrist’s authority but rather its fullness. In apocalyptic literature such as Revelation, plural forms often emphasize on the completeness of a concept like the “seven spirits” in Revelation 1:4. The keys of Death and Hades signify Christ’s total mastery over all aspects of the afterlife, including physical death, spiritual death and the realm of the departed. This interpretation I read stems from St.Augustine, who in his Expositions on the Psalms describes Christ as the one who has “unlocked the gates of death” through his resurrection, exercising divine prerogative.
So…
The Catholic/Orthodox tradition unequivocally affirms that Christ’s authority is not derived for external source. As the Logos incarnatus, CHrist is God in Himself, sharing the same divine essence as the Father and the Spirit. THe “keys” are a symbolic expression of His inherent divine authority, not a gift bestowed by another. The language of “having” the keys in Revelation 1:18 reflects the oikonomia of salvation, where the eternal Son, in His incarnate state, manifests His divine power through human actions. As the Council of Chalcedon affirms, Christ’s divine and human natures operate without confusion, change, division or separation, ensuring that His authority remains fully divine even in His human acts. In Catholic/Orthodox theology, this imagery affirms the theandric mystery of Christ’s person and work, culminating in the Anastasis and the hope of the resurrection for all who are united to him.
The Keys to the Kingdom.

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Brother, I’ve never stated that Christ’s authority is ‘derived’ from an external source. Some here may be using that term outside of biblical terminology, but that’s not coming from me.

J.