On p. 162 of his exegetical and linguistic Greek grammar, Richard A. Young discusses the future perfect periphrastic (which is constructed with a future form of εἰμί and a perfect passive participle), and how it relates to the exegesis of Matt. 16:19. This Matthean passage reads:
δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. (WH)
One question that arises in connection with this passage might be whether Matthew is saying that Peter is to proclaim what has previously been decreed in heaven or does he decree first, thereby binding "heaven" to his judicial "enactments"? Young points out that if the English future perfect is pressed, then Peter does not "dictate heavenly ordinances."
But Stanley Porter asserts that the perfect formation only conveys the state without telling us about the verbal action's inception or permanence.
On the other hand, Spiros Zodhiates writes that in Matt. 16:18, 19: "The two verbs DEDEMENON (from DEW  ) and LELUMENON (from LUW  ), are both perfect passive participles which should have been translated respectively 'having been bound' and 'having been loosed' already in the heavens." (The Complete Word Study: New Testament. Chattanooga, TN: AMG Publishing, 1992.)
NET Bible: "I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”
Matt. 18:18 and Heb. 2:13 are other examples of this construction. There are certainly some profound biblical and grammatical issues at play here.