CLAIM: Jesus said, “If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained” (Jn. 20:23). Roman Catholic authorities claim that this passage supports the notion of penance being distributed through the priesthood (see The Catholic Catechism, paragraphs 976, 1461, 1485). Currie writes, “Only God can forgive sins. Jesus demonstrated that when he was here on earth. But here Jesus explicitly delegates this power to the group of men who will lead his Church.”^[1]

RESPONSE: A number of observations can be made:

First, there is not a single example of sacramental confession in the entire NT. This is a conspicuous argument from silence.

Second, this refers to disciples—not necessarily the apostles. John doesn’t mention the Twelve (or really the Ten, because Judas is gone and Thomas hasn’t arrived). If this power was bestowed on the disciples, it’s odd that we have no mention of who was present.^[2] Luke mentions the Eleven “and those who were with them” in one of Jesus’ post-resurrection appearances (Lk. 24:33).

Third, Jesus is most likely referring to the preaching of the gospel. In context, Jesus says, “As the Father has sent Me, I also send you” (Jn. 20:21). In Luke’s account (24:46-48), we see that this distribution of forgiveness is simply through the preaching of the gospel. Therefore, Jesus is referring to forgiving sinners—not individual sins one-by-one. We see this throughout the NT, as the disciples preach to people (Acts 10:47-48). Other times, the apostles told people that they were still in their sins (Acts 8:21-22).

Fourth, the grammar is the perfect, completed tense. This is the “periphrastic future perfect.”^[3] Based on this, Tenney writes, “The delegation of power to the disciples to forgive or to retain the guilt of sin thus depends on the previous forgiveness by God.”^[4] McCarthy notes, “Here Jesus uses the Greek perfect tense. It implies a process, but views that process as having reached its consummation and existing in a finished state. This means that the disciples had the authority to declare forgiveness to those whom God had already forgiven.”^[5] Morris adds, “If the church [i.e. all believers on Morris’ view] is really acting under the leadership of the Spirit it will be found that her pronouncements in this matter do but reveal what has already been determined in heaven.”^[6] These clauses can be rendered, “They are in a state of forgiveness’, i.e. ‘they stand forgiven.”^[7] Carson writes, “The passive voice implies it is God who is acting.”^[8]

Fifth, the Roman Catholic interpretation lacks support from the church fathers. Tenney writes, “The Greek fathers never quoted this passage in support of absolution.”^[9]

[1] Currie, David B. Born Fundamentalist, Born Again Catholic. San Francisco [Calif.: Ignatius, 1996. 66.

^[2] New American Standard Bible: 1995 update. (1995). (Jn 20:21). La Habra, CA: The Lockman Foundation.

^[3] Tenney, M. C. (1981). John. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: John and Acts (Vol. 9, p. 194). Grand Rapids, MI: Zondervan Publishing House.

^[4] Tenney, M. C. (1981). John. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: John and Acts (Vol. 9, p. 194). Grand Rapids, MI: Zondervan Publishing House.

[5] McCarthy, James G. The Gospel According to Rome. Eugene, Or.: Harvest House, 1995. 82.

^[6] Morris, L. (1995). The Gospel according to John (p. 750). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

^[7] Carson, D. A. (1991). The Gospel according to John (p. 655). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans.

^[8] Carson, D. A. (1991). The Gospel according to John (p. 655). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans.

^[9] Tenney, M. C. (1981). John. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: John and Acts (Vol. 9, p. 194). Grand Rapids, MI: Zondervan Publishing House.