Do protestants have a reasonable non-Roman-Catholic explanation for John 20:22-23?

[PaulThomson]

I came across a video lately by so fellow who left protestantism because he claimed no protestant commentaries had anything to say about John 20:22-23, but Roman Catholic scholars did, claiming that it gives special authority to ordained priests to forgive the sins of others in the Roman Catholic sacrament of confession. So, I thought this might be a good text to discuss here.

Jhn 20:22
And (καὶ) after saying (εἰπὼν, aorist active participle) this, (τοῦτο) he breathed into (ἐνεφύσησεν, aorist active indicative) them and (καὶ) says (λέγει, present indicative active) to them (αὐτοῖς) “Receive (λάβετε, aorist active imperative, start to receive) Holy Spirit (πνεῦμα ἅγιον, anarthrous nominal: that which characterises the Holy Spirit).
20:22 καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς λάβετε πνεῦμα ἅγιον
Jhn 20:23
“Whosoever's (ἄν τινων) sins (τὰς ἁμαρτίας, mark-missings) you release/forgive (ἀφῆτε, aorist active subjunctive), they have been released/forgiven (ἀφέωνται, perfect passive indicative, they were released/forgiven and continue to be released/forgive) to/for them (αὐτοῖς); whosoever's ( ἄν τινων) you (pl.) keep taking hold of (κρατῆτε, present active subjunctive), they have been taken hold of (κεκράτηνται, perfect passive indicative, they were taken hold of and continue to be taken hold of).”
20:23 ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται

I believe we should understand this in the light of some of Jesus' other statements about forgiveness.
Mat 6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
Mat 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Mat 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Mat 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.....
Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Mat 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

The disciples at this time received the gracious nature of the Holy Spirit from Jesus, since they had believed in their hearts He was risen from the dead and had confessed with their lips that Jesus is Lord. This grace enabled them to forgive one another and come into harmony and unity ready for Pentecost (Act 2:1), when the Holy Spirit would be released upon all flesh (Act 2:17) the Lord working through Him with the disciples, confirming the word of God with signs and wonders (Mar 16:20).

So, here in John 20, Jesus is giving the disciples the grace to let go of their grudges and resentment against one another. He is telling them that once you let go of someone's mark-missing, you can be assured that God has also forgiven that same mark-missing. But if you are holding on to your brother's or sister's shortcomings and not releasing them, you have taken upon yourself ownership of those same shortcomings in your own life, and you will be judged by God for them.

So, it is not about the apostles receiving a special apostolic declarative power to break sins off people, but it is about the Holy Spirit's grace at work in every believer, and every believer's responsibility to freely give the forgiveness they have freely received, in order to continue to freely receive forgiveness.

 

[TruthDefender]

I came across a video lately by so fellow who left protestantism because he claimed no protestant commentaries had anything to say about John 20:22-23, but Roman Catholic scholars did, claiming that it gives special authority to ordained priests to forgive the sins of others in the Roman Catholic sacrament of confession. So, I thought this might be a good text to discuss here.

Jhn 20:22
And (καὶ) after saying (εἰπὼν, aorist active participle) this, (τοῦτο) he breathed into (ἐνεφύσησεν, aorist active indicative) them and (καὶ) says (λέγει, present indicative active) to them (αὐτοῖς) “Receive (λάβετε, aorist active imperative, start to receive) Holy Spirit (πνεῦμα ἅγιον, anarthrous nominal: that which characterises the Holy Spirit).
20:22 καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς λάβετε πνεῦμα ἅγιον
Jhn 20:23
“Whosoever's (ἄν τινων) sins (τὰς ἁμαρτίας, mark-missings) you release/forgive (ἀφῆτε, aorist active subjunctive), they have been released/forgiven (ἀφέωνται, perfect passive indicative, they were released/forgiven and continue to be released/forgive) to/for them (αὐτοῖς); whosoever's ( ἄν τινων) you (pl.) keep taking hold of (κρατῆτε, present active subjunctive), they have been taken hold of (κεκράτηνται, perfect passive indicative, they were taken hold of and continue to be taken hold of).”
20:23 ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται

I believe we should understand this in the light of some of Jesus' other statements about forgiveness.
Mat 6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
Mat 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Mat 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Mat 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.....
Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Mat 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

The disciples at this time received the gracious nature of the Holy Spirit from Jesus, since they had believed in their hearts He was risen from the dead and had confessed with their lips that Jesus is Lord. This grace enabled them to forgive one another and come into harmony and unity ready for Pentecost (Act 2:1), when the Holy Spirit would be released upon all flesh (Act 2:17) the Lord working through Him with the disciples, confirming the word of God with signs and wonders (Mar 16:20).

So, here in John 20, Jesus is giving the disciples the grace to let go of their grudges and resentment against one another. He is telling them that once you let go of someone's mark-missing, you can be assured that God has also forgiven that same mark-missing. But if you are holding on to your brother's or sister's shortcomings and not releasing them, you have taken upon yourself ownership of those same shortcomings in your own life, and you will be judged by God for them.

So, it is not about the apostles receiving a special apostolic declarative power to break sins off people, but it is about the Holy Spirit's grace at work in every believer, and every believer's responsibility to freely give the forgiveness they have freely received, in order to continue to freely receive forgiveness.

What is “mark-missing?”

 

[ChristRoseFromTheDead]

I think it's referring to the heaven-given authority to administer water baptism into forgiveness of sins. Only way those verses make sense to me

 

[GWH]

I came across a video lately by so fellow who left protestantism because he claimed no protestant commentaries had anything to say about John 20:22-23, but Roman Catholic scholars did, claiming that it gives special authority to ordained priests to forgive the sins of others in the Roman Catholic sacrament of confession. So, I thought this might be a good text to discuss here.

Jhn 20:22
And (καὶ) after saying (εἰπὼν, aorist active participle) this, (τοῦτο) he breathed into (ἐνεφύσησεν, aorist active indicative) them and (καὶ) says (λέγει, present indicative active) to them (αὐτοῖς) “Receive (λάβετε, aorist active imperative, start to receive) Holy Spirit (πνεῦμα ἅγιον, anarthrous nominal: that which characterises the Holy Spirit).
20:22 καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς λάβετε πνεῦμα ἅγιον
Jhn 20:23
“Whosoever's (ἄν τινων) sins (τὰς ἁμαρτίας, mark-missings) you release/forgive (ἀφῆτε, aorist active subjunctive), they have been released/forgiven (ἀφέωνται, perfect passive indicative, they were released/forgiven and continue to be released/forgive) to/for them (αὐτοῖς); whosoever's ( ἄν τινων) you (pl.) keep taking hold of (κρατῆτε, present active subjunctive), they have been taken hold of (κεκράτηνται, perfect passive indicative, they were taken hold of and continue to be taken hold of).”
20:23 ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται

I believe we should understand this in the light of some of Jesus' other statements about forgiveness.
Mat 6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
Mat 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Mat 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Mat 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.....
Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Mat 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

The disciples at this time received the gracious nature of the Holy Spirit from Jesus, since they had believed in their hearts He was risen from the dead and had confessed with their lips that Jesus is Lord. This grace enabled them to forgive one another and come into harmony and unity ready for Pentecost (Act 2:1), when the Holy Spirit would be released upon all flesh (Act 2:17) the Lord working through Him with the disciples, confirming the word of God with signs and wonders (Mar 16:20).

So, here in John 20, Jesus is giving the disciples the grace to let go of their grudges and resentment against one another. He is telling them that once you let go of someone's mark-missing, you can be assured that God has also forgiven that same mark-missing. But if you are holding on to your brother's or sister's shortcomings and not releasing them, you have taken upon yourself ownership of those same shortcomings in your own life, and you will be judged by God for them.

So, it is not about the apostles receiving a special apostolic declarative power to break sins off people, but it is about the Holy Spirit's grace at work in every believer, and every believer's responsibility to freely give the forgiveness they have freely received, in order to continue to freely receive forgiveness.

Your explanation is as good as any I have heard. It is a very problematic passage that I have no idea how to harmonize with
the rest of Scripture and will be interested to hear the explanation in heaven.

 

[ChristRoseFromTheDead]

What is “mark-missing?”

Missing the mark, ie, sin

 

[rrcn]

I came across a video lately by so fellow who left protestantism because he claimed no protestant commentaries had anything to say about John 20:22-23, but Roman Catholic scholars did, claiming that it gives special authority to ordained priests to forgive the sins of others in the Roman Catholic sacrament of confession. So, I thought this might be a good text to discuss here.

Jhn 20:22
And (καὶ) after saying (εἰπὼν, aorist active participle) this, (τοῦτο) he breathed into (ἐνεφύσησεν, aorist active indicative) them and (καὶ) says (λέγει, present indicative active) to them (αὐτοῖς) “Receive (λάβετε, aorist active imperative, start to receive) Holy Spirit (πνεῦμα ἅγιον, anarthrous nominal: that which characterises the Holy Spirit).
20:22 καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς λάβετε πνεῦμα ἅγιον
Jhn 20:23
“Whosoever's (ἄν τινων) sins (τὰς ἁμαρτίας, mark-missings) you release/forgive (ἀφῆτε, aorist active subjunctive), they have been released/forgiven (ἀφέωνται, perfect passive indicative, they were released/forgiven and continue to be released/forgive) to/for them (αὐτοῖς); whosoever's ( ἄν τινων) you (pl.) keep taking hold of (κρατῆτε, present active subjunctive), they have been taken hold of (κεκράτηνται, perfect passive indicative, they were taken hold of and continue to be taken hold of).”
20:23 ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται

I believe we should understand this in the light of some of Jesus' other statements about forgiveness.
Mat 6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
Mat 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Mat 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Mat 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.....
Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Mat 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

The disciples at this time received the gracious nature of the Holy Spirit from Jesus, since they had believed in their hearts He was risen from the dead and had confessed with their lips that Jesus is Lord. This grace enabled them to forgive one another and come into harmony and unity ready for Pentecost (Act 2:1), when the Holy Spirit would be released upon all flesh (Act 2:17) the Lord working through Him with the disciples, confirming the word of God with signs and wonders (Mar 16:20).

So, here in John 20, Jesus is giving the disciples the grace to let go of their grudges and resentment against one another. He is telling them that once you let go of someone's mark-missing, you can be assured that God has also forgiven that same mark-missing. But if you are holding on to your brother's or sister's shortcomings and not releasing them, you have taken upon yourself ownership of those same shortcomings in your own life, and you will be judged by God for them.

So, it is not about the apostles receiving a special apostolic declarative power to break sins off people, but it is about the Holy Spirit's grace at work in every believer, and every believer's responsibility to freely give the forgiveness they have freely received, in order to continue to freely receive forgiveness.

A quick side note:
It’s best not to talk with Roman Catholic scholars, that is sort of like Eve talking to the serpent.

 

[TruthDefender]

“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
‭‭I John‬ ‭1‬:‭9‬ ‭NKJV‬‬

 

[TruthDefender]

I think it's referring to the heaven-given authority to administer water baptism into forgiveness of sins. Only way those verses make sense to me

Have you never heard of being buried in Him; immersed, then coming up as a new creation/ a new person; the old person died?

 

[TruthDefender]

Acts 2:38

 

[PaulThomson]

What is “mark-missing?”

There are several words translated as sin: paraptomai, to walk beside, meaning to transgress off the right path; and hamartanO, to miss the target, to fall short. Adam transgressed, (paraptomai) but his descendants, having very few laws to transgress, nevertheless, fell short of God's glory (hamartanO).

 

[timf]

I see the apostles receiving the indwelling Spirit that had been described in John 17. I see the binding and loosing similar to what was described in Matthew 16:19 as not a new power, but a limitation;

Young's Literal Translation
and I will give to thee the keys of the reign of the heavens, and whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens.'

In Acts 15 there is a council in Jerusalem to decide if gentiles should be circumcised. James declares four restrictions on gentile believers that are the same restrictions placed on gentile sojourners in the Old Testament law. This I see as a demonstration of the "binding" that had already been declared in heaven.

In Matthew 16 the rock that Jesus would build his church upon may not be Peter, but the faith that Peter demonstrated.

 

[ChristRoseFromTheDead]

In Acts 15 there is a council in Jerusalem to decide if gentiles should be circumcised. James declares four restrictions on gentile believers that are the same restrictions placed on gentile sojourners in the Old Testament law. This I see as a demonstration of the "binding" that had already been declared in heaven.

Those restrictions had nothing to do with Christianity. They were rules gentile proselytes of the gate (god fearers) had to observe in order to attend synagogues. James was simply telling them to keep doing what they were already doing so they wouldn't offend their hosts and lose access to the only Christian teaching at the time. When synagogues later kicked Christians out that particular set of rules became obsolete and meaningless for Christians.

Proselytes of righteousness, on the other hand, had to get circumcised and follow the law. So the Acts 15 council was convened to determine if gentile Christians had to become proselytes of righteousness, as the pharisees demanded. James ruled no.

I would appreciate it if you would show me where in the law those 4 rules are mentioned for sojourners in the OT. If they are not specifically stated, then they were just Jewish tradition and an early form of the Noahide laws

 

[ChristRoseFromTheDead]

I think it's referring to the heaven-given authority to administer water baptism into forgiveness of sins. Only way those verses make sense to me

Case in point. When the holy spirit was poured out on Cornelius and friends, Peter realized that he could not forbid water baptism of gentiles whom God had just witnessed were acceptable to him. Why is such language used? Is this the binding and loosing authority Jesus referred to? Peter would have withheld baptism from those gentiles if he had not seen their faith and God's response to it. But God was telling the reluctant Peter, who was adverse to even being in the same house with gentiles, that they were acceptable to him and to baptize them in order to loose them from their sins, which he did and thereby officially opened the door of the kingdom of God to gentiles.

And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. Acts 10:45-48​

 

[Follower777]

So, it is not about the apostles receiving a special apostolic declarative power to break sins off people, but it is about the Holy Spirit's grace at work in every believer, and every believer's responsibility to freely give the forgiveness they have freely received, in order to continue to freely receive forgiveness.

Matthew 20:21‑23 (KJV)

21 And he said unto them, “Receive ye the power of the Holy Ghost; and whosoever shall sin, they shall be forgiven them.”
22 And when he had said these things, he breathed on them, and saith, “Receive the Holy Ghost.”
23 “Whose soever sins you remit, they are remitted to them; and whose soever sins you retain, they are retained.”​

(There are minor variations in wording among different translations, but the core ideas remain the same.)

1. The Promise of the Holy Spirit
Jesus tells the disciples that they will receive “the power of the Holy Ghost.” This promise fulfills the earlier prophecy in John 14:26 (“the Comforter…shall teach you all things”) and signals the transition from Jesus’ earthly ministry to the Spirit‑led work of the Church.

The Holy Spirit is the “divine Teacher” who “opens the eyes of the heart.” The Spirit “gives life to the Word, makes it living, and imparts the power to obey.” The outpouring of the Spirit at Pentecost is the moment the disciples become true witnesses, equipped not merely with knowledge but with divine enablement to carry out the mission.( The Desire of Ages (chapters 31‑32)

2. The Act of Breathing – Symbolic Transfer
Jesus “breathed on them,” a gesture reminiscent of God breathing life into Adam (Genesis 2:7). It underscores that the Holy Spirit is not an abstract force but a personal presence imparted through intimate contact.

This breath is a tangible sign of the Spirit’s indwelling. ...“the breath of the Almighty…is the source of all spiritual life”. The breath signifies the impartation of divine authority and the sanctifying power that enables the apostles to act on Christ’s behalf. (see Steps to Christ, p. 78)

3. Authority to Forgive Sins
Matt 20: 23 grants the disciples the authority to “remit” (forgive) or “retain” (withhold) sins. This authority is rooted in the apostolic commission: they act as representatives of Christ, exercising His judgment on earth.

This authority is not a personal power but a delegated responsibility. The apostles “were given the right to bind and loose” because they stood in the place of the Savior. Their role was to proclaim forgiveness through faith in Christ, not to arbitrarily decide who is saved. The “retaining” of sins reflects the reality that those who reject the gospel remain under its condemnation, whereas those who accept it experience remission. (The Great Controversy (ch. 27)

4. Practical Implications for Believers Today;

1. Reliance on the Holy Spirit – Just as the first disciples were empowered, modern believers are called to depend on the Spirit for guidance, conviction, and boldness in sharing the gospel.
2. Responsibility of Ministry – The authority to forgive is exercised through preaching the good news and administering the sacraments (e.g., communion, baptism) that symbolize Christ’s atoning work.
3. Judgment Remains Divine – While we can proclaim forgiveness, the ultimate judgment belongs to God. Our role is to point people to Christ, who alone can remit sins.

5. Summary

• Jesus’ words in Matthew 20:21‑23 , announce the coming of the Holy Spirit, granting the apostles both power and authority. highlighting the Spirit’s role as Teacher and Sanctifier, the symbolic significance of Jesus’ breath, and the delegated nature of the apostles’ forgiving authority.
• For today’s Christians, the passage reminds us to seek the Spirit’s empowerment, to responsibly proclaim forgiveness, and to recognize that final judgment rests with the Father.

****************** ΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣ ΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣΙΧΘΥΣ *****************

 

[Jon777]

I came across a video lately by so fellow who left protestantism because he claimed no protestant commentaries had anything to say about John 20:22-23, but Roman Catholic scholars did, claiming that it gives special authority to ordained priests to forgive the sins of others in the Roman Catholic sacrament of confession. So, I thought this might be a good text to discuss here.

Jhn 20:22
And (καὶ) after saying (εἰπὼν, aorist active participle) this, (τοῦτο) he breathed into (ἐνεφύσησεν, aorist active indicative) them and (καὶ) says (λέγει, present indicative active) to them (αὐτοῖς) “Receive (λάβετε, aorist active imperative, start to receive) Holy Spirit (πνεῦμα ἅγιον, anarthrous nominal: that which characterises the Holy Spirit).
20:22 καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς λάβετε πνεῦμα ἅγιον
Jhn 20:23
“Whosoever's (ἄν τινων) sins (τὰς ἁμαρτίας, mark-missings) you release/forgive (ἀφῆτε, aorist active subjunctive), they have been released/forgiven (ἀφέωνται, perfect passive indicative, they were released/forgiven and continue to be released/forgive) to/for them (αὐτοῖς); whosoever's ( ἄν τινων) you (pl.) keep taking hold of (κρατῆτε, present active subjunctive), they have been taken hold of (κεκράτηνται, perfect passive indicative, they were taken hold of and continue to be taken hold of).”
20:23 ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται

I believe we should understand this in the light of some of Jesus' other statements about forgiveness.
Mat 6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
Mat 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Mat 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Mat 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.....
Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Mat 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

The disciples at this time received the gracious nature of the Holy Spirit from Jesus, since they had believed in their hearts He was risen from the dead and had confessed with their lips that Jesus is Lord. This grace enabled them to forgive one another and come into harmony and unity ready for Pentecost (Act 2:1), when the Holy Spirit would be released upon all flesh (Act 2:17) the Lord working through Him with the disciples, confirming the word of God with signs and wonders (Mar 16:20).

So, here in John 20, Jesus is giving the disciples the grace to let go of their grudges and resentment against one another. He is telling them that once you let go of someone's mark-missing, you can be assured that God has also forgiven that same mark-missing. But if you are holding on to your brother's or sister's shortcomings and not releasing them, you have taken upon yourself ownership of those same shortcomings in your own life, and you will be judged by God for them.

So, it is not about the apostles receiving a special apostolic declarative power to break sins off people, but it is about the Holy Spirit's grace at work in every believer, and every believer's responsibility to freely give the forgiveness they have freely received, in order to continue to freely receive forgiveness.

That fellow who found no Protestant commentaries to address John 20:22-23 did not know where to look. I’ll offer comments from two Protestants, on v23 itself.

Matthew Poole, (1624-1679) Puritan/Presbyterian
Whose soever sins remit, & c.; he saith there, Whatsoever ye shall bind or loose. This text hath caused a great deal of contest. All remission of sins is either authoritative; so it is most true, that none can forgive sin but God; and if we had no Scripture to prove it, yet reason will tell us none can discharge the debtor but the creditor, to whom the debt is owing: or else ministerial; thus he who is not the creditor (amongst men) may remit a debt by virtue of a letter of attorney made to him, authorizing him so to do. The question therefore amongst divines is, Whether Christ in this text hath given authority to his ministers actually to discharge men of the guilt of their sins; or only to declare unto them, that if their repentance and faith be true, their sins are really forgiven them? The former is by many contended for; but it doth not seem reasonable,

1. That God should entrust men with such a piece of his prerogative.

2. That God, who knoweth the falsehood of men’s hearts, and the inability in the best ministers to judge of the truth of any man’s faith or repentance, as also the passions to which they are subject, should give unto any of the sons of men an absolute power under him, and in his name, to discharge any from the guilt of sin; for certain it is, that without true repentance and faith in Christ no man hath his sins forgiven; so as no minister, that knoweth not the hearts of men, can possibly speak with any certainty to any man, saying, his sins are forgiven.

What knowledge the apostles might have by the Spirit of discerning, we cannot say. But certain it is, none hath any such certainty of knowledge now of the truth of any man, declaring his faith and true repentance; from whence it is to me apparent, that no man hath any further power from Christ, than to declare to them, that if indeed they truly believe and repent, their sins are really forgiven. Only the minister, being Christ’s interpreter and ambassador, and better able to judge of true faith and repentance than others, (though not certainly and infallibly), such declarations from a faithful, able minister, are of more weight and authority than from others. And this is the most I can conceive should be in this matter; and that if by those words any further power be granted to the apostles, it was by reason of that power of discerning of spirits, 1Co 12:10, which ordinary ministers since the apostles’ times, or in latter ages, cannot with any modesty pretend unto.

John Gill (1697-1771, Baptist)
Whose soever sins ye remit,.... God only can forgive sins, and Christ being God, has a power to do so likewise; but he never communicated any such power to his apostles; nor did they ever assume any such power to themselves, or pretend to exercise it; it is the mark of antichrist, to attempt anything of the kind; who, in so doing, usurps the divine prerogative, places himself in his seat, and shows himself as if he was God: but this is to be understood only in a doctrinal, or ministerial way, by preaching the full and free remission of sins, through the blood of Christ, according to the riches of God's grace, to such as repent of their sins, and believe in Christ; declaring, that all such persons as do so repent and believe, all their sins are forgiven for Christ's sake: and accordingly,

they are remitted unto them; in agreement with Christ's own words, in his declaration and commission to his disciples; see Mr 16:16. On the other hand he signifies, that

whose soever sins ye retain, they are retained: that is, that whatsoever sins ye declare are not forgiven, they are not forgiven; which is the case of all final unbelievers, and impenitent sinners; who dying without repentance towards God, and faith in the Lord Jesus Christ, according to the Gospel declaration, shall be damned, and are damned; for God stands by, and will stand by and confirm the Gospel of his Son, faithfully preached by his ministering servants; and all the world will sooner or later be convinced of the validity, truth, and certainty, of the declarations on each of these heads, made by them.

 

[PaulThomson]

Matthew Poole, (1624-1679) Puritan/Presbyterian
Whose soever sins remit, & c.; he saith there, Whatsoever ye shall bind or loose. This text hath caused a great deal of contest. All remission of sins is either authoritative; so it is most true, that none can forgive sin but God

Whose soever sins ye remit,.... God only can forgive sins, and Christ being God, has a power to do so likewise; but he never communicated any such power to his apostles; nor did they ever assume any such power to themselves, or pretend to exercise it; it is the mark of antichrist, to attempt anything of the kind; who, in so doing, usurps the divine prerogative, places himself in his seat, and shows himself as if he was God:

These statements contradict scripture. Jesus commanded us to forgive those who offend us.

Mat 6:12
And forgive G863 us our debts, as we forgive G863 our debtors.
Mat 6:14
For if ye forgive G863 men their trespasses, your heavenly Father will also forgive G863 you:
Mat 6:15
But if ye forgive G863 not men their trespasses, neither will your Father forgive G863 your trespasses.
Mat 18:21
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive G863 him? till seven times?
Mat 18:22
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
Mar 11:25
And when ye stand praying, forgive, G863 if ye have ought against any: that your Father also which is in heaven may forgive G863 you your trespasses.
Mar 11:26
But if ye do G863 not forgive, G863 neither will G863 your Father which is in heaven forgive G863 your trespasses.
Luk 17:3
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive G863 him.

Maybe Jesus is referring in John 20 to His imparting to the saints the grace of the Holy Spirit, who gives us the spiritual understanding of God's great mercy to us for our sins against Him, that enables us to humbly forgive others who have offended us.

Jhn 20:23
Whose soever sins ye remit, G863 they are remitted G863 unto them; and whose soever sins ye retain, they are retained.

Through the cross God has shown that He has already forgiven all men all sins, apart from persisting in slandering the Holy Spirit. The only sins that I am now accountable for are the ones which entail slander against the Holy Spirit.

Those sins against me which I release/remit/abandon, have already been released between my offender and God through the cross. But when I forgive that offender, those sins becomes also released,/remitted/abandoned/ between my offender and me.

And the sins against me which I refuse to release/remit/abandon, have already been released between my offender and God through the cross. But when I refuse to release those offences, those sins I am retaining between myself and my offender, poisoning me and our relationship. If I am claiming to be a Christian led by the Holy Spirit, but I am refusing to forgive, I am crediting the Holy Spirit with my bitter resentful graceless mercilessness. I am commanded to live at peace with others as far as I am able. Holding grudges unnecessarily, when I have been offered the Holy Spirit's grace and the incentive of complete forgiveness through Christ, is not being at peace as far as I AM ABLE. Sins of others that I retain in our relationship through my unforgiveness, remain between me and my offender and condemn me as a graceless, Holy Spirit slanderer.

 

[Jon777]

These statements contradict scripture. Jesus commanded us to forgive those who offend us.

Mat 6:12
And forgive G863 us our debts, as we forgive G863 our debtors.
Mat 6:14
For if ye forgive G863 men their trespasses, your heavenly Father will also forgive G863 you:
Mat 6:15
But if ye forgive G863 not men their trespasses, neither will your Father forgive G863 your trespasses.
Mat 18:21
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive G863 him? till seven times?
Mat 18:22
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
Mar 11:25
And when ye stand praying, forgive, G863 if ye have ought against any: that your Father also which is in heaven may forgive G863 you your trespasses.
Mar 11:26
But if ye do G863 not forgive, G863 neither will G863 your Father which is in heaven forgive G863 your trespasses.
Luk 17:3
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive G863 him.

Maybe Jesus is referring in John 20 to His imparting to the saints the grace of the Holy Spirit, who gives us the spiritual understanding of God's great mercy to us for our sins against Him, that enables us to humbly forgive others who have offended us.

Jhn 20:23
Whose soever sins ye remit, G863 they are remitted G863 unto them; and whose soever sins ye retain, they are retained.

Through the cross God has shown that He has already forgiven all men all sins, apart from persisting in slandering the Holy Spirit. The only sins that I am now accountable for are the ones which entail slander against the Holy Spirit.

Those sins against me which I release/remit/abandon, have already been released between my offender and God through the cross. But when I forgive that offender, those sins becomes also released,/remitted/abandoned/ between my offender and me.

And the sins against me which I refuse to release/remit/abandon, have already been released between my offender and God through the cross. But when I refuse to release those offences, those sins I am retaining between myself and my offender, poisoning me and our relationship. If I am claiming to be a Christian led by the Holy Spirit, but I am refusing to forgive, I am crediting the Holy Spirit with my bitter resentful graceless mercilessness. I am commanded to live at peace with others as far as I am able. Holding grudges unnecessarily, when I have been offered the Holy Spirit's grace and the incentive of complete forgiveness through Christ, is not being at peace as far as I AM ABLE. Sins of others that I retain in our relationship through my unforgiveness, remain between me and my offender and condemn me as a graceless, Holy Spirit slanderer.

You wrote: "These statements contradict scripture. Jesus commanded us to forgive those who offend us."

That is true, but nowhere are we commanded to forgive those who have trespassed and sinned against God!

You again wrote: "Through the cross God has shown that He has already forgiven all men all sins, apart from persisting in slandering the Holy Spirit."

Please give the book, chapter and verse upon which you base that statement, or explain what you meant by that statement.

 

[TruthDefender]

… nowhere are we commanded to forgive those who have trespassed and sinned against God!

If you sin, you sin against God. Sin is sin, it separates us from God so I’m not understanding your statement?

 

[ChristRoseFromTheDead]

If you sin, you sin against God. Sin is sin, it separates us from God so I’m not understanding your statement?

If you unjustly hurt someone, you have sinned against him

 

[studier]

I came across a video lately by so fellow who left protestantism because he claimed no protestant commentaries had anything to say about John 20:22-23, but Roman Catholic scholars did, claiming that it gives special authority to ordained priests to forgive the sins of others in the Roman Catholic sacrament of confession. So, I thought this might be a good text to discuss here.

Jhn 20:22
And (καὶ) after saying (εἰπὼν, aorist active participle) this, (τοῦτο) he breathed into (ἐνεφύσησεν, aorist active indicative) them and (καὶ) says (λέγει, present indicative active) to them (αὐτοῖς) “Receive (λάβετε, aorist active imperative, start to receive) Holy Spirit (πνεῦμα ἅγιον, anarthrous nominal: that which characterises the Holy Spirit).
20:22 καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς λάβετε πνεῦμα ἅγιον
Jhn 20:23
“Whosoever's (ἄν τινων) sins (τὰς ἁμαρτίας, mark-missings) you release/forgive (ἀφῆτε, aorist active subjunctive), they have been released/forgiven (ἀφέωνται, perfect passive indicative, they were released/forgiven and continue to be released/forgive) to/for them (αὐτοῖς); whosoever's ( ἄν τινων) you (pl.) keep taking hold of (κρατῆτε, present active subjunctive), they have been taken hold of (κεκράτηνται, perfect passive indicative, they were taken hold of and continue to be taken hold of).”
20:23 ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς ἄν τινων κρατῆτε κεκράτηνται

I believe we should understand this in the light of some of Jesus' other statements about forgiveness.
Mat 6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
Mat 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

Mat 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Mat 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.....
Mat 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Mat 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Mat 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
Mat 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

The disciples at this time received the gracious nature of the Holy Spirit from Jesus, since they had believed in their hearts He was risen from the dead and had confessed with their lips that Jesus is Lord. This grace enabled them to forgive one another and come into harmony and unity ready for Pentecost (Act 2:1), when the Holy Spirit would be released upon all flesh (Act 2:17) the Lord working through Him with the disciples, confirming the word of God with signs and wonders (Mar 16:20).

So, here in John 20, Jesus is giving the disciples the grace to let go of their grudges and resentment against one another. He is telling them that once you let go of someone's mark-missing, you can be assured that God has also forgiven that same mark-missing. But if you are holding on to your brother's or sister's shortcomings and not releasing them, you have taken upon yourself ownership of those same shortcomings in your own life, and you will be judged by God for them.

So, it is not about the apostles receiving a special apostolic declarative power to break sins off people, but it is about the Holy Spirit's grace at work in every believer, and every believer's responsibility to freely give the forgiveness they have freely received, in order to continue to freely receive forgiveness.

I see this a bit differently based in the flow of John's Gospel based upon the finished work of the resurrected Christ (the past aspect of the perfect tense):

Jesus commissions the disciples to “forgive” or “retain” sins (ἄν + subjunctive), yet the perfect indicative (ἀφίενται / κεκράτηνται) shows that forgiveness or retention already exists in Christ’s completed work. The disciples’ active role is declarative, representative, and witness-bearing: they publicly announce and apply the divine reality on earth without creating it. This emphasizes both human responsibility and Spirit-empowered participation, while keeping forgiveness firmly rooted in Christ. In the flow of John, this concerns how people respond to the Spirit empowered disciples proclaiming the Gospel of Jesus Christ. It mirrors Jesus’ earlier teaching in John3:18, where those who believe are not condemned, and those who disobey are already condemned.​