John 20:23

An Exegetical Examination of the Perfect Tense in John 20:23

This exegetical study of “In search of a perfect translation John 20:23” is based on a b-greek discussion. The original inquiry presented an initial translation of John 20:23: “If you discharge sins from any, [the sins] have been discharged for them; If you hold any [to account], they have been held [to account].” The central question posed concerned the precise force and implications of the perfect tenses employed in this verse.

The main exegetical issue at stake in John 20:23 concerns the theological implications of the perfect passive indicative verbs ἀφέωνται (from ἀφίημι) and κεκράτηνται (from κρατέω). Specifically, it addresses whether these perfect tenses signify a subsequent divine ratification of a prior human action (i.e., “whatever you bind on earth *shall have been* bound in heaven”), or if they indicate a prior divine decision that the human action merely recognizes and declares (i.e., “whatever you bind on earth *is already* bound in heaven”). This distinction has significant implications for understanding the nature of divine forgiveness, the authority conferred upon the disciples, and the relationship between human declaration and divine action.

Greek text (Nestle 1904):
ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς, ἄν τινων κρατῆτε κεκράτηνται.

Key differences with SBLGNT (2010):

• No significant differences observed between Nestle 1904 and SBLGNT 2010 for John 20:23. Both texts present the same wording: ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς, ἄν τινων κρατῆτε κεκράτηνται.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

Textual Criticism (NA28): A review of the critical apparatus in NA28 for John 20:23 reveals no significant textual variants affecting the meaning or the verbs in question. The reading is consistently attested across major manuscript traditions (e.g., א, B, D, L, W, Θ, Ψ, fam¹³, 33, 565, 700, 892, 1241, 1424, pc, it, vg, syr, cop). This high degree of textual stability means that exegetical focus can confidently remain on the grammatical and semantic interpretation of the established text.

Lexical Notes (KITTEL, BDAG):

• ἀφίημι (verb, present active subjunctive, second person plural, ἀφῆτε): According to BDAG, ἀφίημι carries a range of meanings including ‘to send away,’ ‘let go,’ ‘release,’ ‘forgive,’ ‘permit.’ In the context of sins (ἁμαρτίας), the primary sense is ‘to forgive’ or ‘to remit.’ KITTEL (TDNT 1:509-512) emphasizes that in the LXX and NT, ἀφίημι often denotes the forgiveness of sins as a divine act, implying the removal of guilt and punishment. The subjunctive mood in the protasis (ἄν τινων ἀφῆτε) indicates a conditional action, ‘if you forgive.’
• ἁμαρτία (noun, feminine, accusative plural, ἁμαρτίας): BDAG defines ἁμαρτία as ‘a deviation from what is right,’ ‘a sin,’ ‘wrongdoing.’ KITTEL (TDNT 1:297-310) elaborates on its theological depth, encompassing both the act of sin and the state of sinfulness, often understood as rebellion against God.
• ἀφέωνται (verb, perfect passive indicative, third person plural): This is the perfect passive of ἀφίημι. BDAG notes that the perfect tense indicates a completed action with ongoing results. The passive voice implies that the action is performed by an agent other than the subject. Thus, ‘they have been forgiven’ or ‘they stand forgiven.’ The theological implication of the perfect passive here is central to the exegetical debate, signifying either a state resulting from the apostles’ prior action or a state pre-existing their declaration, established by God.
• κρατέω (verb, present active subjunctive, second person plural, κρατῆτε): BDAG defines κρατέω as ‘to grasp,’ ‘seize,’ ‘hold fast,’ ‘take control of,’ or ‘hold power over.’ In contrast to ἀφίημι, it denotes the act of retaining or withholding. KITTEL (TDNT 3:908-918) explores its usage in contexts of authority and holding fast to doctrine or tradition. Here, it signifies ‘if you retain’ or ‘if you hold to account.’
• κεκράτηνται (verb, perfect passive indicative, third person plural): This is the perfect passive of κρατέω. Similar to ἀφέωνται, it signifies a completed action with continuing results, ‘they have been retained’ or ‘they stand retained.’ The passive voice again points to an external agent responsible for the retention.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical structure of John 20:23 is a conditional sentence with parallel clauses: ἄν τινων ἀφῆτε … ἀφέωνται αὐτοῖς, ἄν τινων κρατῆτε … κεκράτηνται. Both protases (the “if” clauses) use the present active subjunctive, indicating a hypothetical or general condition. The apodoses (the “then” clauses) employ the perfect passive indicative, which is the crux of the interpretive challenge.

The perfect tense in Greek describes a past action with continuing results in the present. The key question is whether these perfect passives (ἀφέωνται, κεκράτηνται) describe a state that *results from* the disciples’ actions, or a state that *pre-exists* the disciples’ actions and is merely declared by them. This distinction has led to various translations and theological interpretations:

1. Consequential Interpretation: Many translations (e.g., NIV, ESV, NASB) render the perfect tenses as present passives, implying that the forgiveness/retention *occurs* as a consequence of the disciples’ declaration. For example, “If you forgive anyone’s sins, their sins *are forgiven* for them; if you do not forgive them, they *are not forgiven*.” This view emphasizes the instrumental role of the disciples’ declaration, seeing their actions as binding or loosing *on earth*, with heaven’s ratification following immediately. The perfect tense would then signify the accomplished state resulting from their action.
2. Prior Divine Decision (Prefatory Perfect): An alternative, argued by some scholars, including Wilbur Thomas Dayton in his 1945 Th.D. thesis, suggests that the perfect tense implies a *pre-existing* divine decision. In this view, the disciples’ declaration does not *cause* the forgiveness or retention, but rather *recognizes and declares* what has already been decided in heaven. The perfect tense would then function as a “prefatory perfect” or a “perfect of resultant state from a prior action,” meaning “their sins *have already been forgiven* (by God)” or “their sins *stand forgiven* (by God).” This interpretation places the ultimate authority for forgiveness squarely with God, with the disciples acting as authoritative spokespersons. This aligns with the Jewish concept of “binding and loosing” where Rabbis declared what was already permissible or forbidden by God’s law (cf. Matthew 16:19, 18:18).
3. Future Perfect/Resultative (Dayton’s emphasis): Dayton and others argue for a future perfect sense, where the perfect tense points to a future completion *as a result* of the present human action. “If you forgive… their sins *will have been forgiven*.” This nuance emphasizes the certainty of the divine ratification, but still places the *initiation* of the process with the disciples’ declaration, leading to a guaranteed future divine outcome. This can be seen as a strong resultative perfect, where the human act leads to a divine, completed state.

Rhetorically, the parallelism of the two clauses (forgive/retain, forgiven/retained) creates a stark contrast, highlighting the profound authority Christ bestows upon his disciples. The use of αὐτοῖς (“for them” or “to them”) reinforces the personal impact of this declaration on the individuals concerned.

Conclusions and Translation Suggestions

The exegetical challenge in John 20:23 lies in capturing the precise temporal and theological force of the perfect passive verbs ἀφέωνται and κεκράτηνται. While traditional translations often emphasize the consequential aspect, a deeper grammatical analysis suggests the possibility of either a prior divine decision or a strong resultative perfect, where the disciples’ action recognizes or initiates a divine, certain outcome. The textual stability of the verse underscores that the interpretive difficulty is not textual but grammatical-theological.

Here are three translation suggestions, reflecting different nuances of the perfect tense:

1. If you forgive the sins of any, their sins are forgiven for them; if you retain the sins of any, their sins are retained.
   
   Explanation: This translation emphasizes the immediate present state and consequence resulting from the disciples’ action, a common rendering in many modern versions.
2. If you forgive the sins of any, their sins have already been forgiven for them; if you retain the sins of any, their sins have already been retained.
   
   Explanation: This rendering highlights the “prefatory perfect” interpretation, suggesting that the disciples’ declaration recognizes a divine decision that has already occurred, placing emphasis on God’s prior action.
3. If you forgive the sins of any, their sins will have been forgiven for them; if you retain the sins of any, their sins will have been retained.
   
   Explanation: This translation leans into a strong resultative or future perfect nuance, implying that the disciples’ present action guarantees a future divine completion, ensuring the certainty of God’s response to their declaration.