TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 16:23–27. His four-level outline is real structure in the source text, so it is rendered as structure.
An answer to their askings is here promised, for their further comfort. Now there are two ways of asking: asking by way of enquiry, which is the asking of the ignorant; and asking by way of request, which is the asking of the indigent. Christ here speaks of both.
I.By way of enquiry, they should not need to ask (Joh 16:23):
"In that day you shall ask me nothing;" ouk erōtēsete ouden - you shall ask no questions; "you shall have such a clear knowledge of gospel mysteries, by the opening of your understandings, that you shall not need to enquire" (as Heb 8:11, they shall not teach); "you shall have more knowledge on a sudden than hitherto you have had by diligent attendance." They had asked some ignorant questions (as Joh 9:2), some ambitious questions (as Mat 18:1), some distrustful ones (as Mat 19:27), some impertinent ones, (as Joh 21:21), some curious ones (as Act 1:6); but after the Spirit was poured out, nothing of all this. In the story of the apostles' Acts we seldom find them asking questions, as David, Shall I do this? Or, Shall I go thither? For they were constantly under a divine guidance. In that weighty case of preaching the gospel to the Gentiles, Peter went, nothing doubting, Act 10:20. Asking questions supposes us at a loss, or at least at a stand, and the best of us have need to ask questions; but we should aim at such a full assurance of understanding that we may not hesitate, but be constantly led in a plain path both of truth and duty.
Now for this he gives a reason (Joh 16:25), which plainly refers to this promise, that they should not need to ask questions: "These things have I spoken unto you in proverbs, in such a way as you have thought not so plain and intelligible as you could have wished, but the time cometh when I shall show you plainly, as plainly as you can desire, of the Father, so that you shall not need to ask questions."
1.The great thing Christ would lead them into was the knowledge of God: "I will show you the Father, and bring you acquainted with him." This is that which Christ designs to give and which all true Christians desire to have. When Christ would express the greatest favour intended for his disciples, he tells them that it would, show them plainly of the Father; for what is the happiness of heaven, but immediately and everlastingly to see God? To know God as the Father of our Lord Jesus Christ is the greatest mystery for the understanding to please itself with the contemplation of; and to know him as our Father is the greatest happiness for the will and affections to please themselves with the choice and enjoyment of.
2.Of this he had hitherto spoken to them in proverbs, which are wise and instructive sayings, but figurative, and resting in generals. Christ had spoken many things very plainly to them, and expounded his parables privately to the disciples, but,
(1.)Considering their dulness, and unaptness to receive what he said to them, he might be said to speak in proverbs; what he said to them was as a book sealed, Isa 29:11.
(2.)Comparing the discoveries he had made to them, in what he had spoken to their ears, with what he would make to them when he would put his Spirit into their heart, all hitherto had been proverbs. It would be a pleasing surprise to themselves, and they would think themselves in a new world, when they would reflect upon all their former notions as confused and enigmatical, compared with their present clear and distinct knowledge of divine things. The ministration of the letter was nothing to that of the Spirit, Co2 3:8-11.
(3.)Confining it to what he had said of the Father, and the counsels of the Father. what he had said was very dark, compared with what was shortly to be revealed, Col 2:2.
3.He would speak to them plainly, parrēsia - with freedom, of the Father. When the Spirit was poured out, the apostles attained to a much greater knowledge of divine things than they had before, as appears by the utterance the Spirit gave them, Act 2:4. They were led into the mystery of those things of which they had previously a very confused idea; and what the Spirit showed them Christ is here said to show them, for, as the Father speaks by the Son, so the Son by the Spirit. But this promise will have its full accomplishment in heaven, where we shall see the Father as he is, face to face, not as we do now, through a glass darkly (Co1 13:12), which is matter of comfort to us under the cloud of present darkness, by reason of which we cannot order our speech, but often disorder it. While we are here, we have many questions to ask concerning the invisible God and the invisible world; but in that day we shall see all things clearly, and ask no more questions.
II.He promises that by way of request they should ask nothing in vain.
it is taken for granted that all Christ's disciples give themselves to prayer. He has taught them by his precept and pattern to be much in prayer; this must be their support and comfort when he had left them; their instruction, direction, strength, and success, must be fetched in by prayer. Now,
1.Here is an express promise of a grant, Joh 16:23. The preface to this promise is such as makes it inviolably sure, and leaves no room to question it: "Verily, verily, I say unto you, I pledge my veracity upon it." The promise itself is incomparably rich and sweet; the golden sceptre is here held out to us, with the word, What is thy petition, and it shall be granted? For he says, Whatsoever you shall ask the Father in my name, he will give it to you. We had it before, Joh 14:13. What would we more? The promise is as express as we can desire.
(1.)We are here taught how to seek; we must ask the Father in Christ's name; we must have an eye to God as a Father, and come as children to him; and to Christ as Mediator, and come as clients. Asking of the Father includes a sense of spiritual blessings, with a conviction that they are to be had from God only. It included also humility of address to him, with a believing confidence in him, as a Father able and ready to help us. Asking in Christ's name includes an acknowledgment of our own unworthiness to receive any favour from God, a complacency in the method God has taken of keeping up a correspondence with us by his Son, and an entire dependence upon Christ as the Lord our Righteousness.
(2.)We are here told how we shall speed: He will give it to you. What more can we wish for than to have what we want, nay, to have what we will, in conformity to God's will, for the asking? He will give it to you from whom proceedeth every good and perfect gift. What Christ purchased by the merit of his death, he needed not for himself, but intended it for, and consigned it to, his faithful followers; and having given a valuable consideration for it, which was accepted in full, by this promise he draws a bill as it were upon the treasury in heaven, which we are to present by prayer, and in his name to ask for that which is purchased and promised, according to the true intent of the new covenant. Christ had promised them great illumination by the Spirit, but they must pray for it, and did so, Act 1:14. God will for this be enquired of. He had promised them perfection hereafter, but what shall they do in the mean time? They must continue praying. Perfect fruition is reserved for the land of our rest; asking and receiving are the comfort of the land of our pilgrimage.
2.Here is an invitation for them to petition. It is thought sufficient if great men permit addresses, but Christ calls upon us to petition, Joh 16:24.
(1.)He looks back upon their practice hitherto: Hitherto have you asked nothing in my name. This refers either [1.] To the matter of their prayers: "You have asked nothing comparatively, nothing to what you might have asked, and will ask when the Spirit is poured out." See what a generous benefactor our Lord Jesus is, above all benefactors; he gives liberally, and is so far from upbraiding us with the frequency and largeness of his gifts that he rather upbraids us with the seldomness and straitness of our requests: "You have asked nothing in comparison of what you want, and what I have to give, and have promised to give." We are told to open our mouth wide. Or, [2.] To the name in which they prayed. They prayed many a prayer, but never so expressly in the name of Christ as now he was directing them to do; for he had not as yet offered up that great sacrifice in the virtue of which our prayers were to be accepted, nor entered upon his intercession for us, the incense whereof was to perfume all our devotions, and so enable us to pray in his name. Hitherto they had cast out devils, and healed diseases, in the name of Christ, as a king and a prophet, but they could not as yet distinctly pray in his name as a priest.
(2.)He looks forward to their practice for the future: Ask and you shall receive, that your joy may be full. Here,
[1.]He directs them to ask for all that they needed and he had promised.
[2.]He assures them that they shall receive. What we ask from a principle of grace God will graciously give: You shall receive it. There is something more in this than the promise that he will give it. He will not only give it, but give you to receive it, give you the comfort and benefit of it, a heart to eat of it, Ecc 6:2.
[3.]That hereby their joy shall be full. This denotes, First. The blessed effect of the prayer of faith; it helps to fill up the joy of faith. Would we have our joy full, as full as it is capable of being in this world, we must be much in prayer. When we are told to rejoice evermore, it follows immediately, Pray without ceasing. See how high we are to aim in prayer - not only at peace, but joy, a fulness of joy. Or, Secondly, The blessed effects of the answer of peace: "Ask, and you shall receive that which will fill your joy." God's gifts, through Christ, fill the treasures of the soul, they fill its joy, Pro 8:21. "Ask for the gift of the Holy Ghost, and you shall receive it; and whereas other knowledge increaseth sorrow (Ecc 1:18), the knowledge he gives will increase, will fill, your joy."
3.Here are the grounds upon which they might hope to speed (Joh 16:26, Joh 16:27), which are summed up in short by the apostle (Jo1 2:1): "We have an advocate with the Father."
(1.)We have an advocate; as to this, Christ saw cause at present not to insist upon it, only to make the following encouragement shine the brighter: "I say not unto you that I will pray the Father for you. Suppose I should not tell you that I will intercede for you, should not undertake to solicit every particular cause you have depending there, yet it may be a general ground of comfort that I have settled a correspondence between you and God, have erected a throne of grace, and consecrated for you a new and living way into the holiest." He speaks as if they needed not any favours, when he had prevailed for the gift of the Holy Ghost to make intercession within them, as Spirit of adoption, crying Abba, Father; as if they had no further need of him to pray for them now, but we shall find that he does more for us than he says he will. Men's performances often come short of their promises, but Christ's go beyond them.
(2.)We have to do with a Father, which is so great an encouragement that it does in a manner supersede the other: "For the Father himself loveth you, philei humas, he is a friend to you, and you cannot be better befriended." Note, The disciples of Christ are the beloved of God himself. Christ not only turned away God's wrath from us, and brought us into a covenant of peace and reconciliation, but purchased his favour for us, and brought us into a covenant of friendship. Observe what an emphasis is laid upon this "The Father himself loveth you, who is perfectly happy in the enjoyment of himself, whose self-love is both his infinite rectitude and his infinite blessedness; yet he is pleased to love you." The Father himself, whose favour you have forfeited, and whose wrath you have incurred, and with whom you need an advocate, he himself now loves you. Observe,
[1.]Why the Father loved the disciples of Christ: Because you have loved me, and have believed that I am come from God, that is, because you are my disciples indeed: not as if the love began on their side, but when by his grace he has wrought in us a love to him he is well pleased with the work of his own hands. See here, First, What is the character of Christ's disciples; they love him, because they believe he came out from God, is the only-begotten of the Father, and his high-commissioner to the world. Note, Faith in Christ works by love to him, Gal 5:6. If we believe him to be the Son of God, we cannot but love him as infinitely lovely in himself; and if we believe him to be our Saviour, we cannot but love him as the most kind to us. Observe with what respect Christ is pleased to speak of his disciples' love to him, and how kindly he took it; he speaks of it as that which recommended them to his Father's favour: "You have loved me and believed in me when the world has hated and rejected me; and you shall be distinguished yourselves." Secondly, See what advantage Christ's faithful disciples have, the Father loves them, and that because they love Christ; so well pleased is he in him that he is well pleased with all his friends.
[2.]What encouragement this gave them in prayer. They need not fear speeding when they came to one that loved them, and wished them well. First, This cautions us against hard thoughts of God. When we are taught in prayer to plead Christ's merit and intercession, it is not as if all the kindness were in Christ only, and in God nothing but wrath and fury; no, the matter is not so, the Father's love and good-will appointed Christ to be the Mediator; so that we owe Christ's merit to God's mercy in giving him for us. Secondly, Let it cherish and confirm in us good thoughts of God. Believers, that love Christ, ought to know that God loves them, and therefore to come boldly to him as children to a loving Father.
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Hom. lxxix) These words being obscure, He adds, These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs: for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, ye are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly.
(Tr. ci. 4) The word ask here means not only to seek for, but to ask a question: the Greek word from which it is translated has both meanings.
(Tr. cii) But does He love us because we love Him; or rather do not we love Him, because He loved us? This is what the Evangelist says, Let us love God, because God first loved us. (1 John 4:19) The Father then loves us, because we love the Son, (Diligamus Deum, Vulg.) it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place.
(Tr. cii) He came forth from the Father, because He is of the Father; He came into the world, because He showed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection: for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day ye shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt.
(Tr. cii) The word whatsoever, must not be understood to mean any thing, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Saviour's name, which is sought to the hindering of our salvation; for by, in My name, must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation: he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not, will give, simply, but, will give you; what follows: Hitherto have ye asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, Ye have asked nothing, because with reference to obtaining the thing ye ought to ask for, what ye have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fulness of joy, He adds, Ask and ye shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it.
(1. de Trin. c. 8) And this is that full joy, than which nothing can be greater, viz. to enjoy God, the Trinity, in the image of Whom we are made.
(Tr. cii) Whatsoever then is asked, which appertained to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint. But whatever is asked beside this is nothing, i. e. not absolutely nothing, but nothing in comparison (computatione) with so great a thing as this. It follows: These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle saith, face to face, (1 Cor. 13:12) and, These things have I spoken to you in proverbs, of that which the Apostle saith, Now we see as in a glass darkly. But I will show you that the Father shall be seen through the Son; For no man knoweth the Father save the Son, and he to whom the Son shall reveal Him. (Mat. 11:17)
(Tr. cii. c. 3) But this sense seems to be interfered with by what follows: At that day ye shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied? Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom saith of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs, but understands them as if they were proverbs. But when, become spiritual, he hath begun to discern all things, though in this life he see but in a glass and in part, ye doth he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit: the Son showeth so plainly of the Father, that He who showeth is seen to be of the same nature with Him who is shewn. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us, in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not unto you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.
"These things," said He, "have I spoken to you in proverbs: but the hour cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of my Father." I might be disposed to say that this hour, whereof He speaketh, must be understood of that future period when we shall see openly, as the blessed Paul says, "face to face;" that what He says, "These things have I spoken to you in proverbs," is one with what has been said by the same apostle, "Now we see through a glass, in a riddle:" and "I will show you," because the Father shall be seen through the instrumentality of the Son, is akin to what He says elsewhere, "Neither knoweth any man the Father, save the Son, and he to whom the Son shall be pleased to reveal Him." But such a sense seems to be interfered with by that which follows: "At that day ye shall ask in my name." For in that future world, when we have reached the kingdom where we shall be like Him, for we shall see Him as He is, what shall we then have to ask, when our desire shall be satisfied with good things? As it is also said in another psalm: "I shall be satisfied when Thy glory shall be revealed." For petition has to do with some kind of want, which can have no place there where such abundance shall reign.
It remains, therefore, for us, so far as my capacity to apprehend it goes, to understand Jesus as having promised that He would cause His disciples, from being carnal and natural, to become spiritual, although not yet such as we shall be, when a spiritual body shall also be ours; but such as was he who said, "We speak wisdom among them that are perfect;" and, "I could not speak unto you as unto spiritual, but as unto carnal;" and, "We have received, not the spirit of the world, but the Spirit who is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Spirit teacheth; comparing spiritual things with spiritual. But the natural man perceiveth not the things of the Spirit of God." And thus the natural man, perceiving not the things of the Spirit of God, hears in such a way whatever is told him of the nature of God, that he can conceive of nothing else but some bodily form, however spacious or immense, however lustrous and magnificent, yet still a body: and therefore he holds as proverbs all that is said of the incorporeal and immutable substance of wisdom; not that he accounts them as proverbs, but that his thoughts follow the same direction as those who habitually listen to proverbs without understanding them. But when the spiritual man begins to discern all things, and he himself is discerned by no man, he perceives, even though in this life it still be through a glass and in part, not by any bodily sense, and not by any imaginative conception which catches at or devises the likenesses of all sorts of bodies, but by the clearest understanding of the mind, that God is not material, but spiritual.
By proverbs He means language that is indistinct and does not bear its meaning on the surface, but is in some sort veiled by obscurities so subtle that He says His hearers could not very readily comprehend it; for this was the fashion of what was said in proverbs. What I have told you then, He says, I have told you as it were in proverbs and riddles, reserving for the fitting season which has not yet come, though it is drawing nigh, the revelation of these things beyond possibility of doubt. For the hour will indeed come, He says; that is, the proper time in which I shall in plain language expound to you the things that concern the Father's glory, and implant in you a knowledge that surpasses human understanding. What that time would be, He did not tell them very clearly. We must surmise that He either meant that time when we were enriched with the knowledge that comes to us through the Spirit, Whom Christ Himself brought down to us after His Resurrection from the dead; or it may be the time to come after the end of the world, in which we shall behold unveiled and open to our gaze the glory of God, Who will Himself impart to us knowledge concerning Himself in perfect clearness. Therefore also Paul says, that prophecies shall be done away, and knowledge shall cease, having no other meaning in his mind than that which we have accepted for this passage. For we see in a mirror, and we know in part, as we just now said. But when that which is perfect is come, that which is in part shall be done away. How or in what manner this shall come to pass I will go on to explain, if you are willing to listen.
For, just as in the darkness of the night the bright beauty of the stars shines forth, each casting abroad its own ray of light, but when the sun arises with his radiant beams then that light which is but in part is done away, and the lustre of the stars waxes feeble and ineffective, in like manner I think also the knowledge that we now have will cease, and that which is in part will vanish away at that moment of time when the perfect light has come upon us, and sheds forth its radiancy, filling us with perfect knowledge of God. Then, when we are enabled to approach God in confidence, Christ will tell us the things which concern His Father. For now by shadows and illustrations, and various images and types deduced from different phases of human life, we feebly trace our steps to a vague uncertain knowledge, through the inherent weakness of our minds. Then, however, we shall stand in no need of any type or riddle or parable, but shall behold after a fashion, face to face and with unshackled mind, the fair vision of the Divine Nature of God the Father, having seen the glory of Him Who proceeded from Him. For we shall see Him even as He is, according to the saying of John. For now we know Him in the perfection of the glory that belongs to His Divine Nature because of our humanity. But when the season of His incarnation is past, and the mystery of our redemption completely wrought out, henceforth He will be seen in His own glory and in the glory of God the Father. For being God by Nature, and thereby Consubstantial with His Father, He will surely enjoy equal honours with Him, and will shine henceforth in the glory of His Godhead.
What the time would be, Jesus did not tell them very clearly. We must surmise that he either meant that time when we are enriched with the knowledge that comes to us through the Spirit, whom Christ himself brought down to us after his resurrection from the dead. Or it may be the time to come after the end of the world, in which we shall clearly behold the glory of God, that God will impart to us directly.… In the darkness of the night the bright beauty of the stars shines forth, each casting abroad its own ray of light, but when the sun rises with its own radiant beams … the luster of the stars waxes feeble and ineffective. In a similar manner I think also that the knowledge we now have will cease, and that which is partial will vanish away at the moment when the perfect light has come on us and sheds forth its radiance, filling us with perfect knowledge of God. Then, when we are enabled to approach God in confidence, Christ will tell us the things that concern his Father.
(xxx. Moral. viii.) When He declares that He will show them plainly of the Father, He alludes to the manifestation about to take place of His own majesty, which would both show His own equality with the Father, and the procession of the coeternal Spirit from both.
When he declares that he will show them plainly of the Father, he alludes to the manifestation about to take place of his own majesty that would show his own equality with the Father and the procession of the co-eternal Spirit from both. For we shall then openly see how what has its existence from something else is not subsequent to him from whom it springs and how he who is produced by procession is not preceded by those from whom he proceeded. We shall then see openly how both the One is divisibly Three and the Three indivisibly One.
Continue studying John 16:25 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In John 16:25, Jesus prepares His disciples for a profound shift in divine revelation. He acknowledges that His teachings thus far have been conveyed in figurative language and veiled expressions, akin to "proverbs" or enigmatic sayings. However, He promises a future "time" when this indirect communication will cease, and He will instead reveal the Father to them "plainly," signifying a direct, unambiguous, and unhindered understanding of God's nature and His redemptive plan. This declaration anticipates the transformative clarity that would follow His resurrection and the outpouring of the Holy Spirit.
Context
Literary Context
This verse is situated within Jesus' extensive Farewell Discourse, delivered to His disciples in the Upper Room on the night before His crucifixion. Chapters 13-17 of John's Gospel capture Jesus' most intimate and profound teachings, designed to prepare His closest followers for His imminent departure, the challenges they would face, and the coming of the Holy Spirit. Leading up to this verse, Jesus has spoken cryptically about His going away (e.g., John 13:33), the world's hatred, and the disciples' impending sorrow that would turn to joy (John 16:20-24). The disciples, still grappling with the implications of His words, particularly concerning His death and resurrection, often misunderstood or struggled to grasp the full spiritual depth of His message. Jesus' promise in John 16:25 directly addresses their current limited comprehension, offering a future hope of greater clarity.
Historical & Cultural Context
In ancient Jewish culture, particularly within rabbinic teaching, the use of parables, allegories, and enigmatic sayings (mashal, in Hebrew, which can be translated as proverb, parable, or riddle) was a common pedagogical method. This approach often required interpretation and deeper reflection, allowing truths to unfold progressively as the hearer matured in understanding. Jesus frequently employed such methods, as seen throughout the Synoptic Gospels (e.g., Matthew 13). The disciples, though familiar with this teaching style, were still operating within a framework that anticipated a literal, earthly kingdom and a conquering Messiah, making it difficult for them to fully grasp Jesus' spiritual teachings about His suffering, death, and the nature of the Father. The intimate setting of the Upper Room, away from the crowds, allowed for more personal and direct instruction, yet even here, Jesus recognized the need for a future unveiling of truth that their current state could not yet bear.
Key Themes
John 16:25 contributes significantly to several overarching themes in John's Gospel and the broader biblical narrative. Firstly, it highlights the theme of Progressive Revelation. Jesus explicitly states a transition from speaking "in proverbs" (figurative, indirect language) to speaking "plainly" (direct, unambiguous communication). This points to a deeper, more mature understanding of divine truth that would be granted to the disciples. Secondly, this promised clarity is intrinsically linked to the Ministry of the Holy Spirit. While not explicitly named in this verse, the Spirit, whom Jesus promised to send (e.g., John 14:26 and John 16:13), is the divine agent who would empower the disciples to recall Jesus' words, illuminate their meaning, and guide them into all truth. Thirdly, the ultimate purpose of this plain speaking is to "shew you plainly of the Father," underscoring the theme of Intimacy with the Father. Jesus' entire mission was to reveal the Father (as seen in John 14:9), and this verse promises an even greater, unhindered knowledge of God post-resurrection. Finally, the verse offers Future Clarity and Confidence to the disciples, providing hope and assurance amidst their confusion and sorrow, anticipating a time when their understanding would be transformed, enabling them to boldly proclaim the Gospel.
Exposition and Analysis
Key Word Analysis
From a compound of pará (alongside) and perhaps a derivative of oíomai (to suppose); apparently a state alongside of supposition, i.e. (concretely) an adage; specially, an enigmatical or fictitious illustration. In John's Gospel, paroimía refers to figurative speech, allegories, or obscure sayings that require interpretation, contrasting with direct, literal communication. Jesus' use of this term indicates that His teachings, while true, were not yet fully transparent to the disciples.
A prolonged form of an otherwise obsolete verb; to talk, i.e. utter words. This verb describes the act of verbal communication. Its repetition in the verse ("I have spoken," "I shall no more speak") highlights the continuity of Jesus' teaching ministry, but with a promised change in its mode of delivery—from veiled to unveiled.
From pâs (all) and a derivative of rhéō (to flow); all out-spokenness, i.e. frankness, bluntness, publicity; by implication, assurance. This word signifies speaking without concealment, ambiguity, or fear. The transition from paroimía to parrhēsía marks a significant shift in the disciples' ability to comprehend divine truth, moving from riddles to clear understanding.
Verse Breakdown
"These things have I spoken unto you in proverbs:"
Jesus refers to the teachings He has just delivered and, more broadly, throughout His ministry. The phrase "in proverbs" (Greek: en paroimíais) indicates that His communication has been characterized by figurative language, parables, and indirect statements, which, while containing truth, were not yet fully transparent or comprehensible to the disciples. This reflects their current spiritual immaturity and inability to grasp the full implications of His mission.
"but the time cometh,"
This phrase signals a definite future event or period. It introduces a pivotal moment of transition, indicating that Jesus' current mode of teaching is temporary and will be superseded by a new, more direct way of revealing truth. This "time" is implicitly linked to His impending death, resurrection, and the subsequent advent of the Holy Spirit.
"when I shall no more speak unto you in proverbs,"
This clause emphasizes the cessation of the veiled, enigmatic teaching method. It signifies that the need for indirect communication will pass, as the disciples' capacity for understanding will be transformed. This is not merely a change in Jesus' communication style but a change in the disciples' spiritual receptivity.
"but I shall shew you plainly of the Father."
This is the climactic promise. The Greek word for "shew" (anangéllō) means to announce in detail or declare. Coupled with "plainly" (parrhēsía), it denotes a direct, unambiguous, and unhindered revelation. The ultimate subject of this plain revelation is "the Father," indicating a deeper, more intimate, and unclouded knowledge of God's character, nature, and redemptive purposes, made possible through Jesus' finished work and the Spirit's illumination.
Literary Devices
John 16:25 employs several literary devices to convey its profound message. The most prominent is Contrast, setting "speaking in proverbs" against "shewing plainly." This antithesis highlights a dramatic shift in the mode of divine revelation, emphasizing the transition from veiled understanding to clear comprehension. The verse also functions as a Prophecy or Foreshadowing, as Jesus predicts a future transformation in His disciples' understanding, anticipating the clarity that would come after His resurrection and the Holy Spirit's empowerment. Furthermore, the term "proverbs" itself can be seen as a form of Metaphor or Figurative Language, describing Jesus' teaching method as being characterized by such devices. Finally, the verse serves as a powerful Promise and Assurance to the disciples, offering hope that their current confusion would give way to profound insight into the nature of God.
Theological and Thematic Connections
John 16:25 stands as a pivotal statement on the nature of divine revelation, echoing the broader biblical narrative of God progressively unveiling Himself to humanity. Prior to Christ, God often communicated through types, shadows, prophecies, and the Law, which, while true, were not the full and final revelation. Jesus, as the Incarnate Word, brought a new level of clarity, but even His earthly ministry, constrained by the disciples' immaturity and the timing of His redemptive work, involved a degree of veiled truth. This verse promises the ultimate unveiling, a post-resurrection and post-Pentecost era where the Father's nature and plan would be fully illuminated through Christ and by the Spirit. It underscores the Trinitarian nature of revelation: the Father revealed by the Son, understood through the Spirit. This clarity is not merely intellectual but relational, leading to a deeper, more intimate knowledge of God.
Reflection and Application
John 16:25 offers profound comfort and insight for believers today. We live in the "time" Jesus spoke of, an era inaugurated by His resurrection, ascension, and the outpouring of the Holy Spirit. The Gospel message, once veiled in prophecy and type, is now revealed with glorious clarity through the person and finished work of Jesus Christ. This means we have direct access to the truth about God the Father, not through cryptic sayings, but through the illuminated Scriptures and the indwelling Spirit. This verse encourages us to continually seek deeper understanding of God, trusting that the Holy Spirit is our divine teacher, guiding us into all truth and helping us apply it to our lives. It also reminds us of our privilege and responsibility to proclaim this "plain" Gospel to a world that often grapples with spiritual ambiguity. Our witness should be characterized by the very "plainness" and "boldness" that Jesus promised, making the Father known through Christ.
Questions for Reflection
FAQ
What does Jesus mean by "proverbs" here?
In this context, "proverbs" (Greek: paroimía) refers not merely to short, pithy sayings, but to figurative language, allegories, enigmatic statements, or veiled teachings that require interpretation. Jesus has been speaking in ways that hint at deeper truths rather than stating them directly, often because the disciples were not yet ready to grasp the full implications of His message, particularly concerning His suffering, death, and the spiritual nature of His kingdom. This contrasts with the "plainly" (parrhēsía) speaking He promises for the future.
When did Jesus begin to "shew plainly of the Father"?
The "time" Jesus refers to begins after His resurrection and, crucially, with the outpouring of the Holy Spirit at Pentecost. While Jesus' post-resurrection appearances certainly brought clarity to His identity and mission, it was the Holy Spirit's arrival that fully empowered the disciples to understand Jesus' words, recall His teachings, and grasp the profound truth about the Father that Jesus had revealed. The Spirit illuminated the meaning of Jesus' life, death, and resurrection, enabling the disciples to preach the Gospel with boldness and clarity, thereby "showing plainly of the Father" to the world. This ongoing work of the Spirit continues to illuminate the Scriptures for believers today, providing clear understanding of God.
Christ-Centered Fulfillment
John 16:25 finds its ultimate fulfillment in the person and work of Jesus Christ. He is the very "plain" revelation of the Father, for as John 1:18 declares, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him." Jesus' entire life, ministry, death, and resurrection are the definitive and unambiguous unveiling of God's character, love, justice, and redemptive plan. The "proverbs" of the Old Testament—its types, shadows, and prophecies—are made clear in Him. His death on the cross, His triumphant resurrection, and His ascension to the Father's right hand are the events that remove the veil, making possible the outpouring of the Holy Spirit, who then empowers believers to comprehend these truths. Through the Spirit, believers can now behold "the glory of the Lord with open face" (2 Corinthians 3:18), understanding that Christ is "the image of the invisible God" (Colossians 1:15). Thus, the promise to "shew you plainly of the Father" is fulfilled in the ongoing revelation of God through Christ, illuminated by the Spirit, leading believers into an ever-deepening, intimate knowledge of the Triune God.