I have yet
Christ's pre-authentication of the New Testament:
(1) he expressly declared that He would leave "many things" unrevealed ( John 16:12 ).
(2) He promised that this revelation should be completed ("all things") after the Spirit should come, and that such additional revelation should include new prophecies ( John 16:12 ).
(3) He chose certain persons to receive such additional revelations, and to be His witnesses to them Matthew 28:19 ; John 15:27 ; John 16:13 ; Acts 1:8 ; Acts 9:15-17 .
(4) he gave to their words when speaking for Him in the Spirit precisely the same authority as His own Matthew 10:14 ; Matthew 10:15 ; Luke 10:16 ; John 13:20 ; John 17:20 see e.g. 1 Corinthians 14:37 and "Inspiration,"; Exodus 4:15 ; Revelation 22:19 .
Context Summary
John 16:12-24 - Looking Beyond Present Sorrow
The disciples were terribly overwrought by the events of the last few days, the reversal of their cherished hopes, and the growing darkness and sorrow of the approaching cross. Their physical nature and their minds and affections could bear no more. Sorrow had filled their heart, and the Master forbore to describe in further detail the valley of shadow through which they were still to pass. A comparison of the Gospels and Epistles will indicate how much our Lord left unsaid. All this remained for the Spirit's teaching, to be communicated to the Church through the Apostles. It is thus that Christ deals with us still, apportioning our trials to our strength, our discipline to our spiritual capacity. We long to know God's secret plans for ourselves, and for those whom we love. Where does the path lead which we are treading, and which dips so swiftly and abruptly? How much longer will the fight be maintained between Truth on the scaffold and Wrong on the throne? What is the explanation of the mystery of evil, of the sorrow and agony of the world? And Jesus says: "My child, you cannot bear to know now. Trust me, I will tell you as soon as you are able to understand." The blindness and limitation of the present time are not worthy to be compared with the glory that shall follow in God's own time. See Romans 8:18; 2 Corinthians 4:17. [source]
Chapter Summary: John 16
1Jesus comforts his disciples by the promise of the Holy Spirit, and his ascension; 23assures their prayers made in his name to be acceptable 33Peace in Jesus, and in the world affliction
Greek Commentary for John 16:12
But ye cannot bear them now [αλλ ου δυναστε βασταζειν αρτι] The literal sense of βασταζω bastazō to bear, occurs in John 12:6. For the figurative as here see Acts 15:10. The untaught cannot get the full benefit of teaching (1 Corinthians 3:1; Hebrews 5:11-14). The progressive nature of revelation is a necessity. [source]
Now [ἄρτι] See on John 13:33. With reference to a future time, when they will be able to bear them. [source]
Reverse Greek Commentary Search for John 16:12
Mark 4:33As they were able to hear it [κατως ηδυναντο ακουειν] Only in Mark. Imperfect indicative. See note on John 16:12 for ου δυναστε βασταζειν ou dunasthe bastazein not able to bear. Jesus used parables now largely, but there was a limit even to the use of them to these men. He gave them the mystery of the kingdom in this veiled parabolic form which was the only feasible form at this stage. But even so they did not understand what they heard. [source]
John 13:33Little children [τεκνια] Diminutive of τεκνα tekna and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in 1John (1 John 2:1, etc.), and nowhere else in N.T. Yet a little while Accusative of extent of time. See also John 7:33; John 8:21 (to which Jesus here refers); John 16:16-19. So now I say unto you This juncture point (αρτι arti) of time relatively to the past and the future (John 9:25; John 16:12,John 16:31). [source]
John 17:26And will make it known [και γνωρισω] Future active of γνωριζω gnōrizō the perpetual mission of Christ through the Spirit (John 16:12,John 16:25; Matthew 28:20) as he himself has done heretofore (John 17:6). Wherewith Cognate accusative relative with ηγαπησας ēgapēsas which has also the accusative of the person με me (me). [source]
Acts 9:6It shall be told thee [λαλητησεται] Future passive indicative of λαλεω laleō It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (John 16:12). What (οτι hoti). Rare in Koiné{[28928]}š use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, Grammar, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul. [source]
1 John 2:27Which ye received of him [ο ελαβετε απ αυτου] Second aorist active indicative of λαμβανω lambanō a definite experience, this anointing Sub-final use of ινα hina and the present active subjunctive of διδασκω didaskō “that any one keep on teaching you.”Teacheth you Present active indicative. The Holy Spirit was to bring all things to their remembrance (John 14:26) and to bear witness concerning Christ (John 15:26; John 16:12-15). Yet they need to be reminded of what they already know to be “true” So he exhorts them to “abide in him” Precisely so Jesus had urged that the disciples abide in him (John 15:4.). [source]
1 John 2:27Teacheth you [διδασκει υμας] Present active indicative. The Holy Spirit was to bring all things to their remembrance (John 14:26) and to bear witness concerning Christ (John 15:26; John 16:12-15). Yet they need to be reminded of what they already know to be “true” So he exhorts them to “abide in him” Precisely so Jesus had urged that the disciples abide in him (John 15:4.). [source]
Revelation 14:6Having [εχοντα] Accusative singular agreeing with αγγελον aggelon like πετομενον petomenon (flying), but λεγων legōn in Revelation 14:7 is nominative, as if a new sentence like λεγων legōn in Revelation 4:1.An eternal gospel (ευαγγελιον αιωνιον euaggelion aiōnion). The only use of ευαγγελιον euaggelion in John‘s writings, though the verb ευαγγελισαι euaggelisai (first aorist active infinitive epexegetical with εχοντα echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον to euaggelion (the gospel), but merely a proclamation of God‘s eternal (αιωνιος aiōnios here alone in the Apocalypse, though common in the Fourth Gospel and 1 John) purpose. Origen even took this “eternal gospel” to be another book to be written! Note the double use of επι epi (with accusative after ευαγγελισαι euaggelisai and the genitive with γης gēs). See Revelation 5:9 for the races, etc. [source]
Revelation 14:6An eternal gospel [ευαγγελιον αιωνιον] The only use of ευαγγελιον euaggelion in John‘s writings, though the verb ευαγγελισαι euaggelisai (first aorist active infinitive epexegetical with εχοντα echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον to euaggelion (the gospel), but merely a proclamation of God‘s eternal See Revelation 5:9 for the races, etc. [source]
What do the individual words in John 16:12 mean?
Yetmany thingsI haveto youto saybutnotyou are ableto bear themnow
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural
Root: δύναμαι
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
Greek Commentary for John 16:12
The literal sense of βασταζω bastazō to bear, occurs in John 12:6. For the figurative as here see Acts 15:10. The untaught cannot get the full benefit of teaching (1 Corinthians 3:1; Hebrews 5:11-14). The progressive nature of revelation is a necessity. [source]
See on John 10:31; see on John 12:6. [source]
See on John 13:33. With reference to a future time, when they will be able to bear them. [source]
Reverse Greek Commentary Search for John 16:12
Only in Mark. Imperfect indicative. See note on John 16:12 for ου δυναστε βασταζειν ou dunasthe bastazein not able to bear. Jesus used parables now largely, but there was a limit even to the use of them to these men. He gave them the mystery of the kingdom in this veiled parabolic form which was the only feasible form at this stage. But even so they did not understand what they heard. [source]
Diminutive of τεκνα tekna and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in 1John (1 John 2:1, etc.), and nowhere else in N.T. Yet a little while Accusative of extent of time. See also John 7:33; John 8:21 (to which Jesus here refers); John 16:16-19. So now I say unto you This juncture point (αρτι arti) of time relatively to the past and the future (John 9:25; John 16:12, John 16:31). [source]
Future active of γνωριζω gnōrizō the perpetual mission of Christ through the Spirit (John 16:12, John 16:25; Matthew 28:20) as he himself has done heretofore (John 17:6). Wherewith Cognate accusative relative with ηγαπησας ēgapēsas which has also the accusative of the person με me (me). [source]
Future passive indicative of λαλεω laleō It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (John 16:12). What (οτι hoti). Rare in Koiné{[28928]}š use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, Grammar, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul. [source]
Second aorist active indicative of λαμβανω lambanō a definite experience, this anointing Sub-final use of ινα hina and the present active subjunctive of διδασκω didaskō “that any one keep on teaching you.”Teacheth you Present active indicative. The Holy Spirit was to bring all things to their remembrance (John 14:26) and to bear witness concerning Christ (John 15:26; John 16:12-15). Yet they need to be reminded of what they already know to be “true” So he exhorts them to “abide in him” Precisely so Jesus had urged that the disciples abide in him (John 15:4.). [source]
Present active indicative. The Holy Spirit was to bring all things to their remembrance (John 14:26) and to bear witness concerning Christ (John 15:26; John 16:12-15). Yet they need to be reminded of what they already know to be “true” So he exhorts them to “abide in him” Precisely so Jesus had urged that the disciples abide in him (John 15:4.). [source]
Accusative singular agreeing with αγγελον aggelon like πετομενον petomenon (flying), but λεγων legōn in Revelation 14:7 is nominative, as if a new sentence like λεγων legōn in Revelation 4:1.An eternal gospel (ευαγγελιον αιωνιον euaggelion aiōnion). The only use of ευαγγελιον euaggelion in John‘s writings, though the verb ευαγγελισαι euaggelisai (first aorist active infinitive epexegetical with εχοντα echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον to euaggelion (the gospel), but merely a proclamation of God‘s eternal (αιωνιος aiōnios here alone in the Apocalypse, though common in the Fourth Gospel and 1 John) purpose. Origen even took this “eternal gospel” to be another book to be written! Note the double use of επι epi (with accusative after ευαγγελισαι euaggelisai and the genitive with γης gēs). See Revelation 5:9 for the races, etc. [source]
The only use of ευαγγελιον euaggelion in John‘s writings, though the verb ευαγγελισαι euaggelisai (first aorist active infinitive epexegetical with εχοντα echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον to euaggelion (the gospel), but merely a proclamation of God‘s eternal See Revelation 5:9 for the races, etc. [source]