The Meaning of John 16:25 Explained

John 16:25

KJV: 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 shew you plainly of the Father.

YLT: 'These things in similitudes I have spoken to you, but there cometh an hour when no more in similitudes will I speak to you, but freely of the Father, will tell you.

Darby: These things I have spoken to you in allegories; the hour is coming that I will no longer speak to you in allegories, but will declare to you openly concerning the Father.

ASV: These things have I spoken unto you in dark sayings: the hour cometh, when I shall no more speak unto you in dark sayings, but shall tell you plainly of the Father.

KJV Reverse Interlinear

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 shew  you  plainly  of  the Father. 

What does John 16:25 Mean?

Verse Meaning

"These things I have spoken unto you" (NASB) indicates another transition in the discourse (cf. John 14:25; John 16:1; John 16:4; John 16:33; John 17:1). Jesus acknowledged that He had not been giving direct answers to His disciples" questions. He had been speaking enigmatically or cryptically. The Greek phrase en paroimias has this meaning elsewhere (cf. John 10:6). Jesus was referring to His entire discourse, not just His illustration about the woman ( John 16:21). He evidently did this to avoid presenting what lay ahead in such stark reality that the disciples could not accept it ( John 16:12).
The coming hour when Jesus would no longer speak figuratively to them but clearly (Gr. parresia, cf. John 10:24; John 11:14) probably refers to the time following His resurrection and ascension. Then He and the Spirit would help the disciples understand the meaning of what He had said earlier (cf. Acts 1:3).
Jesus used parables to teach the multitudes because they were not ready to receive clear teaching ( Mark 4:33-34). He interpreted some of His parables for the disciples because they could receive some clear teaching. However, He also used enigmatic language with the disciples because even they were not ready to understand some things yet.

Context Summary

John 16:25-33 - Good Cheer For Hours Of Trial
God still speaks to us in proverbs. We could not understand or receive the perfect discovery of Himself. These are but part of His ways, Job 26:14. But in a little while, when the entire mystery of His will has been fulfilled, we shall see Him face to face, and He will speak to us plainly about the things that we do not now understand.
There is a close connection between prayer and joy. In the midst of a battle, when the soldiers are weary, galled with fire and grimed with smoke, if the general rides into their midst, to cheer them with hearty words and to assure them that the key to the position is already taken, they fight with the inspiration of victory. So down the line our Leader and Commander sends this encouragement. Let us carry His peace in our hearts, and be of good courage, 1 John 5:4-5. [source]

Chapter Summary: John 16

1  Jesus comforts his disciples by the promise of the Holy Spirit, and his ascension;
23  assures their prayers made in his name to be acceptable
33  Peace in Jesus, and in the world affliction

Greek Commentary for John 16:25

In proverbs [εν παροιμιαις]
See note on John 10:6 for this word. Shall tell Future active of απαγγελλω — apaggellō to report, correct text and not αναγγελω — anaggelō (John 16:13, John 16:14, John 16:15), as in 1 John 1:2. Plainly See note on John 7:13 for this word. [source]
Proverbs [παροιμίαις]
See on parables, Matthew 13:3. He had spoken under figures, as the vine, and the woman in travail. [source]
Shall shew [ἀναγγελῶ]
Rev., tell. See on John 16:13. The best texts read ἀπαγγελῶ , the original force of which is to bring tidings from ( ἀπό ) something or someone. [source]
Plainly [παῤῥησίᾳ]
See on John 7:13. [source]

Reverse Greek Commentary Search for John 16:25

Matthew 13:3 Many things in parables [πολλα εν παραβολαις]
It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Luke 8:16), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory John does not use the word parable, but only παροιμια — paroimia a saying by the way (John 10:6; Matthew 13:18-232 John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (1711672430_37) as well as the reason for the use of parables on this occasion by Jesus (Matthew 13:9-17). [source]
John 10:6 This parable [ταυτην την παροιμιαν]
Old word for proverb from παρα — para (beside) and οιμος — oimos way, a wayside saying or saying by the way. As a proverb in N.T. in 2 Peter 2:22 (quotation from Proverbs 26:11), as a symbolic or figurative saying in John 16:25, John 16:29, as an allegory in John 10:6. Nowhere else in the N.T. Curiously enough in the N.T. παραβολη — parabolē occurs only in the Synoptics outside of Hebrews 9:9; Hebrews 11:19. Both are in the lxx. Παραβολη — Parabolē is used as a proverb (Luke 4:23) just as παροιμια — paroimia is in 2 Peter 2:22. Here clearly παροιμια — paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this παροιμια — paroimia to the Pharisees, “but they understood not what things they were which he spake unto them” Second aorist active indicative of γινωσκω — ginōskō and note ην — ēn in indirect question as in John 2:25 and both the interrogative τινα — tina and the relative α — ha “Spake” (imperfect ελαλει — elalei) should be “Was speaking or had been speaking.” [source]
John 16:29 No proverb [παροιμιαν ουδεμιαν]
No wayside saying, no dark saying. See John 10:6; John 16:25. [source]
John 17:26 And 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]
John 18:20 Openly [παρρησιαι]
As already shown (John 7:4; John 8:26; John 10:24, John 10:39; John 16:25, John 16:29. See John 7:4 for same contrast between εν παρρησιαι — en parrēsiāi and εν κρυπτωι — en kruptōi I ever taught Constative aorist active indicative. For the temple teaching see John 2:19; John 7:14, John 7:28; John 8:20, John 19:23; Mark 14:49 and John 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John 3) and the woman of Samaria (John 4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless. [source]
John 4:21 Believe me [πιστευε μοι]
Correct text. Present active imperative. Unique phrase in place of the common αμην αμην — amēn amēn (verily, verily). The hour cometh “There is coming an hour.” The same idiom occurs also in John 4:34; John 5:25, John 5:28; John 16:2, John 16:25, John 16:32. Neither in this mountain nor in Jerusalem The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the “necessity” “These ancient rivalries will disappear when the spirituality of true religion is fully realized.” Jesus told this sinful woman one of his greatest truths. [source]
John 4:23 And now is [και νυν εστιν]
See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25, John 5:28; John 16:25, John 16:32. The true worshippers See John 1:9 for αλητινος — alēthinos (genuine). Προσκυνητης — Proskunētēs is a late word from προσκυνεω — proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary). In spirit and truth This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. Seeketh The Father has revealed himself in the Son who is the truth (John 14:6, John 14:9). It does matter whether we have a true conception of God whom we worship. To be his worshippers Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους — toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10). [source]
John 7:4 In secret [εν κρυπτωι]
See Matthew 6:4, Matthew 6:6 for this phrase. Openly “In public” See Matthew 8:32. Common in John (John 7:13, John 7:26; John 10:24; John 16:25, John 16:29; John 18:20; here again contrasted with en kruptōi). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. εν κρυπτωι — If thou doest these things This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Matthew 4:3, Matthew 4:6. Manifest thyself First aorist active imperative of πανερωσον σεαυτον — phaneroō To the world Not just to “thy disciples,” but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of τωι κοσμωι — kosmos f0). [source]
Hebrews 10:19 To enter into the holiest [εἰς τὴν εἴσοδον τῶν ἁγίων]
Lit. for the entering of the holiest. The phrase παρρησία εἰς boldnessunto, N.T.o Παρρησία with περὶ concerning John 16:25; with πρὸς with reference to, 2 Corinthians 7:4; 1 John 3:21; 1 John 5:14. Ἔισοδος in N.T. habitually of the act of entering. [source]
1 John 2:18 The last hour [ἐσχάτη ὥρα]
The phrase only here in the New Testament. On John's use of ὥρα houras marking a critical season, see John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30; John 8:20; John 11:23, John 11:27; John 16:2, John 16:4, John 16:25, John 16:32. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; James 5:3; 1 Peter 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” [source]
1 John 1:2 Shew [ἀπαγγέλλομεν]
Better, as Rev., declare. See on John 16:25. So here. The message comes from ( ἀπὸ ) God. [source]
1 John 1:2 Was manifested [επανερωτη]
First aorist passive indicative of πανεροω — phaneroō to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John‘s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν — heōrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (μαρτυρουμεν — marturoumen) and “message” (απαγγελλομεν — apaggellomen), both present active indicatives (literary plurals), απαγγελλω — apaggellō being the public proclamation of the great news (John 16:25). [source]

What do the individual words in John 16:25 mean?

These things in allegories I have spoken to you is coming an hour when no more I will speak but plainly concerning the Father I will report
Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν ἔρχεται ὥρα ὅτε οὐκέτι λαλήσω ἀλλὰ παρρησίᾳ περὶ τοῦ Πατρὸς ἀπαγγελῶ

Ταῦτα  These  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
παροιμίαις  allegories 
Parse: Noun, Dative Feminine Plural
Root: παροιμία  
Sense: a saying out of the usual course or deviating from the usual manner of speaking.
λελάληκα  I  have  spoken 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
ἔρχεται  is  coming 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
ὥρα  an  hour 
Parse: Noun, Nominative Feminine Singular
Root: ὥρα  
Sense: a certain definite time or season fixed by natural law and returning with the revolving year.
οὐκέτι  no  more 
Parse: Adverb
Root: οὐκέτι  
Sense: no longer, no more, no further.
λαλήσω  I  will  speak 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
παρρησίᾳ  plainly 
Parse: Noun, Dative Feminine Singular
Root: παρρησία  
Sense: freedom in speaking, unreservedness in speech.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
Πατρὸς  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἀπαγγελῶ  I  will  report 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: ἀγγέλλω 
Sense: to bring tidings (from a person or a thing), bring word, report.