The Meaning of John 16:4 Explained

John 16:4

KJV: But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

YLT: But these things I have spoken to you, that when the hour may come, ye may remember them, that I said them to you, and these things to you from the beginning I did not say, because I was with you;

Darby: But I have spoken these things to you, that when their hour shall have come, ye may remember them, that I have said them unto you. But I did not say these things unto you from the beginning, because I was with you.

ASV: But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you.

KJV Reverse Interlinear

But  these things  have I told  you,  that  when  the time  shall come,  ye may remember  that  I  told  you  of them.  And  these things  I said  not  unto you  at  the beginning,  because  I was  with  you. 

What does John 16:4 Mean?

Verse Meaning

The memory that Jesus had forewarned His disciples would enable them to realize that things were not out of control when they seemed to be. This remembrance would really strengthen their faith in Jesus rather than weakening it.
Jesus had not revealed the extent of opposition His disciples would face earlier because He was with them and He was the focus of unbelieving hostility. However now that He was preparing to depart from them they needed to be aware of what lay ahead for them.

Context Summary

John 16:1-11 - The Work Of The Spirit
We gain by our losses. It was expedient for the disciples that the Lord should go, because the Spirit's presence was contingent upon His absence. The text needed to be completed before the great sermon could be preached. Christ's work must be finished before the Spirit could apply it. Every phase of human experience centers in Him whom the Holy Spirit reveals. Whether it be conviction of sin, or faith, or hope, all begin and end with Jesus. The chief sin of the present age is its rejection of Christ, and it is for this that men are condemned. The assertions of Jesus as to Himself are vindicated, and His righteousness is established. His divine mission was proved by His resurrection and ascension. The Cross was the scene of Satan's judgment. There the prince of this world was condemned and cast out. His power is broken, though he still does his utmost to intimidate and hinder the followers of Jesus.
The world comes to us first with her fascinations and delights. She comes next with her frowns and tortures. Behind her is her prince. He, however, exists only by sufferance. Meet him as a discredited foe. He has been judged and condemned. For the Church there awaits victory and freedom; for the world, the flesh, and the devil, hopeless defeat-the bottomless pit and the lake of fire. See Judges 1:7-8. [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 16:4

Have I spoken [λελαληκα]
Perfect active indicative as in John 15:11; John 16:1. Solemn repetition. When their hour is come Indefinite temporal clause, οταν — hotan with the second aorist active subjunctive of ερχομαι — erchomai “whenever their hour comes.” The time appointed for these things. Now that Simply “that” (declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. John 13:19. From the beginning As in John 6:64 but practically like απ αρχης — ap' archēs in John 15:27. While Christ was with them, he was the object of attack (John 15:18). [source]
But [ἀλλὰ]
Marks a breaking off of the enumeration of fearful details; but (to say no more of these things),I have spoken these, etc. [source]
At the beginning [ἐξ ἀρχῆς]
Properly, from the beginning. So Rev. The phrase only here and John 6:64. [source]

Reverse Greek Commentary Search for John 16:4

John 13:19 From henceforth [απ αρτι]
“From now on,” as in John 14:7; Matthew 23:39; Revelation 14:13. Before it come to pass Προ — Pro with ablative of the articular second aorist middle infinitive γινομαι — ginomai (before the coming to pass). When it is come to pass Indefinite relative clause with οταν — hotan and the second aorist middle subjunctive of γινομαι — ginomai “whenever it does come to pass.” That ye may believe Purpose clause with ινα — hina and present active subjunctive of πιστευω — pisteuō “that ye may keep on believing.” Cf. Isaiah 48:5. That I am he As Jesus has repeatedly claimed to be the Messiah (John 8:24, John 8:58, etc.). Cf. also John 14:29 (πιστευσητε — pisteusēte here); John 16:4. [source]
John 7:33 Yet a little while [ετι χρονον μικρον]
Accusative of extent of time. It was only six months to the last passover of Christ‘s ministry and he knew that the end was near. I go unto him that sent me See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 7:33 I go unto him that sent me [υπαγω προς τον πεμπσαντα με]
See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 15:20 Remember [μνημονευετε]
Present active imperative of μνημονευω — mnēmoneuō old verb from μνημων — mnēmōn in John again in John 16:4, John 16:21. See John 13:16 for this word. If they persecuted me Condition of first class. They certainly did persecute (first aorist active of διωκω — diōkō to chase like a wild beast like the Latin persequor, our “persecute”) Jesus (John 5:16). They will persecute those like Jesus. Cf. John 16:33; Mark 10:30; Luke 21:12; 1 Corinthians 4:12; 2 Corinthians 4:9; Galatians 4:29; 2 Timothy 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, “if they kept my word” The world does praise the word of Jesus, but dreads to follow it. [source]
John 6:64 That believe not [οι ου πιστευουσιν]
Failure to believe kills the life in the words of Jesus. Knew from the beginning In the N.T. we have εχ αρχης — ex archēs only here and John 16:4, but απ αρχης — ap' archēs in apparently the same sense as here in John 15:27; 1 John 2:7, 1 John 2:24; 1 John 3:11 and see Luke 1:2; 1 John 1:1. From the first Jesus distinguished between real trust in him and mere lip service (John 2:24; John 8:31), two senses of πιστευω — pisteuō Were Present active indicative retained in indirect discourse. And who it was that should betray him Same use of εστιν — estin and note article and future active participle of παραδιδωμι — paradidōmi to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John‘s arrest in Matthew 4:12. Once Judas is termed traitor (προδοτης — prodotēs) in Luke 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus. [source]
John 8:25 Who art thou? [Συ τις ει]
Proleptic use of συ — su before τις — tis “Thou, who art thou?” Cf. John 1:19. He had virtually claimed to be the Messiah and on a par with God as in John 5:15. They wish to pin him down and to charge him with blasphemy. Even that which I have also spoken unto you from the beginning A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative την αρχην — tēn archēn cannot mean “from the beginning” like απ αρχης — ap' archēs (John 15:27) or εχ αρχης — ex archēs (John 16:4). The lxx has την αρχην — tēn archēn for “at the beginning” or “at the first” (Gen 43:20). There are examples in Greek, chiefly negative, where την αρχην — tēn archēn means “at all,” “essentially,” “primarily.” Vincent and Bernard so take it here, “Primarily what I am telling you.” Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made. [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [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 1:1 From the beginning [απ αρχης]
Anarthrous as in John 1:1; John 6:64; John 16:4. See same phrase in 1 John 2:7. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John 3:16), “coeval in some sense with creation” (Westcott).That which we have heard (ο ακηκοαμεν — ho akēkoamen). Note fourfold repetition of ο — ho (that which) without connectives (asyndeton). The perfect tense (active indicative of ακουω — akouō) stresses John‘s equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John 21:24).That which we have seen Perfect active, again, of οραω — horaō with the same emphasis on the possession of knowledge by John.With our eyes (τοις οπταλμοις ημων — tois ophthalmois hēmōn). Instrumental case and showing it was not imagination on John‘s part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen.That which we beheld Repetition with the aorist middle indicative of τεαομαι — theaomai (the very form in John 1:14), “a spectacle which broke on our astonished vision” (D. Smith).Handled (επσηλαπησαν — epsēlaphēsan). First aorist active indicative of πσηλαπαω — psēlaphaō old and graphic verb (from πσαω — psaō to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke 24:39). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ‘s humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also “the Word of life” and so God Incarnate. [source]

What do the individual words in John 16:4 mean?

But these things I have said to you so that when might have come the hour of them you may remember them that I said [them] now from [the] beginning not I said because with you I was
ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον δὲ ἐξ ἀρχῆς οὐκ εἶπον ὅτι μεθ’ ὑμῶν ἤμην

ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
λελάληκα  I  have  said 
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.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἔλθῃ  might  have  come 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
ὥρα  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.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
μνημονεύητε  you  may  remember 
Parse: Verb, Present Subjunctive Active, 2nd Person Plural
Root: μνημονεύω  
Sense: to be mindful of, to remember, to call to mind.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
εἶπον  said  [them] 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: λέγω  
Sense: to speak, say.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀρχῆς  [the]  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
εἶπον  I  said 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: λέγω  
Sense: to speak, say.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἤμην  I  was 
Parse: Verb, Imperfect Indicative Middle, 1st Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.