To be honest, there is much in the Bible I do not fully understand, and even truths I once thought I had firmly grasped are sometimes clarified or refined with further study. Yet I take comfort in knowing that there are others in Scripture who received divine revelation that they did not fully understand at the time.
Scripture records numerous occasions in which genuine believers received divine revelation yet did not fully understand its meaning. Revelation and comprehension are not identical. God may disclose truth, yet the human recipient must still grow in understanding. Daniel illustrates this clearly. After receiving visions about future kingdoms and the end time, he confessed his lack of understanding: “As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me” (Dan. 7:15). Later he admitted again, “I heard, but could not understand; so I said, ‘My lord, what will be the outcome of these events?’” (Dan. 12:8). Gabriel did not give him understanding, but said, “Go your way, Daniel, for these words are concealed and sealed up until the end time” (Dan. 12:9). Wiersbe states, “Daniel did what all of us must do: he humbly asked God for the wisdom that he needed. But He may not tell us! (Deut. 29:29) He knows how much we need to know and how much we can take (John 16:12).”[1]
The prophets sometimes wrote beyond their own understanding. Peter explains that they searched to understand the very prophecies they delivered: “As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow” (1 Pet. 1:10–11). They possessed revelation but sought fuller comprehension. According to Fruchtenbaum, “Peter points out that although the Holy Spirit indwelled the prophets, their knowledge was nevertheless still limited.”[2] MacDonald adds, “God’s ancient spokesmen prophesied the undeserved favor which we would receive. But they did not fully understand what they were writing (see Dan. 12:8).”[3]
The apostles occasionally misunderstood the Lord during His earthly ministry. After Jesus predicted His death and resurrection, Luke records, “But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement” (Luke 9:45). Even clearer is Luke’s statement after another prediction: “But the disciples understood none of these things, and the meaning of this statement was hidden from them” (Luke 18:34). Their understanding came later, after the resurrection and the illuminating work of the Spirit. Radmacher states, “The disciples did not understand the implications of Jesus’ suffering and death until it was explained to them in detail after Jesus was raised from the dead (Luke 24:25, 26, 44–47).”[4]
Peter acknowledged difficulty understanding some of Paul’s writings. Referring to Paul’s epistles, he wrote, “in which are some things hard to understand” (2 Pet. 3:16). Peter did not question their authority. He simply admitted that some portions were difficult. I find this somewhat ironic, since I find some of Peter’s writings difficult as well. Barbieri states, “Some of Paul’s writings were hard to understand (2 Pet. 3:16), a sentiment shared by every NT student and scholar today.”[5]
John the Baptist experienced uncertainty regarding the unfolding of the messianic program. From prison he sent messengers to ask Jesus, “Are You the Expected One, or shall we look for someone else?” (Matt. 11:3). His question arose because the expected messianic kingdom had not yet appeared. Because of his imprisonment, John experienced a temporary lapse of clarity and began to question his understanding of the Messiah and His kingdom. MacDonald states, “Like many great men of God, John suffered a temporary lapse of faith.”[6]
John 21:23 fits within this pattern of misunderstood revelation. After Jesus spoke privately to Peter about his future, He made a conditional statement concerning John: “If I want him to remain until I come, what is that to you?” (John 21:22). The statement was not a prediction but a hypothetical contrast designed to redirect Peter’s focus. However, the early believers drew an incorrect conclusion: “Therefore this saying went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but only, ‘If I want him to remain until I come, what is that to you?’” (John 21:23). This passage shows how easily divine words can be misinterpreted when listeners supply assumptions not stated in the text. According to Blum, “The false rumor about Jesus’ words to Peter show the possibility of misunderstanding God’s promises. Christians must seek to understand God’s Word accurately.”[7]
Even after Christ’s resurrection, the disciples still misunderstood aspects of God’s plan for Israel and the kingdom. Just before the ascension they asked, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6). They had correct expectation about the kingdom but lacked clarity concerning the timing. Their question reveals that while they rightly anticipated a literal restoration, they had not yet distinguished between the present age and the future fulfillment of God’s kingdom program.
These passages demonstrate an important doctrinal principle. Revelation is perfect because it originates with God, but human understanding grows progressively. Spiritual perception increases as God discloses truth and as believers mature in it. Proverbs summarizes the process: “The path of the righteous is like the light of dawn, that shines brighter and brighter until the full day” (Prov. 4:18). Therefore, the believer presses on in the study of God’s Word, even when understanding is incomplete. Growth comes through repeated exposure to Scripture, humility before the text, and dependence on the illuminating ministry of the Spirit (John 16:13). We advance line upon line, precept upon precept (Isa. 28:10), trusting that God will give insight in His time (2 Tim. 2:7). The challenge of Scripture is not a barrier but an invitation to deeper fellowship with the Lord, for “the unfolding of Your words gives light; it gives understanding to the simple” (Ps. 119:130).
Steven R. Cook, D.Min., M.Div.
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[1] Warren W. Wiersbe, Be Resolute, “Be” Commentary Series (Colorado Springs, CO: Victor, 2000), 147.
[2] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 329.
[3] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2253.
[4] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1290.
[5] Louis A. Barbieri, “2 Peter,” in The Moody Bible Commentary, ed. Michael A. Rydelnik and Michael Vanlaningham (Chicago, IL: Moody Publishers, 2014), 1972.
[6] William MacDonald, Believer’s Bible Commentary, 1243.
[7] Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 346.