TRV
“Not one of you is asking me, ‘Where are you going?’
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 16:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
Christ dealt faithfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses,
I.He gives them a reason why he alarmed them thus with the expectation of trouble:
These things have I spoken unto you, that you should not be offended, or scandalized, Joh 16:1.
1.The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation.
2.Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed - Praemoniti, praemuniti.
II.He foretels particularly what they should suffer (Joh 16:2):
"Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you." Ecce duo-gladii - Behold two swords drawn against the followers of the Lord Jesus.
1.The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposunagōgous poiēsousin humas - they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of." At first, they scourged them in their synagogues as contemners of the law (Mat 10:17), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum - to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne - I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan.
2.The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too." (1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said (Joh 15:27), You shall bear witness, martureite - you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein - to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa 66:5. Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day.
III.He gives them the true reason of the world's enmity and rage against them (Joh 16:3):
"These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men." Note,
1.Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos 8:1, Hos 8:2.
2.Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity.
3.Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion.
IV.He tells them why he gave them notice of this now, and why not sooner.
1.Why he told them of it now (Joh 16:4), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you." Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings.
(1.)That our belief of Christ's foresight and faithfulness may be confirmed; and,
(2.)That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture.
2.Why he did not tell them of it sooner: "I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you." (1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away.
V.He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them (Joh 16:5, Joh 16:6): "Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart."
1.He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day.
2.He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question (Joh 13:36), and Thomas had seconded it (Joh 14:5), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom 8:28.
(2.)That they were too intent, and pored too much, upon the occasions of their grief: Sorrow has filled their hearts. Christ had said enough to fill them with joy (Joh 15:11); but by looking at that only which made against them, and overlooking that which made for them, they were so full of sorrow that there was no room left for joy. Note, It is the common fault and folly of melancholy Christians to dwell upon the dark side of the cloud, to meditate nothing but terror, and turn a deaf ear to the voice of joy and gladness. That which filled the disciples' hearts with sorrow, and hindered the operation of the cordials Christ administered, was too great an affection to this present life. They were big with hopes of their Master's external kingdom and glory, and that they should shine and reign with him: and now, instead of that, to hear of nothing but bonds and afflictions, this filled them with sorrow. Nothing is a greater prejudice to our joy in God than the love of the world; and the sorrow of the world, the consequence of it.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It hath somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raiseth them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, "Whither goest Thou?"; and Thomas, "We know not whither Thou goest, and how can we know the way?"; and Philip, "Show us Thy Father";) these men, I say, now hearing, "they will put you out of the synagogues," and "will hate you," and "whosoever killeth you will think that he doeth God service," were so cast down as to be struck dumb, so that they spake nothing to Him. This then He maketh a reproach to them, and saith, "These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asketh Me, Whither goest Thou? but because I have said these things unto you, sorrow hath filled your heart." For a dreadful thing is immoderate sorrow, dreadful and effective of death.
"And these things," saith He, "I told you not at the beginning." Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? "I knew these things," He saith, "from the beginning, and spake not of them; not because I did not know them, but because I was with you." And this again was spoken after a human manner, as though He had said, "Because ye were in safety, and it was in your power to question Me when ye would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning."
"But now I go to Him that sent Me, and no man of you saith, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart." It was no slight comfort to them to learn that He knew the excess of their despondency. For they were beside themselves from the anguish caused by their being left by Him, and from their awaiting the terrible things which were to come, since they knew not whether they should be able to bear them manfully. "Why then after this did He not tell them that they had been vouchsafed the Spirit?" That thou mightest learn that they were exceedingly virtuous. For if, when they had not yet been vouchsafed the Spirit, they started not back, though overwhelmed with sorrow, consider what sort of men they were likely to be after having enjoyed the grace. If they had heard this at that time, and so had endured, we should have attributed the whole to the Spirit, but now it is entirely the fruit of their own state of mind, it is a clear manifestation of their love for Christ, who applieth a touchstone to their mind as yet defenseless.
(Hom. lxxviii. 1) The disciples, not as yet perfected, being overcome by sorrow, our Lord blames and corrects them, saying, But now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou? They were so struck down at hearing that whosoever killed them would think that he was doing God service, that they could say nothing. Wherefore He adds, But because I have said these things unto you, sorrow hath filled your hearts. It was no small consolation to them to know, that the Lord knew their superabundant sorrow, because of His leaving them, and because of the evils which they heard they were to suffer, but knew not whether they should suffer manfully.
"But now I go my way to Him that sent me; and none of you," He says, "asketh me, Whither goest Thou?" He means that His departure would be such that none would ask Him of that which they should see taking place in broad daylight before their eyes: for previously to this they had asked Him whither He was going, and had been answered that He was going whither they themselves could not then come. Now, however, He promises that He will go away in such a manner that none of them shall ask Him whither He goes. For a cloud received Him when He ascended up from their side; and of His going into heaven they made no verbal inquiry, but had ocular evidence.
(Tr. xciv) Or whereas they had asked Him above, whither He was going, and He had replied that He was going whither they would not come; now He promises that He will go in such a way that no one will ask Him whither He goeth: and none of you asketh Me, Whither goest Thou? Going up to heaven, they questioned Him not in words, but followed with their eyes. But our Lord saw what effect His words would produce upon their minds. Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things unto you, sorrow hath filled your heart. But He knew that it would be for their good, forasmuch as that inward sight wherewith the Holy Ghost would console them, was the better one: Nevertheless I tell you the truth; It is expedient for you that I go away.
(i. de Trin. c. 9.) This He says not on account of any inequality between the Word of God and the Holy Ghost, but because the presence of the Son of man amongst them would impede the coming of the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Him the form of a servant. It was necessary therefore that the form of the servant should he removed from their eyes; for so long as they looked upon that, they thought that Christ was no more than what they saw Him to be. So it follows: But if I depart, I will send Him unto you.
(Tr. xciv) But could He not send Him while here, Him, Who, we know, came and abode on Him at His baptism, yea Him from Whom we know He never could be separated? What meaneth then, If I go not away, the Comforter will not come unto you, but, ye cannot receive the Spirit, so long as ye know Christ according to the flesh? Christ departing in the body, not the Holy Ghost only, but the Father, and the Son also came spiritually.
(de Verb. Dom. serm. lx) The Holy Ghost the Comforter brought this, that the form of a servant which our Lord had received in the womb of the Virgin, being removed from the fleshly eye, He was manifested to the purified mental vision in the very form of God in which He remained equal to the Father, even while He deigned to appear in the flesh.
(Tr. xcv. 1) But how is it that Christ did not reprove the world? Is it because Christ spoke among the Jews only, whereas the Holy Spirit, poured into His disciples throughout the whole world, reproved not one nation only, but the world? But who would dare to say that the Holy Ghost reproved the world by Christ's disciples, and that Christ did not, when the Apostle exclaims, Do ye seek a proof of Christ speaking in Me? (2 Cor. 13:3. Vulg.) Those then whom the Holy Ghost reproves, Christ reproves also. He shall reprove the world, means, He shall pour love into your hearts, insomuch, that fear being cast out, ye shall be free to reprove. He then explains what He has said: Of sin, because they believed not in Me. He mentions this as the sin above all others, because while it remains, the others are retained, when it departs, the others are remitted.
(de Verb. Dom. s. lxi) But it makes a great difference whether one believes in Christ, or only that He is Christ. For that He was Christ, even the devils believed: but e believes in Christ, who both hopes in Christ and loves Christ.
(Tr. xcv. 2) The world is reproved of sin, because it believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing, is the censure of the unbelieving. Of righteousness, because I go to the Father: as it is the common objection of unbelievers, How can we believe what we do not see? so the righteousness of believers lies in this, Because I go to the Father, and ye see Me no more. For blessed are they which see not, and believe. The faith even of those who saw Christ is praised, not because they believed what they saw, i. e. the Son of man, but because they believed what they saw not, i. e. the Son of God. And when the form of the servant was withdrawn from their sight altogether, then only was fulfilled in completeness the text, The just liveth by faith. (Heb. 10:38) It will be your righteousness then, of which the world will be reproved, that ye shall believe in Me, not seeing Me. And when ye shall see Me, ye shall see Me as I shall be, not as I am now with you, i. e. ye shall not see Me mortal, but everlasting. For in saying, Ye see Me no more (jam non videbitis me Vulg.), He means that they should see Him no more for ever.
(de Verb. Dom. s. lxi) Or thus: They believed not, He went to the Father. Theirs therefore was the sin, His the righteousness. But that He came from the Father to us, was mercy; that He went to the Father, was righteousness; according to the saying of the Apostle, Wherefore God also hath highly exalted Him. (Philip. 2:9) But if He went to the Father alone, what profit is it to us? Is He not alone rather in the sense of being one with all His members, as the head is with the body? So then the world is reproved of sin, in those who believe not in Christ; and of righteousness, in those who rise again in the members of Christ. It follows, Of judgment, because the prince of this world is judged: i. e. the devil, the prince of the wicked, who in heart dwell only in this world which they love. (s. lx). He is judged in that he is cast out; and the world is reproved of this judgment; for it is vain for one who does not believe in Christ to complain of the devil, whom judged, i. e. cast out, and permitted to attack us from without, only for our trial, not men only but women, boys and girls, have by martyrdom overcome.
(Tr. xcv) Or, is judged, i. e. is destined irrevocably for the punishment of eternal fire. And of this judgment is the world reproved, in that it is judged with its prince, the proud and ungodly one whom it imitates. Let men therefore believe in Christ, lest they be reproved of the sin of unbelief, by which all sins are retained; pass over to the number of the believing, lest they be reproved of the righteousness of those whom justified they do not imitate; beware of the judgment to come, lest with the prince of this world whom they imitate, they too be judged.
(de Qu. N. et V. Test. qu. 89) In this way too the Holy Ghost reproved the world of sin, i. e. by the mighty works He did in the name of the Saviour, Who was condemned by the world. The Saviour, His righteousness retained, feared not to return to Him Who sent Him, and in that He returned, proved that He had come from Him: Of righteousness, because I go to the Father.
(de Qu. V. et N. Test. qu. 89) The devils seeing souls go from hell to heaven, knew that the prince of this world was judged, and being brought to trial in the Saviour's cause, had lost all right to what he held. This was seen on our Saviour's ascension, but was declared plainly and openly in the descent of the Holy Ghost on the disciples.
Another necessary and useful consideration entered into the mind of Christ. For it was beyond question, that, called as they had been to discipleship at the beginning by Him, and living ever in continual converse with Him, and having often had experience of His miracles, and having laid to heart His incomparable might and power, they thought they would overcome every trial, and at once triumph over perils of every kind. For how could they any longer entertain doubt and be faint at heart, after they had experienced the support of One Who had such power? And inasmuch as Christ forewarned them that they would fall into unexpected perils, with the intent that they might not be much dismayed thereby, reflecting within themselves and saying, "Have we then been disappointed of the hopes we had at first, and has our purpose failed, inasmuch as we thought that we were called to partake of every blessing, but in the end find ourselves involved in unexpected calamities?" our Lord then is compelled to expound to them the reason why He did not forewarn them at first; and says: These things I said not unto you from the beginning, because I was with you; for while He was with them, He sufficed to preserve their peace of mind, and to rescue them from every trial, and to afford them suitable instruction and assistance in all that might befall them. But since He was going to the Father, He suitably, and at the fitting time, expounds to them the inevitable approach of what awaited them in the future. For if even we ourselves are very anxious not to miss the fitting time, surely this would be God's pleasure. The time then for silence was at the beginning, when the need for their receiving this instruction had not yet arisen. But when He was going to the Father, the time for speech had arrived. Did the Saviour then separate from His disciples when He ascended to the Father, and was He still with them, by the working and power and grace of the Spirit? How, or in what way, was He with them? For it is beyond question that He cannot lie when He says, Lo, I am with you alway, even unto the end of the world, except so far as the flesh and His bodily presence were concerned. But the Saviour knew that the ascent into heaven of His own Flesh was most essential to His Human Nature, but, as God, He well knew that the heart of His disciples was overwhelmed by the bitterness of their sorrow. For the departure of Christ was very grievous unto them, because they longed to be ever with Him. But since He had resolved to do this, they do not even ask when or for what reason He will leave them, or what is the motive or inducement of His Ascension. He sympathises then with their suffering, as it proceeded from love; and with their ill-timed preference of silence, which did not allow them to inquire the reason for His departure, although to know it would bring them much profit.
It is as if he were clearly saying, “By my ascension I shall return to him who determined that I was to become incarnate. And so great and so evident will be the honor of this ascension that there will be no need for any of you to ask where I am going, since all of you will see that I am on my way to heaven.” But it is good that when he had said regarding his ascension, “I am going to him who sent me,” he added, “And none of you asks me, ‘Where are you going?’ ” Earlier on, when he was testifying publicly about his passion and saying, “You are not able to come where I am going,” Peter questioned him saying, “Lord, where are you going?” He received the answer, “Where I am going you cannot follow me now, but [you will follow me] later on.” This was undoubtedly because they were not yet able to understand, not yet able to imitate the mystery of his passion and death. Yet they truly recognized the majesty of his ascension as soon as they saw it, and they wished with the entire capacity of their minds that they might deserve to follow [him].
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Summary
John 16:5 captures a profound moment within Jesus' Farewell Discourse, revealing His clear understanding of His imminent return to the Father and the contrasting bewilderment of His disciples. Despite previous hints of His departure, their overwhelming sorrow at the prospect of His physical absence prevents them from inquiring about the divine purpose or destination of His journey, highlighting their present emotional state over a deeper spiritual comprehension of God's redemptive plan.
Context
Literary Context
This verse is situated within the extensive Farewell Discourse (John 13-17), delivered by Jesus to His disciples during the Last Supper, just hours before His arrest and crucifixion. Prior to this, Jesus has already spoken of His impending betrayal (John 13:21-30) and Peter's denial (John 13:36-38). He has also begun to prepare them for His physical departure, stating, "Whither I go, ye cannot come" (John 13:33). In the immediate preceding verses of John 16, Jesus warns them explicitly about the persecution they will face after His departure, telling them He has spoken these things so they will not "be offended" (John 16:1). He then expresses surprise that, despite these weighty revelations and the profound implications of His mission, none of them inquire about the purpose or destination of His journey back to the Father, being instead consumed by grief.
Historical & Cultural Context
The setting is Jerusalem during the Passover festival, a time imbued with messianic expectations. Jewish tradition anticipated a conquering Messiah who would establish an earthly kingdom, not one who would suffer and depart. The disciples, deeply rooted in these expectations, struggled to reconcile Jesus' teachings about suffering and departure with their understanding of the Messiah. Their cultural and theological framework did not readily accommodate a spiritual departure followed by the sending of a divine Helper. Their focus on the immediate, tangible presence of Jesus as their leader and teacher made His talk of "going away" deeply unsettling and incomprehensible, leading to a sorrow that overshadowed their ability to ask clarifying questions about His divine trajectory.
Key Themes
John 16:5 contributes significantly to several major themes in the Gospel of John. Firstly, it underscores Jesus' Divine Commission and Return, emphasizing that His journey is not an abandonment but a purposeful return to "him that sent me," highlighting His divine origin and the completion of His earthly mission, which culminates in His ascension. Secondly, it vividly portrays the Disciples' Lack of Understanding and Preoccupation with Sorrow. Overwhelmed by grief and the immediate prospect of losing Jesus, they fail to grasp the bigger picture of His departure, which is necessary for the next phase of God's redemptive plan, including the coming of the Holy Spirit, the Comforter. This sorrow blinds them to the deeper theological significance and the benefits that would follow His return to the Father. Lastly, the verse highlights The Purposeful Nature of Jesus' Journey. His departure is presented not as an end but as a deliberate, divinely ordained step in God's plan, essential for Him to prepare a place for them and to send the Spirit, thereby continuing His work in a new, more profound way.
Exposition and Analysis
Key Word Analysis
This particle denotes a present time, but in this context, it carries a sense of immediacy and a critical turning point. Jesus is signaling that the time for His departure, previously hinted at, is no longer a distant possibility but an imminent reality. It marks a transition from abstract discussion to a concrete, impending event.
This verb signifies "to go away" or "to depart," often implying a purposeful, deliberate movement. Unlike a casual stroll, hypágō in this context conveys Jesus' intentional and divinely ordained journey back to the Father. It underscores the active nature of His departure, not a passive or forced removal, but a willed fulfillment of His mission.
This verb means "to dispatch" or "to send," particularly on a temporary errand. When Jesus refers to "him that sent me," He emphasizes His divine commission and the Father's initiative in His earthly ministry. It reinforces the Father-Son relationship and the unity of their purpose, framing Jesus' departure as the completion of the Father's will for Him on earth.
While it can mean "to interrogate," in this context, erōtáō implies "to request" or "to inquire." The significance here is not merely the absence of a question, but the absence of a purposeful inquiry into the "whither" or "why" of Jesus' departure. It highlights the disciples' lack of curiosity about the meaning and implications of His journey, revealing their preoccupation with their own sorrow.
Verse Breakdown
"But now I go my way to him that sent me;"
This clause serves as Jesus' direct declaration of His imminent and purposeful departure. The "But now" (G1161, G3568) emphasizes the immediate and critical nature of this transition. "I go my way" (G5217) signifies His deliberate, divinely ordained journey. The destination, "to him that sent me" (G4314 G3992 G3165), unequivocally points to God the Father, underscoring Jesus' divine origin, His completed mission on earth, and His return to the glory from which He came. This statement is a profound affirmation of His identity and the fulfillment of His redemptive purpose.
"and none of you asketh me, Whither goest thou?"
This second clause reveals the disciples' spiritual and emotional state. The conjunction "and" (G2532) introduces a stark contrast to Jesus' clear declaration. "None of you" (G3762 G1537 G5216) highlights their collective failure to inquire. The verb "asketh" (G2065) implies a deeper inquiry, not just a casual question. The rhetorical question, "Whither goest thou?" (G4226 G5217), is what Jesus expected them to ask. Their silence indicates their preoccupation with the sorrow of His leaving (as stated in John 16:6) rather than a curiosity about the divine plan or the benefits that would follow His return to the Father, such as the coming of the Holy Spirit. Their grief had blinded them to the greater theological significance of His departure.
Literary Devices
The verse effectively employs Contrast to highlight the disparity between Jesus' clear understanding of His divine mission and the disciples' confusion and sorrow. Jesus' direct declaration ("I go my way to him that sent me") stands in stark opposition to the disciples' silence and lack of inquiry. The rhetorical nature of the question "Whither goest thou?" functions as a form of Apostrophe, as Jesus addresses His disciples directly, lamenting their failure to pose this crucial question. This also serves as a subtle form of Irony, as Jesus, who knows all things, expresses surprise at their lack of insight, drawing attention to their spiritual dullness at this critical juncture. Furthermore, the verse contains Foreshadowing, as Jesus' "going away" anticipates His future ascension and the subsequent sending of the Holy Spirit, which He will elaborate on later in the discourse.
Theological and Thematic Connections
John 16:5 is a pivotal statement that encapsulates the divine necessity of Jesus' departure for the unfolding of God's redemptive plan. It underscores the profound relationship between the Father and the Son, where Jesus' entire earthly ministry is presented as a mission from the Father, culminating in His return to Him. This departure is not an abandonment but a strategic move in the divine economy, essential for the next phase of salvation history: the coming of the Holy Spirit, the establishment of the Church, and the ongoing work of redemption. The disciples' inability to grasp this highlights a common human tendency to focus on immediate loss rather than the greater, often unseen, purposes of God. Their sorrow, though understandable, prevented them from seeing the glorious implications of Jesus' return to the Father's side.
Reflection and Application
John 16:5 offers a profound and timeless lesson for believers today. Like the disciples, we often find ourselves so consumed by our immediate concerns, fears, or perceived losses that we fail to grasp the deeper, more expansive purposes of God. When life takes an unexpected turn, or when we face circumstances that feel like a "departure" from our comfort or expectations, our natural inclination might be to focus on the pain of the transition rather than to inquire about God's sovereign hand at work. This verse challenges us to look beyond our present anxieties and cultivate a posture of trust and spiritual curiosity. Jesus' departure, though initially a source of profound grief for His disciples, was ultimately for their greater good, leading to the empowering presence of the Holy Spirit and the continuation of His redemptive work through them. We are called to trust that even in our perceived losses or periods of uncertainty, God is moving purposefully, preparing us for new blessings, and advancing His kingdom in ways we might not yet comprehend.
Questions for Reflection
FAQ
Why didn't the disciples ask "Whither goest thou?" if Jesus had already spoken of His departure?
The disciples' failure to ask "Whither goest thou?" despite Jesus' prior hints about His departure (e.g., John 13:33) stems primarily from their overwhelming sorrow and their earthly expectations. In John 16:6, Jesus explicitly states, "But because I have said these things unto you, sorrow hath filled your heart." Their grief at the prospect of losing His physical presence, combined with their deeply ingrained expectation of an earthly, conquering Messiah, blinded them to the spiritual and theological implications of His departure. They were focused on the loss of their teacher and leader, not the purpose or destination of His divine journey. Their minds were not yet prepared to grasp the concept of His return to the Father's glory or the subsequent sending of the Holy Spirit, which would inaugurate a new phase of God's work.
What is the significance of Jesus going "to him that sent me"?
Jesus' declaration that He is going "to him that sent me" is profoundly significant, emphasizing several key theological truths. Firstly, it underscores His divine origin and mission. Jesus consistently presented Himself as the one sent by the Father, acting in perfect unity with the Father's will (e.g., John 5:30, John 8:42). His return signifies the completion of His earthly task, having perfectly fulfilled the Father's redemptive plan. Secondly, it highlights the Father-Son relationship, affirming their eternal communion and shared purpose. His departure is not an end but a return to the glory He shared with the Father before the world began (John 17:5). This return is also necessary for the next phase of salvation history, as it is a prerequisite for Him to send the Holy Spirit, who will continue His work in and through believers.
Christ-Centered Fulfillment
John 16:5, though seemingly a lament over the disciples' lack of understanding, is deeply Christ-centered, revealing the necessary trajectory of Jesus' redemptive work. His "going my way to him that sent me" is not merely a physical departure but the fulfillment of His divine mission, culminating in His ascension to the Father's right hand. This ascent inaugurates His eternal high priesthood, where He continually intercedes for His people (Hebrews 4:14-16). Furthermore, His departure was the essential prerequisite for the sending of the Holy Spirit, the Comforter, who would empower His disciples for witness (Acts 1:8) and guide them into all truth (John 16:13). Thus, Jesus' "going away" was not an abandonment but a strategic move in God's plan to draw all people to Himself through the Spirit-empowered church. It also signifies His role in preparing a place for believers in His Father's house (John 14:2-3), assuring them of a future with Him. Ultimately, this verse points to the glorious reality that Jesus' departure was for the greater good of His disciples and the world, enabling the continued expansion of His kingdom until His promised return (Acts 1:11).