Exegetical and Hermeneutical Commentary of John 16:5
But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
5. I go my way to ] Or, I go away unto; the notion is that of withdrawal (see on Joh 16:7). Hitherto He has been with them to protect them and to be the main object of attack: soon they will have to bear the brunt without Him. This is all that they feel at present, how His departure affects themselves, not how it affects Him. And yet this latter point is all important even as regards themselves, for He is going in order to send the Paraclete.
none of you asketh ] As far as words go S. Peter had asked this very question (Joh 13:36) and S. Thomas had suggested it (Joh 14:5); but altogether in a different spirit from what is meant here. They were looking only at their own loss instead of at His gain.
Fuente: The Cambridge Bible for Schools and Colleges
Now I go my way – Now I am about to die and leave you, and it is proper to announce all these things to you.
None of you asketh me … – They gave themselves up to grief instead of inquiring why he was about to leave them. Had they made the inquiry, he was ready to answer them and to comfort them. When we are afflicted we should not yield ourselves to excessive grief. We should inquire why it is that God thus tries us; and we should never doubt that if we come to him, and spread out our sorrows before him, he will give us consolation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. None of you asketh me, Whither goest thou?] In Joh 13:3, Peter had asked, Lord, thither goest thou? – and Thomas much the same in Joh 14:5, both of whom had received an answer. But now, at the time when Jesus was speaking this, none of them asked this question, because their hearts were filled with sorrow: Joh 16:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though I did not tell you this from the beginning, for many wise reasons; yet I now tell you, that I must die, but shall rise again from the dead, and go to my Father who sent me into the world to finish that work which I now have done, and so am returning from whence I came. And though indeed some of you have cursorily asked me whither I go, (as Peter Joh 13:36), yet none of you seems to understand, or so seriously as you ought to inquire, whither I go, or so much to be busied in the thoughts of that.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. But now I go my way to him thatsent meWhile He was with them, the world’s hatred was directedchiefly against Himself; but His departure would bring it down uponthem as His representatives.
and none of you asketh me,Whither goest thou?They had done so in a sort (Joh 13:36;Joh 14:5); but He wished moreintelligent and eager inquiry on the subject.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But now I go my way to him that sent me,…. These words seem to belong to Joh 16:4, and to contain a reason why Christ spoke of the trials and afflictions of his disciples now, because he was going away from them to his Father; when as they would be at the head of his affairs in this world, so they would the more become the butt of the rage of men:
and none of you asketh me, whither goest thou? Peter indeed asked the question, Joh 13:36; but his meaning was, what part of the country he was going to? what private and inaccessible place he was about to betake himself to? he had no notion of his going out of the world, or to heaven to his Father, and therefore inquired nothing about it; and when Christ had suggested to his disciples, that he was going to his Father’s house, to prepare mansions for them, they did not seem to understand him, Joh 14:2. Nor did they ask what he meant by his Father’s house, or what those mansions were he was going to prepare; and what the glory was he was going to possess for himself and them; they ask neither about the place he was going to, nor the way to it, nor the happiness to be enjoyed there.
Fuente: John Gill’s Exposition of the Entire Bible
And none of you asketh me ( ). Adversative use of =”and yet” as in 1:10. Now that they realize that Jesus is going, the thoughts of the disciples turn on themselves and they cease asking the query of Peter (13:36).
Fuente: Robertson’s Word Pictures in the New Testament
1) “But now I go my way to him that sent me;” (nun de hupago pros ton pempsanta me) “However now and hereafter I am going to the one who sent,” back to my Father’s residence and estate from which I came down, 2Co 8:9; Joh 3:16-17; Joh 20:21; Gal 4:4-5. He had now discharged His Father’s will and work, Joh 17:4.
2) “And none of you asketh me;” (kai oukeis eks humon erota me) “And not one of you asks me.” They asked when they thought He was about to be crowned king, Joh 14:5; But not after He had more fully explained of His certain coming death.
3) “Whither goest thou?” (pou hupageis) “Where are you going?” He had done so many supernatural miracles before them that they could not afford not to trust His word about His death and the way to life again for Himself and for them, Joh 14:1-6; Joh 14:18-20; Joh 14:29-30. So absorbed were they in their own grief that none asked Him just where He was going.
Fuente: Garner-Howes Baptist Commentary
5. And now I go to him who sent me. By a very excellent consolation he assuages the grief which they might feel on account of his departure, and this was highly necessary. They who had hitherto been allowed to remain at their ease, were called to severe and arduous battles for the future. What then, would have become of them, if they had not known that Christ was in heaven, as the guardian of their salvation? For to go to the Father is nothing else than to be received into the heavenly glory, in order to possess the highest authority. This is held out to them, therefore, as a solace and remedy of grief, that, though Christ be absent from them in body, yet he will sit at the right hand of the Father, to protect believers by his power.
Here Christ reproves the apostles for two faults; first, that they were too much attached to the visible presence of his flesh; and, secondly, that, when this had been taken away, they were seized with grief, and did not lift their eyes to a higher region. The same thing happens to us; for we always hold Christ bound by our senses, and then, if he do not appear to us according: to our desire, we contrive for ourselves a ground of despair.
And none of you asketh me, whither goest thou? It may appear to be an unfounded charge against the apostles, that they did not ask whether their Master was going; for they had formerly inquired at him on this subject with great earnestness. But the answer is easy. When they inquired, they did not raise their minds to confidence, and this was the chief duty which they were bound to perform. The meaning therefore is, as soon as you hear of my departure, you become alarmed, and do not consider whither I am going, or for what purpose I go away.”
Fuente: Calvin’s Complete Commentary
(5) But now I go my way to him that sent me.(Comp. Joh. 13:1; Joh. 14:12.) The work of His apostleship on earth was drawing to its close, and He was about to return to the Father from whom He had received it. This was to Him matter of joy, and if they had really loved Him would have been so to them. They would have thought of the future before Him, as He was then thinking, in the fulness of His love, of the future before them.
And none of you asketh me, Whither goest thou?Peter had asked this very question (Joh. 13:36), and Thomas had implied it (Joh. 14:5), but what the words here mean is, None of you are out of love for Me asking about the place whither I am going. Your thoughts are not with Me. It is to you as nothing that I am returning to Him that sent Me.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. None asketh whither In the table discourse (chap. Joh 14:5-7) they had so asked; but now, as he stands uttering his farewell, and unfolding to them their apparent abandonment to the most limitless persecution, with none but a spiritual Comforter, a Comforter little, now, by them appreciated, they had forgotten all question as to his whither.
The Work of the Spirit – After Jesus has taught His disciples about servanthood (Joh 13:1-38), and the need to receive the Holy Spirit when He comes (Joh 14:1-31), and how to abide in the Spirit (Joh 15:1 to Joh 16:4). If they will be obedient to His teachings thus far, they will be ready to do the works that Jesus did. This is the theme of Joh 16:5-33.
Outline Here is a proposed outline:
1. Convicting the World of Sin Joh 16:5-15
2. The Authority of the Believer Joh 16:16-33
Joh 16:5-15 Convicting the World of Sin In order to do the works that Jesus did, the disciples must preach the Gospel. In preaching the Gospel, the Holy Spirit must come and empower them to do this great work. As they preach, the Spirit will convict the world of sin, and perform signs and wonders to testify of the truth of the Gospel.
Joh 16:6 Comments – Jesus has just comforted them with an exhortation not to let their hearts be troubled (Joh 14:1; Joh 14:27) because He knew that the news of Him departing would bring sorrow.
Joh 14:1, “Let not your heart be troubled: ye believe in God, believe also in me.”
Joh 14:27, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.”
Joh 16:7 Comments – When the Holy Spirit comes to dwell inside of us, this fellowship and life with the Spirit will become more real than the temporal things that we see on the earth. It was necessary for Jesus to depart so that we, too, could taste of the life of God here on earth. It is the only way that we can have the power to overcome.
Joh 16:8 Comments The role of the Holy Spirit in God’s plan of redemption for mankind is to convict the sinner of three aspects of his relationship to God. He will convict man that he is a sinner in rebellion against God, and that Jesus Christ demonstrated God’s standard of righteousness, and that he is destined for hell. The Holy Spirit will not convict the sinner of his need to go to church, to tithe, to read his Bible, etc. These are aspects of sanctification that a new believer conforms to during his Christian growth.
Joh 16:9 Comments The Holy Spirit will convict men of their sin, which I singular. This sin is that of rejecting Jesus Christ as His Saviour. The atonement of Jesus Christ paid for all of man’s sins. The offense that cannot be forgiven is the rejection of Jesus Christ as one’s Savour. The Holy Spirit will testify to unbelievers that Jesus Christ is Lord (Rom 10:9, 1Co 12:3), God revealed in the flesh, the only way to salvation (Joh 15:26). The Holy Spirit will convict men to believe on Him. Our job is to tell others that only through Jesus can forgiveness of sins be found. The Holy Spirit will convict the man’s heart of sin and of the truth of our Gospel witness. We cannot convict a man’s heart. This is the work of the Holy Spirit. In light of this truth, Andrew Wommack says that sinners are not going to Hell because of their individual sins, thus the Holy Spirit does not convict the sinner of all of his individual sins. He convicts the unbeliever of one sin, singular, that of not believing on Jesus. The unbeliever is essentially going to Hell for rejecting Jesus Christ. [250] Jesus Christ has paid for their sins on Calvary, and they go to Hell for rejecting His payment.
[250] Andrew Wommack, “Sermon,” Andrew Wommack Leadership Conference, Kampala, Uganda, 18 July 2009.
Rom 10:9, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”
1Co 12:3, “Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.”
Joh 15:26, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :”
Illustration – Note how conviction came upon Peter in Luk 5:8 because of his unbelief in the words of Jesus to launch out into the deep and cast his nets to catch fish, “When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.”
Illustration – In the early 1980’s, Jack Emerson was in a Sunday School class in which a visitor was attending. The visitor was not saved, but has been invited to church. Jack began to witness to this visitor, and became very aggressive in his words. Then, in the middle of this witnessing, the Holy Spirit spoke to Jack and said, “Now you have entered into My office.” Jack, in his zeal, had tried to bring conviction upon this lost person. That is not the office of the believer. The Holy Spirit will do the convicting, if we will simply speak His Word.
Scripture References – Note:
Joh 15:22, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.”
Joh 16:10 Comments The Holy Spirit will reveal to the sinner God’s standard of righteousness, which every man has failed to achieve. Through the resurrection of Jesus Christ, mankind is able to see God’s standard of righteousness. Jesus lived a sinless life, and He was crucified by sinful men. His resurrection demonstrated to the world that true righteousness is seen in Him and Him alone.
How does the Holy Spirit convict the world of the righteousness that is found in Jesus Christ? Joh 15:26 says, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me :”
Illustration – If Calvary convicted the centurion of Jesus’ righteousness, how much more his resurrection and ascension will convict a man.
Luk 23:47, “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
Note how Noah’s righteous acts condemned the world:
Heb 11:7, “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.”
Also, the repentance of Nineveh will condemn the world:
Mat 12:41-42, “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.”
Joh 16:11 Comments The Holy Spirit will convict men of eternal judgment because of their sinful behaviour. God will reveal to a person that he is going to hell.
Illustration Jack Emerson was a man who was unchurched before he was saved. He lived a sinful life without the knowledge of the Holy Bible. One day he fell under a deep conviction and sought advice from several pastors as to what he needed to do to get right with God. During this time, he dreamed that he was going to hell. The Holy Spirit was revealing to Jack the reality of his depraved soul and his need to look to God for help. He soon found a pastor that took the time to explain to him God’s plan of salvation through faith in Jesus Christ. He later came to know the Scriptures and to learn about hell. However, the Holy Spirit revealed this reality to him before he was saved.
Scripture References – Note:
Joh 12:31, “Now is the judgment of this world: now shall the prince of this world be cast out.”
Joh 16:12 Comments – Joh 16:12 tells us that the message of the Gospel that Jesus Christ taught His disciples was incomplete. Therefore, Jesus will speak to them later by His Spirit. We find the full message of the Gospel in the New Testament epistles, and it is the Pauline epistles that lay down the doctrines of the Church of the Lord Jesus Christ.
Also, when we receive revelations, it can overwhelm our flesh, so that we cannot bear it. I remember an experience as a Seminary student where the Scriptures seemed to overwhelm me. I was reading in the book of Isaiah. As I read, every word seemed to leap out at me with life and meaning. I found myself shutting the Scriptures and walking away with the feeling of being overwhelmed with revelation. Also, Jesus Christ taught His disciples divine insight and revelation a little at a time, so that they could digest and mediate upon these truths a little at a time and not be overwhelmed.
Joh 16:13 “Howbeit when he, the Spirit of truth, is come” Comments – The Greek word normally takes a neuter subject because it is a neuter noun. However, in Joh 16:13 the Greek text uses the masculine word “ ” for “he” rather than the neuter “ ” (it). Thus, Jesus is revealing to His disciples that the Holy Spirit is person, and not a thing, or simply a power.
Joh 16:13 “he will guide you into all truth” Comments – Note that the office and ministry of the Holy Spirit is to be out teacher and guide:
Joh 17:17, “Sanctify them through thy truth: thy word is truth.”
1Co 2:12-13, “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.”
Joh 16:13 “and he will shew you things to come” Comments – Kenneth Hagin makes a wise comment about this verse in Joh 16:13. The Lord has spoken to him many times and in many ways during the course of his long ministry. Hagin says that the Lord will show us things to come in our future. [251] Because we are to walk by faith and lean on Him daily, the Lord is not going to show us the beginning to the end. When the Lord knows we need supernatural guidance, He will certainly show us things that are coming to pass in the future.
[251] Kenneth Hagin, How You Can Know the Will of God (Tulsa, Oklahoma: Faith Library Publications, c1983, 1985), 6-7.
Joh 16:13 Comments – A child of God must learn to be led, or taught, by the Holy Spirit in all things, or else he will stumble and be deceived (Joh 16:1).
Joh 10:27, “My sheep hear my voice, and I know them, and they follow me:”
Rom 8:14, “For as many as are led by the Spirit of God, they are the sons of God.”
The Holy Spirit works in our lives to enable us to do those things that are impossible in the natural. Even the natural man can encourage himself to some great feats, but the work of the Holy Spirit in our lives is to enable us to do that which the natural man cannot do. We, as believers, can walk in love when others cannot. We can be strong when others become weak from the trials of live. We can walk in health, when others are sick. We are to walk in victory every day, and not defeat with this world.
Joh 16:13-14 Comments – Testing the Holy Spirit’s Words:
1. He will speak what He hears. (from above, from Jesus and the Father)
2. He will proclaim (report) things coming (i.e., it will come to pass). The Greek word means that the Holy Spirit is bearing a message. See Deu 18:21-22.
3. He will glorify Jesus. Why? Because the Holy Spirit receives from Jesus and speaks to us. The Father has given things to Jesus. Jesus is heir. See Joh 12:32. It is Jesus speaking to us through the Holy Spirit.
4. Joh 14:26 – The Holy Spirit will teach us all things and bring to remembrance Jesus’ words.
5. Joh 15:26 – The Holy Spirit shall testify of Jesus.
Deu 18:21-22, “And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.”
Joh 12:32, “And I, if I be lifted up from the earth, will draw all men unto me.”
Joh 16:15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
Joh 16:16-33 Joh 17:8, “For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.”
Joh 16:16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
Joh 16:16 Joh 14:3, “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.”
Joh 16:20 Comments The weeping and lamenting mentioned in Johnb Joh 16:20 is a reference to the trial and crucifixion of Jesus Christ, while the sorrowing being turned to joy is a reference to His resurrection.
Joh 16:21 Comments – The illustration that Jesus uses in Joh 16:21 follows the line of thought that Jesus Christ is the “first-begotten” from the Father.
Joh 16:22 “And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice” Comments Joh 16:16; Joh 16:22 make a clear reference to the Passion and Resurrection of Jesus Christ, at which time the disciples will sorrow greatly at His suffering and death, but their sorrow will be turned to joy at His resurrection.
“and your joy no man taketh from you” Scripture Reference – See Joh 10:29, “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.”
Joh 16:24 “that your joy may be full” Comments – This phrase means that God has made a way for us to live in all of the fullness of heaven’s joy while we are still hear on this earth. The very fullness of joy that we will have when we are living in heaven is ours today because Jesus has made the way for us into “full” fellowship with the Father and the Son.
Joh 16:23-24 Comments The Prayer of Authority – We find in Joh 16:23-25 that Jesus teaches us to pray and petition ( ) (G2065) the Heavenly Father. In contrast, Kenneth Hagin notes that the passage in Joh 14:12-14 is teaching us to use the name of Jesus Christ when taking authority over the works of darkness rather than praying to Jesus Christ to do something for us. [252] Jesus tells us when He departs we can ask anything in His name and it shall be done. He is talking about taking spiritual authority upon the earth within the context of this statement, so that the word “ask” ( ) (G154) should carry the stronger translation of “demand.” The Greek text uses an entirely different word for “ask” in both passages.
[252] Kenneth Hagin, Bible Prayer Study Course (Tulsa, Oklahoma: Faith Library Publications, c1991, 1999), 158-9.
Thus, Hagin translates this passage in Joh 14:13-14 as “whatever you demand as your rights and privileges” For example, when Peter and John entered the Temple in Act 3:1-11, the apostle did not pray for the lame man to be healed, but rather, he demanded that the lame man stand up and walk by the authority of the name of Jesus Christ. Jesus will later teach us to ask the Father in Jesus’ name for our requests in Joh 16:23-24.
Joh 14:12-14, “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it.”
Joh 16:31 Comments – In Joh 16:31 Jesus does not ask His disciples if they understood, but rather, if they believed His words. This final discourse (Joh 13:1 to Joh 16:33) could not fully be understood until after His resurrection and the revelation of Church doctrine that was given to Paul the apostle. Thus, all that Jesus now required of them was that they believe His words.
Joh 16:32 Comments Jesus refers to His Passion in Joh 16:32.
Joh 16:29-33 Comments – The Disciples Acknowledge Their Understand Jesus’ Teachings – John’s Gospel gives us a lengthy record of the Lord’s Supper as Jesus prepares the disciples for His departure. He washes the disciples’ feet, then testifying to them of His deity using figurative language (Joh 16:25), such as the Way, the Truth, the Life and as the True Vine. Jesus also discusses His betrayal, His departure and glorification and gives testimony of the coming of the Holy Spirit. He tells them that He has spoken these things in order that they continue in His joy and not stumble (Joh 13:17; Joh 14:25; Joh 15:11; Joh 15:17; Joh 15:21; Joh 16:1; Joh 16:4; Joh 16:6; Joh 16:25; Joh 16:33; Joh 17:13). Joh 16:29-33 is important in that we have a record of the confession of disciples’ faith and understanding in the teachings of Jesus during the Lord’s Supper (Joh 16:29-30). Jesus acknowledges their faith and ends His teachings (Joh 16:31-33). As a result of their understanding, Jesus realizes that He has accomplished His purpose of having this last supper and He turns to the Father in prayer (Joh 17:1-26). Note Jesus’ acknowledge to the Father during His prayer of their faith and understanding in Him (Joh 17:8).
Joh 17:8, “For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.”
The comfort of Christ’s going away:
v. 5. But now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou?
v. 6. But because I have said these things unto you, sorrow hath filled your heart.
v. 7. Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.
So long has Jesus been with them as Guide and Protector; but now the time for departure has come. But instead of provoking all manner of inquiries on their part, the announcement has stunned them with sorrow. The Lord has discharged the mission for which He was sent, and, in a manner of speaking, goes to report on a duty properly performed. But His words concerning His leaving find no interest on the part of the disciples as to His future welfare. Their attitude savors strongly of selfishness at the loss of the Master and grief at His departure. They are insensible to the real issue involved. And therefore He gives them the comforting, cheering assurance that His going away is expedient for them, that it will accrue to their advantage, that they will reap only benefit from it. If He should stay in their midst with His bodily presence, then the other, greater event would be rendered impossible: the Comforter would not come. The sending of the Spirit depended upon the fact that Christ should enter into the glory of His Father according to His human nature. As the exalted Son of Man He would have and make use of the power to send them the Comforter. “This is the meaning of these words: If I go not away, that is, if I do not die and be removed from this corporeal essence and life, nothing is gained, but you remain where you are now, and everything will remain in the old way as it was formerly and still is: the Jews under the Law of Moses, the heathen in their blindness; all under sin and death, and no one can be delivered there from nor be saved. Thus no scripture would be fulfilled and I should have come in vain, and all would be useless, both what the holy fathers before you and you yourselves believed and hoped. But if I depart and die and carry out what God has decided in His counsel to perform through Me, then the Holy Ghost will come to you, and work in you, and give you such courage that you will become My officers and coregents, change the whole world, abrogate the Law, or Jewry, destroy the heathen idolatry, and rebuke and change the whole world, so that your doctrine will remain and penetrate everlastingly, though it will displease the devil and the whole world. That is the gift and the glory which My going away brings to you. ” Note: It appears from these words of Christ that we Christians of the present time have more benefit from the work of the Comforter, the Holy Ghost, than the disciples had of the personal, visible presence of the Lord when He dwelt among them in the form of a servant.
Joh 16:5. But now I go my way “But now that my ministry is drawing towards a conclusion, and I am going to him that sent me, I could no longer defer speaking of these things to you. In the mean time I cannotbut take notice, that though I mentioned to you my departure once before, (Ch. Joh 13:33.) none of you has inquired of me the reasons of my departure, nor the effects of it.” That this is the true meaning of the passage, may be gathered from Ch. Joh 13:36 where we find St. Peter expressly asking our Lord whither he was going. But it seems neither Peter nor the rest had thought more of the matter; for which Jesus here justly blames them, as his departure was an event of so great importance to his apostles.
Joh 16:5-6 . Now, however , this my is past! Now I go away to Him who has sent me, and in what a mood of mind are you at the prospect of this my impending departure! None of you asks me: whither dost Thou go away? but because I have spoken this to you , namely, that after my departure such sufferings shall befall you, grief has filled your heart , so that you have become quite dumb from sorrow, and blunted to the higher interest which lies in my going home to Him who sent me. According to De Wette and Lcke, there is said to be a want of exactness in the entire presentation , resting on the fact that Joh 16:6 does not stand before . The incorrectness of this assumption, in itself quite unnecessary, lies in this, that the first proposition of Joh 16:5 is thus completed: “But now at my departure I could not keep silence concerning it,” by which the 6th verse is anticipated. According to Kuinoel and Olshausen, a full point should be placed after . , and a pause is to be assumed, in which Jesus in vain awaited a question, so that He continued subsequently with an interrogation: “Nullusne vestrum me amplius interrogat, quo abiturus sim?” But the assumption of pauses (others, including De Wette, make the pause after Joh 16:5 ) is, when the correlation of the conjunctions is so definitely progressive, unwarranted.
The fact that already in Joh 13:36 the question had been put by Peter (comp. the question of Thomas, Joh 14:5 ), does not stand in contradiction with the present passage; but Jesus censures simply the degree of distress, which they had now reached, in which none among them fixed his eye on the goal of the departing One , and could come to a question for more definite information respecting it.
] simply, in abstracto: sadness .
5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?
Ver. 5. None of you asketh me, &c. ] This they had asked him, but not as well paid of his going; this he would have of them, and of us, when we part with friends that die in the Lord, say as he, Tulisti liberos quos ipse dederas; non contristor, quod recepisti; ago gratias, quod dedisti. (Jerome ad Julian.)
5. ] This is occasioned by the foregoing, but in fact begins the new subject, the condition of the Comforter’s coming .
. ] They had (see ch. Joh 13:36 ; Joh 14:5 ) asked this verbally before: our Lord therefore cites the question here in some other and deeper sense than they had used it there. I believe the meaning to be: ‘None of you enquires into the NATURE ( being emphatic) of My departure , so as to appear anxious to know what advantages are to be derived from it; but ( Joh 16:6 ) you are all given up to grief on account of what I have said, “expavescitis, neque reputatis quo discedam aut in quem finem.” Calvin.
Joh 16:5 . , “but now,” in contrast to , , “I go away,” in contrast to , , “to Him that sent me,” as one who has discharged the duty committed to Him. , “and no one of you asks me, Where are you going?” They were so absorbed in the thought of His departure and its consequences of bereavement to themselves that they had failed to ascertain clearly where He was going. . The consequence of their absorption in one aspect of the crisis which He had been explaining to them was that grief had filled their heart to the exclusion of every other feeling. Cf Joh 14:28 .
NASB (UPDATED) TEXT: Joh 16:5-11
5″But now I am going to Him who sent Me; and none of you asks Me, ‘Where are You going?’ 6But because I have said these things to you, sorrow has filled your heart. 7But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. 8And He, when He comes, will convict the world concerning sin and righteousness and judgment; 9concerning sin, because they do not believe in Me; 10and concerning righteousness, because I go to the Father and you no longer see Me; 11and concerning judgment, because the ruler of this world has been judged.”
Joh 16:5 “none of you asks Me, ‘Where are You going'” It seems that Peter did ask this very question in chapter Joh 13:36, but immediately his mind was distracted to the agony of Jesus leaving them and then the question of what would happen to them (cf. Joh 16:6). Joh 14:1-3 addresses Jesus’ ascension to heaven (cf. Act 1:9-11).
This is a good place to remind ourselves that the Gospels are not verbatim, word-for-word, transcripts of Jesus’ conversations. They are summaries done years later for theological purposes. The Gospel writers, under inspiration, had the option of selecting, arranging, and adapting Jesus’ words (see Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth). I do not believe they had the right to put words in Jesus’ mouth. This theological structuring of Jesus’ words, teachings, and actions for the evangelization of certain target audiences, probably explains many of the differences among the Gospel accounts!
Joh 16:6 “sorrow has filled your heart” This is a perfect active indicative. The Upper Room experience was one of sorrow (cf. Joh 14:1; Joh 16:6; Joh 16:22). The term “heart” is used in the Hebrew sense of the entire person-mind, feelings, and will. See Special Topic: Heart at Joh 12:40.
Joh 16:7 “it is to your advantage that I go away” Jesus’ physical body could be in only one place at one time, which limited His ability to both teach and minister to all of His disciples. Also, during His earthly life He focused primarily on Israel (cf. Mat 10:6; Mat 15:24). The coming of the Holy Spirit would open up a new era that would issue in an expanded ministry (cf. Eph 2:11 to Eph 3:13).
The term “advantage” meant “expedient” and is also used in Joh 11:50; Joh 18:14 in connection with Jesus’ death. The phrase “go away” could include all the events of Jesus’ last week.
“for if I do not go away, the Helper will not come to you” There are two third class conditional sentences in this verse which imply potential action. Jesus had to leave for the fullness of the Spirit to come! The term paracltos can be translated “advocate,” “comforter,” or “helper” (cf.JOHN 14:16, 26; Joh 15:26, see full note at Joh 14:16). This word appears only in John’s writings. It was used in Greek literature for a defense lawyer called alongside to render aid. In Joh 16:8-11 the Spirit acted as a prosecutor to the world, however, in Joh 16:12-15 the Spirit’s advocacy is seen on behalf of believers.
This same term paracltos, is used for the Son in 1Jn 2:1. The Greek root can be translated “comfort.” In this sense it is used of the Father in 2Co 1:3-11.
“I will send Him to you” The Spirit came from both the Father and the Son (cf. Joh 14:26).
Joh 16:8 “And He, when He comes, will convict the world” Notice that all three areas (sin, righteousness, judgment) of the Spirit’s witness relate to the need of mankind and the redemptive work of Jesus Christ. The term “convict” was a legal term for a “cross-examination.”
G. B. Caird, The Language and Imagery of the Bible, p. 159, has an interesting understanding of these three areas. Convince the world that
1. it has been wrong in bringing Jesus to trial and execution
2. it has been wrong about the meaning of sin
3. it has been wrong about the meaning of righteousness
4. it has been wrong about the meaning of judgment
If so, then the Spirit is fully revealing the gospel through the person of Jesus. Their religiosity cannot save them. Judgment awaits all who reject Jesus! “The sin” is unbelief! Jesus is the only way to life with God!
The term “world” refers to human, fallen society organized and functioning apart from God. See Special Topic at Joh 14:17.
Joh 16:9 “concerning sin, because they do not believe in Me” The gospel starts with a recognition of mankind’s sinfulness and the need for God’s righteousness (cf. Rom 3:9-18; Rom 3:23; Rom 6:23; Eph 2:1-3). Sin is not “the” major stumbling block to salvation this side of Calvary, but mankind’s unbelief in the work and person of Jesus Christ (cf. Joh 3:6-21; Joh 8:24; Joh 8:26). The term “belief” has cognitive and emotional elements, but primarily it is volitional (see Special Topic at Joh 2:23). It focuses not on the believer’s worthiness or performance, but on their repentant faith response to God’s promises in Christ (cf. Rom 3:21-30).
Joh 16:10 “concerning righteousness” This may refer to
1. Christ’s upcoming redemptive work on Calvary and the Resurrection seen as a unit (cf. Joh 16:10)
2. those who think they are right with God apart from Christ when in reality it is Christ only who is right with God, seen in the Ascension
Joh 16:11 “concerning judgement, because the ruler of this world has been judged” There is a day coming when both fallen angels and sinful mankind will stand before the righteous God (cf. Php 2:9-11). Satan, though still a great power in this world (cf. Joh 12:31; Joh 14:30; 2Co 4:4; Eph 2:2; 1Jn 5:19), is already a defeated foe (perfect passive indicative). His children (cf. Joh 8:44; Mat 13:38; 1Jn 3:8-10) reap the wrath of God!
now. Greek. nun. See Joh 12:27.
go My way = am going away: i.e. withdrawing.
to. Greek. pros. App-104.
Him That sent Me. See on Joh 14:24.
sent. Greek. pempo. App-174.
none = no one. Greek. oudeis.
of = out of. Greek. ek. App-104.
asketh. Greek erotao. App-134. They did not grasp the expediency of His going. So questioning had given place to sorrow. All else was excluded by the distress caused by “the things” foretold.
5.] This is occasioned by the foregoing, but in fact begins the new subject, the condition of the Comforters coming.
.] They had (see ch. Joh 13:36; Joh 14:5) asked this verbally before: our Lord therefore cites the question here in some other and deeper sense than they had used it there. I believe the meaning to be: None of you enquires into the NATURE ( being emphatic) of My departure, so as to appear anxious to know what advantages are to be derived from it; but (Joh 16:6) you are all given up to grief on account of what I have said, expavescitis, neque reputatis quo discedam aut in quem finem. Calvin.
Joh 16:5. [ , but now) Now at the proper season, saith He, the fact is declared to you.-V. g.]-) None of you now proceeds to ask Me, whereas ye ought to do so especially. They had often asked questions on many subjects: and on this very subject in ch. Joh 13:36. But their question had more reference in their thoughts to His departure, than to the place, whither the Lord was going. Afterwards they ceased to ask the question. Therefore the Lord here teaches them even to ask, which if they had done of their own accord, it would have very much pleased Him.
Joh 16:5
Joh 16:5
But now I go unto him that sent me;-[Jesus shows himself conscious of pre-existence, of having come from another world to which he was to return by the way of the cross. (Joh 17:5).]
and none of you asketh me, Whither goest thou?-The Father had sent Jesus into the world to perform a work; when he has reached the time to finish that work he will return to his Father. [They had asked this question (Joh 13:36; Joh 14:5), but they had become so preoccupied with themselves and the desolate condition in which his going would leave them that they had ceased to ask him. His human yearning for sympathy shows itself in this tender reproach.]
I: Joh 16:10, Joh 16:16, Joh 16:28, Joh 6:62, Joh 7:33, Joh 13:3, Joh 14:28, Joh 17:4, Joh 17:13, Eph 4:7-11, Heb 1:3, Heb 12:2
Whither: Joh 13:36, Joh 14:4-6
Reciprocal: Zec 2:2 – Whither Mat 26:11 – but Mar 14:7 – but Luk 9:51 – that Luk 17:22 – when Luk 24:44 – while Joh 12:8 – but Joh 13:1 – depart Joh 16:17 – said
CHRISTS SORROWFUL SURPRISE
None of you asketh Me, Whither goest Thou?
Joh 16:5
As we think over these words, spoken by our Lord on the night before He died, we may seem to discern through them a tinge of many feelings, no one of which completely characterises them. Sorrow and reproof and pity all occur to us as we try to imagine what may have been foremost in His thoughts as He spoke. And yet we feel, perhaps, that all these are held back and checked, as it were, from becoming predominant in the words, that they are flowing round rather than uttered through them.
But it can scarcely be doubted, I think, that there is in the complex and mysterious feelings that the words bear some element of surprise, and something that sounds almost like disappointment.
He had been preparing them for His departure. Two great groups of thoughts had been constantly before Him, constantly throbbing through His words: thoughts of His goal, thoughts of their need. And it was strange to Him that their minds should be so wholly absorbed in the latter, so unexcited and unconscious about the former.
I. The teaching of the words bears plainly on us all.They bid us ask ourselves whether the great truth of our Lords victory and exultation, the disclosure of the height to which He has lifted manhood, has ever told on our thoughts and lives as He would have it tell. None of you asketh Me, Whither goest Thou? We may almost imagine Him, brethren, speaking so to us with our poor views of human life, our subjection to sorrow, our despondency. Our loss of heart, our halting, timid aspiration show so little sense of His great victory of our sins, so little energy of thought and care about the glory whither He has entered.
II. The answer to the question, Whither goest Thou? can indeed be given in this life, but partially and very gradually. So then let us ask, Lord, whither goest Thou? and let us hear the reply in His own words, To Him that sent Me.
(a) The true calling of the human soul is into the very presence of Almighty God. It is for that that we somehow, somewhere, are beginning to prepare ourselves. Whatever hope we have must ultimately mount, if it is to be realised at all, to that height. There is no lower point at which it can in the end abide. The gap that must be spanned is indeed of inconceivable vastness. We may have given up thinking; we may never, perhaps, have adequately thought how far our present character falls below our ideal; and our ideal, confused and sinful as we are, must be very far below what once it might have been.
Lord, whither goest Thou? Again His words give the answer: Unto My Father and your Father, to My God and your God. To prepare a place for you; that where I am, there ye may be also.
(b) Out of all misery and persecutions and oppressions the hearts of men in every age have been lifted up by that hope, by the revelation of their victorious Redeemer, waiting to bid them enter into His joy. Behold, I see heaven opened, and the Son of Man standing on the right hand of God. Lord Jesus, receive my spirit. Those words of the first martyr Stephen have sounded on, more or less plainly and anxiously, through the manifold patience of the saints. We may wonder sometimes how men ever found the strength and courage that they showed for His Names sake; how, for instance, they ever bore to stand alone in the glaring space of the great amphitheatre, ringed round with hatred and contempt and laughter, waiting for the wild beasts to be let out on them. We may wonder at the quiet unconquerable love with which long years of trial are turned to means of grace and ways of witnessing for God.
(c) The minds of those mho so endured followed Christ in His ascending. They have dwelt on the disclosure of that Kingdom which He has opened for them. They have looked to Him, away from all that this world offers or inflicts. There is the secret of their independence and tranquillity. And perhaps we too may find that sorrow would have less power to fill our hearts, that anxiety would be less apt to hinder our prayers, that we could rise more freely above the cares of this life if we more often thought of our Lord beckoning to us, as it were, from the throne of His glory, holding out to us the hope He died to win for us, the joy of those who have tried to keep close to Him in this life, are led on to be with Him where He is in the life to come.
Bishop F. Paget.
Illustration
How can the Christian busied only with earth ascend whither Christ has ascended? How can he who has all his treasure on earth find treasure also in heaven? How can he triumph if he has not suffered? How can he be glorified if he has not been humiliated? How can he be exalted if he has not been abased? How can he tread the Royal Courts of Heaven if he has not trodden the royal road of the Cross? What the Church of God needs to-day is not numbers, but consistent faithful followers: not addition, but subtraction. It needs not so much grafting as pruning; not planting, but weeding. It needs men and women who will do their duty without coaxing and wheedling; men and women who can stand alone, who, when they have done their duty, will not be expecting the praise of men, but who will find their reward in their service.
5
Jesus knew about the question asked in Joh 13:36 and Joh 14:5, but he meant they were not repeating it; the explanation is in the next verse.
Joh 16:5-6. But now I go away to him that sent me; and none of you asketh me, Whither goest thou away? But because I have spoken these things unto you, sorrow hath filled your heart. It was in the joyful consciousness that His going away was really a going to the Father, that Jesus had been speaking. But the disciples had not sufficiently considered this. They Had looked upon His departure simply as a departure from themselves, and had failed to enter into all the glorious consequences connected with it. Thus they had been overwhelmed with sorrow. It is true that, at chap. Joh 13:36, Peter had askedWhither goest Thou away? But he had done this with no sufficient thought of the Whither: the parting, not the goal to which Jesus went, had been in his mind. It was with no proper sense of its real meaning, therefore, that the question had been put. The suitable words might have been used, but not with the spirit and feeling which they ought to have expressed. This state of mind, not the failing to use certain words, is that which Jesus has now in view, and to which He refers with a certain sadness before He points out (as He does in the following verses) that, truly considered, His departure was not less a cause of rejoicing to His disciples than it was to Himself (comp. chaps. Joh 16:22, Joh 17:13).
Observe here, how our Saviour again intimates to his disciples his speedy departure from them, and reproves them for being so saddened at it, and concerned for it, without considering the end and design of it, and the benefit and advantage they were to receive by it.
Here we see how the disciples’ thoughts were wholly taken up about themselves, what they should do for want of Christ’s bodily presence, without being instant with him, to know whither he was going, and what benefit he should reap, and they might expect, from his departure.
Learn hence, that Christ’s disciples ought not so much to have lamented the loss of his bodily presence, and to have rejoiced in his glorious exaltation, and in their own advantages by his death, resurrection, and ascension; None of you asketh me, Whither goest thou? But sorrow hath filled your heart.
3. 16:5-15.
Jesus now describes the victory which the disciples will gain over the world which has risen up against Him. He first connects with His departure the coming of the divine agent (already announced in Joh 15:26-27), who will gain the victory through them, Joh 16:5-7; He then describes the manner of this victory, Joh 16:8-11; finally, He speaks to the disciples of the interior operation of the Spirit, which is the condition of it, Joh 16:12-15.
ADDITIONAL NOTES BY THE AMERICAN EDITOR.
Vv. 5-15.
1. Joh 16:5-6 form a transition passage, having a connection both with Joh 16:4 and Joh 16:7, the new section finding its proper beginning with the latter verse. The thought of Joh 16:5-6 is kindred to that of Joh 14:28 -instead of rejoicing in the thought of what was to come to Him, of the place to which He was going, they were filled with sorrow of heart in view of their own loss. This failure to think of His happiness is here indicated by the words, And no one of you asks me, Whither art thou going? This statement is not inconsistent with the implied question on this subject in Joh 14:5, for the words of Thomas there involve, at the most, only a request for information, while here Jesus is speaking of the interest of a friend in the joy which is to be bestowed upon one whom he deeply loves. The connection with Joh 16:4 is seen in the contrast of to ; but instead of going on to say, as we might have expected from the preceding, Now I am going away, and I give you the needed prediction of what is to come, He turns to the condition of mind of the disciples, and makes their sorrow at His separation from them an introduction to a renewed promise respecting the Spirit. It is expedient for you that I go away, because upon my going away the coming of the new Helper, who will lead you in all the truth and give you permanent joy, is dependent.
2. The work of the Spirit is set forth in this passage both in its relation to the world and to the disciples. The relation to the former is given in Joh 16:8-11. It will be noticed that the work which the Spirit will do is described by the verb , and has reference to three points: sin, righteousness and judgment. The verb presents the Spirit apparently as engaged in an argument or controversy with the world, and as convincing the world of the truth of His view of the matters in question and of the error of its view. This convincing is also, perhaps, to be regarded as a convicting and putting to shame. The three nouns which are connected with the verb are without the article or any defining word. This fact seems to indicate clearly that they are to be taken in the most general sense. This is true of all of them alike. The clauses in Joh 16:9-11 give the ground on which the convincing or conviction is founded, and by means of which it is effected. The Spirit takes hold of the facts suggested in these clauses, and uses them as proofs of His view with regard to sin, righteousness and judgment. The true interpretation of these sentences seems, accordingly, to be this: He shall convince the world with respect to sinthe truth of His view of itby laying hold of and pressing the fact that they do not believe on Christ. This unbelief in Christ is the central sin, and all sin is that state of the heart which leads a man to refuse, when Christ is offered, to believe on Him. The world does not hold this view of sin, but the Spirit, by His testimony and His reasoning, convinces it that this is the true view. So of righteousness; the Spirit, while laying hold upon and pressing the fact that Christ goes away to the Father, so that He is seen no morethat is, the great consummation of His work in the ascension to heavenwill convince the world of His idea of righteousness: that righteousness consists in the union of the heart with God, the entrance to which is through faith. The world’s idea of righteousness is of something outward and perfunctory. His idea is of something inward: the conformity of the man in the inmost recesses of the soul to what he ought to be. And again of judgment; the Spirit convinces the world of the truth of His view with respect to this also. The word judgmenthere is to be taken as condemnatory judgment, because this is the judgment pronounced on the ruler of the world. The Spirit accomplishes His end here, as in the former cases, by laying hold upon and pressing the fact which is set forth in the clause: namely, the fact that the ruler of the world is already condemned. He is condemned in the sense that Christ’s finished work has condemned his spirit and secured the final condemnation of himself and also his exclusion from his kingdom. That the work of Christ does this the Spirit impresses upon the world, and, by doing so, He shows the world that there is a condemnatory judgment awaiting its spirit and itself.
3. The work of the Spirit for the disciples is now set forth again, in contrast with that which He does for the world. The work for the world is that of convincing or convicting. The Spirit testifies and reasons and persuades. But in His work for the disciples, He only passes beyond the limitations which were necessarily imposed upon Jesus in His communications with them, by reason of the fact that they were as yet at the beginning and were comparatively unenlightened. He leads them in the whole sphere of the truth and announces to them the coming things. Godet says that Joh 14:26 contains the formula of inspiration of our Gospels, Joh 16:13 that of the Epistles and the Apocalypse. Whether this distinction can be properly made, and the statement of Godet pressed to the strictness of its letter, may be questioned. The coming things may, not improbably, include more than what are ordinarily spoken of as eschatological.
4. In doing this work for the disciples the Spirit will glorify Christ, for the announcements which He makes, whether of the general truth or of the things to come, will all be of what appertains to ChristHis system of teaching and His kingdom. This will and must be so, because all things which the Father has, and from which communications can be made to men, belong to Christ. The reference is, of course, to those things which fall within the sphere in which the whole thought is moving. Joh 16:14, says Alford, is decisive against all additions and pretended revelations subsequent to and besides Christ, it being the work of the Spirit to testify to and declare the things of Christ, not anything new and beyond Him. Alford also declares that Joh 16:15 contains the plainest proof by inference of the orthodox doctrine of the Holy Trinity.
The ministry of the coming Spirit 16:5-15
Jesus again pointed out that the revelation of His departure had made the disciples sad rather than happy. They had little interest in where He was going. What concerned them was the sorrow that His departure produced for them. Peter and Thomas had asked Jesus where He was going (Joh 13:36; Joh 14:5), but Jesus evidently did not regard those questions as expressing genuine interest in Himself but themselves. He apparently regarded them as superficial protests against His departure. [Note: Barrett, p. 485; C. H. Dodd, pp. 411-13, n. 1; Beasley-Murray, p. 279.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)