The Meaning of John 16:5 Explained

John 16:5

KJV: But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?

YLT: and now I go away to Him who sent me, and none of you doth ask me, Whither dost thou go?

Darby: But now I go to him that has sent me, and none of you demands of me, Where goest thou?

ASV: But now I go unto him that sent me; and none of you asketh me, Whither goest thou?

Discover John 16:5

CONTEXT: What is the Context of John 16:5?

MEANING: What does John 16:5 Mean?

WORDS: What do the individual words in John 16:5 mean?

RELATIONS: What do the major concepts mean in John 16:5?

KJV Reverse Interlinear

But  now  I go my way  to  him that sent  me;  and  none  of  you  asketh  me,  Whither  goest thou? 

What does John 16:5 Mean?

Verse Meaning

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 ( John 13:36; John 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. [1]

Context Summary

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

Chapter Summary: John 16

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

Greek Commentary for John 16:5

And none of you asketh me [και ουδεις εχ υμων ερωται με]
Adversative use of και — kai = “and yet” as in John 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 (John 13:36). [source]

Reverse Greek Commentary Search for John 16:5

John 16:30 Now know we [νυν οιδαμεν]
They had failed to understand the plain words of Jesus about going to the Father heretofore (John 16:5), but Jesus read their very thoughts (John 16:19.) and this fact seemed to open their minds to grasp his idea. Should ask Present active subjunctive with ινα — hina in original sense of asking a question. By this In Christ‘s supernatural insight into their very hearts. From God Compare παρα του πατρος — para tou patros (John 16:27) and εκ του πατρος — ek tou patros (John 16:28), απο εκ παρα — apo class="translit"> ek class="translit"> para all with the ablative of source or origin. [source]
John 17:1 Lifting up [επαρας]
First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα — hina and the first aorist active subjunctive. [source]
John 7:33 Yet a little while [ετι χρονον μικρον]
Accusative of extent of time. It was only six months to the last passover of Christ‘s ministry and he knew that the end was near. I go unto him that sent me See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 7:33 I go unto him that sent me [υπαγω προς τον πεμπσαντα με]
See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]

What do the individual words in John 16:5 mean?

Now however I go to the [One] having sent Me and none of you asks Where are You going
Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ Ποῦ ὑπάγεις

Νῦν  Now 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ὑπάγω  I  go 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ὑπάγω  
Sense: to lead under, bring under.
τὸν  the  [One] 
Parse: Article, Accusative Masculine Singular
Root: ὁ  
Sense: this, that, these, etc.
πέμψαντά  having  sent 
Parse: Verb, Aorist Participle Active, Accusative Masculine Singular
Root: πέμπω  
Sense: to send.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
οὐδεὶς  none 
Parse: Adjective, Nominative Masculine Singular
Root: οὐδείς 
Sense: no one, nothing.
ἐρωτᾷ  asks 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἐρωτάω  
Sense: to question.
Ποῦ  Where 
Parse: Adverb
Root: ποῦ  
Sense: somewhere.
ὑπάγεις  are  You  going 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: ὑπάγω  
Sense: to lead under, bring under.

What are the major concepts related to John 16:5?

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