16:5 But now I am going to the one who sent me, and not one of you is asking me, ‘Where are you going?’

Some scholars think they have detected a contradiction between Jesus’ words recorded here and those recorded in Jn 13:36 and Jn 14:5.

Did the disciples ask Jesus where he was going, or did they not?

Ehrman (Jesus, Interrupted) writes:

‘One of my favorite apparent discrepancies—I read John for years without realizing how strange this one is—comes in Jesus’ “Farewell Discourse,” the last address that Jesus delivers to his disciples, at his last meal with them, which takes up all of chapters 13 to 17 in the Gospel according to John. In John 13:36, Peter says to Jesus, “Lord, where are you going?” A few verses later Thomas says, “Lord, we do not know where you are going” (John 14:5). And then, a few minutes later, at the same meal, Jesus upbraids his disciples, saying, “Now I am going to the one who sent me, yet none of you asks me, ‘Where are you going?’” (John 16:5). Either Jesus had a very short attention span or there is something strange going on with the sources for these chapters, creating an odd kind of disconnect.’

Some, such as Bernard and Bultmann propose one or more major dislocations in the text.

In Moffat’s translation, chapters 15 and 16 precede chapters 13:31-14:31 precisely for this sort of reason (but without any textual evidence).

Others, such as Brown and Beasley-Murray, think that the editor has faithfully recorded two contradictory sources.

But many, including Barrett, Carson, Lincoln, and Klink, think that the ‘contradiction’ is more apparent than real.  It is probable, as Carson suggests, that the disciples had asked the question without any little real insight into Jesus’ departure to be with his Father.  They are filled with grief at his impending departure, but have given little thought as to where he is going, or why, or what the outcome will be.

Klink writes:

‘The questions asked in 13:36 and in this verse use the same words, but their subject matters are entirely different. In light of the technical title “the one who sent me” and the nearness of his return to the Father, Jesus is rebuking his disciples for failing to grasp the deeper reality of his work and mission. When Peter asked the question in 13:36, he was preoccupied with his own affairs. But the life Jesus is preparing them for requires that they become occupied with God’s affairs and engage themselves with the priorities and concerns of his mission. For this reason Jesus rebukes his disciples.’

Whitacre allows that this could be

‘a seam in the garment of the Gospel…If this is not a seam, then there must be some distinction between Peter’s question and what Jesus is referring to here. Perhaps Peter’s earlier question was not really a serious one, since he was immediately distracted from it and did not follow up on it (Morris 1971:695–96). Or perhaps the clue is in the present tense—none of them asks him. They had asked earlier, but now they are grieving instead of asking (v. 6; Barrett 1978:485). Perhaps Jesus is saying that they lack trust, that they are grieving when they should be taking into account where he is going (Calvin 1959:115).’

Lincoln agrees that the farewell discourse material may have been composed from different sources at different times.  But as for the suggestion that there is a sharp contradiction here, he is confident that

‘these verses can be read in a way that credits the evangelist with a little more coherence in the final composition of the discourse.’

Lincoln continues:

‘The alternative reading attempts to take account of the characterization of the disciples in the discourse as a whole. It notes that Jesus does not say ‘None of you has asked me’ but ‘None of you is asking me’, thus drawing the readers’ attention to the difference between the present response of the disciples and their response at the beginning of the discourse. Their earlier superficial questioning had revealed a total lack of comprehension about the implications of Jesus’ departure. Since the last question from a disciple, Jesus has given uninterrupted teaching from 14:23 to 16:4. As Jesus’ comment in v. 6 makes clear, now at least the disciples’ lack of questioning indicates a partial, if still very inadequate, understanding. They have understood enough to be filled with sorrow at the prospect of Jesus leaving them and of what will await them in the world. So drawing attention to their silence at this point is a means of highlighting their profound sadness, with which Jesus will attempt to deal in the rest of the discourse.’

Morris:

‘Peter’s earlier question…had not really indicated a serious inquiry as to Jesus’ destination.  Peter was diverted immediately and he made no real attempt to find out where Jesus was going.  He had been concerned with the thought of parting from Jesus, not with that of the Master’s destination.  He had in mind only the consequences for himself and his fellows.  Neither he nor they had as yet made serious inquiry as to what was to become of Jesus.’

Kruse, similarly, entertains the possibility that ‘although his disciples had formally asked this question before, in reality they were less interested in where Jesus was going than in the effect his departure upon them. So Jesus could say none of them had (really) asked this question before.’

Matthew Henry:

‘Peter had started this question (ch. Jn 13:36), and Thomas had seconded it (ch. Jn 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.’

‘Their thoughts were bent upon their own immediate loss, and no one asked how this departure affected Him.’ (Westcott, cited by Bruner)

Blomberg (Historical Reliability of John’s Gospel) thinks that it is probable that Jesus is ruing the fact that the disciples are not asking the question at that particular time.  Barrett is quoted:

‘It seems both necessary and justifiable to emphasize the present tense (ērōta); John does not write (ērōtēse), which would involve a flagrant contradiction with Jn 13.36; 14.5. Here he is dealing simply with the disciples’ immediate reaction to the words of Jesus. The thought of his departure fills them with grief; but if only they had asked where he was going, and grasped that it was to the Father, they would not have grieved but recognized that his departure was for their advantage.’

Blomberg adds:

‘A literary observation lends particular credence to Barrett’s explanation. In 14:1-31 the disciples three times interrupt Jesus’ discourse to ask questions. But, beginning with 15:1, Jesus speaks without interruption. It makes sense, therefore, for 16:5 to be suggesting that they ought to be asking questions again. In fact, that is precisely what the rest of this chapter demonstrates, as 16:5—33 contains two further interruptions by the disciples. They seem to have understood Jesus’ statement in 16:5 exactly as I have interpreted it. While they do not again repeat the exact words of this verse, the questions they do ask get at the identical issue (vv. 17-19).’

Michaels notes that the apparent discrepancy has been used as a pillar for the theory that there two, distinct, farewell discourses (Jn 13:36–14:31 and 15:1–16:33), with the second perhaps being composed as an alternative to the first.  But, says Michaels, we should attempt to interpret the text as it stands.

‘The disciples have been silent for a long time (all the way back to Jn 14:22), and it would not be at all odd for Jesus to comment on their silence, and the reason for it. He could have said, “I am going to the One who sent me, and none of you says anything,” but instead he builds on what they had been saying earlier: thus, “none of you asks me—as you repeatedly did before—‘Where are you going?’ ” The announcement, “Where I am going you cannot come” (Jn 13:33), had prompted a string of questions. Now the announcement that “I am going to the One who sent me” draws no response at all. The accent is not on their failure to ask a particular question, but on their failure to say anything at all. Why the long silence, after so many questions? What has happened in the meantime?’