The Meaning of John 16:28 Explained

John 16:28

KJV: I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

YLT: I came forth from the Father, and have come to the world; again I leave the world, and go on unto the Father.'

Darby: I came out from the Father and have come into the world; again, I leave the world and go to the Father.

ASV: I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father.

KJV Reverse Interlinear

I came forth  from  the Father,  and  am come  into  the world:  again,  I leave  the world,  and  go  to  the Father. 

What does John 16:28 Mean?

Study Notes

world
kosmos = mankind.
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

This was Jesus" clearest statement yet about where He was going. What Jesus explained here should by now have become clear to the reader of this Gospel (cf. John 1:10-11; John 1:14; John 3:16-17; John 14:19). However to the disciples who first heard these words they were fresh, clear revelation. This statement really summarized Jesus" mission from the Incarnation to the Ascension.

Context Summary

John 16:25-33 - Good Cheer For Hours Of Trial
God still speaks to us in proverbs. We could not understand or receive the perfect discovery of Himself. These are but part of His ways, Job 26:14. But in a little while, when the entire mystery of His will has been fulfilled, we shall see Him face to face, and He will speak to us plainly about the things that we do not now understand.
There is a close connection between prayer and joy. In the midst of a battle, when the soldiers are weary, galled with fire and grimed with smoke, if the general rides into their midst, to cheer them with hearty words and to assure them that the key to the position is already taken, they fight with the inspiration of victory. So down the line our Leader and Commander sends this encouragement. Let us carry His peace in our hearts, and be of good courage, 1 John 5:4-5. [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 16:28

I came out from the Father [εχηλτον εκ του πατρος]
Definite act (aorist), the Incarnation, with repetition of εκ — ek (out of), while in John 16:27 we have Perfect active indicative of ερχομαι — erchomai as in John 18:37. The Incarnation is now a permanent fact, once only a blessed hope (John 11:27). His leaving the world and going to the Father does not set aside the fact of the Incarnation. Both απιημι — aphiēmi (I leave) and πορευομαι — poreuomai (I go) are futuristic present indicatives. [source]
From the Father [παρά]
The best texts read, ἐκ , out of. [source]
Go [πορεύομαι]
See on John 16:7. [source]

Reverse Greek Commentary Search for John 16:28

John 8:42 I proceeded forth - from God [ἐκ τοῦ Θεοῦ ἐξῆλθον]
Rev., came forth. The phrase occurs only here and in John 16:28. Ἑξελθεῖν is found in John 13:3; John 16:30, and emphasizes the idea of separation; a going from God to whom He was to return (and goeth unto God ). Ἑξελθεῖν παρά (John 16:27; John 17:8), is going from beside, implying personal fellowship with God. Ἑξελθεῖν ἐκ , here, emphasizes the idea of essential, community of being: “I came forth out of.” [source]
John 4:3 He left [ἀφῆκε]
The verb means literally to send away, dismiss. It is used of forgiving offenses (Matthew 6:14, note; James 5:15, note); of yielding up (Matthew 27:50, note); of letting alone (Matthew 19:14, note); of allowing or permitting (Luke 6:12, note). Its employment here is peculiar. Compare John 16:28, of Christ's leaving the world. [source]
John 12:47 Came [ἦλθον]
The aorist tense, pointing to the purpose of the coming, as I am come (John 12:46) to the result. Compare John 8:14; John 9:39; John 10:10; John 12:27, John 12:47; John 15:22. Both tenses are found in John 8:42; John 16:28. [source]
John 12:45 I am come [ἐλήλυθα]
The perfect tense, pointing to the abiding result of His manifestation. Compare John 5:43; John 7:28; John 8:42; John 16:28; John 18:37. [source]
John 1:9 That was the true light, etc. []
This passage is differently interpreted. Some join coming ( ἐρχόμενον ) with man ( ἄνθρωπον ), and render every man that cometh, as A.V. Others join coming with light, and render, as Rev., the true light - coming into the world. The latter is the preferable rendering, and is justified by John's frequent use of the phrase coming into the world, with reference to our Lord. See John 3:19; John 6:14; John 9:39; John 11:27; John 12:46; John 16:28; John 18:37. In John 3:19and John 12:46, it is used as here, in connection with light. Note especially the latter, where Jesus himself says, “I am come a light into the world.” Was ( ἦν ) is to be taken independently, there was, and not united in a single conception with coming ( ἐρχόμενον ), so as to mean was coming. The light was, existed, when the Baptist appeared as a witness. Up to the time of his appearance it was all along coming: its permanent being conjoined with a slow, progressive coming, a revelation “at sundry times and in diverse manners” (Hebrews 1:1). “From the first He was on His way to the world, advancing toward the incarnation by preparatory revelations” (Westcott). Render therefore as Rev., “There was the true light, even the light which lighteth every man, coming into the world.” [source]
John 13:3 Knowing [ειδως]
Repeated from John 13:1, accenting the full consciousness of Jesus. Had given So Aleph B L W, aorist active instead of δεδωκεν — dedōken (perfect active) of διδωμι — didōmi Cf. John 3:31 for a similar statement with εν — en instead of εις — eis See Matthew 11:27 (Luke 10:22) and Matthew 28:18 for like claim by Jesus to complete power. And that he came forth from God, and goeth unto God See plain statement by Jesus on this point in John 16:28. The use of προς τον τεον — pros ton theon recalls the same words in John 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act. [source]
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 10:32 From the Father [εκ του πατρος]
Proceeding out of the Father as in John 6:65; John 16:28 (cf. John 7:17; John 8:42, John 8:47) rather than παρα — para as in John 1:14; John 6:46; John 7:29; John 17:7. For which of those works Literally, “For what kind of work of them” (referring to the “many good works” πολλα εργα καλα — polla erga kala). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). Ποιον — Poion is a qualitative interrogative pronoun pointing to καλα — kala (good). Do ye stone me Conative present active indicative, “are ye trying to stone me.” They had the stones in their hands stretched back to fling at him, a threatening attitude. [source]
John 11:27 Yea, Lord [Ναι κυριε]
Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Matthew 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. I have believed (πιστευω — pepisteuka). Perfect active indicative of οτι συ ει ο Χριστος ο υιος του τεου — pisteuō It is my settled and firm faith. Peter uses this same tense in John 6:69. That thou art the Son of God (ο εις τον κοσμον ερχομενος — hoti su ei ho Christos ho huios tou theou). The Messiah or the Christ (John 1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (John 1:34), as Peter confessed on Hermon for the apostles (Matthew 16:16), as Jesus claimed to be (John 11:41) and confessed on oath before Caiaphas that he was (Matthew 26:63.), and as John stated that it was his purpose to prove in his Gospel (John 20:31). But no one said it under more trying circumstances than Martha. Even he that cometh into the world (ho eis ton kosmon erchomenos). No “even” in the Greek. This was a popular way of putting the people‘s expectation (John 6:14; Matthew 11:3). Jesus himself spoke of his coming into the world (John 9:39; John 16:28; John 8:37). [source]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
John 8:14 Even if [καν]
That is και εαν — kai ean a condition of the third class with the present active subjunctive μαρτυρω — marturō Jesus means that his own witness concerning himself is true In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in John 17:5 and to the return to the Father after the death and resurrection as in John 13:3; John 14:2. He again puts both ideas together in one crisp clause in John 16:28 for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. “But ye know not whence I come nor whither I go” He had spoken of his heavenly destiny (John 7:33). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (Words of the Lord Jesus) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun. [source]
1 Timothy 1:15 Faithful is the saying [πιστος ο λογος]
Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully πιστισ πιστευω πιστος — pistisπιστος — pisteuōλογος — pistos Same use of οτι — pistos (trustworthy) applied to αποδοχης — logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 2:11 a definite saying seems to be referred to, possibly a quotation (αχιος — hoti) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in John 9:37; John 11:27; John 16:28; John 18:37. Paul, of course, had no access to the Johannine writings, but such “sayings” were current among the disciples. There is no formal quotation, but “the whole phrase implies a knowledge of Synoptic and Johannine language” (Lock) as in Luke 5:32; John 12:47. [source]
1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 2:8 Again a new commandment [παλιν εντολην καινην]
Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, 1 John 3:11.), but new in practice. For this use of παλιν — palin for a new turn see John 16:28. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. [source]

What do the individual words in John 16:28 mean?

I came forth from the Father and have come into the world again I leave go to Father
ἐξῆλθον ἐκ τοῦ Πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον πάλιν ἀφίημι πορεύομαι πρὸς Πατέρα

ἐξῆλθον  I  came  forth 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ἐξέρχομαι 
Sense: to go or come forth of.
Πατρὸς  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἐλήλυθα  have  come 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: ἔρχομαι  
Sense: to come.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
κόσμον  world 
Parse: Noun, Accusative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
ἀφίημι  I  leave 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀφίημι 
Sense: to send away.
πορεύομαι  go 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
Πατέρα  Father 
Parse: Noun, Accusative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.