John 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.
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(15) All things that the Father hath are mine.—He has told them that the Spirit’s work is to glorify Him, to receive of His, and announce to the world. The ground of this saying is in the fact that the Son is the Revealer of the Father, and that the fulness of the truth (John 16:13) is given unto Him. The words appear from the context not to express the spiritual relation of the Son to the Father, but the fulness of the communication to Him in His human nature of the divine truth which He should reveal to man. (Comp. Notes on John 1:18; John 8:42; John 10:36; John 17:10; Matthew 11:27; Colossians 1:19; Colossians 2:2-3.)

He shall take of mine, and shall shew it unto you.—Better, He taketh of Mine, and shall declare it unto you. The present expresses the unchanging relation of the Spirit to the Son. It should be noted that in these verses (14 and 15) there is an implication of the following doctrinal truths. They are implied, let us remember, in the words of our Lord Himself, and that they are implied and not stated increases the force of their meaning:—(1) The divinity of the Son: “He shall glorify Me;” “All things that the Father hath are Mine.” (2) The personality of the Holy Ghost: “He shall receive of Mine.” The Greek word, ἐκεῖυος, expresses this in the most emphatic way. The word is used of the Holy Spirit in John 16:8; John 16:13, and in John 14:26; John 15:26. (3) The Trinity in Unity, and Unity in Trinity: “the Father;” “I;” “He.”

16:7-15 Christ's departure was necessary to the Comforter's coming. Sending the Spirit was to be the fruit of Christ's death, which was his going away. His bodily presence could be only in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered together in his name. See here the office of the Spirit, first to reprove, or to convince. Convincing work is the Spirit's work; he can do it effectually, and none but he. It is the method the Holy Spirit takes, first to convince, and then to comfort. The Spirit shall convince the world, of sin; not merely tell them of it. The Spirit convinces of the fact of sin; of the fault of sin; of the folly of sin; of the filth of sin, that by it we are become hateful to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Holy Spirit proves that all the world is guilty before God. He convinces the world of righteousness; that Jesus of Nazareth was Christ the righteous. Also, of Christ's righteousness, imparted to us for justification and salvation. He will show them where it is to be had, and how they may be accepted as righteous in God's sight. Christ's ascension proves the ransom was accepted, and the righteousness finished, through which believers were to be justified. Of judgment, because the prince of this world is judged. All will be well, when his power is broken, who made all the mischief. As Satan is subdued by Christ, this gives us confidence, for no other power can stand before him. And of the day of judgment. The coming of the Spirit would be of unspeakable advantage to the disciples. The Holy Spirit is our Guide, not only to show us the way, but to go with us by continued aids and influences. To be led into a truth is more than barely to know it; it is not only to have the notion of it in our heads, but the relish, and savour, and power of it in our hearts. He shall teach all truth, and keep back nothing profitable, for he will show things to come. All the gifts and graces of the Spirit, all the preaching, and all the writing of the apostles, under the influence of the Spirit, all the tongues, and miracles, were to glorify Christ. It behoves every one to ask, whether the Holy Spirit has begun a good work in his heart? Without clear discovery of our guilt and danger, we never shall understand the value of Christ's salvation; but when brought to know ourselves aright, we begin to see the value of the Redeemer. We should have fuller views of the Redeemer, and more lively affections to him, if we more prayed for, and depended on the Holy Spirit.All things ... - See Matthew 28:18; Matthew 11:27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See John 14:9. 15. All things that the Father hath are mine—a plainer expression than this of absolute community with the Father in all things cannot be conceived, though the "all things" here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead. All the Divine essence, wisdom, power, which is in the Father, are mine; I am, in all things that concern the Deity, one and equal with the Father; and that was the reason that I said that he should

take of mine, and show it to you; which is the same as if I had said, he shall take of my Father’s, and shall show it to you; for all that the Father hath is mine; I and my Father are one in essence, wisdom, power, &c.

All things that the Father hath are mine,.... Though it is true that the same divine nature the Father is possessed of, the Son is; and the same divine perfections belong to the one, as to the other; and the Son shares in the same glory and felicity the Father does; so that in the utmost extent of the phrase, all that the Father hath are his; yet since Christ is speaking of things received of him by the Spirit, and shown unto his people, it rather seems that the blessings of grace, which the Father has in store for his chosen ones, and the doctrines of grace, those deep things of his, are here more especially meant; which to reveal and apply, is the peculiar work of the Spirit; and in these Christ is equally concerned with the Father:

therefore, said I, he shall take of mine, and shall show it unto you; he does not mention the things of the Father, only his own; nor was there any necessity for it, because whatever is his, is the Father's, and whatever the Father has is his: they are jointly concerned in every thing relating to the salvation, benefit, comfort, and happiness of the saints; so that when the Spirit of God takes of the things of the one, he takes of the things of the other, and discovers, and applies them.

All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
John 16:15. There is no need that the Spirit go beyond Christ and no possibility He should do so, because πάντα ὅσα ἔχει ὁ Πατὴρ ἐμά ἐστι, “all things whatsoever the Father has are mine,” cf. John 17:10 and John 13:3; 1 Corinthians 15:24-28; Hebrews 2:8. The Messianic reign involved that Christ should be truly supreme and have all things at His disposal. So that when He said that the Spirit would take of what was His, that was equivalent to saying that the Spirit had the unlimited fulness of the Godhead to draw upon.

15. All things] Literally, All things whatsoever: comp. John 17:10.

therefore said I] For this cause (John 12:18; John 12:27) said I: see on John 5:16; John 5:18.

shall take] Better, taketh: the Spirit is already revealing the Truth which is both of the Father and of the Son.

John 16:15. Λήψεται, A considerable number of manuscripts read λαμβάνει.[364] The ἔχει and ἐστι, John 16:15, accords with λαμβάνει, giving a magnificent signification in the use of the present tense: and the receiving certainly precedes the announcing, ἀναγγελεῖ.

[364] A reading to which greater value is attached by the margin of the 2d Ed. than by the larger Ed. But the Germ. Vers. adhered to the reading ληψεται.—E. B. Λήμψεται, an Alexandrine form for λήψεται, is the reading of AD. These less polished forms are retained in our LXX. Rec. Text, because it was taken from the very ancient Vatican MS. Whereas in our New Testament Rec. Text we have substituted the smoother forms, because our Rec. Text is formed according to the mass of modern MSS. instead of the few more authoritative old MSS. which have the rougher forms. Orig. 471e, 346d, however, supports the Rec. reading λήψεται. Λαμβάνει. is probably a reading drawn from the genuine original λήμψεται.—E. and T.

Verse 15. - In this verse our Lord makes a still more superlative claim. All things which the Father hath (ὅσα ἔχει) are mine. Perhaps no sentence recorded by St. John is more difficult to reconcile with the mere humanity of our Lord, even of the loftiest kind. The "mine" of the previous verse is declared to embrace something more than the mystery of his Person and sacrifice. "All that the Father hath," all his fullness of being, all the treasures of wisdom and knowledge, all the power, all the effulgence of the glory of the Father, of the human race, and of all things, "are mine." This makes a spiritual apprehension of Christ include a perfect revelation of all the Father's character and work. Therefore said I, that he (the Spirit of truth, in being your Guide into all the truth) taketh of mine, and will declare (it) unto you. Because "mine is the Father's, and the Father's is mine;" because, i.e., he is the Center, and Agent, and Motive, and Force in all the Divine self-revelation, and because he possessed as his own this vast range, this infinite fullness of Divine operations, he promised them this spiritual teaching, and assured them that his highest glory was simply to be made known as he is. Calvin, "We see how the greater part of men deceive themselves; for they pass by Christ, and go out of the way to seek God by circuitous paths." In these verses we have a very abundant exhibition of the unity of the Father, Son, and Holy Spirit, coupled with a very remarkable setting forth of the tri-personality. The Father "hath" (ἔχει) that which is in very. essence the Son's (ἐμα); and the Spirit, whose purpose is to glorify the Son by making him known to men (λαμβάνει), takes of "mine" and will declare it (see Stier, Schaff, note to Lange). Luthardt once thought with Stier, but now limits the reference, without giving any reason for it, to what he calls "the deposit of Divine truth in the humanity of Jesus." The sum of this astonishing assurance is that the Holy Spirit of truth, an essential element if not Personality in the Godhead, will lead these apostles into the fullness of truth, and of knowledge of the future, by taking up the essential realities of the Christ in the fullness of his being and work, and disclosing them by spiritual insight and supernatural quickening. These realities of the Christ will prove to be the fullness of the Father's heart - all that the Father hath. Again we ask - Does St. John even here travel beyond his prologue? John 16:15All things that (πάντα ὅσα)

Literally, all things as many as. Rev., all things whatsoever.

Shall take (λήψεται)

The best texts read λαμβάνει, taketh. The relation between the Son and the Spirit is put by Jesus as present and constant.

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