John 16:15

Joh_16:15

All things that the Father hath are Mine

The fulness that is in Christ

I.

CHRIST HAS A LEGAL RIGHT TO THE PROPERTY OF THE FATHER. Because He has

1. A natural right to it, as He is God.

2. A federal right as Mediator, i.e., God the Father and God the Son are represented in Scripture as having agreed together in a covenant respecting the salvation of the human race. It was in this agreement that God the Father made over all the blessings that He had unto Jesus Christ.

3. A donative right as Saviour (Joh_3:35).

4. An acquisitive right as Conqueror. Suppose two individuals are combating for some property or privilege, and this is to belong to the individual who comes off victorious; you say of him afterwards, he has acquired that. Just so Christ came into the world to contend with sin and Satan for us, and He came off victorious.

5. A hereditary right as Gods Son and Heir (Heb_1:2.)

II. SOME OF THOSE ALL THINGS WHICH JESUS CHRIST IS SAID TO HAVE.

1. All the perfections of God. If, as is said, in 1Co_1:24, He is the power of God and the wisdom of God, then all the rest must be His.

2. The glory of the Father (Heb_1:3).

3. All the fulness of the Father (Col_1:19; Col_2:19).

III. IN WHAT SENSE ARE ALL THINGS CHRISTS?

1. Substantially, not figuratively or nominally, but really.

2. Communicatively. Some persons may possess great and inestimable treasures, but they may not have the power of communicating them. But Christ possesses all things for the express purpose of communicating Joh_1:16). He has pardon for our sins, and we have received it;He has justification for our souls, and He has imputed it, &c.

3. Sufficiently (Psa_107:9).

4. Efficiently. It shall be really applied to the heart, and go to the extent which necessity requires. There may be many things that may be said to be sufficient and yet not efficient. Some of us may have enough for ourselves and others, but it is not efficient unless they partake of it.

5. Unchangeably.

6. Eternally. He that believeth on the Son hath everlasting life.

IV. FOR WHAT REASON IT IS SO ARRANGED THAT THE FATHERS PROPERTY IS CHRISTS.

1. The right and the property of no party is lost. The Father has the same property as the Son, and the Son has the same property as the Spirit.

2. Herein is seen the pleasure of the Father, the pleasure of the Son, and the pleasure of the Holy Spirit.

3. Here is Gods honour in choosing His people; Christs honour in redeeming them, and the Spirits honour in regenerating them. (T. B. Baker, M. A.)

The joint proprietorship of the Father and the children

I once heard a father tell, that when he removed his family to a new residence, where the accommodation was much more ample, and the substance much more rich and varied, his youngest son, yet a lisping infant, ran round every room, and scanned every article with ecstasy, calling out, in childish wonder at every new sight, Is this ours, father? and is this ours? The child did not say yours, and I observed that the father while he told the story was not offended with the freedom. You could read in his glistening eye that the infants confidence in appropriating as his own all that his father had, was an important element in his satisfaction. Such, I suppose, will be the surprise, and joy, and appropriating confidence, with which the child of our Fathers family will count all his own, when he is removed from the comparatively mean condition of things present, and enters the infinite of things to come. When the glories of heaven burst upon his view, he does not stand at a distance, like a stranger, saying, O God, these are Thine. He bounds forward to touch and taste every provision which those blessed mansions contain, exclaiming, as he looks in the Fathers face, Father, this and this is ours. The dear child is glad of all the Fathers riches, and the Father is gladder of His dear child. (W. Arnot.)

The revealing work of the Spirit

The Holy Spirit is given for the purpose of restoring to spiritual truth its natural and reasonable efficiency. It is as though we had our eyes fixed on a book in the deep gloom of twilight. We believe that the page reveals truth, we know the language in which it is written; but the light is so imperfect, that, though here and there we can distinguish a capital letter, and now and then decipher a word, yet we are unable to make out distinctly a single sentence. But let light now fall upon the page, and every word and every letter is instantly revealed, the thought of the writer beams upon our understanding, and the channel of communication between His mind and ours is, for the time, fully established. Very similar to this is the case before us. We read and we hear about God, the Judge of all, and Christ, the Redeemer of men, about sin and repentance, heaven and hell, the wages of guilt and the reward of holiness, and we care so little about them that the words hardly awaken a thought, or leave a trace upon our recollection. But let now the Holy Spirit show these things of Christ unto us, and they are at once invested with the terrors or the joys of a most solemn reality. (F. Wayland, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 16:15. Λήψεται, A considerable number of manuscripts read λαμβάνει.[364] The ἔχει and ἐστι, Joh 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 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. Joh 17:10 and Joh 13:3 ; 1Co 15:24-28 ; Heb 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. All things that the Father hath are mine] If Christ had not been equal to God, could he have said this without blasphemy?

And show it unto you.] As Christ is represented the Ambassador of the Father, so the Holy Spirit is represented the ambassador of the Son, coming vested with his authority, as the interpreter and executor of his will.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. All things that the Father hath are mine. As it might be thought that Christ took away from the Father what he claimed for himself, he acknowledges that he has received from the Father all that he communicates to us by the Spirit. When he says that all things that the Father hath are his, he speaks in the person of the Mediator, for we must draw out of his fullness, (John 1:16.) He always keeps his eye on us, as we have said. We see, on the other hand, 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.

Other commentators explain these words to mean, that all that the Father hath belongs equally to the Son, because he is the same God. But here he does not speak of his hidden and intrinsic power, as it is called, but of that office which he has been appointed to exercise toward us. In short, he speaks of his riches, that he may invite us to enjoy them, and reckons the Spirit among the gifts which we receive from the father by his hand.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 (Joh_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 Joh_1:18; Joh_8:42; Joh_10:36; Joh_17:10; Mat_11:27; Col_1:19; Col_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 Joh_16:8; Joh_16:13, and in Joh_14:26; Joh_15:26. (3) The Trinity in Unity, and Unity in Trinity: “the Father;” “I;” “He.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. All things] Literally, All things whatsoever: comp. Joh_17:10.

therefore said I] For this cause (Joh_12:18; Joh_12:27) said I: see on Joh_5:16; Joh_5:18.

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

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then said some of his disciples among themselves,.... It may be, some of them might better understand the meaning of Christ than others, or they might all be ignorant of it; for before the effusion of the Spirit on them, they were attended with a great deal of ignorance; and what through their being overwhelmed at this time with sorrow, and what with their national sentiments they retained about a temporal kingdom, they understood very little of what Christ said to them concerning his death, the nature, use, and end of it. Wherefore some might make the motion first, and inquire,

what is this that he saith unto us, a little while and ye shall not see me? they knew not what he meant by it, though he had so often and so clearly spoken of his death unto them: and as ignorant were they what he should design by saying,

and again a little while and ye shall see me; though he had expressly told them, in so many words, some time ago, that whereas he should die, he should rise again the third day: and as much at a loss were they to guess what he should intend by the reason he gives,

and because I go to the Father; though he had often mentioned it already, and as what might be matter of joy unto them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

Ver. 15. All things that the Father hath, &c.] So that if we can but marry the heir, we have all. The Father saith unto him, as he did to his eldest son, Luk 15:31; "Son, thou art ever with me, and all that I have is thine;" therefore we may go boldly to him for all things needful for life and godliness. When Joseph sent to Jacob, that Pharaoh had put all into his hands, he was not a little comforted that one so near to him in nature was so able to accommodate him. Let us also come boldly to the throne of grace, since our flesh and blood hath all power to do us good. Christ, as mediator, is able to make all grace abound toward us, that we "always, having all sufficiency in all things, may abound to every good work," 2Co 8:8. Well might Ignatius say, Ignis, crux, et diaboli tormenta in me verdant, tantummodo ut Iesum nanciscar. The fire, the troubles and the torments of the devil change me, only merely so I may find Jesus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

All things ... - See Mat 28:18; Mat 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 Joh 14:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ’s adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. All things that the Father hath—How stupendous is this all! Omnipotence, omniscience, omnipresence, eternity, all these the Father hath, and, therefore, the Son. Yet, by the very terms, the Father possesses alone his Fatherhood, and the Son his Sonship.

Therefore—Because the Son hath this fulness, therefore had Jesus included this all in the things revealed by the Spirit.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In this verse our Lord makes a still more superlative claim. All things which the Father hath (osa ecei) 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" (ecei) that which is in very. essence the Son"s (ema); and the Spirit, whose purpose is to glorify the Son by making him known to men (lambanei), 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?

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All things that the Father hath are mine - Could any creature say this?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Father

This is an important title for God. (See: Translating Son and Father)

the Spirit will take from what is mine and he will tell it to you

The Holy Spirit will tell people that the words and works of Jesus are true. AT: "The Holy Spirit will tell everyone that my words and works are true" (See: Assumed Knowledge and Implicit Information)

In a short amount of time

"Soon" or "Before much time passes"

after another short amount of time

"again, before much time passes"

translationWords

God the Father

Holy Spirit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15.] Here we have given us a glimpse into the essential relations of the Blessed Trinity. The Father hath given the Son to have life and all things in Himself (Col 1:19; Col 2:2, Col 2:3), the relation being, that the Son glorifies not Himself but the Father, by revealing the Father, whom He alone knows (Mat 11:27). And this Revelation, the Revelation of the Father by Christ—is carried on by the blessed Spirit in the hearts of the disciples of Christ; Who takes (λαμβάνει, indefinite, of the office of the Spirit) of the things of Christ, and declares, proclaims, to them.

διὰ τοῦτο] For this cause I (rightly) said.… i.e. ‘this was the ground of My asserting:’—not the reason why it was said, but the justification of it when said.

This verse contains the plainest proof by inference of the orthodox doctrine of the Holy Trinity.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν. This is the perpetual claim of the Johannine Christ, repeated once more at 17:10. So Paul can speak of “the unsearchable wealth of the Christ” (Eph 3:8).

διὰ τοῦτο, referring to what precedes (see on 5:16). “Wherefore I said that (ὄτι recitantis) He takes of mine and shall show it unto you,” repeated from v. 14, with the slight verbal change of λαμβάνει (BDLNWΘ) for λήμψεται of v. 14 (which is retained by the rec. with אcA, the Latin vss., and Syr. sin.). This repetition of a striking phrase, a word or two being altered, is a feature of Johannine style (see on 3:16).

ἀναγγελεῖ ὑμῖν, thrice repeated at the end of vv. 13, 14, 15, is like a solemn refrain, calling special attention to the revealing office of the Spirit.

The Disciples’ Perplexity as to Jesus’ Return (vv. 16-19)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

All things that [παντα οσα] . Literally, all things as many as. Rev., all things whatsoever.

Shall take [ληψεται] . The best texts read lambanei, taketh. The relation between the Son and the Spirit is put by Jesus as present and constant.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.