All things that the Father has are mine: therefore said I, that he shall take of mine, and shall show it to you.
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EXPOSITORY (ENGLISH BIBLE)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.”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.
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.
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.
EXEGETICAL (ORIGINAL LANGUAGES)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. 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.
 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?
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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