John 16:15

(ut sup.) As if He said, Although the Spirit of truth proceeds from the Father, yet all things that the Father hath are Mine, and even the Spirit of the Father is Mine, and receiveth of Mine. But beware, when thou hearest this, that thou think not it is a thing or possession which the Father and the Son have. That which the Father hath according to His substance, i. e. His eternity, immutability, goodness, it is this which the Son hath also. Away with the cavils of logicians, who say, therefore the Father is the Son. Had He said indeed, All that God hath are Mine, impiety might have taken occasion to raise its head; but when He saith, All things that the Father hath are Mine, by using the name of the Father, He declareth Himself the Son, and being the Son, He usurpeth not the Paternity, though by the grace of adoption He is the Father of many saints.

CHAPTER II. That His Spirit, that is, the Holy Spirit, is naturally in the Son and in His Substance, as He is also in the Substance of the Father. The Son once more shows to us herein the complete and perfect character of the Person of the Father Himself also, and allows us to see why He said that He, being the fruit of the Father's Substance, engrosses in Himself all that belongs to It, and says that It is all His own, and with reason. For, as there is nothing to dissever or estrange the Son from the Father, so far as their complete similarity and equality is concerned, save only that He is not Himself the Father, and as the Divine Substance does not show Itself differently in the Two Persons, surely Their attributes are common, or rather identical; so that what the Father hath is the Son's, and what He That begat hath, belongs also to Him that is begotten of Him. For this reason, I think, in His watchful care over us, He has thus spoken to us concerning this. For He did not say, All things whatsoever the Father hath I have also, in order to prevent our imagining He meant a mere likeness founded on similarity, only moulded by adventitious graces into conformity with the Archetype, as is the case with us; for we are after God's likeness. Rather, when He says, All things whatsoever the Father hath are Mine, He illustrates hereby the perfect union which He hath with His Father, and the meaning of their Consubstantiality existing in unchangeable attributes. And this you may see, that He clearly says elsewhere, when addressing the Father, All things that are Mine are Thine, and Thine are Mine. For surely they are identical in nature, in whom there is no severance at all, but complete and perfect essential equality and likeness. […]

The third relationship to the mirror consists in the fact that in God there is a proper relationship to productive diffusion. God's being is supreme good, wherefore it supremely diffuses itself in a threefold outpouring: utterly actual, complete, and directed toward an end, that is, …

All things that the Father has are mine: below in chapter seventeen: "All mine are yours, and yours are mine." Therefore I said: Because He will receive of mine and will announce it to you: of mine, which nevertheless I received from the Father. Thus …

2109 Now this reason is further explained when Christ shows that the Holy Spirit received from him because of the unity and consubstantiality of the Father and the Son. First, we see the consubstantiality of the Father and Son; secondly, the conclusion is drawn, therefore …

Otherwise: "from Mine," that is, from My treasure, which is the Father's. And since all that the Father has is Mine, and My wealth, and the Comforter will speak from the Father, I rightly say "He shall take of Mine," that is, the treasures, and …

Thoughts about God must be the highest in the order of goodness, because He is the Best, and out of this Goodness He supremely pours Himself and loves. Wherefore He has not spared even His own Son, and by giving Him to us, He gave …

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. As it was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah ( Isa. ix. 8 ); so, the Messiah being come, the promise of the Spirit was the great cordial, and is still.

. [1.] Even the sending of the Spirit was the glorifying of Christ. God the Father glorified him in heaven, and the Spirit glorified him on earth. It was the honour of the Redeemer that the Spirit was both sent in his name and sent on his errand, to carry on and perfect his undertaking.

quarantine:debris (2026-07-29) — leading-punctuation

All things that the Father hath are mine,....

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.

When our Lord in this passage speaks of the Holy Spirit "coming," we must take care that we do not misunderstand His meaning. On the one hand, we must remember that the Holy Spirit was in all believers in the Old Testament days, from the very beginning. No man was ever saved from the power of sin, and made a saint, except by the renewing of the Holy Spirit. Abraham, and Isaac, and Samuel, and David, and the Prophets, were made what they were by the operation of the Holy Spirit.

IT is the chief office of the Holy Spirit to glorify Christ. He does many things, but this is what He aims at in all of them—to glorify Christ. Brothers and Sisters, what the Holy Spirit does must be right for us to imitate! Therefore, let us endeavor to glorify Christ. To what higher ends can we devote ourselves, than to something to which God the Holy Spirit devotes Himself? Be this, then, your continual prayer, "Blessed Spirit, help me to always glorify the Lord Jesus Christ!"

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.

When our Lord in this passage speaks of the Holy Spirit "coming," we must take care that we do not misunderstand His meaning. On the one hand, we must remember that the Holy Spirit was in all believers in the Old Testament days, from the very beginning. No man was ever saved from the power of sin, and made a saint, except by the renewing of the Holy Spirit. Abraham, and Isaac, and Samuel, and David, and the Prophets, were made what they were by the operation of the Holy Spirit. On the other hand, we must never forget that after Christ's ascension the Holy Spirit was poured down on men with far greater energy as individuals, and with far wider influence on the nations of the world at large, than He has ever poured out before. It is this increased energy and influence that our Lord has in view in the verses before us. He meant that after His own ascension the Holy Spirit would "come" down into the world with such a vastly increased power , that it would seem as if He had "come" for the first time, and had never been in the world before. The difficulty of rightly explaining the wondrous sayings of our Lord in this place is undeniably very great. It may well be doubted whether the full meaning of His words has ever been entirely grasped by man, and whether there is not something at the bottom which has not been completely unfolded. The common, superficial explanation, that our Lord only meant that the work of the Spirit in saving individual believers is to convince them of their own sins, of Christ's righteousness, and of the certainty of judgment at last, will hardly satisfy thinking minds. It is a short-cut and superficial way of getting over Scripture difficulties. It contains excellent and sound doctrine, no doubt, but it does not meet the full meaning of our Lord's words. It is truth, but not the truth of the text.

BELOVED Friends, here you have the Trinity, and there is no salvation apart from the Trinity! It must be the Father, the Son and the Holy Spirit. "All things that the Father has are Mine," says Christ, and the Father has all things.

BELOVED Friends, here you have the Trinity, and there is no salvation apart from the Trinity! It must be the Father, the Son and the Holy Spirit. "All things that the Father has are Mine," says Christ, and the Father has all things. They were always His; they are still His; they always will be His—and they cannot become ours till they change ownership—till Christ can say, "All things that the Father has are Mine"—for it is by virtue of the representative Character of Christ standing as the Surety of the Covenant, that the "all things" of the Father are passed over to the Son, that they might be passed over to us. "It pleased the Father that in Him should all fullness dwell; and of His fullness have all we received." But yet we are so dull that though the conduit pipe is laid on to the great fountain, we cannot get at it. We are lame. We cannot reach it, but in comes the third Person of the Divine Unity, even the Holy Spirit, and He receives of the things of Christ and then delivers them over to us! So we actually receive, through Jesus Christ, by the Spirit, what is in the Father! Ralph Erskine, in his preface to a sermon upon the 15th verse, has a notable piece. He speaks of Grace as honey— honey for the cheering of the saints, for the sweetening of their mouths and hearts—but he says that in the Father, "the honey is in the flower, which is at such a distance from us that we could never extract it." In the Son, "the honey is in the comb, prepared for us in our Immanuel, God-Man, Redeemer, the Word that was made flesh, saying, 'All things that the Father has are Mine; and Mine for your use and benefit—it is in the comb.

IT is the chief office of the Holy Spirit to glorify Christ. He does many things, but this is what He aims at in all of them—to glorify Christ. Brothers and Sisters, what the Holy Spirit does must be right for us to imitate! Therefore, let us endeavor to glorify Christ. To what higher ends can we devote ourselves, than to something to which God the Holy Spirit devotes Himself? Be this, then, your continual prayer, "Blessed Spirit, help me to always glorify the Lord Jesus Christ!" Observe that the Holy Spirit glorifies Christ by showing to us the things of Christ. It is a great marvel that there should be any Glory given to Christ by showing Him to such poor creatures as we are! What? To make us see Christ— does that glorify Him? For our weak eyes to behold Him, for our trembling hearts to know Him and to love Him—does this glorify Him? It is even so, for the Holy Spirit chooses this as His principal way of glorifying the Lord Jesus. He takes of the things of Christ, not to show them to angels, not to write them in letters of fire across the brow of night, but to show them to us! Within the little temple of a sanctified heart, Christ is praised, not so much by what we do, or think, as by what we see. This puts great value upon meditation, upon the study of God's Word, and upon silent thought under the teaching of the Holy Spirit, for Jesus says, "He shall glorify Me: for He shall take of Mine, and shall show it to you." Here is a Gospel word at the very outset of our sermon! Poor sinner, conscious of your sin, it is possible for Christ to be glorified by His being shown to you! If you look to Him, if you see Him to be a suitable Savior, an all-sufficient Savior. If your mind's eye takes Him in.

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.