The holy spirit receives and reveals

THE HOLY SPIRIT RECEIVES AND REVEALS
EDITED BY GLENN PEASE
John 16:15 15All that belongs to the Father is
mine. That is why I said the Spirit will receive
from me what he will make known to you.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Christ Glorified By The Spirit
John 16:14
George Brown
He shall glorify me: for he shall receive of mine, and shall show it unto
you. Thus our Lord sums up the work of the Holy Spirit within the
Church. He had just said that the Comforter is not to come as it were on
an isolated and independent mission. "He shall not speak of himself."
For, though he is another Comforter, he is not a second Mediator
between God and man. He is not a second Redeemer, Prophet, Priest,
and King. No; there is but one Name under heaven given among men
whereby we must be saved. The office of the Holy Spirit is to reveal to us
that Name. He is to limit himself, if we may so speak, to bearing witness
concerning Christ. This may be said with perfect reverence. Doubtless
to the infinite Spirit of the Eternal all secrets of creation and
providence, and all the most hidden things of the Divine counsels, lie
open; they are all his own. But mark! it is not to reveal these that he
comes as the Church's Comforter, the one economy of grace that is the
sphere of his mission, the one mystery of godliness that he has taken

upon himself to disclose. He is to continue Christ's own instructions. He
is to guide the disciples, step by step, "into all the truth," the whole
truth as it is in Jesus.
I. THIS PROMISE WAS LARGELY FULFILLED IN THE MINISTRY
OF THE APOSTLES THEMSELVES AFTER PENTECOST. They
knew all the facts of our Lord's history already - his birth of a virgin, his
death on the cross, and his resurrection and ascension into glory. But
they were not left to themselves to interpret these facts and explain their
spiritual meaning. Far from it; their eyes were opened, and their
understandings guided from above. They and the Apostle Paul, who was
ere long to be added to their company, had the mighty work entrusted to
them of explaining to all ages the true significance of the mission of
Christ in the flesh. They were inspired to do this. A wisdom not their
own was given to them. They were no longer "fools and slow of heart to
believe all that the prophets had spoken." Formerly they had been like
children; now they were men of full age, and became the authoritative
heralds and expounders of the gospel. Paul was fully conscious of this
when he said, "God, who commanded the light to shine out of darkness,
hath shined in our hearts," etc. (2 Corinthians 4:6). It is important to
observe the order, so to say, of the Spirit's revelations concerning Christ.
The great outstanding facts, as just noted, of our Lord's manifestation
to men are
(1) his incarnation;
(2) his cross;
(3) his crown.
It is around these that all the doctrines of the faith are clustered; out of
these facts they may be said to grow. From the very first - that is to say
from Pentecost - the Holy Spirit bore a certain witness concerning them
all. But in what order did he bring them into prominence? Which did he
first show forth in light and glory to the eyes of men? Plainly it was not
the birth of Christ, but his exaltation to the right hand of God. This was
the great and urgent theme of Pentecost and of the days which

immediately followed (see the Book of Acts). The words of the Apostle
Peter," God hath made that same Jesus whom ye have crucified both
Lord and Christ," - these words were the beginning of the ministry of
the Holy Spirit. And then, as time went on, the full meaning of the cross
was unfolded, and the Apostle Paul, who, above all things, preached
Christ crucified, was inspired to declare it as no one else had done. And,
last of all, the deep mystery of Christ's incarnation, how "the Word was
made flesh, and dwelt among us," - that in its turn was chiefly explored
by the beloved disciple John. Thus, through the illumination of the same
Spirit, the crown shed its light upon the cross, and the cross and the
crown shed their united light on the cradle. The ripe fruit, the
imperishable record of all this, is to be found in the Scriptures of the
New Testament. How did the Spirit of truth glorify Jesus in guiding and
inspiring their human authors! What a revelation do they contain of the
Person and work, the mind and heart, of the Holy One, never to be
superseded by any newer Testament so long as the world lasts!
II. THIS PROMISE HAS BEEN FURTHER FULFILLED IN THE
SUBSEQUENT HISTORY AND LIFE OF THE CHURCH. It was by no
means exhausted when the eyewitnesses and first ministers of the Word
had gone to their rest, leaving behind them the memory of their oral
teaching and the Books of the New Testament. So far from this, it has
ever been by the Spirit of truth that the voice of Christ, even in the
Scriptures, has continued to be audible and mighty, and that his
presence in any of the means of grace has been realized. We are warned
that the letter killeth; and, alas! there have been Churches whose
candlestick has been removed out of its place. But in each living
Christian community there are men whose lips and hearts are touched
by fire from God's altar, that they may interpret the gospel to their own
times and their own brethren. Like householders, they bring forth out of
their treasures things new and old. By their spoken words, by their
written treatises, perhaps by their hymns of faith and hope, they declare
afresh to those around them the unsearchable riches of Christ. In its
essence and substance their message is still the same - "That which was
from the beginning;" in its form and expression it varies with the

aspects of providence and the problems of human life. In Christ are hid
all the treasures of wisdom and knowledge, and the age will never come
when these treasures shall be exhausted, or the Spirit's ministry of
revelation shall cease. "The world will come to an end when
Christianity shall have spoken its last word" (Vinet). Great, indeed, is
the responsibility of Christian pastors and teachers, called as they are to
be fellow-workers with God. The means of grace, the lively oracles, are
committed especially to their trust. It is theirs to trim the lamps of life in
a dark world; it is theirs to feed the flock of Christ, to stand by the wells
of salvation and draw water for every one that is athirst. And who is
sufficient for these things? But it is the Master's work, and here is the
promise which he has given for the encouragement of all his servants.
Light and power from on high are assured by it, and God will give his
Spirit to them that ask him.
III. THIS PROMISE IS CONSTANTLY FULFILLED IN ALL TRUE
CHRISTIAN EXPERIENCE; for in the case of each individual believer
the Holy Spirit takes of the things of Christ, and shows them to his soul.
It is no doubt true that the gospel record is the common property of all
mankind, and that any man in the mere exercise of his natural
intelligence can see clearly enough how the great doctrines of the faith
are founded on the record, and grow out of it. And thus, in point of fact,
there are thousands who look upon Christ as a great historical Teacher,
and content themselves with making what we may call an intellectual
study of his own words and those of his apostles. But his true disciples
go further, much further than this. How shall we express the thoughts of
their hearts about Christ? May we not say that these correspond to his
own words, "Behold, I am alive for evermore;" "Lo, I am with you
always, even to the end of the world"? They think of him not as a Being
separated from them by eighteen long centuries of time, but as One who
is really, though spiritually, present with them, at once human and
Divine. They habitually rejoice in his exaltation as "Lord of all." They
feel a present peace in the blood of his cross. They bow before the
mystery of his taking on him our nature. His authority over them is
supreme, and altogether welcome. His example is ever immeasurably in

advance of them, though they humbly seek to follow it; and his words
are like no other words - spirit and life to their hearts. And we may say
that these feelings and convictions of Christ's disciples are altogether
reasonable - that is to say, they are entirely in accordance with the
supernatural fact that Jesus is the Son of God. But whence came these
convictions? Whence their depth and their permanence and their
power? There is but one explanation, and we find it in the promise
before us: "The Spirit of truth shall receive of mine," etc. Not that he
brings any fresh tidings from the invisible world concerning Christ, or
adds a single fact or truth to what the Scriptures contain; but to those
who resist not his teaching he manifests what is already known in its
reality and glory. He opens their eyes, purges their vision, sweeps away
the veil that comes between them and their Lord. And it is ever the same
Christ that the Spirit of truth reveals to the soul of man; and yet under
his teaching what room there is for variety and progress of spiritual
apprehension! The same sun puts on a different glory every hour of the
longest day. His light is as various as the lands on which he shines; and
so it is with Christ, our unchanging Sun of Righteousness - himself "the
same yesterday, and today, and forever." He has an aspect for every
period of life, and for all life's great vicissitudes, to those who believe. In
childhood he may chiefly appear as a gentle Shepherd, in youth as an
earnest Counselor, in manhood as a mighty King, and in the evening of
life, when its battles are well-nigh over, and its companions scattered, as
a faithful, never-dying Friend. What is the result of this teaching of the
Spirit of truth? Under his illumination the soul cannot remain
unchanged. It is true that here below Christians see through a glass
darkly - not yet face to face. Still, amid all the imperfections of the life of
faith, what they do see of the glory of Christ makes them see all things
in new light, and judge all things by a new standard. The world cannot
be to them what it was before, for their horizon widens out far beyond
its frontiers. Self can no longer be their idol, for they have become
conscious of a Presence which raises them above themselves. In their
own measure and degree "they have the mind of Christ." Grandly and
powerfully does the Apostle Paul describe the ultimate effect of the
Spirit's teaching: "We all, with open face beholding as in a mirror the

glory of the Lord, are changed," etc. (2 Corinthians 3:18).
IV. In conclusion, WHO SHALL PUT BOUNDS OR LIMITS TO THE
FULFILLMENT OF THIS PROMISE IN THE FUTURE? We know
that men shall be blessed in Christ, and all nations shall call him
blessed. On this earth, where he was despised and rejected, he is yet to
be crowned with glory and honor from the rising to the setting sun.
Human life in all its departments is to be gladdened by his presence,
inspired by his example, molded by his will. Through what means, or
after what convulsions or shakings of the nations, this is to be brought
about we cannot tell; but it will not be by human might or power, but by
the Spirit of the Holy One, that the grand result will be achieved. It is
written that "he will destroy in this mountain the face of the covering
cast over all people, and the veil that is spread over all nations;" and
when that veil is rent from the top to the bottom, then the glory of the
Lord shall be revealed, and all flesh shall see it together. - G.B.
Biblical Illustrator
All things that the Father hath are Mine.

John 16:15
The fulness that is in Christ
T. B. Baker, M. A.
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 (John 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 God's Son and Heir (Hebrews 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 1 Corinthians 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 (Hebrews 1:3).
3. All the fulness of the Father (Colossians 1:19; Colossians 2:19).
III. IN WHAT SENSE ARE ALL THINGS CHRIST'S?
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
them (John 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 (Psalm 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
FATHER'S PROPERTY IS CHRIST'S.
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 God's honour in choosing His people; Christ's honour in
redeeming them, and the Spirit's honour in regenerating them.
(T. B. Baker, M. A.)
The joint proprietorship of the Father and the children
W. Arnot.
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 infant's 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 Father's
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 Father's
face, "Father, this and this is ours." The dear child is glad of all the
Father's riches, and the Father is gladder of His dear child.
(W. Arnot.)
The revealing work of the Spirit
F. Wayland, D. D.
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 Guide into All Truth
A. Maclaren, D. D.
John 16:12-15
I have yet many things to say to you, but you cannot bear them now.…
This is our Lord's last expansion of the great promise of the Comforter.
First, He was spoken of simply as dwelling in Christ's servants. Then,
His aid was promised, to remind the apostles of the facts of Christ's life,
especially of His words; and so the inspiration and authority of the four
Gospels were certified for us. Then He was further promised as the
witness in the disciples to Jesus Christ. In the preceding context we have
His office of convicting the world. And now we come to that gracious
work which He is to do for all those who trust themselves to His
guidance. We have here —
I. THE AVOWED INCOMPLETENESS OF CHRIST'S OWN
TEACHING (ver. 12).
1. Earlier we have our Lord asserting that all things whatsoever He had
heard of the Father He had made known unto His servants. Is it possible

to make these two representations agree? Yes! There is a difference
between the germ and the flower; between principles and complete
development. All Euclid is in the axioms and definitions, yet when you
have learned them there are many things yet to be said, of which you
have not grown to the apprehension. And so our Lord, as far as
confidence and fundamental and seminal principles were concerned,
had declared all that He had heard. But yet, in so far as the unfolding of
these was concerned, the tracing of their consequences, the exhibition of
their harmonies, the weaving of them into an ordered whole in which a
man's understanding could lodge, there were many things which they
were not able to bear. And so our Lord declares that His spoken words
on earth are not the completed revelation.
2. We cannot but contrast the desultory, brief, obscure references which
came from the Master's lips with the more systematized and full
teaching which came from the servants, especially in reference to the
atoning character of His sufferings.
3. What then? My text gives us the reason. "You cannot bear them
now," not in the sense of endure, tolerate, or suffer, but in the sense of
carry. And the metaphor is that of some weight — it may be gold, but
still it is a weight — laid upon a man whose muscles are not strong
enough to sustain it. It crushes rather than gladdens. So our Lord was
lovingly reticent. There is a great principle involved here. A wise
physician does not flood that diseased eye with full sunshine, but puts on
bandages, and closes the shutters, and lets a stray beam, ever growing as
the cure is perfected, fall upon it.
(1) So from the beginning until the end of the process of revelation there
was a correspondence between man's capacity to receive the light, and
the light that was granted; and the faithful use of the less made them
capable of receiving the greater. "To him that hath shall be given."(2)

Now that same principle is true about us. How many things there are
which we sometimes feel we should like to know, but compassed with
these veils of flesh and weakness we have not yet eyes able to behold the
ineffable glory. Let us wait with patience until we are ready for the
illumination.
4. People tell us, "Your modern theology is not in the Gospels. We stick
by Jesus, not Paul." What then? Why this, it is exactly what we were to
expect; and people who reject the apostolic form of Christian teaching
because it is not found in the Gospels are going clean contrary to
Christ's own words.
II. THE COMPLETENESS OF THE TRUTH INTO WHICH THE
SPIRIT GUIDES (ver. 13).
1. Note the personality, designation, and office of this new Teacher.
"He," not it, He, is the Spirit of Truth. "He will guide you" —
suggesting a loving hand put out to lead — "into all truth." That is no
promise of omniscience, but the assurance of gradual and growing
acquaintance with the truth which is revealed, such as may be fitly
paralleled by men passing into some broad land of which, there is much
still to be possessed and explored. "He shall not speak of Himself, &c.
Mark the parallel between the relation of the Spirit-teacher to Jesus and
the relation of Jesus to the Father. "All things whatsoever I have heard
of the Father I have declared unto you." The mark of Satan is "He
speaketh of his own;" the mark of the Divine Teacher is, "He speaketh
not of Himself, but whatsoever things," in all their variety, in their
continuity, in their completeness, He shall hear. Where? Yonder in the
depths of the Godhead — whatsoever things He shall hear — "there, He
shall show to you." And especially, "He will show you the things that are
to come." Step by step there would be spread out before them the vision
of the future and all the wonder that should be, the world that was to

come, the new constitution which Christ was to establish.
2. Now, if that be the interpretation, then —
(1) This promise of a complete guidance into truth applies in a peculiar
and unique fashion to the original hearers of it. One of the other
promises of the Spirit was the certificate to us of the inspiration and
reliableness of these four Gospels. In these words there lie involved the
inspiration and authority of the apostles as teachers of religious truth.
And so for us the task is to receive the truth into which they were
guided. The Acts of the Apostles is the best commentary on these words.
There you see how these men rose at once into a new region; how the
things about their Master which had been bewildering puzzles to them
flashed into light. In the book of the Apocalypse we have part of the
fulfilment of "He will show you things to come;" when the seer was "in
the Spirit" on the Lord's day, and so the heavens were opened, and the
history of the Church was spread before him as a scroll.
(2) This great principle has an application to us. That Divine Spirit is
given to each of us if we will use it. Only we do not stand on the same
level as these men. They, taught by that Divine Guide and by experience,
were led into the deeper apprehension of the words and the deeds of
Jesus. We, taught by that same Spirit, are led into a deeper
apprehension of the words which they spake. And so we come sharp up
to this. "If any man thinketh himself to be a prophet, or spiritual," &c.
That is how an apostle put his relation to the other possessors of the
Divine Spirit. And you and I have to take this as the criterion of all true
possession of the Spirit of God that it bows in humble submission to the
authoritative teaching of this book.
III. THE UNITY OF THESE TWO.

1. "He shall glorify Me." Think of a man saying that! So fair is He, so
good, so radiant, that to make Him known is to glorify Him. The
glorifying of Christ is the ultimate and adequate purpose of everything
that God the Father, Son, and Spirit has done, because the glorifying of
Christ is the glorifying of God, and the blessing of the eyes that behold
His glory.
2. "For He shall take of Mine, and show it unto you." All that that
Divine Spirit brings is Christ's. So, then, there is no new revelation, only
the interpretation of the revelation. Christ said, "I am the Truth."
Therefore, when He promises, "He shall guide you into all the truth,"
we may fairly conclude that the "truth" into which the Spirit guides is
the personal Christ. We are like the first settlers upon some great
island-continent. There is a little fringe of population round the coast,
but away in the interior are leagues of virgin forests and fertile plains
stretching to the horizon, and snow-capped summits piercing the clouds,
on which no foot has ever trod.
3. "All things that the Father hath are Mine, therefore said I," &c. (ver.
15). What awful words! Is that what you think about Jesus Christ? He
puts out here an unpresumptuous hand, and grasps all the constellated
glories of the Divine nature, and says, "They are Mine;" and the Father
looks down from heaven and says, "Son, Thou art ever with Me, and all
that I have is Thine." Do you answer, "Amen! I believe it?"Conclusion:
1. Believe a great deal more definitely in, and seek a great deal more
earnestly, and use a great deal more diligently that Divine Spirit that is
given to us all. I fear that over very large tracts of professing
Christendom men only stand up with very faltering lips and confess, "I
believe in the Holy Ghost." Hence comes much of the weakness of our

modern Christianity, the worldliness of professing Christians.
2. Use the book that He uses — else you will not grow, and He will have
no means of contact with you.
3. Try the spirits. If anything calling itself Christian teaching comes to
you and does not glorify Christ, it is self-condemned. And if the great
teaching Spirit is to come who is to "guide us into all truth," and therein
is to glorify Christ, and to show us the things that are His, then it is also
true, "hereby know we the Spirit of God," &c.
(A. Maclaren, D. D.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
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.
Copyright Statement
These files are public domain.

Bibliography
Clarke, Adam. "Commentary on John 16:15". "The Adam Clarke
Commentary".
https:https://www.studylight.org/commentaries/acc/john-16.html. 1832.
return to 'Jump List'
Albert Barnes' Notes on the Whole Bible
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.
Copyright Statement
Bibliography
Barnes, Albert. "Commentary on John 16:15". "Barnes' Notes on the
New Testament".
https:https://www.studylight.org/commentaries/bnb/john-16.html. 1870.
The Biblical Illustrator
John 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 (John 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 God’s Son and Heir (Hebrews 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 1 Corinthians 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 (Hebrews 1:3).
3. All the fulness of the Father (Colossians 1:19; Col_2:19).
III. IN WHAT SENSE ARE ALL THINGS CHRIST’S?
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
John 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 (Psalms 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
FATHER’S PROPERTY IS CHRIST’S.
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 God’s honour in choosing His people; Christ’s honour in
redeeming them, and the Spirit’s 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 infant’s 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 Father’s
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 Father’s
face, “Father, this and this is ours.” The dear child is glad of all the
Father’s 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.)

Copyright Statement
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliography
Exell, Joseph S. "Commentary on "John 16:15". The Biblical
Illustrator. https:https://www.studylight.org/commentaries/tbi/john-
16.html. 1905-1909. New York.
John Gill's Exposition of the Whole Bible
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.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and
adapted for the computer by Larry Pierce of Online Bible. All Rightes
Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 16:15". "The New John Gill
Exposition of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/john-16.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
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.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is
in the public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary

on John 16:15". "Commentary Critical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/john-
16.html. 1871-8.
Robertson's Word Pictures in the New Testament
Therefore said I (δια τουτο ειπον — dia touto eipon). Jesus explains how
and why the Holy Spirit can and will reveal to the disciples what they
need to know further concerning him. They had failed so far to
understand Christ‘s words about his death and resurrection. The Holy
Spirit as Guide and Teacher will teach them what they can only receive
and understand after the resurrection and ascension of Jesus.
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright
Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by
permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliography
Robertson, A.T. "Commentary on John 16:15". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-16.html.
Broadman Press 1932,33. Renewal 1960.
Vincent's Word Studies
All things that ( παντα οσα )
Literally, all things as many as. Rev., all things whatsoever.
Shall take ( ληψεται )
The best texts read λαμβανει , taketh. The relation between the Son and

the Spirit is put by Jesus as present and constant.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentary on John 16:15". "Vincent's
Word Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-16.html.
Charles Schribner's Sons. New York, USA. 1887.
Wesley's Explanatory Notes
All things that the Father hath are mine: therefore said I, that he shall
take of mine, and shall shew it unto you.
All things that the Father hath are mine — Could any creature say this?
Copyright Statement
These files are public domain and are a derivative of an electronic
edition that is available on the Christian Classics Ethereal Library
Website.
Bibliography
Wesley, John. "Commentary on John 16:15". "John Wesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-16.html. 1765.
The Fourfold Gospel
All things whatsoever the Father hath are mine1: therefore said I, that

he taketh of mine, and shall declare [it] unto you2.
All things whatsoever the Father hath are mine. The Son's unity of
interest with the Father made him possessor of all the Father's truth, as
well as all the Father's counsel as to the future.
Therefore said I, that he taketh of mine, and shall declare [it] unto you.
As Jesus, therefore, might at this time have uttered all which the Holy
Spirit subsequently taught, he rightfully claimed all the teaching of the
Spirit as his.
Copyright Statement
These files are public domain and are a derivative of an electronic
edition that is available on the Christian Classics Ethereal Library
Website. These files were made available by Mr. Ernie Stefanik. First
published online in 1996 at The Restoration Movement Pages.
Bibliography
J. W. McGarvey and Philip Y. Pendleton. "Commentary on John
16:15". "The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/john-16.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
All things; that is, all that relates to moral truth.

Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentary on John 16:15".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/john-16.html. 1878.
Calvin's Commentary on the Bible
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 rather by
his hand.

Copyright Statement
Bibliography
Calvin, John. "Commentary on John 16:15". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/john-
16.html. 1840-57.
John Trapp Complete Commentary
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, Luke 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," 2 Corinthians 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.
Copyright Statement

Bibliography
Trapp, John. "Commentary on John 16:15". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-
16.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
John 16:15. He shall take of mine— He will receive of mine, ληψεται the
same word as in John 16:14 and consequently the translation should be
the same in both places. "Be not surprized that I said unto you, He will
receive of mine, &c. for the whole treasure of the Father's wisdom
belongs to me." See Colossians 2:3. Those who oppose the divinity of
Christ, seem to be at a loss for an explication of this passage. Le Clerc
tells us, that it is highly figurative;—that the subject treated of is such as
cannot be understood by reason;—that the manner of it is not revealed;
—and therefore it is not possible to mark precisely the proper sense of
every expression. Such are the shifts to which the espousers of a false
hypothesis are reduced!
Copyright Statement
Bibliography
Coke, Thomas. "Commentary on John 16:15". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/john-16.html. 1801-
1803.

Greek Testament Critical Exegetical Commentary
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 (Colossians 1:19; Colossians 2:2-3), the relation being, that
the Son glorifies not Himself but the Father, by revealing the Father,
whom He alone knows (Matthew 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.
δι το το] For this cause I (rightly) said.… i.e. ‘this was the ground ofὰ ῦ
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.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on John 16:15". Greek Testament Critical
Exegetical Commentary.
https:https://www.studylight.org/commentaries/hac/john-16.html. 1863-
1878.
Johann Albrecht Bengel's Gnomon of the New Testament
John 16:15. λήψεται, A considerable number of manuscripts read

λαμβάνει.(364) The χει and στι, John 16:15, accords with λαμβάνει,ἔ ἐ
giving a magnificent signification in the use of the present tense: and the
receiving certainly precedes the announcing, ναγγελε .ἀ ῖ
Copyright Statement
Bibliography
Bengel, Johann Albrecht. "Commentary on John 16:15". Johann
Albrecht Bengel's Gnomon of the New Testament.
https:https://www.studylight.org/commentaries/jab/john-16.html. 1897.
Matthew Poole's English Annotations on the Holy Bible
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.
Copyright Statement
Bibliography
Poole, Matthew, "Commentary on John 16:15". Matthew Poole's

English Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-16.html. 1685.
Justin Edwards' Family Bible New Testament
Are mine; Matthew 11:27; Matthew 28:18.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on John 16:15". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-
16.html. American Tract Society. 1851.
Whedon's Commentary on the Bible
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.
Copyright Statement

Bibliography
Whedon, Daniel. "Commentary on John 16:15". "Whedon's
Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/john-16.html. 1874-
1909.
Schaff's Popular Commentary on the New Testament
John 16:15. All things whatsoever the Father hath are mine: therefore
said I that he receiveth of that which is mine, and will declare it unto
you. It is of Himself as Son of man as well as Son of God, not of Himself
only as the Eternal Son, that Jesus speaks. In that capacity ‘all things
whatsoever’ had been given Him by the Father. Therefore might He well
say in the previous verse that, in leading His disciples onward to the
ultimate goal of the Divine purposes, the Spirit would do this by
receiving and declaring of that which was His. What was so received
and declared would not fall short, therefore, of leading them into the
highest truth—the truth as to ‘the Father.’
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on John 16:15". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-16.html. 1879-
90.
The Expositor's Greek Testament

John 16:15. There is no need that the Spirit go beyond Christ and no
possibility He should do so, because πάντα σα χει πατ ρ μά στι,ὅ ἔ ὁ ὴ ἐ ἐ
“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.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 16:15". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-16.html. 1897-
1910.
George Haydock's Catholic Bible Commentary
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)
Copyright Statement

Bibliography
Haydock, George Leo. "Commentary on John 16:15". "George
Haydock's Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/john-16.html. 1859.
E.W. Bullinger's Companion Bible Notes
therefore = on account of (Greek. dia. App-104. John 16:2) this.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 16:15". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-16.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible -
Unabridged
take of mine, and shall shew it unto you. All things that the Father hath
are mine: therefore said I, that he shall take , [ leempsetai (Greek
#2983), as in John 16:14] - or, according to what appears the better
supported reading, 'receiveth' [ lambanei (Greek #2983)], a lively way of
saying 'He is just about to receive'

Of mine, and shall show it unto you. A plainer expression than this of
absolute community with the Father in all things cannot be conceived,
although the "all things" here have reference to the things of the
Kingdom of Grace, which the Spirit was to receive that He might show
them to us. We have here a wonderful glimpse into the inner relations of
the Godhead. The design of this explanation seems to be to prevent any
mistake as to the relations which He sustained to the Father.
Copyright Statement
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary
on John 16:15". "Commentary Critical and Explanatory on the Whole
Bible - Unabridged".
https:https://www.studylight.org/commentaries/jfu/john-16.html. 1871-
8.
Ellicott's Commentary for English Readers
(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, κε υος, expressesἐ ῖ
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.”
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on John 16:15". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/john-16.html. 1905.
Treasury of Scripture Knowledge
take of mine, and shall shew it unto you.
3:35; 10:29,30; 13:3; 17:2,10; Matthew 11:27; 28:18; Luke 10:22;
Colossians 1:19; Colossians 2:3,9

Copyright Statement
Bibliography
Torrey, R. A. "Commentary on John 16:15". "The Treasury of
Scripture Knowledge".
https:https://www.studylight.org/commentaries/tsk/john-16.html.
Ver. 15. "All things that the Father hath are Mine: therefore said I, that
He shall take of Mine, and shall show it unto you."
Jesus now shows how great things the Apostles had to expect in the Holy
Spirit's revelation of the future, by declaring that, in this matter as in all
others. His domain was co-extensive with that of the Father; so that
nothing Was inaccessible to Him, nothing going beyond His own sphere.
The "of Me" needed this explanation all the more, inasmuch as the Old
Testament had always most decisively referred the disclosure of the
future to God alone, exhibiting it as His supreme and sole prerogative.
In harmony with the present passage, the Apocalypse in its very first
words refers itself to God as its original: "The revelation of Jesus
Christ, which God gave Him:" comp. also ch. Revelation 22:6. The
triple ναγγελε μ ν, "will show you," must have had the effect ofἀ ῖ ὑ ῖ
making the Apostles anticipate with the most anxious expectation the
disclosures which were foreannounced with such deep emphasis. When
they subsequently recalled this promise, and reflected who among them
would be the instruments of these high revelations, the three, Peter,
James, and John, would be the most prominent; for these three had
been on every occasion distinguished by our Lord, and were among the
Apostles "the greater." Of these three, again, that disciple who leaned
on the Lord's bosom seemed the most adapted to the revelation of these

deep mysteries, Amos 3:7. His self-renouncing, contemplative, mystical
peculiarity, placed him in the forefront.
END OF STUDYLIGHT RESOURCES
Verse Thoughts
Although the disciples had acknowledged that Jesus was the Son of the
living God, and hailed Him as their Messiah and Lord, there was so
much that they did not know.. and so much that they had yet, to learn.
He told them that He was going away to be with the Father, and would
return for them at the right time - but they expected Him to come back
soon. They even expected Him to return and set up the kingdom in their
life-time.
He had taught them that He was the Light of the world; the good
Shepherd of the sheep; the living Bread and the life-giving water. He
also comforted them with an amazing truth, when He confessed: 'I Am
the resurrection and the life'. He explained to them, that He was the one
and only Way to the Father; the singular Truth of almighty God; the
true Vine Who would produce much fruit through them.. and He was
the Word made flesh - God incarnate. His disciples knew that in Him
was eternal life and everlasting light - but they did not fully understand.
Instead of being joyful about His departure and recognising the
amazing privilege they had, as His chosen apostles.. and rather than
rejoicing that the Spirit of Truth would not only be with them but would
one day dwell within their bodies, and guide them into all truth - they
became depressed and miserable about His departure. They seemed
more interested in arguing among themselves, about their own personal
position in Christ's kingdom, than fulfilling His will for their lives.
The little group of disciples became obsessed by their perceived loss of

His physical Person, instead of seeing that they were to participate in
the eternal plans and purpose of the almighty God.. as His chosen
witnesses on earth. They were to be the founders of Christianity. They
had been chosen to be Christ's personal ambassadors and the tools
through whom the world would hear the wonderful news of salvation by
grace, through faith.. in Christ.
Christ is the incarnate God. He is the final revelation of the Father to
mankind. He is the exact image of the immortal, invisible God and the
exact representation of the Father in heaven. He was given by the
Father to bring the human race back into relationship with Himself, so
that they might become heirs of God and joint-heirs with Christ.
All that the Father had was His and all that He had was to be given to
those that trust in Him, as their Sacrifice for sin. Yet they did not
understand what Christ meant, when He said: ALL things that the
Father has are Mine. Christ told them that the Holy Spirit, Whom the
Father would one day send to them, would guide them into all truth and
disclose to them these precious secrets.
All things that the Father has are Mine; therefore, I said.. that He will
take what is Mine and will disclose it to you. At this time, however, they
only saw through a glass darkly, but the day would come when they
would be baptised by the Spirit of Truth into the Body of Christ and
have the indwelling Holy Spirit of God, unfold to them the mysteries of
the kingdom.. and the privileges of the dispensation of the grace of God.
We, who are saved by grace, are privileged to have both the inspired
Word of God.. to instruct us in truth and righteousness, and the
indwelling Holy Spirit.. to guide us into all truth and conform us into
the image and likeness of Christ - as we abide in Him and HE in us.
When we start to consider all that God has done for us in Christ, our
whole being should be filled with awe and wonder.
My Prayer
Heavenly Father, thank You for sending the Lord Jesus to be the full

and final sacrifice for sin, so that by faith in Him we have the
forgiveness of sins, life everlasting.. and have been united together with
Christ.. forever. Thank You that by faith we have the privilege of
knowing wonderful things from Your Word, and the indwelling Holy
Spirit.. to guide us into a greater knowledge of the things of God - to
Whom be all praise and glory - in Jesus name I pray, AMEN.
https://dailyverse.knowing-jesus.com/john-16-15
Can you explain John 16 :15?

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3 Answers
Dennis Clough, Painting Contractor, Retired
Answered Oct 17, 2017 · Author has 3.2k answers and 259.5k answer
views
Doesn’t the context give you the answer? The Holy Spirit will continue
the teaching ministry of Christ to the Apostles. He spoke truth, so the
Holy Spirit will speak Christ’s truth as a reminder while introducing
new revelation from Jesus.
For instance, Christ announced He would build His Church but the
Holy Spirit, through Paul defined the church.
No longer do I call you servants, for a servant does not know what his
master is doing; but I have called you friends, for all things that I heard
from My Father I have made known to you. However, when He, the
Spirit of truth, has come, He will guide you into all truth; for He will not
speak on His own authority, but whatever He hears He will speak; and
He will tell you things to come. He will glorify Me, for He will take of
what is Mine and declare it to you. All things that the Father has are
Mine. Therefore I said that He will take of Mine and declare it to you.

John 15:15,16:13-15 - Bible Gateway passage: John 15:15, John 16:13-
15 - New King James Version
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Garry de Vries, studied Christian Theology and Philosophy
Answered Jan 12, 2018 · Author has 2k answers and 581.8k answer
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Jesus’ disciples were sad about the present, and worried about the
future. Jesus had just told them that he was going to leave them, but
how that would be a positive thing for them, because it meant that the
Holy Spirit would come. With the coming Holy Spirit it would be like
Jesus never left them, except they wouldn’t be able to touch or see him
physically.
There is a perfect unity between the Father, Son and Holy Spirit.

Christians believe that the Father created all things and sustains what
He has made. The Son redeems the creation, both the earth and sinners.
And that the Holy Spirit regenerates, sanctifies, and applies the
redemption of God to believers. So, in verse 15 we see the ‘Tri - Unity’ of
God, at work in the salvation of sinners, each member of the God-Head
having their own specific role to play in that work of redemption.
The disciples of Jesus won’t be left in the dark to fend for themselves
when Jesus leaves. The lines of communication between them and Him,
will still be as good as ever, because “all that belongs to the Father is
Mine … and the Spirit will take from what is Mine and make it known
to you.” The Holy Spirit will be the one who communicates and who will
continue the work of the kingdom, right through to the second coming.
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Malcolm Cox, evangelist, author, musician and Bible teacher.
Answered Sep 27, 2018 · Author has 333 answers and 110.7k answer
views
“All that belongs to the Father is mine. That is why I said the Spirit will
receive from me what he will make known to you.”” (John 16:15 NIV11)
God’s nature is to share his heart with his people. In the past he did this
by communicating his Word through his prophets (Gen 18:17; Amos

3:7).
In Jesus he has shared his heart visibly enfleshed. Since Jesus is about to
soon depart, he is assuring his followers that he will still be with them in
the Spirit.
God bless, Malcolm
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Paul Manning, 35 yrs bible study; ex teacher, part time mechanic,
engineer, IOW kiwi male
Answered Nov 8, 2016 · Author has 4.3k answers and 757.3k answer
views
Jesus’ statement has its beginnings in the Old Testament. This is one of
those cases of ‘He who has ears let him hear’—meaning that he who has
read the word of God carefully will understand. The reader will need to
be familiar with Exodus 33 and to understand the significance of
‘naming’ in scripture.
When Moses—Jesus’ forerunner—was asked to lead the children of
Israel were to the promised land from Horeb he asked that God would
‘go with them’ (Ex 33:12) because God had said only that an ‘angel

would go ahead of them’ to drive out the inhabitants of the land, but
that His divine presence would not go in the midst of this unruly hoard
because of their sin. Moses is interceding on behalf of the people and
asking God for the close, intimate relationship that would make him a
true teacher of God’s righteousness to qualify him to lead the people
into the promised land and for tangible signs of God’s presence,
probably because the people are prone to turning on whoever is in
authority. He says:
33:15 “If Your presence does not go with us, do not lead us up from
here. 16 For how then can it be known that I have found favor in Your
sight, I and Your people?
God made Moses a kind of representative but would not let him enter
the land because—and this is the whole point—he was not the one who
would lead the people to the true promised land; he was an imperfect
representation of God, just like the Law was an imperfect
representation of God’s righteousness because of the weakness of the
flesh. I digress.
Jesus differs from Moses in that he has not sinned, so he perfectly
represents the will of God and can be ‘among’ the people. Jesus is the
embodiment of what Moses had asked for.
The key to further understanding Jesus’ words (he is the one ‘like’
Moses—Deut 18:17) is in the following passage in Ex 34 which describes
the glory of God seen by Moses. What does he see? Those characteristics
which define who God is:
“The Lord, the Lord God, compassionate and gracious, slow to anger,
and abounding in lovingkindness and truth; 7 who keeps lovingkindness
for thousands, who forgives iniquity, transgression and sin; yet He will
by no means leave the guilty unpunished,
It is this ‘glory’—the characteristics of God—which Jesus revealed to
his fellow man: the spirit of truth which came from the father. These are
things that ‘belong’ to Jesus because God proclaimed his name to Moses

and it is the name of God that Jesus inherits. That is why Thomas said
“My Lord and my God.”
The spirit of truth refers to the holy spirit—now the spirit of Christ—
which would continue to travel among the people as the symbol of Jesus’
true presence among the new disciples during the first century. So Jesus
and the new church are the reality for which Moses and the Israelites
were the shadow.
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Related Questions
More Answers Below
What did Jesus mean when he said "If you love Me you will keep my
commandments" (John 14:15)?
What did Jesus mean when He said, 'I and the Father are one' (John
10:30)?
What is the mutual relationship between the Father and the Son such as
in John chapter 5 verses 23 and 26?

Rajni Kachhela
Answered Oct 21, 2016 · Author has 425 answers and 123k answer views
In verse 14 Jesus tells the disciples “ He will glorify me because it is
from me that he will receive what he will make known to you.”
John 16:15a “all that the Father has is mine”
Jesus tells his disciples that everything that belongs to God the Father
belongs to him. All the grace, wisdom and power is the Father's also
belongs to Jesus. He is expressing community and equality with God.
Community, because what belongs to one belongs to the other. Equality,
because no one who is not could could make that claim.
John 16:5b “therefore I said that he will take what is mine and declare it
to you”.
Jesus goes on to to tell them that the Holy Spirit would take what
belongs to Jesus and make it known to the disciples.
So, verse 15 clarifies what Jesus has already said in verse 14.
Chris Eddy
Answered Oct 27, 2016
Well, Jesus as the only begotten son of the Father, the first born son of
all creation and with this virtues, what belongs to the Father likewise
belongs to him - Colosian 1:15. And in John 14:9–10: Jesus told His
disciples “whoever has seen me has seen the father” and in vers10: He
said “ that He's in the father and the Father is in Him. This simply
means that they are one. What the Father has is what Jesus has. They're
the same and equal. You can't differentiate them. Every characteristics

of the Father is also the characteristics of Jesus.
And when He said “declared it to you” He meant, revealing to us
through the light of the holy spirit, his purpose, what He wants us to do
at any given time. He meant that the Holy Spirit will reveal to us what
comes from Him, that's the more reason why He said earlier “what the
Father has is mine-the spirit of the Father (the third God head in the
holy Trinity)…'
BARCLAY
To Jesus the Holy Spirit is the Spirit of Truth, whose great work is to
bring God's truth to men. We have a special name for this bringing of
God's truth to men; we call it revelation, and no passage in the New
Testament shows us what we might call the principles of revelation
better than this one.
(i) Revelation is bound to be a progressive process. Many things Jesus
knew he could not at that moment tell his disciples, because they were
not yet able to receive them. It is only possible to tell a man as much as
he can understand. We do not start with the binomial theorem when we
wish to teach a boy algebra; we work up to it. We do not start with
advanced theorems when we wish to teach a child geometry; we
approach them gradually. We do not start with difficult passages when
we teach a lad Latin or Greek; we start with the easy and the simple
things. God's revelation to men is like that. He teaches men what they
are able and fit to learn. This most important fact has certain
consequences.
(a) It is the explanation of the parts of the Old Testament which
sometimes worry and distress us. AT that stage they were all of God's
truth that men could grasp. Take an actual illustration--in the Old
Testament there are many passages which call for the wiping out of men
and women and children when an enemy city is taken. At the back of

these passages there is the great thought that Israel must not risk the
taint of any heathen and lower religion. To avoid that risk, those who do
not worship the true God must be destroyed. That is to say, the Jews
had at that stage grasped the fact that the purity of religion must be
safeguarded; but they wished to preserve that purity by destroying the
heathen. When Jesus came, men came to see that the way to preserve
that purity is to convert the heathen. The people of the Old Testament
times had grasped a great truth, but only one side of it. Revelation has
to be that way; God can reveal only as much as a man can understand.
(b) It is the proof that there is no end to God's revelation. One of the
mistakes men sometimes make is to identify God's revelation solely with
the Bible. That would be to say that since about A.D. 120, when the
latest book in the New Testament was written, God has ceased to speak.
But God's Spirit is always active; he is always revealing himself. It is
true that his supreme and unsurpassable revelation came in Jesus; but
Jesus is not just a figure in a book, he is a living person and in him
God's revelation goes on. God is still leading us into greater realization
of what Jesus means. He is not a God who spoke up to A.D. 120 and is
now silent. He is still revealing his truth to men.
(ii) God's revelation to men is a revelation of all truth. It is quite wrong
to think of it as confined to what we might call theological truth. The
theologians and the preachers are not the only people who are inspired.
When a poet delivers to men a great message in words which defy time,
he is inspired. When H. F. Lyte wrote the words of Abide with me he had
no feeling of composing them; he wrote them as to dictation. A great
musician is inspired. Handel, telling of how he wrote The Hallelujah
Chorus, said: "I saw the heavens opened, and the Great White God
sitting on the Throne." When a scientist discovers something which will
help the world's toil and make life better for men, when a surgeon
discovers a new technique which will save men's lives and ease their
pain, when someone discovers a new treatment which will bring life and
hope to suffering humanity, that is a revelation from God. All truth is
God's truth, and the revelation of all truth is the work of the Holy
Spirit.

(iii) That which is revealed comes from God. He is alike the possessor
and the giver of all truth. Truth is not men's discovery; it is God's gift. It
is not something which we create; it is something already waiting to be
discovered. At the back of all truth there is God.
(iv) Revelation is the taking of the things of Jesus and revealing their
significance to us. Part of the greatness of Jesus is his inexhaustibleness.
No man has ever grasped all that he came to say. No man has fully
worked out all the significance of his teaching for life and for belief, for
the individual and for the world, for society and for the nation.
Revelation is a continual opening out of the meaning of Jesus.
There we have the crux of the matter. Revelation comes to us, not from
any book or creed, but from a living person. The nearer we live to Jesus,
the better we will know him. The more we become like him, the more he
will be able to tell us. To enjoy his revelation we must accept his
mastery.
STEVEN COLE
How the Holy Spirit Works (John 16:12-15)
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March 8, 2015
Since the Pentecostal movement began a little over 100 years ago, there

has been a lot of emphasis in evangelical circles on the ministry of the
Holy Spirit. But there has also been a lot of confusion and error. Pastor
John MacArthur wrote (Strange Fire [Thomas Nelson], p. xiii),
It is a sad twist of irony that those who claim to be most focused on the
Holy Spirit are in actuality the ones doing the most to abuse, grieve,
insult, misrepresent, quench, and dishonor Him. How do they do it? By
attributing to Him words He did not say, deeds He did not do,
phenomena He did not produce, and experiences that have nothing to
do with Him. They boldly plaster His name on that which is not His
work.
He goes on (p. 6) to cite many examples, which you can see on You Tube:
“Whole congregations doing the ‘Holy Ghost Hokey Pokey,’ people
‘tokin’ the Ghost’ (pretending to inhale the Holy Spirit and get high, as
if He were an invisible reefer), and women writhing on the floor, miming
he process of childbirth. Old-fashioned snake handlers look tame by
comparison.” He cites several Pentecostal preachers who say that the
Holy Spirit told them to punch, kick, and violently assault people in an
attempt to heal them. An elderly woman died at a Benny Hinn “miracle
crusade” when he pushed her over backwards (p. 7). Hinn’s wife made
such ludicrous, vulgar statements about the Holy Spirit that her antics
were later mocked on Comedy Central’s The Daily Show (p. 8)!
Because of this widespread confusion about the ministry of the Holy
Spirit, it is essential that we learn from our Lord as He teaches how the
Holy Spirit will work in the disciples and, by extension, in the church,
after Christ’s ascension into heaven. It is important to note that Jesus’
words here apply first to the apostles. They were the ones whom the
Spirit would guide in all the truth and bring to their remembrance all
that Jesus had said (John 14:26). We have the Spirit’s inspired teaching
through the apostles in the New Testament. But in a secondary sense,
our Lord’s words here apply to us, in that the Holy Spirit opens up the
truths of the Bible to us as we diligently study it in dependence on Him
(1 Cor. 2:9-13). In our text, we learn that …

The ministry of the Holy Spirit is progressive, personal, truth-centered,
and Christ-centered and Christ-glorifying.
Before we look at Christ’s teaching here, I need to clear up one other
error that the Pentecostal movement has promoted, namely, that
believers need to receive the Holy Spirit. They base this on a mistaken
interpretation of Paul’s question to some followers of John the Baptist
in Ephesus (Acts 19:2), “Did you receive the Holy Spirit when you
believed?” When they replied that they did not even know that there is a
Holy Spirit, Paul gave them further instruction and laid his hands on
them. The Holy Spirit came on them and they began speaking with
tongues and prophesying. Based on that model, believers are urged to
receive the Spirit (or be baptized in the Spirit) and speak in tongues. If
you have not had this experience, then your spiritual life is deficient.
But that teaching fails to recognize that the Book of Acts is a transitional
book from the Old Testament era to the age of the Holy Spirit. Under
the apostles, in Acts the ministry of the Spirit spreads in line with the
pattern of Acts 1:8 from Jerusalem (Acts 2), to Judea and Samaria (Acts
8), to the Gentiles (Acts 10), to the uttermost parts of the earth (Acts 19).
But in this church age, Paul states emphatically (Rom. 8:9), “But if
anyone does not have the Spirit of Christ, he does not belong to Him.”
He writes to the carnal Corinthians (1 Cor. 6:19), “Or do you not know
that your body is a temple of the Holy Spirit who is in you, whom you
have from God, and that you are not your own?” He didn’t tell them
that they needed to receive the Spirit or be baptized in the Spirit, but
rather, to recognize that He indwelled each of them. To the same church,
he said (1 Cor. 12:13), “For by one Spirit we were all baptized into one
body, whether Jews or Greeks, whether slaves or free, and we were all
made to drink of one Spirit.” Paul told the Galatians (3:1-5) that we
receive the Spirit by believing the gospel. He makes the same point in
Ephesians 1:13-14,
In Him, you also, after listening to the message of truth, the gospel of
your salvation—having also believed, you were sealed in Him with the

Holy Spirit of promise, who is given as a pledge of our inheritance, with
a view to the redemption of God’s own possession, to the praise of His
glory.
This means that receiving the Holy Spirit is not an experience that
you’re supposed to have subsequent to salvation. You may not even be
aware of the Spirit’s presence in your life until you are taught about it.
Receiving the Spirit is not connected with speaking in tongues. It is
definitely not evidenced by writhing on the floor, barking like a dog, or
laughing uncontrollably!
Rather, the Holy Spirit is God’s gift to all who believe in Jesus Christ.
You must learn to walk in dependence on the Spirit so that you do not
carry out the lusts of the flesh (Gal. 5:16). Another way to describe this
is that you need to be filled with or controlled by the Spirit (Eph. 5:18).
But if you have believed in Christ, you do not need to receive the Spirit,
be baptized in the Spirit, or seek some dramatic experience with the
Spirit.
With that as an introduction, let’s look at our Lord’s important teaching
on how the Holy Spirit works:
1. The ministry of the Holy Spirit is progressive.
John 16:12-13a: “I have many more things to say to you, but you cannot
bear them now. But when He, the Spirit of truth, comes, He will guide
you into all the truth; …” The Lord knew that the disciples were not
ready at that point to bear all that He could teach them. This may have
been due to their slowness to believe all that the prophets had spoken,
especially the truths related to Messiah’s suffering (Luke 24:25-26).
Jesus had repeatedly told the disciples that He was going to die and be
raised from the dead, but they didn’t get it until after His resurrection
(Luke 9:22, 44-45; 24:45-46). And there were other truths that they
could not comprehend until the Holy Spirit came to dwell in them
permanently. Here Jesus promises that the Spirit would guide them into
(some good manuscripts read, “in”) all the truth.

“All the truth” does not mean “all the truth about science or math or
world history.” It refers to all spiritual truth that the apostles and the
church needs for growth in godliness. As Paul writes concerning the
glorious things that God has prepared for those who love Him (1 Cor.
2:10-12):
For to us God revealed them through the Spirit; for the Spirit searches
all things, even the depths of God. For who among men knows the
thoughts of a man except the spirit of the man which is in him? Even so
the thoughts of God no one knows except the Spirit of God. Now we
have received, not the spirit of the world, but the Spirit who is from
God, so that we may know the things freely given to us by God ….
The point in our text is that the Lord doesn’t dump the whole thing on
us at once. As a loving Father, He knows how much His children can
bear, and so He patiently teaches us what we need for the stage of
growth that we are in. A wise father doesn’t teach nuclear physics to his
five-year-old. He teaches him the A-B-C’s, simple arithmetic, how to
read, and other basic truths. As he grows, you take him deeper. The
Holy Spirit does that with us spiritually. A young believer needs the milk
of the Word: to understand what salvation means, who God is, how to
live by faith, how to read and study the Bible, how to pray, etc. Later, he
can begin to digest some meat (1 Cor. 3:1-3; Heb. 5:11-14; 1 Pet. 2:2).
“Guide” suggests that this is a process and since the subject is “the
unfathomable riches of Christ” (Eph. 3:8), it is a never-ending process.
Years ago, we took a tour through the fabulous Hearst Castle in central
California. They don’t just turn you loose to wander around on your
own in that mansion. You have to go with a guide, who takes you from
room to room, revealing to you the riches of that mansion. On our tour,
there was a woman whose mother had been a personal guest of William
Randolph Hearst at the mansion, and our guide was eager to talk more
with her to gain some inside knowledge about the history of that place
that he may have lacked.
There is so much to see that there isn’t just one tour of the castle, but

three separate tours. So if you go through once, you can’t rightly say,
“I’ve seen all there is to see at Hearst Castle.” Even after taking all
three tours, you could go back many times and still not see it all. Our
guide told us that even though he had conducted that tour many times,
nearly every time he discovered something new that he had never
noticed before.
That’s how your study of God’s Word should be. The Holy Spirit is the
divine guide, who takes you from room to room, revealing the riches of
Christ to your soul. Sometimes, you’re on your twentieth trip through a
book and you see something that you’d never seen before, so you stop
and revel at the glory of God in Christ. At other times, you make a
connection between one part of God’s Word and another part that lets
you see afresh that this book is not a product of human genius, but
rather the inspired word of the living God. But you’ll never get to a
place in this lifetime or even in all eternity (Eph. 2:7) where you can say,
“I know it all; there’s nothing more for me to learn from the Bible!” So
keep reading your Bible over and over, asking the Holy Spirit to reveal
more of Christ to your soul.
2. The ministry of the Holy Spirit is personal.
Jesus says (John 16:13), “When He, the Spirit of truth, comes, He will
guide you into all the truth; for He will not speak on His own initiative,
but whatever He hears, He will speak; and He will disclose to you what
is to come.” The combination of “He” and “the Spirit” an unusual
grammatical construction in Greek, because “Spirit” is a neuter noun
that normally would take a neuter pronoun, but the pronoun is
masculine, “He” (literally, “that One”). The Holy Spirit isn’t a force;
He’s a person, the third person of the eternal Trinity, fully God in every
way.
This is important because false cults, like the Jehovah’s Witnesses, deny
the personality of the Holy Spirit (because they deny the Trinity). But as
we’ve seen (John 15:26), the Spirit testifies about Christ; a force cannot
testify. Here, the Spirit guides the disciples; a force cannot give

guidance. He speaks, He hears, and He reveals what He has heard to the
apostles. Beyond this text, Peter told Ananias that he had lied to the
Holy Spirit, whom Peter calls God (Acts 5:3-4). You can’t lie to an
impersonal force. Paul commands us not to grieve the Holy Spirit by
our sin (Eph. 4:30); you can only grieve a person who loves you. Paul
talks about the fellowship of the Holy Spirit (2 Cor. 13:14); you can’t
enjoy fellowship with a force.
The comforting truth is, if you are a believer in Jesus Christ, the Holy
Spirit dwells in you and tailors His ministry to you personally. He
knows what you’re feeling and ministers His comfort to you through the
Word or through other believers or sometimes through your unique
circumstances. As Jesus says here, the Spirit guides you in the truth, but
He does that as you study the Word of truth. He knows what you need
to know and when you need to know it. His aim is to make you holy in
thought, word, and deed. When you don’t know how to pray as you
should, the Spirit prays for you in ways that you don’t understand
(Rom. 8:26). So it’s important that we don’t grieve or quench the Spirit
through sin, but rather yield every area of our lives to the Spirit’s
control.
3. The ministry of the Holy Spirit is truth-centered.
Jesus repeatedly refers to the Spirit as “the Spirit of truth” (John 14:17;
15:26). Here, He says (John 16:13), “When He, the Spirit of truth,
comes, He will guide you into all the truth; for He will not speak on His
own initiative, but whatever He hears, He will speak; and He will
disclose to you what is to come.”
The designation, “the Spirit of truth,” implies, of course, that there is
such a thing as knowable, unchanging truth in the spiritual realm. The
fact that the Spirit communicates this truth by speaking shows that the
truth is expressed by words and sentences that can be understood. That
should not need to be affirmed among evangelicals, but the spirit of
postmodernism has infiltrated the church so that fewer than one out of
three who claim to be born again believe that there is such a thing as

absolute moral truth. Among Christian teenagers, only 6 percent believe
in absolute moral truth! (www.barna.org/barna-update/article/5-barna-
update/67-americans -are-most-likely-to-base-truth-on-
feelings#.VPYpZy7QOaY).
This de-emphasis on truth has also led to a de-emphasis on doctrine.
The common refrain is, “They will know that we are Christians by our
love, not by our doctrinal agreement!” A shorter version is, “Doctrine
divides; love unites.” So we’re being encouraged to set aside the areas
where we disagree with other Christians and come together around the
things that unite us. Many even apply this to justification by faith alone
and other vital truths that divide Roman Catholics and Protestants.
Of course there have always been cantankerous believers who pride
themselves on being right about every fine point of doctrine. They rail
against those who don’t agree totally with them. But the enemy has used
that error to cause many to swing into the opposite error of tolerating
damnable error under the banner of unity and love. But a major portion
of the New Testament is written to warn us about false teaching. For
example, Paul warned about the antichrist, who will come (2 Thess.
2:10-12) “with all the deception of wickedness for those who perish,
because they did not receive the love of the truth so as to be saved. For
this reason God will send upon them a deluding influence so that they
will believe what is false, in order that they all may be judged who did
not believe the truth, but took pleasure in wickedness.” Not believing
the truth of the gospel results in judgment!
When Jesus says that the Spirit will reveal to the apostles “what is to
come,” He probably includes prophetic teaching. But in this context, it
mainly refers, as D. A. Carson explains (The Gospel According to John
[Apollos/Eerdmans], p. 540, italics his), “to all that transpires in
consequence of the pivotal revelation bound up with Jesus’ person,
ministry, death, resurrection and exaltation.” Leon Morris (The Gospel
According to John [Eerdmans], p. 701) says, “‘the things to come’ is a
way of referring to the whole Christian system, yet future when Jesus
spoke, and to be revealed to the disciples by the Spirit, not by natural

insight.”
The Holy Spirit has not given new, authoritative revelation since the
completion of the canon of Scripture. As Jesus affirmed (John 17:17),
God’s Word is the truth. Psalm 119:160 puts it, “The sum of Your word
is truth.” That truth is sufficient for life and godliness (2 Pet. 1:3). We
need to ask the Holy Spirit to give us understanding and illumination as
we study the Scriptures, but He is not giving new revelation on a par
with that given to the apostles and prophets as contained in the Bible.
Also, the Spirit does not reveal anything to anyone contrary to
Scripture. For example, I’ve had young women tell me that the Lord
told them that they could marry an unbeliever. But that’s contrary to
His written Word (2 Cor. 6:14), and so it was not the Holy Spirit who
revealed that to them. The Holy Spirit guides us in all the truth, which is
now contained in the written Word of God.
Thus, the ministry of the Holy Spirit is progressive, personal, and truth-
centered. Finally,
4. The ministry of the Holy Spirit is Christ-centered and Christ-
glorifying.
John 16:14-15: “He will glorify Me, for He will take of Mine and will
disclose it to you. All things that the Father has are Mine; therefore I
said that He takes of Mine and will disclose it to you.” Jesus implicitly
affirms His deity in these verses. No mere man and not even the greatest
created being (as the Jehovah’s Witnesses erroneously think Jesus is)
could say that the Holy Spirit will glorify Him or that all things that the
Father has are His. But Jesus said it.
The Holy Spirit’s role is not to glorify Himself, but Christ. He does not
call attention to Himself, but to Christ. He does not lead us to focus on
our experiences, but on Christ. When people continually emphasize the
Holy Spirit and their supposed experiences in the Spirit, they are not
filled with the Spirit. The Spirit exalts Jesus Christ. Dr. Carson (The
Farewell Discourse and Final Prayer of Jesus [Baker], p. 151) states:

“Nothing brings more glory to our exalted Lord Jesus than for his
followers to become steeped in all truth concerning him…. Glory comes
to Jesus as the truths of the gospel are established in the lives of men.”
When Jesus says, “All things that the Father has are Mine,” and that
the Spirit will take these things and disclose them to the apostles, He is
referring to all the glorious truths about Himself that are written in
God’s Word. As I mentioned, it’s what Paul called (Eph. 3:8) “the
unfathomable riches of Christ.” If the Holy Spirit is working in your
life, you will be reveling in Christ, exalting Christ, loving Christ, and
telling others of His glory.
These verses can also be plumbed for their insights on the nature of the
Triune God. The three persons are distinct and yet each is fully God.
Each person has different roles or functions. The Father sent the Son
and the Son sent the Spirit. The Spirit does not act independently (“on
His own initiative,” v. 13), but rather in submission to the Father and
the Son. Just as the Son only speaks what He hears from the Father
(John 3:34; 5:19, 20; 7:16-18; 8:26-29, 42-43; 12:47-50; 14:10), so the
Spirit only speaks what He hears. He completes God’s revelation of His
Son to us. The three members of the Trinity are co-equal as God,
distinct in their functions, and yet one God.
Conclusion
The Lord wants us to apply His teaching here to our walk with God: Is
the Holy Spirit progressively guiding you in all the truth, especially the
truth about Christ, as you study His Word? Do you see His personal
ministry in your life as He works to conform you to Christ? Are you
growing to understand more deeply the great truths of Scripture,
centered in Christ and the gospel? And, is your life increasingly Christ-
centered and Christ-glorifying?
If you honestly can’t answer “yes,” there could be two causes: First, you
may not be walking in the Spirit or be filled with the Spirit. To walk in
the Spirit means to depend on Him, not yourself. To be filled with the
Spirit means to yield completely to Him, so that He controls your life.

It’s a lifelong process, but you should be practicing it every day.
Second, it is possible that you do not have the Holy Spirit because you
have never trusted in Christ. The Spirit is given to those who trust in the
Lord Jesus Christ to save them from God’s righteous judgment. Here is
the Spirit’s invitation to you (Rev. 22:17): “The Spirit and the bride say,
‘Come.’And let the one who hears say, ‘Come.’And let the one who is
thirsty come; let the one who wishes take the water of life without cost.”
Application Questions
Believers are never commanded to be baptized with the Spirit, but
rather to walk in the Spirit and to be filled with the Spirit. Why is this
distinction important?
Some argue that the Holy Spirit still gives non-authoritative revelation
today. Agree/disagree? What are the practical implications of this?
To what extent (if any) does the Spirit guide us through our thoughts,
impressions, or feelings? Give biblical support.
How can we know which biblical truths are essential and thus worth
dividing over, and which doctrines should not divide us?
Copyright, Steven J. Cole, 2015, All Rights Reserved.
Unless otherwise noted, all Scripture Quotations are from the New
American Standard Bible, Updated Edition © The Lockman
Foundation
Dr. S. Lewis Johnson
Transcript
[Message] The Scripture reading this morning is John chapter 16 verse
12 through verse 15, and we are as you know those of you who have
been following along in the study of the Gospel of John the Upper Room

Discourse, and in the Upper Room Discourse the Lord Jesus is
preparing the apostles for the time when he would not be present with
them. He has just said that they will find that the world is hostile to
believers, and then he has also said that he is going away and he is going
away for the necessary reason that if he does not go away the Holy
Spirit will not come to indwell them, but when he comes he will convince
the world of sin, of righteousness, of judgment. And last week we sought
to show from our Lord’s words that the Holy Spirit would convince the
world of sin of the facts about sin, of the facts about righteousness, and
of the facts about judgment through the believers, through the apostles
and through the successes of the apostles.
Well that raises the question of course and the question is how is it that
the apostles and how is it that other believers are going to be the
instrumentalities of the Holy Spirit? Do we not need something else?
And so in this section the Lord Jesus relates the teaching ministry of the
Holy Spirit to this program that he has just outlined.
Now in verse 12 he says,
“I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth, is come, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he shall hear,
that shall he speak: and he will shew you things to come.”
(Let me make one comment regarding the text here, well two. When we
read here, “he will guide you into all truth.” I’m reading from the
Authorized Version, and there is good manuscript authority for the
word in instead of into. Now if the Lord said, “He will guide you in all
truth.” He means that within the whole sphere of truth the Holy Spirit
would be a guide for us. He’s not suggesting that he was going to give us
an understating of all the truth now, or even the apostles an
understanding of all the truth then, but he is going to guide them in the
sphere of all the truth giving them the necessary truth. There is a good
bit of manuscript authority for the preposition “into”. The difference in
Greek is the difference between “in” and “ace”. So there is a very minor

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