The Meaning of John 16:14 Explained

John 16:14

KJV: He shall glorify me: for he shall receive of mine, and shall shew it unto you.

YLT: He will glorify me, because of mine He will take, and will tell to you.

Darby: He shall glorify me, for he shall receive of mine and shall announce it to you.

ASV: He shall glorify me: for he shall take of mine, and shall declare it unto you.

KJV Reverse Interlinear

He  shall glorify  me:  for  he shall receive  of  mine,  and  shall shew  [it] unto you. 

What does John 16:14 Mean?

Context Summary

John 16:12-24 - Looking Beyond Present Sorrow
The disciples were terribly overwrought by the events of the last few days, the reversal of their cherished hopes, and the growing darkness and sorrow of the approaching cross. Their physical nature and their minds and affections could bear no more. Sorrow had filled their heart, and the Master forbore to describe in further detail the valley of shadow through which they were still to pass. A comparison of the Gospels and Epistles will indicate how much our Lord left unsaid. All this remained for the Spirit's teaching, to be communicated to the Church through the Apostles. It is thus that Christ deals with us still, apportioning our trials to our strength, our discipline to our spiritual capacity. We long to know God's secret plans for ourselves, and for those whom we love. Where does the path lead which we are treading, and which dips so swiftly and abruptly? How much longer will the fight be maintained between Truth on the scaffold and Wrong on the throne? What is the explanation of the mystery of evil, of the sorrow and agony of the world? And Jesus says: "My child, you cannot bear to know now. Trust me, I will tell you as soon as you are able to understand." The blindness and limitation of the present time are not worthy to be compared with the glory that shall follow in God's own time. See Romans 8:18; 2 Corinthians 4:17. [source]

Chapter Summary: John 16

1  Jesus comforts his disciples by the promise of the Holy Spirit, and his ascension;
23  assures their prayers made in his name to be acceptable
33  Peace in Jesus, and in the world affliction

Greek Commentary for John 16:14

He shall glorify me [εκεινος εμε δοχασει]
This is the glory of the Holy Spirit, to glorify Jesus Christ. For he shall take of mine Future middle of λαμβανω — lambanō and a definite promise of the Spirit‘s guidance in interpreting Christ. One need only refer to Peter‘s sermon at pentecost after the coming of the Holy Spirit, to Peter‘s Epistles, to Paul‘s Epistles, to Hebrews, to John‘s Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2 Corinthians 6:4). [source]
Shall receive [λήψεται]
Rev., take. See on John 3:32. [source]

Reverse Greek Commentary Search for John 16:14

John 7:39 Was glorified [ἐδοξάσθη]
We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth Jesus as the manifested glory of God (John 1:14). The beginning of our Lord's miracles was a manifestation of His glory (John 2:11). His glory was the expression of the Father's will (John 8:54). By His work He glorified the Father upon earth (John 12:28; John 17:4), and in this was Himself glorified (John 17:10). The sickness and resurrection of Lazarus were for the glory of God (John 11:4). The consummation of His work was marked by the words, “Now was the Son of man glorified, and God was glorified in Him” (John 13:31). His glory He had with the Father before the world was (John 17:5). It is consummated at His ascension (John 7:39; John 12:16). The passion is the way to glory (John 12:23, John 12:24; John 13:31). The fruitfulness of believers in Him is for the glory of God (John 15:8), and the office of the Spirit is to glorify Christ (John 16:14).sa40 [source]
John 3:34 God giveth []
The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER-
-DIVIDER-
Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER-
-DIVIDER-
The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER-
But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER-
-DIVIDER-
Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER-
-DIVIDER-
Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER-
Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14, John 16:15). -DIVIDER-
-DIVIDER-
[source]

John 16:25 In proverbs [εν παροιμιαις]
See note on John 10:6 for this word. Shall tell Future active of απαγγελλω — apaggellō to report, correct text and not αναγγελω — anaggelō (John 16:13, John 16:14, John 16:15), as in 1 John 1:2. Plainly See note on John 7:13 for this word. [source]
John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
John 15:26 When the Comforter is come [οταν ελτηι ο παρακλητος]
Indefinite temporal clause with οταν — hotan and the second aorist active subjunctive of ερχομαι — erchomai “whenever the Comforter comes.” Whom I will send unto you from the Father As in John 16:7, but in John 14:16, John 14:26 the Father sends at the request of or in the name of Jesus. Cf. Luke 24:49; Acts 2:33. This is the Procession of the Holy Spirit from the Father and from the Son. Which Grammatical neuter to agree with πνευμα — pneuma and should be rendered “who” like ο — ho in John 14:26. Proceedeth from the Father “From beside the Father” as in the preceding clause. He Emphatic masculine pronoun, not neuter Future active of μαρτυρεω — martureō This is the mission of the Paraclete (John 16:14) as it should be ours. [source]
John 16:13 Howbeit [δε]
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 16:13 When he, the Spirit of truth, is come [οταν ελτηι εκεινοσ το πνευμα της αλητειας]
Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
1 Peter 1:11 The Spirit of Christ which was in them [το εν αυτοις πνευμα Χριστου]
Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14). [source]
1 Peter 1:11 What time or what manner of time [εις τινα η ποιον καιρον]
Proper sense of ποιος — poios (qualitative interrogative) kept here as in 1 Corinthians 15:35, Romans 3:27, though it is losing its distinctive sense from τις — tis (Acts 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου — to en autois pneuma Christou). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14).Did point unto Imperfect active of δηλοω — dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον — promarturomenon). Present middle participle of προμαρτυρομαι — promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα — pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]

What do the individual words in John 16:14 mean?

He Me will glorify for from that which [is] Mine He will take and will disclose to you
ἐκεῖνος ἐμὲ δοξάσει ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν

ἐμὲ  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
δοξάσει  will  glorify 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: δοξάζω  
Sense: to think, suppose, be of opinion.
τοῦ  that  which  [is] 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
ἐμοῦ  Mine 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐμός  
Sense: my, mine, etc.
λήμψεται  He  will  take 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: λαμβάνω  
Sense: to take.
ἀναγγελεῖ  will  disclose 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἀναγγέλλω  
Sense: to announce, make known.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.