John 16:14

He says, "He will take of mine," as I myself have taken of the Father's. So the close series of the Father in the Son and the Son in the Paraclete makes three who cohere, the one attached to the other.

"All things that the Father has," he says, "are mine"—and why not also the names? When therefore you read of God Almighty, and the Most High, and the God of hosts, and the King of Israel and "I am," beware lest by these the Son also is shown to be of his own right God Almighty, as being the Word of God Almighty, and as having received power over all.

He is called "another Comforter," indeed; but in what way He is another we have already shown, "He shall receive of mine," says Christ, just as Christ Himself received of the Father's.

To "receive" [or "take"] must be taken here in a sense agreeable to the divine nature. As the Son in giving is not deprived of what he gives or imparts to others with any loss of his own, so too the Holy Spirit does not …

(Didym. de Spir. Sanct. ut sup.) To receive must be taken here in a sense agreeable to the Divine Nature. As the Son in giving is not deprived of what He gives, nor imparts to others with any loss of His own, so too the Holy Ghost does not receive what before He had not; for if He received what before He had not, the gift being transferred to another, the giver would be thereby a loser. We must understand then that the Holy Ghost receives from the Son that which belonged to His nature, and that there are not two substances implied, one giving, and the other receiving, but one substance only. In like manner the Son too is said to receive from the Father that wherein He Himself Subsists. For neither is the Son any thing but what is given Him by the Father, nor the Holy Ghost any substance but that which is given Him by the Son.

But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me." And says He of the Holy Spirit, "He shall not speak of Himself, but whatsoever things He shall hear from Me." And He says of Himself to the Father, "I have," says He, "glorified Thee upon the earth ; I have finished the work which, Thou gavest Me; I have manifested Thy name to men." And of the Holy Ghost, "He shall glorify Me, for He receives of Mine." But the spirit of deceit preaches himself, and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance. He is lying, fraudulent, soothing, flattering, treacherous, rhapsodical, trifling, inharmonious, verbose, sordid, and timorous.

As the Holy Spirit was about to reveal to those who should be found worthy the mystery that is in Christ, and to demonstrate completely Who He is by nature, and how great is His power and might, and that He reigneth over all with the Father, Christ is impelled to say, He shall glorify Me. For He sets our mind above the conceits of the Jews, and does not suffer us to entertain so limited and dwarfed a conception as to think that He is a mere Man, slightly surpassing the prophets in the stature they attained, or even falling short of their renown----for we find that the leaders of the Jews had this idea concerning Him, because they not knowing the mystery of piety, frequently uttered blasphemies against Christ, and, encountering His sayings with their mad folly, said on one occasion: Who art Thou? Abraham is dead, and the prophets are dead; and Thou sayest, If a man keep My word, He shall never see death. Whom makest Thou Thyself? And on another occasion they cast in His teeth the meanness of His birth according to the flesh, and His great insignificance in this respect: Is not this the son of Joseph, whose father and mother we know? How then doth He say, I am come down out of heaven? Note herein the miserable reasoning of the Jews. As then the multitude were so disposed and thought that the Lord was not truly God because in this human frame He was liable to death, and because they did not scruple to entertain the basest conception of His Nature, the Spirit, when He came down from heaven, illustrated completely His glory to the Saints; not that we should say, that He merely convinced them by wise words, but that He by actual proof also satisfied the minds of all that He was truly God, and the fruit of the Substance of God the Father. What then is this proof? And how did He increase the honour and admiration in which Christ was held? […]

(Hom. lxxviii. 2) In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by showing that dangers would not fall upon them unawares. Then to show that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me. (Hom. lxxviii. 2) And because He had said, Ye have one Master, even Christ, (Mat. 23:8) that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall show it unto you.

2105 Above, we saw two fruits of the coming of the Holy Spirit, which were the rebuking of the world and the instruction of the disciples. Now the third fruit is mentioned, the glorification of Christ. First, he mentions this fruit, the glorification; secondly, the …

"He will glorify Me," for He will both speak and do everything in My name, and will say nothing contrary. Therefore the miracles performed by Him will confirm that I am God, when upon you, My disciples, the abundance of grace is poured out, and …

He will glorify me. Here the fourth point is touched upon, namely the principle of the Holy Spirit: and this indeed is not only the Father, but also the Son; and therefore, just as the Son, because He proceeds from the Father, glorifies the Father …

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

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

He shall glorify me,....

Shall glorify me - Shall honor me. The nature of his influence shall be such as to exalt my character and work in view of the mind. Shall receive of mine - Literally, “shall take of or from me.” He shall receive his commission and instructions as an ambassador from me, to do my will and complete my work. Shall show it - Shall announce or communicate it to you. This is always the work of the Spirit. All serious impressions produced by him lead to the Lord Jesus 1Co 12:3, and by this we may easily test our feelings.

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

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

The subjective nature of the Spirit's teaching--the discovery to the souls of men of what is Christ outwardly--is here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the soul upon what Christ Himself is, and taught, and did upon earth.

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

WE always need the Spirit of God in our preaching. But I think we more especially require His Divine direction and instruction when the subject is Himself—for the Holy Spirit is so mysterious in His varied attributes and operations, that unless He Himself shall reveal Himself to us and give us the words in which to speak of Him, we shall surely fail either to understand for ourselves, or to enlighten others. In His light we see light, but without Him we grope like blind men in the dark.

WE always need the Spirit of God in our preaching. But I think we more especially require His Divine direction and instruction when the subject is Himself—for the Holy Spirit is so mysterious in His varied attributes and operations, that unless He Himself shall reveal Himself to us and give us the words in which to speak of Him, we shall surely fail either to understand for ourselves, or to enlighten others. In His light we see light, but without Him we grope like blind men in the dark. Certain sins against the Holy Spirit continually exist in a degree in the Christian Church. Unholiness of life grieves the Holy Spirit. When Christian men walk not according to the Gospel. When their conversation is not ordered according to the pattern of Christ, then the Holy Spirit, who has no fellowship with unholiness, withdraws Himself in a measure from the Church. Discord, too, strife among Brethren, forgetfulness of the new commandment, that we love one another, grieves the sacred Dove—for as His nature is peaceable, as His office is to be the peace giver—so He tarries not where there is the din and noise of contending parties. So, also, when He perceives His saints to be diseased with worldliness, when we prefer the treasures of Egypt to the reproach of Christ, and seek rather the things which are seen, which are temporal, than the things which are not seen, which are eternal—then again is the Holy Spirit quenched and departs from our midst. Above all, pride and that murmuring, rebellion, unbelief, obstinacy and self-seeking which pride leads to—all this grieves the Holy Spirit, for He dwells with those who are humble and of a contrite spirit.

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

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

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

THE needs of spiritual men are very great, but they cannot be greater than the power of the Divine Trinity is able to meet. We have one God—Father, Son and Holy Spirit—One in Three and Three in One. And that blessed Trinity in Unity gives Himself to sinners that they may be saved. In the first place, every good thing that a sinner needs is in the Father. The prodigal son was wise when he said, "I will arise and go to my father." Every good and perfect gift comes from God the Father, the first Person in the blessed Trinity, because every good gift and every perfect gift can only be found in Him. But the needy soul says, "How shall I get to the Father? He is infinitely above me. How shall I reach up to Him?" In order that you might obtain the blessings of Grace, God was in Christ Jesus, the second ever-blessed Person of the Sacred Trinity. Let me read you part of the verse that follows my text—"All things that the Father has are Mine." So you see, everything is in the Father, first, and the Father puts all things into Christ. "It pleased the Father that in Him should all fullness dwell." Now you can get to Christ because He is Man as well as God. He is "over all, God blessed forever," but He came into this world, was born of the Virgin Mary, lived a life of poverty, "suffered under Pontius Pilate, was crucified, dead and buried." He is the conduit conveying to us all blessings from the Father. In the Gospel of John we read, "Of His fullness have we all received and grace for grace." Thus you see the Father with every good thing in Himself putting all fullness into the Mediator, the Man Christ Jesus who is also the Son of God. Now I hear a poor soul say, "But I cannot get to Christ. I am blind and lame. If I could get to Him, He would open my eyes, but I am so lame that I cannot run or even walk to Him.

THE needs of spiritual men are very great, but they cannot be greater than the power of the Divine Trinity is able to meet. We have one God—Father, Son and Holy Spirit—One in Three and Three in One. And that blessed Trinity in Unity gives Himself to sinners that they may be saved. In the first place, every good thing that a sinner needs is in the Father. The prodigal son was wise when he said, "I will arise and go to my father."

[Other Sermons by Mr. Spurgeon upon this passage are as follows—#465, Volume 8—THE HOLY SPIRIT GLORIFYING CHRIST; #2213, Volume 37—"HONEY IN THE MOUTH"; #2382, Volume 40—THE HOLY SPIRIT'S CHIEF OFFICE. An Exposition ofJohn 16:1-22, was published with #3052, Volume 53—CHRIST'S LONELINESS AND OURS.] MANY persons are anxiously asking the question, "Are we partakers of the Holy Spirit?" With enlarged anxiety, they reason thus, "We have felt certain inward emotions. There has been in us, we trust, a change of life. Eager are our desires for God and His Grace. Do these come of the Spirit of God? When we find a suggestion which appears to be holy in our soul, does it come from Him? When we are at any time filled with earnestness and pray, or our soul has peculiar delight in considering Divine things, may we say with truth that we are under the operation of the Holy Spirit?" I do not intend to go thoroughly into the resolution of these scruples—that would be too wide a subject for a short evening's discourse—but there is one point which may often relieve your perplexities. It appears from the text that it is the work and office and custom of the Holy Spirit to glorify Christ. If, therefore, with much strength and fervor in your soul, you glorify Him, you may trust that it comes from the Spirit of God. But if there is anything in you which is derogatory to the Character or Person or Glory of the Lord Jesus, it may either come from Satan or from your own corrupt mind. But from the Spirit of God it never came and it would be blasphemy to impute it to Him. Whatever you feel which lifts Christ on high in your soul comes of the Spirit—but whatever there may be which exalts self or anything else in the place of Christ—no matter from where it comes—the Holy Spirit has nothing to do with it! Let us then just handle this point. The Holy Spirit glorifies Christ in His people.

[Other Sermons by Mr. Spurgeon upon this passage are as follows—#465, Volume 8—THE HOLY SPIRIT GLORIFYING CHRIST; #2213, Volume 37—"HONEY IN THE MOUTH"; #2382, Volume 40—THE HOLY SPIRIT'S CHIEF OFFICE. An Exposition ofJohn 16:1-22, was published with #3052, Volume 53—CHRIST'S LONELINESS AND OURS.] MANY persons are anxiously asking the question, "Are we partakers of the Holy Spirit?" With enlarged anxiety, they reason thus, "We have felt certain inward emotions. There has been in us, we trust, a change of life. Eager are our desires for God and His Grace. Do these come of the Spirit of God?

[Other Sermons by Mr. Spurgeon, upon this passage, are as follows— Sermons #565, Volume 8—THE HOLY SPIRIT GLORIFYING CHRIST; #2212, Volume 37—"HONEY IN THE MOUTH!" and #3062, Volume 53—THE SPIRIT'S OFFICE TOWARDS DISCIPLES] JESUS CHRIST, our gracious Lord and Master, is here speaking of the Holy Spirit and He says of Him, "He shall glorify Me: for He shall receive of Mine, and shall show it unto you."

[Other Sermons by Mr. Spurgeon, upon this passage, are as follows— Sermons #565, Volume 8—THE HOLY SPIRIT GLORIFYING CHRIST; #2212, Volume 37—"HONEY IN THE MOUTH!" and #3062, Volume 53—THE SPIRIT'S OFFICE TOWARDS DISCIPLES] JESUS CHRIST, our gracious Lord and Master, is here speaking of the Holy Spirit and He says of Him, "He shall glorify Me: for He shall receive of Mine, and shall show it unto you." Our Lord Jesus Christ, in His own personal teaching, did not plainly declare all the Truths which He intended to reveal because the Holy Spirit was not then given to His disciples and they were not, at that time, able to receive all that He might have taught them. He Himself said to them, "I have yet many things to say unto you, but you cannot bear them now." The germ of everything that would be revealed was in the teaching of Christ, but not the full development of it. That was left till after the Holy Spirit had been given on the day of Pentecost. In the Acts of the Apostles, in their various Epistles and in the Apocalypse given to John, we have the full Revelation of the Truth of God—the Holy Spirit there taking of the things of Christ and revealing them to us and also, according to His promise, showing us, in the Book of the Revelation, "things to come." Note that our Savior did not go away from His disciples and leave the Spirit to come upon them without previously intimating to them the fact that He was coming. He prepared them for the change. While He was here upon earth, He was personally at the head of His people and as it was His purpose that the Holy Spirit should act as His Substitute during His absence, He informed His followers that it would be so.