Clarke's Bible Commentary - John 7:39
Verse 39. Was not yet given] dedomenon, given is added by the Codex Vaticanus, (B.) the Syriac, all the Persic, later Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the Itala but three; and several of the primitive fathers. The word seems necessary to the completion of the sense. Certain measures of the Holy Spirit had been vouchsafed from the beginning of the world to believers and unbelievers: but that abundant effusion of his graces spoken of by Joel, Joel ii. 28, which peculiarly characterized the Gospel times, was not granted till after the ascension of Christ: 1. Because this Spirit in its plenitude was to come in consequence of his atonement; and therefore could not come till after his crucifixion. 2. It was to supply the place of Christ to his disciples and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord's own words, chap. xiv. 16-18, 26; xv. 26; xvi. 7-15.
John Gill's Bible Commentary
Ver. 39. But this spake he of the Spirit , etc.] These are the words of the evangelist, explaining the figurative expressions of Christ; showing, that by rivers of living water, he meant the Spirit in his gifts and graces; and which is the plain sense of the passages referred to by him, particularly ( Isaiah 44:3 Joel 2:28), and which, as before observed, the Jews supposed were intimated by their drawing and pouring water at the feast of tabernacles. Which they that believe on him should receive ; the apostles, and others, that had believed in Christ, and had received the Spirit, as a spirit of regeneration and sanctification; as a spirit of illumination and conversion; as a spirit of faith and adoption; but on the day of Pentecost they were to receive a larger, even an extraordinary measure of his gifts and grace, to qualify them for greater work and service: for the Holy Ghost was not yet [given] ; the word given is not in the original text; but is very properly supplied, as it is in the Vulgate Latin, Syriac, and Persic versions. The Arabic version renders it, for the Holy Ghost was not yet come; he was; he was in being as a divine person, equal with the Father and Son, so he was from everlasting; and he had been bestowed in his grace upon the Old Testament saints, and rested in his gifts upon the prophets of that dispensation; but, as the Jews themselves confess f340 , after the death of the latter prophets, Haggai, Zachariah, and Malachi, the Holy Ghost removed from Israel.
And they expressly say, be was not there in the time of the second temple.
Maimonides says f341 , they made the Urim and Thummim in the second temple, to complete the eight garments (of the priests) though they did not inquire by them; and why did they not inquire by them? because the Holy Ghost was not there; and every priest that does not speak by the Holy Ghost, and the Shekinah, does not dwell upon him, they do not inquire by him.
They observe there were five things in the first temple which were not in the second, and they are these, the ark with the mercy seat, and cherubim, the fire (from heaven), and the Shekinah, dwqh jwrw , and the Holy Ghost, and the Urim and Thummim.
Now, though he had removed, he was to return again; but as yet the time was not come, at least for the more plentiful donation of him: the reason of which was, because that Jesus was not yet glorified ; he had not as yet gone through his state of humiliation; he had not yet suffered, and died, and rose again, and ascended, and sat down at the right hand of God; for the Holy Spirit was to come upon his departure, and in consequence of his sufferings and death, and being made sin, and a curse for his people; and through his mediation and intercession, and upon his exaltation at the Fathers right hand; when being made, and declared Lord and Christ, this should be notified by the effusion of his Spirit; (see Acts 2:33,36).
Matthew Henry Commentary
Verses 37-39 - On the last day of the feast of tabernacles, the Jews drew water an poured it out before the Lord. It is supposed that Christ alluded to this. If any man desires to be truly and for ever happy, let him appl to Christ, and be ruled by him. This thirst means strong desires afte spiritual blessings, which nothing else can satisfy; so the sanctifyin and comforting influences of the Holy Spirit, were intended by the waters which Jesus called on them to come to Him and drink. The comfor flows plentifully and constantly as a river; strong as a stream to bea down the opposition of doubts and fears. There is a fulness in Christ of grace for grace. The Spirit dwelling and working in believers, is a a fountain of living, running water, out of which plentiful stream flow, cooling and cleansing as water. The miraculous gifts of the Holy Spirit we do not expect, but for his more common and more valuabl influences we may apply. These streams have flowed from our glorifie Redeemer, down to this age, and to the remote corners of the earth. Ma we be anxious to make them known to others.
Greek Textus Receptus
τουτο 5124 D-ASN δε 1161 CONJ ειπεν 2036 5627 V-2AAI-3S περι 4012 PREP του 3588 T-GSN πνευματος 4151 N-GSN ου 3739 R-GSN εμελλον 3195 5707 V-IAI-3P λαμβανειν 2983 5721 V-PAN οι 3588 T-NPM πιστευοντες 4100 5723 V-PAP-NPM εις 1519 PREP αυτον 846 P-ASM ουπω 3768 ADV γαρ 1063 CONJ ην 2258 5713 V-IXI-3S πνευμα 4151 N-NSN αγιον 40 A-NSN οτι 3754 CONJ ο 3588 T-NSM ιησους 2424 N-NSM ουδεπω 3764 ADV εδοξασθη 1392 5681 V-API-3S
Vincent's NT Word Studies
39. The Spirit. The Holy Spirit, personally.The Holy Ghost (pneuma agion). The best texts omit agion, holy, and the definite article is not in the text, so that the strict rendering is simply spirit. Literally, spirit was not yet. Given, in A.V. and Rev., is added to guard against a possible misconception, which, as Alford observes, "no intelligent reader could fall into." The word spirit, standing thus alone, marks, not the personal Spirit, but His operation or gift or manifestation. Canon Westcott aptly says: "It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (1 John ii. 20 sqq.), which forms a commentary, gained by later experience, upon the words of the Lord."
Was glorified (edoxasqh). 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 (i. 14). The beginning of our Lord's miracles was a manifestation of His glory (ii. 11). His glory was the expression of the Father's will (viii. 54). By His work He glorified the Father upon earth (xii. 28; xvii. 4), and in this was Himself glorified (xvii. 10). The sickness and resurrection of Lazarus were for the glory of God (xi. 4). The consummation of His work was marked by the words, "Now was the Son of man glorified, and God was glorified in Him" (xiii. 31). His glory He had with the Father before the world was (xvii. 5). It is consummated at His ascension (vii. 39; xii. 16). The passion is the way to glory (xii. 23, 24; xiii. 31). The fruitfulness of believers in Him is for the glory of God (xv. 8), and the office of the Spirit is to glorify Christ (xvi. 14).
