John 7:39
in John 7He was speaking about the Spirit, whom those who believed in Him were later to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.
BSB
The same verse in ASV and KJV ▾
ASV
But this spake he of the Spirit, which they that believed on him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified.
KJV
(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)
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This verse in John 7
Commentary
4 notes on this verseBut this spake he of the Spirit,.... 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 Isa 44:3, and which, as before observed, the Jews supposed were intimated by their drawing and pouring water at the feast of tabernacles.
This site's exposition
the Holy Ghost was not yet given
John supplies his own inspired commentary on the saying just given, this spake he of the Spirit, which they that believe on him should receive, removing any doubt about what the living water pictures. For the Holy Ghost was not yet given explains why the crowd could not yet grasp the full sense, the gift awaiting a specific hour still future to this scene. Because that Jesus was not yet glorified ties the Spirit's coming directly to the cross and resurrection, this Gospel's own theology of glory naming the cross itself as the hour of the Son's exaltation rather than mere humiliation.
The record, by era
The Nineteenth Century2 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Of the Spirit - Of the Holy Spirit, that should be sent down to attend their preaching and to convert sinners. For the Holy Ghost was not yet given - Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and sanctification of the ancient saints and prophets; but that abundant and full effusion which the apostles were permitted afterward to behold had not yet been given. See Acts 2; Act 10:44-
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
In Joh 16:7 the Holy Ghost is represented not only as the gift of Christ, but a gift the communication of which was dependent upon His own departure to the Father. Now as Christ was not yet gone, so the Holy Ghost was not yet given.
How the passage was read
On John 7:1-53On John 7:1-53
The water ceremony He interrupted
“The Feast of Booths” is Tabernacles, in Hebrew Sukkot: the autumn week when Israel lived (and Jewish families still eat) in leafy shelters remembering the wilderness. In Temple times each morning of the feast a priest carried water in gold from the pool of Siloam up to the altar and poured it out, praying for the year's rain, while the crowds sang: the Mishnah calls it the Rejoicing at the Place of the Water-Drawing, and the Talmud says whoever never saw it “has never seen rejoicing in his life” (Sukkah 51a).
That is the scene on “the last day of the feast, the great day,” when Jesus stood and cried out, “If anyone thirsts, let him come to me and drink”: a claim staged inside the feast's own ceremony, at the moment all Jerusalem was thinking about water from God.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Sukkah 4:9 (the water-drawing rite) · Sukkah 51a (“has never seen rejoicing”)
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| τοῦτο | touto | This | G3778 → | 1381 times |
| δὲ | de | now | G1161 → | 2765 times |
| εἶπεν | eipen | He said | G2036 → | 925 times |
| περὶ | peri | concerning | G4012 → | 332 times |
| τοῦ | tou | the | G3588 → | 19766 times |
| πνεύματος | pneumatos | Spirit | G4151 → | 378 times |
| ὃ | ho | which | G3739 → | 1405 times |
| ἔμελλον | emellon | were about | G3195 → | 109 times |
| λαμβάνειν | lambanein | to receive | G2983 → | 257 times |
| οἱ | hoi | those | G3588 → | 19766 times |
| πιστεύσαντες | pisteusantes | having believed | G4100 → | 237 times |
| εἰς | eis | in | G1519 → | 1755 times |
| αὐτόν· | auton | Him; | G846 → | 5565 times |
| οὔπω | oupo | not yet | G3768 → | 26 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| ἦν | en | was | G1510 → | 2333 times |
| πνεῦμα | pneuma | [the] Spirit | G4151 → | 378 times |
| ὅτι | hoti | because | G3754 → | 1292 times |
| Ἰησοῦς | iesous | Jesus | G2424 → | 908 times |
| οὐδέπω | oudepo | not yet | G3764 → | 4 times |
| ἐδοξάσθη.¶ | edoxasthe | was glorified. | G1392 → | 61 times |
τοῦτοThis
toutoG3778 →1381 times
δὲnow
deG1161 →2765 times
εἶπενHe said
eipenG2036 →925 times
περὶconcerning
periG4012 →332 times
τοῦthe
touG3588 →19766 times
πνεύματοςSpirit
pneumatosG4151 →378 times
ὃwhich
hoG3739 →1405 times
ἔμελλονwere about
emellonG3195 →109 times
λαμβάνεινto receive
lambaneinG2983 →257 times
οἱthose
hoiG3588 →19766 times
πιστεύσαντεςhaving believed
pisteusantesG4100 →237 times
εἰςin
eisG1519 →1755 times
αὐτόν·Him;
autonG846 →5565 times
οὔπωnot yet
oupoG3768 →26 times
γὰρfor
garG1063 →1039 times
ἦνwas
enG1510 →2333 times
πνεῦμα[the] Spirit
pneumaG4151 →378 times
ὅτιbecause
hotiG3754 →1292 times
ἸησοῦςJesus
iesousG2424 →908 times
οὐδέπωnot yet
oudepoG3764 →4 times
ἐδοξάσθη.¶was glorified.
edoxastheG1392 →61 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Joel 2:28And afterward, I will pour out My Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.
it leads to
- Ezekiel 39:29
And I will no longer hide My face from them, for I will pour out My Spirit on the house of Israel, declares the Lord GOD.”
Reached by 2 separate paths from here.
- Acts 2:16–21
No, this is what was spoken by the prophet Joel:
- Isaiah 32:15
until the Spirit is poured out upon us from on high. Then the desert will be an orchard, and the orchard will seem like a forest.
- Acts 2:39
This promise belongs to you and your children and to all who are far off—to all whom the Lord our God will call to Himself.”
- Acts 2:2–4
Suddenly a sound like a mighty rushing wind came from heaven and filled the whole house where they were sitting.
- Ezekiel 39:29
Through
Acts 2:17‘In the last days, God says, I will pour out My Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.
it leads to
- Joel 2:28–32
And afterward, I will pour out My Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.
- Isaiah 44:3
For I will pour water on the thirsty land, and currents on the dry ground. I will pour out My Spirit on your descendants, and My blessing on your offspring.
Reached by 2 separate paths from here.
- Titus 3:4–6
But when the kindness of God our Savior and His love for mankind appeared,
- Joel 2:28–32
Where this verse is studied
On this page
Studies6
On this verse
About John

This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Brooke Foss Westcott, The Gospel according to St. John; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748) and Matthew Henry, Commentary on the Whole Bible.
