The Meaning of John 7:39 Explained

John 7:39

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.)

YLT: and this he said of the Spirit, which those believing in him were about to receive; for not yet was the Holy Spirit, because Jesus was not yet glorified.

Darby: But this he said concerning the Spirit, which they that believed on him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.

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 Reverse Interlinear

(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.  ) 

What does John 7:39 Mean?

Study Notes

Spirit
Holy Spirit. John 14:17 ; John 14:26 ; Matthew 1:18 See summary note, .
Holy Ghost
The Holy Spirit, N.T. Summary (see Malachi 2:15 , note): (See Scofield " Malachi 2:15 ") .
(1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g.) John 14:16 ; John 14:17 ; John 14:26 ; John 15:26 ; John 16:7-15 ; Matthew 28:19 and everywhere implied.
(2) The revelation concerning Him is progressive
(a) In the O.T. (See Scofield " Malachi 2:15 ") . He comes upon whom He will, apparently without reference to conditions in them
(b) During His earth-life, Christ taught His disciples Luke 11:13 that they might receive the Spirit through prayer to the Father.
(c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to prayer the Comforter would come to abide John 14:16 ; John 14:17 .
(d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" John 20:22 but instructed them to wait before beginning their ministry till the Spirit should come upon them; Luke 24:49 ; Acts 1:8 .
(e) On the day of Pentecost the Spirit came upon the whole body of believers Acts 2:1-4
(f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands Acts 8:17 ; Acts 9:17 .
(g) When Peter opened the door of the kingdom to the Gentiles (Acts 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed. Acts 10:44 ; Acts 11:15-18 . This is the permanent fact for the entire church age. Every believer is born of the Spirit; John 3:3 ; John 3:6 ; 1 John 5:1 indwelt by the Spirit, whose presence makes the believer's body a temple; 1 Corinthians 6:19 ; Romans 8:9-15 ; 1 John 2:27 ; Galatians 4:6 and baptized by the Spirit; 1 Corinthians 12:12 ; 1 Corinthians 12:13 ; 1 John 2:20 ; 1 John 2:27 thus sealing him for God; Ephesians 1:13 ; Ephesians 4:30 .
(3) The N.T. distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer's privilege and duty (cf) Acts 2:4 with; Acts 4:29-31 ; Ephesians 1:13 ; Ephesians 1:14 with Ephesians 5:18 . --"One baptism, many fillings."
(4) The Holy Spirit is related to Christ in His Conception Matthew 1:18-20 ; Luke 1:35 baptism; Matthew 3:16 ; Mark 1:10 ; Luke 3:22 ; John 1:32 ; John 1:33 walk and service Luke 4:1 ; Luke 4:14 resurrection Romans 8:11 , and as His witness throughout this age; John 15:26 ; John 16:8-11 ; John 16:13 ; John 16:14 .
(5) The Spirit forms the church Matthew 16:18 (See Scofield " Hebrews 12:23 ") by baptizing all believers into the body of Christ 1 Corinthians 12:12 ; 1 Corinthians 12:13 imparts gifts for service to every member of that body 1 Corinthians 12:7-11 ; 1 Corinthians 12:27 ; 1 Corinthians 12:30 guide the members in their service; Luke 2:27 ; Luke 4:1 ; Acts 16:6 ; Acts 16:7 and is Himself the power of that service; Acts 1:8 ; Acts 2:4 ; 1 Corinthians 2:4 .
(6) The Spirit abides in the company of believers who constitute a local church, making of them, corporately, a temple 1 Corinthians 3:16 ; 1 Corinthians 3:17 .
(7) Christ indicates a threefold personal relationship of the Spirit to the believer: "With", "In", "upon" John 14:17 ; Luke 24:49 ; Acts 1:8 . "With" indicates the approach of God to the soul, convicting of sin John 16:9 presenting Christ as the object of faith John 16:14 imparting faith Ephesians 2:8 and regenerating John 3:3-16 . "In" describes the abiding presence of the Spirit in the believer's body 1 Corinthians 6:19 to give victory over the flesh; Romans 8:2-4 ; Galatians 5:16 ; Galatians 5:17 to create the Christian character Galatians 5:22 ; Galatians 5:23 to help infirmities Romans 8:26 to inspire prayer Ephesians 6:18 to give conscious access to God Ephesians 2:18 to actualize to the believer his sonship Galatians 4:6 to apply the Scripture in cleansing and sanctification; Ephesians 5:26 ; 2 Thessalonians 2:13 ; 1 Peter 1:2 to comfort and intercede; Acts 9:31 ; Romans 8:26 and to reveal Christ John 16:14 .
(8) Sins against the Spirit committed by unbelievers are: To blaspheme Matthew 12:31 , resist Acts 7:51 , insult Hebrews 10:29 , "despite," lit. insult). Believers' sins against the Spirit are: To grieve Him by allowing evil in heart or life Ephesians 4:30 ; Ephesians 4:31 and to quench Him by disobedience 1 Thessalonians 5:19 .
The right attitude toward the Spirit is yieldedness to His sway in walk and service, and in constant willingness that He shall "put away" whatever grieves Him or hinders His power Ephesians 4:31 .
(9) The symbols of the Spirit are: (a) oil John 3:34 ; Hebrews 1:9 (b) water, John 7:38 ; John 7:39 (c) wind; Acts 2:2 ; John 3:8 , (d) fire Acts 2:3 , (e) a dove Matthew 3:16 , (f) a seal; Ephesians 1:13 ; Ephesians 4:30 , (g) an earnest or pledge Ephesians 1:14 .

Verse Meaning

John helped his readers understand that Jesus was referring to the outpouring of the Holy Spirit that happened after Jesus" death, resurrection, and ascension, on the day of Pentecost (cf. John 15:26; John 16:7; Acts 1:5; Acts 1:8; Acts 2). That outpouring was something that God had not done before. It was similar to what Joel predicted He would do in the last days ( Joel 2:28-32; cf. Acts 2:16-21). "Those who believed in Him" includes subsequent believers as well as believers on the day of Pentecost (cf. 1 Corinthians 12:13). Jesus announced that the Holy Spirit would come on believers in a new way, namely, to baptize, seal, and indwell them. John frequently spoke of Jesus" death, resurrection, ascension, and exaltation as all part of His glorification ( John 11:4; John 12:16; John 12:23; John 13:31; cf. Philippians 2:8-9). [1]

Context Summary

John 7:32-39 - A Spring Of Life-Giving Water
"The natural man receiveth not the things of the Spirit of God." The truth of that saying clearly appears in the earlier part of this section. When the Lord spoke of returning to the Father His hearers supposed that He was proposing to visit the Jews of the Dispersion. But how profound are these words of promise to those who come to Him! He is not content with speaking of a river. He uses the plural-rivers shall flow from Him. Add stream to stream, torrent to torrent, river to river, and these will barely suffice to set forth the freshness and abundance of life that shall proceed from the soul that previously had been thirsty for its own personal supply.
When our Lord ascended he received of the Father the promise of the Holy Spirit, and then a new era broke on the world. The life of the believer was no longer only an imitation of obedience. It was the uprising and outpouring of the Holy Spirit from within. We become strengthened with might in the inner man and Christ dwells in our hearts by faith. Thereupon we not only are infilled of the Spirit, but it is His gracious ministry to mankind through us that makes the desert rejoice and blossom. [source]

Chapter Summary: John 7

1  Jesus reproves the ambition and boldness of his kinsmen;
10  goes up from Galilee to the feast of tabernacles;
14  teaches in the temple
40  Various opinions of him among the people
45  The Pharisees are angry that their officers took him not,
50  and chide with Nicodemus for taking his side

Greek Commentary for John 7:39

Which [ου]
Genitive by attraction of the relative ο — ho (accusative singular object of λαμβανειν — lambanein) to the case of του πνευματος — tou pneumatos (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο — ho because of πνευμα — pneuma) which we do not have in English. Even here one should say “whom,” not which, of the Spirit of God. Were to receive Imperfect active of μελλω — mellō with the present active infinitive λαμβανειν — lambanein to receive, one of the three constructions with μελλω — mellō (present, aorist, or future infinitive). Literally, “whom they were about to receive,” a clear reference to the great pentecost. For the Spirit was not yet given No verb for “given” in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of ειμι — eimi like παρειμι — pareimi (to be present) appears in Acts 19:2 of the Spirit‘s activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). Because Jesus was not yet glorified Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called “glorified” (εδοχαστη — edoxasthē first aorist passive indicative of δοχαζω — doxazō), used later of the death of Jesus (John 12:16), even by Jesus himself (John 12:23; John 13:31). [source]
The Spirit []
The Holy Spirit, personally. [source]
The Holy Ghost [πνεῦμα ἅγιον]
The best texts omit ἅγιον , 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 2:20sqq.), which forms a commentary, gained by later experience, upon the words of the Lord.” [source]
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]

Reverse Greek Commentary Search for John 7:39

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 21:3 Caught [ἐπίασαν]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
John 2:21 He [ἐκεῖνος]
See on John 1:18. Emphatic, and marking the contrast between the deeper meaning of Jesus and the literalism of the Jews and of His disciples (see next verse). For other illustrations of John's pointing out the meaning of words of Jesus which were not at first understood, see John 7:39; John 12:33; John 21:19. [source]
John 11:4 Heard it [ακουσας]
The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. Is not unto death Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See αμαρτια προς τανατον — hamartia pros thanaton in 1 John 5:16, “sin unto death” (final death). But for the glory of God In behalf of God‘s glory, as the sequel shows. Cf. John 9:3 about the man born blind. The death of Lazarus will illustrate God‘s glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (John 13:31). In John 7:39 John had already used δοχαζω — doxazō of the death of Christ. That the Son of God may be glorified thereby Purpose clause with ινα — hina and the first aorist passive subjunctive of δοχαζω — doxazō Here Jesus calls himself “the Son of God.” In John 8:54 Jesus had said: “It is my Father that glorifieth me.” The raising of Lazarus from the tomb will bring glory to the Son of God. See John 17:1 for this idea in Christ‘s prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (John 7:39; John 12:16; John 13:31; John 14:13). The death of Lazarus brings Jesus face to face with his own death. [source]
John 13:31 Now [νυν]
Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father‘s will (Westcott). Is glorified First aorist passive of δοχαζω — doxazō consummation of glory in death both for the Son and the Father. For this verb in this sense see note on John 7:39; note on John 12:16 and note later on John 17:4. Four times here in John 13:31. [source]
John 12:6 Not because he cared for the poor [ουχ οτι περι των πτωχων εμελεν αυτωι]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει — melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον — glōssokomeion (from γλωσσα — glōssa tongue, and κομεω — komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα — Ballomena is present passive participle (repeatedly put in) of βαλλω — ballō to cast or fling. The imperfect active (custom) of βασταζω — bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
John 12:16 Understood not [ουκ εγνωσαν]
Second aorist active indicative of γινωσκω — ginōskō Another comment by John concerning the failure of the disciples to know what was happening (cf. John 2:22; John 7:39). At the first Adverbial accusative, as in John 10:40; John 19:39. Was glorified First aorist passive indicative of δοχαζω — doxazō to glorify, used of his death already in John 7:39 and by Jesus himself of his death, resurrection, and ascension in John 12:23; John 13:31. Then remembered they First aorist passive indicative of μιμνησκω — mimnēskō It was easier to understand then and they had the Holy Spirit to help them (John 16:13-15). Were written of him Periphrastic past perfect passive of γραπω — graphō with neuter plural participle agreeing with ταυτα — tauta (these things) and singular verb, though the plural ησαν — ēsan could have been used. Note the threefold repetition of ταυτα — tauta in this verse, “clumsy” Bernard calls it, but making for clarity. The use of επ αυτωι — ep' autōi for “of him” rather than περι αυτου — peri autou is unusual, but occurs in Revelation 10:11; Revelation 22:16. They had done First aorist active indicative of ποιεω — poieō simply, “they did.” [source]
John 4:10 Answered and said [απεκριτη και ειπεν]
As often (redundant) in John. The first aorist passive Condition of second class, determined as unfulfilled, ει — ei and past perfect ηιδεις — ēideis (used as imperfect) in condition and αν — an and aorist active indicative in conclusion The gift of God Naturally the gift mentioned in John 3:16 (Westcott), the inexpressible gift (2 Corinthians 9:15). Some take it to refer to the living water below, but that is another allusion (metaphor) to John 3:16. See Ephesians 4:7 for Paul‘s use of both χαρις — charis and δωρεα — dōrea (from διδωμι — didōmi to give). Who it is She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. Living water Running water like a spring or well supplied by springs. This Jacob‘s Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis 26:19; Leviticus 14:5; Numbers 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (John 6:51). The phrase “the fountain of life” occurs in Proverbs 13:14. Jesus supplies the water of life (John 7:39). Cf. Revelation 7:17; Revelation 22:1. [source]
Acts 19:2 Whether there be any Holy Ghost []
But, as Bengel observes, “They could not have followed either Moses or John the Baptist without having heard of the Holy Ghost.” The words, therefore, are to be explained, not of their being unaware of the existence of the Holy Ghost, but of his presence and baptism on earth. The word ἔστιν , there be, is to be taken in the sense of be present, or be given, as in John 7:39, where it is said, “The Holy Ghost was not yet ( οὔπω ἦν )and where the translators rightly render, “was not yet given. ” [source]
1 Corinthians 6:19 Glorify []
See on John 7:39. Omit and in your spirit, which are God's. [source]
Galatians 3:14 That we might receive, etc. []
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
Ephesians 1:13 Spirit of promise []
Strictly, the promise. Denoting the promise as characteristic of the Holy Spirit: the Spirit which was announced by promise. See Acts 2:16sqq.; Joel 2:28; Zechariah 12:10; Isaiah 32:15; Isaiah 44:3; John 7:39; Acts 1:4-8; Galatians 3:14. [source]

What do the individual words in John 7:39 mean?

This now He said concerning the Spirit whom were about to receive those having believed in Him not yet [given] for was [the] Spirit because Jesus not yet was glorified
τοῦτο δὲ εἶπεν περὶ τοῦ Πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν οὔπω γὰρ ἦν Πνεῦμα ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη

τοῦτο  This 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
Πνεύματος  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
οὗ  whom 
Parse: Personal / Relative Pronoun, Genitive Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
ἔμελλον  were  about 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: μέλλω  
Sense: to be about.
λαμβάνειν  to  receive 
Parse: Verb, Present Infinitive Active
Root: λαμβάνω  
Sense: to take.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
πιστεύσαντες  having  believed 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
οὔπω  not  yet  [given] 
Parse: Adverb
Root: οὔπω  
Sense: not yet.
Πνεῦμα  [the]  Spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
οὐδέπω  not  yet 
Parse: Adverb
Root: οὐδέπω  
Sense: not yet, not as yet.
ἐδοξάσθη  was  glorified 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: δοξάζω  
Sense: to think, suppose, be of opinion.