(39) The word "given" is omitted in nearly all MSS. except the Vatican. "Holy" before Ghost is also probably an insertion, though it is found in some of the oldest MSS. and versions. These are additions of copyists who were anxious to preserve from all possibility of misinterpretation the doctrine concerning the Holy Spirit. This doctrine is more fully expounded in John 14-16, where see Notes.

Verse 39. - This spake he, said the evangelist, concerning the Spirit, which they that believe on him were to receive: for the (Holy) Spirit was not yet (given), because Jesus was not yet glorified. This verse has a great weight, as the evangelist's interpretation of the previous words of the Lord, nor can they be put aside. The history of the outpouring of the Spirit on Pentecost, and the mighty gift of the risen and glorified Jesus to those who believed on him, are their abundant justification. If the thirty-eighth verse were not an immense advance upon the promise of the thirty-seventh verse, it would not be easy to show how the words of the first promise could only find fulfilment in a future and as yet unrealized condition. Eternal life is a present gift. Satisfaction of the thirst of the soul was an immediate bestowment of Christ, and had been realized by untold multitudes of those who had been inwardly cleansed by the Spirit, who had come to the waters of life, who had received the Logos, and known that they were sons of God. But the thirty-eighth verse speaks of a new and nobler life flowing to others from belief in Christ. It looks forward to the production of a worldwide blessing conditioned by what was yet to happen. So that we cannot doubt that John saw more deeply into the Lord's words than some of those who have criticized his comment. John, says Weiss, does "not mean to explain the metaphor of the living water, but he intends to prove the truth of Jesus' promise from his own blessed experience." "The (Holy) Spirit was not yet" is, however, a strange and startling statement. The work and Person of the Spirit are spoken of throughout the Old Testament - from Genesis 1:2; Genesis 6:3; Job 26:13; Job 33:4; Psalm 104:30; Psalm 139:7; to Zechariah 4:6. The redeeming and renewing, quickening powers of the Spirit are represented as equipping judges, artists, warriors, and prophets for their work, as sanctifying the individual soul (Psalm 51:11; Ezekiel 3:24, 27), and building the temple of God (Haggai 2:5). The prophetic gift is especially referred to the Spirit by St. Paul (1 Corinthians 12:10, 11; 2 Peter 1:21; πᾶσα γραφή is Θεοπνευστος, 2 Timothy 3:16). More than this, our Lord himself is, in the synoptic Gospels, said to be conceived by the Holy Spirit, and his humanity baptized and anointed, empowered and directed throughout by the Spirit, and kept by him in sacred consecration and personal union with the Logos. The union of the Divine and human nature of Christ is maintained by that same Spirit who is the union of the Father and of the Son. In what sense can it be said, "the Holy Spirit was not yet"? Our Lord himself has thrown most light upon this perplexing saying when, on promising the Paraclete, he said, "He shall not speak of [or, 'from'] himself: he will take of mine, and show unto you" (John 16:13, 14); and when he declared (John 16:7-10) that he must himself go to the Father, resume his antenatal glory, carry our nature, dishonoured by man, but now clothed with an infinite majesty, to the very throne of God, as the condition of the gift of the Paraclete. There was, in the constitution of nature, in the order of providence, in the revelations of the prophets, in the Person of the Son of man, that wherewith the blessed Spirit was ever and ceaselessly working; but not until the atonement was made, till God had glorified his Son Jesus, not until the Person of the God-Man was constituted in its infinity of power and perfection of sympathy, were the facts ready, were the truths liberated for the salvation of men, were the streams of living water ready to flow from every heart that received the Divine gift. In comparison with all previous manifestation of the Spirit, this was so wonderful that John could say of all that had gone before - "not yet," "not yet." The Baptist's expression, "I knew him not" (see note, John 1:31), and the scene described in John 20:21, 22, do not contradict this (see note). This is the first time that John mentions the glorification of the Son of mart. Jesus certainly looked at his death, with what followed it, as his glory (see John 12:23, etc.; John 13:31; 17:5). This evangelist does not, so clearly as St. Paul (says Westcott), discriminate the two stages of "humiliation" and "glory" (cf. Philippians 2 with 1 John 3:5, 8).

7:37-39 On the last day of the feast of tabernacles, the Jews drew water and 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 apply to Christ, and be ruled by him. This thirst means strong desires after spiritual blessings, which nothing else can satisfy; so the sanctifying and comforting influences of the Holy Spirit, were intended by the waters which Jesus called on them to come to Him and drink. The comfort flows plentifully and constantly as a river; strong as a stream to bear 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 as a fountain of living, running water, out of which plentiful streams flow, cooling and cleansing as water. The miraculous gifts of the Holy Spirit we do not expect, but for his more common and more valuable influences we may apply. These streams have flowed from our glorified Redeemer, down to this age, and to the remote corners of the earth. May we be anxious to make them known to others.But 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 Isaiah 44:3, 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 (f),

"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 (g),

"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 (h) 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, , "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 Father's right hand; when being made, and declared Lord and Christ, this should be notified by the effusion of his Spirit; see Acts 2:33.

(f) T. Bab. Yoma, fol. 9. 2. Sota, fol. 48. 2. & Sanhedrin, fol. 11. 1.((g) Hilchot Cele Hamikdash, c. 10. sect. 10. Vid. T. Bab. Yoma, fol. 73. 2.((h) T. Bab. Yoma, fol. 21. 2. Vid. Jarchi & Kimchi in Hagg. i. 8.