John 4:23

23. the hour cometh] As before, there cometh an hour. What follows, and it is now here, could not be added in Joh_4:21. The local worship on Gerizim and Zion must still continue for a while; but there are already a few who are rising above these externals to the spirit of true worship, in which the opposition between Jew and Samaritan disappears.

the true worshippers] The same word for ‘true’ as in Joh_1:9 (see note there); ‘true’ as opposed to what is ‘spurious’ and ‘unreal.’ Worship to be genuine, real, and perfect must be offered in spirit and truth.

in spirit] This is opposed to all that is carnal, material, and of the earth earthy;—‘this mountain,’ the Temple, limitations of time and place. Not that such limitations are wrong; but they are not of the essence of religion, and become wrong when they are mistaken for the essence of religion.

in truth] (Omit ‘in’) i.e. in harmony with the Nature and Will of God. In the sphere of intellect, this means recognition of His Presence and Omniscience; in the sphere of action, conformity with His absolute Holiness. ‘Worship in spirit and truth,’ therefore, implies prostration of the inmost soul before the Divine Perfection, submission of every thought and feeling to the Divine Will.

for the Father seeketh, &c.] Better, for such the Father also seeketh for His worshippers. ‘Such’ is very emphatic; ‘this is the character which He also desires in His worshippers.’ The ‘also’ must not be lost. That worship should be ‘in spirit and truth’ is required by the fitness of things: moreover God Himself desires to have it so, and works for this end. Note how three times in succession Christ speaks of God as the Father (Joh_4:21; Joh_4:23): perhaps it was quite a new aspect of Him to the woman.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Joh_4:23-24

The hour cometh, and now is, when the true worshippers

Worship

I.

ITS GROUNDS OR REASONS.

1. The perfection of the Divine character. God is a Spirit. These words are

(1) A mystery, because spirit, like matter, is unknown to us in its essence. We are acquainted with some of the sensible properties of matter, such as extension, figure, colour, etc.; but what the substance is which underlies these we do not understand. So also of spirit; we see its manifold manifestations; we feel, and therefore know, that it does exist; but what it is in itself is a profound and inexplicable mystery.

(2) A revelation. By them our Saviour declared the personality of God. What is in the effect must have been first in the cause. The Creator of persons must be a person.

(3) As possessing all possible perfections.

2. The nature of man. Intellectual ability, genius, and learning, which are the possessions of the few, call forth our admiration, but there is that in us all which is greater than these, namely, the power to worship our Creator. All men have this; but in many it exists only in a latent state. Thousands of human souls are nothing better than the burial-places of their own faculties. It seems as if some malignant spiritual magician had waved his terrible wand over human nature, causing a deep sleep to fall upon its noblest instincts, and thus preventing its development. One of the greatest dangers of the present time is the weakening of this power in men. The heathen worship senseless idols; the ancient Greeks worshipped beauty; in the days of chivalry men worshipped physical strength, military dignity, valour, and courage; but the tendency of many in our own age is to worship nothing. Even in the Church the idea of worship does not occupy the place it did in other times. The leading conception appears to be preaching.

II. ITS CONSTITUENT ELEMENTS.

1. Meditation upon God. Holy and thoughtful Hebrews contemplated His character in the works of creation, the goodness of His providence, and the words He had spoken by His prophets. These are the three mirrors in which they beheld the beauty of the Lord. A greater and clearer manifestation has been given to us in the face of Jesus Christ. It follows that He should be set most prominently before the mind in all our acts of worship.

2. Devout contemplation produces reverence, without which there is no true worship.

(1) The science that has in it no reverence is blind, and cannot see afar off. Philosophy without reverence is wanting in the first element of wisdom, and when art has lost reverence its greatest beauty is gone. There can be no great literature without reverence; piety without reverence will not soar above the earth, and a life without reverence is not worthy of the name. Would you paint science, philosophy, art, poetry, and literature in a becoming manner? Then you should represent them as a sisterhood of angels in the attitude of worship.

(2) This spirit, which ought to characterize our whole life, should become intense in our direct acts of worship, for we enter then in a special manner into the Divine presence. Our God is a consuming fire, and we should therefore approach His throne with reverence and godly fear. What the fragrance of flowers is to the atmosphere of the summer garden, this feeling of reverence should be to our public worship.

3. Worship is transcendent wonder. Oh, the depth of the riches, etc. Great and marvellous are Thy works, etc. Who shall not fear Thee?

4. Worship is communion with God. Our fellowship is with the Father.

5. A profound sense of humility and self-abasement. The angels hide their faces in His presence. Contemplate His holiness, and sin will appear hateful. Behold His greatness, and you will feel how humble you ought to be. (T. Jones, D. D.)

God seeks worshippers

Oh, how should this fire up our hearts to spiritual worship, that God seeks for such, with Let me see Thy face, hear Thy voice! (Son_2:14). He soliciteth suitors. (J. Trapp.)

Living worshippers the only true worshippers

The magistrates (among the New England Puritans) insisted on the presence of every man at public worship. Roger Williams reprobated the law; the worst statute in the English code was that which did but enforce attendance upon the parish church. An unbelieving soul is dead in sin; such was his argument; and to force the indifferent from one worship to another was like shifting a dead man into several changes of apparel. (Littles Historical Lights.)

True worship binds together all human souls

An officer from one of the ships in port--a serious young man--spent the interval between the English and native services with me at the mission-house. As the congregation began to assemble he accompanied me to the door of the chapel, intending to take leave when the exercises should begin, as he was unacquainted with the language, and had been already longer from his ship than he designed; but after standing a few minutes, and seeing hundreds of natives assembling quietly and seriously from various directions, he suddenly exclaimed, while tears glistened in his eye, No!--this is too much; I cannot go till I worship with these heathen! (Stewart.)

A true worshipper

I have in my congregation, said a minister of the gospel, a worthy aged woman, who has for many years been so deaf as not to distinguish the loudest sound; and yet she is always one of the first in the meeting. On asking the reason of her constant attendance, as it was impossible for her to hear my voice, she answered, Though I cannot hear you, I come to Gods house because I love it, and would be found in His ways; and He gives me many a sweet thought upon the text when it is pointed out to me. Another reason is, because I am in the best company, in the most immediate presence of God, and among His saints, the honourable of the earth.

Worship

(Church Dedication)

I. WE OUGHT TO ENTER THIS HOUSE WITH JOY, FOR IT IS DEDICATED TO WORSHIP.

1. Worship is mans highest end, for it is the employment of his highest faculties in the sublimest object

2. Worship has been disparaged by representing it as a priestly contrivance for selfish ends.

3. But how came the priest into being, and who gave him power? Religion was earlier than government.

4. In the earliest ages men recognized an immediate interference of the Deity in what powerfully struck the senses. These rude notions have been dispelled by science, which reveals fixed laws.

(1) But in these the religious principle finds confirmations of God more numerous and powerful still.

(2) The progress of the arts, teaching us the beneficent uses to which Gods works may be applied, has furnished new testimonies to Gods goodness.

(3) The progress of society has made God s creation more attractive.

(4) Human improvement has created new capacities and demands for religion.

(5) The soul, in proportion as it enlarges its capacities and refines its affections, discerns within itself a more glorious type of the Divinity.

5. All other wants are superficial and transcient: the profoundest of all is the want of God.

6. Let us rejoice, then, in tits house. Heaven has no higher joy, the universe no higher work, than worship.

II. When we consider THE PARTICULAR WORSHIP TO BE HERE OFFERED, IT OUGHT TO AWAKEN PIOUS JOY.

1. Worship is of different forms--some unworthy. The idea of God has been selfishly seized and so obscured that little of its purifying power has remained, and men have, by pompous machinery and obsequious adulation, endeavoured to bend the Almighty to their particular interests.

2. This house is not reared to perpetuate the superstitions of past or present. Here are none of the idols which degraded ancient temples, none of the forms which in a rude age Providence allowed to the Jews; none of the cumbersome ceremonies with which Christ has been overlaid.

III. THIS HOUSE IS REARED TO ASSIST THE WORSHIP OF THE FATHER IN SPIRIT AND IN TRUTH. For the worship

1. Of one Infinite Person.

2. The Father. God has not always been so worshipped, but Christ has for ever revealed Him as such. What a privilege I What does the term import? Not merely that He is Creator--He made the mountain and the insect--but that He communicates an existence like His own. He made us in His image and likeness, and makes us partakers of the Divine nature. God is a Spirit, and we are spirits. In calling God Father I understand

(1) That He loves His offspring with unbounded affection. Love is the fundamental attribute of a father.

(2) That it is His chief purpose in creating and governing the universe to train and ennoble the rational and moral being to whom He has given birth. Education is the great work of a parent.

(3) That He exercises authority over His child.

(4) That He communicates Himself. It belongs to a parent to breathe into the child whatever is loftiest in his own soul.

(5) That He destines His rational moral creature to immortality. How ardently does a parent desire to prolong the life of his child!

3. Of the Infinite Father in spirit and in truth.

(1) Intelligently, with just and honourable conceptions of Him.

(2) With the heart as well as the intellect.

(3) With faith in a higher presence.

(4) With a filial, not a fearful, spirit.

IV. THE GREAT END OF WORSHIPPING HERE IS THAT YOU MAY WORSHIP EVERYWHERE, that your houses and places of business may be consecrated to God. Adore Him

1. As He is revealed in the universe.

2. As He is revealed in His rational and moral offspring by fulfilling His purposes in regard to Him. Reverence the human soul as His chosen sanctuary, in yourselves and in others, and labour to carry it forward to perfection. Mercy is most acceptable worship. He who rears one child in Christian virtue or recovers one fellow-creature to God builds a temple more precious and enduring than Solomons or St. Peters. (W. E.Channing, D. D.)

The spirituality of worship

I. THE GREAT PECULIARITY OF CHRISTIANITY and proof of its Divinity IS THAT IT IS FITTED TO BE THE RELIGION OF EVERY AGE AND COUNTRY. There is nothing in its institutions which confines it to one place rather than another; and nothing in its requirements which makes its exercise easier at this time or that. The heathen attached special sacredness to some shrine; the Jews could perform the most solemn acts of their worship nowhere but at Jerusalem. This was enough to prove that Judaism was not designed to be permanent, because it could not be universal. Christianity takes the whole world for its Jerusalem, and attaches no sacredness to certain lands and temples. A kind of sanctity must be attached to the scenes of Christs life, of course. But it is not a religious sacredness. A church built on Calvary would be no holier than anywhere else.

II. EVERYWHERE THE FATHER SEEKS TO BE WORSHIPPED IN SPIRIT AND IN TRUTH. Why? Because of His nature. Composed as we are of body and soul, men have formed improper notions of the Godhead, because we are unable to form ideas of a purely Spiritual Being. The Deity differing immeasurably from ourselves, to invest Him with our imperfections is to destroy reverence. Were He not a Spirit He could not possess the properties which belong to the Divine Being--omnipresence, e.g.--a body cannot be present in different places at the same time; infinitude--a body cannot fill the universe. But in His spiritual nature He must be immeasurably removed from the highest ranks of created intelligence. We want to stretch beyond spirit, because we cannot but believe that God is infinitely beyond angels; and it is our duty to maintain the thought that God is far above all created excellence.

III. ACCEPTABLE WORSHIP, THEN, MUST TAKE ITS CHARACTER FROM THE NATURE OF GOD. It follows, therefore, that carnal and ceremonial worship will not be acceptable. Prayer must be based on Gods perfections. It were useless to pray unless persuaded of His omnipresence--who could worship a being who was not within hearing?--and equally useless unless convinced of His unchangeableness. Who could pray unless Gods promises and precepts were immutable? This worship is not optional, but obligatory.

IV. SPIRITUAL WORSHIP DOES NOT EXCLUDE BODILY.

1. The body as well as the soul is to be sanctified and glorified; with both, therefore, God is to be honoured.

2. Where there is inward worship there will not be outward irreverence.

3. But it is indifferent except as the index and accompaniment of the soul.

V. BUT THIS WORSHIP IS PRIMARILY SPIRITUAL.

1. It is an act of the understanding. Not What ye know not, but What we know. God as known by the light of nature and revelation.

2. It is an act of the will--surrender and submission to God.

3. An act of the affections--delighting in and sympathizing with God.

4. An act of faith

5. An act of reverence. (H. Melvill, B. D.)

Spiritual worship

I. THE NATURE OF GOD. God is a Spirit.

1. How little we know about spirit. We can only contrast it with matter. The Egyptians are men, etc. A spirit hath not flesh and bones as ye see Me have.

2. The heathen entertained sensual views of God, and changed the glory of the incorruptible God into an image like to corruptible man, etc.

3. But God is a Spirit, and therefore

(1) Omnipotent. A body can only occupy a certain space.

(2) Unchangeable and eternal. Bodies are finite and mutable.

4. As we can understand so little about God as a Spirit, we are grateful for His revelation.

(1) In nature.

(2) In His Word.

(3) In His Son, through whom Gods Spirit is brought near in our own nature, that we may the better understand, love, and serve Him.

II. THE SERVICE HE REQUIRES.

1. Sincere. However fair the impression and imposing the ceremonial, formality is abhorent to Him. We scorn insincere professions and friendships, and an earthly monarch would repel the adulation of a traitor.

2. Spiritual: the homage of the heart. Gods complaint of His ancient people was that they drew nigh with their lips only. To this a spiritual state is necessary, for the carnal mind is enmity against God; and also renewal of the Holy Spirit, praying in the Holy Ghost.

3. Elevation and enlargement in contrast to the Samaritan worship in the mountain and to that of the Jews at Jerusalem. No creature was allowed to be offered to God, except such as could run and fly.

4. God will not reject the tremulous and broken utterances of a contrite heart.

III. HIS WILLINGNESS TO RECEIVE THIS WORSHIP.

IV. THE BLESSINGS IT WILL CONFER ON OURSELVES.

1. Deepened gratitude.

2. Elevated affections.

3. Relief from care.

4. Preparation for heaven. (T. Barrass.)

Spiritual worship

Note

1. The difference between interest in theology and interest in religion. Here was a woman living in sin, and yet deeply interested in theological controversy. Controversy sharpens our disputative faculties and wakes our speculative ones. Religion is love to God and man. The womans con- duct is typical. The moment Christ appears, she examines His views, not on righteousness, but was He sound on the Temple.

2. All that was worth noticing in the question had disappeared. Wrong as the Samaritan was, he was not so wrong as the Jew for excommunicating him, or half so wrong as he himself was for hating the Jew. Just as worship disappeared in this miserable controversy, so is Christianity going down in ours. Which was worse--to worship on a wrong hill, or to mistake the very essence of worship? Consider

I. THE FOUNDATION ON WHICH THE NEW RELIGION RESTS is the revelation made by Christ concerning

1. The Fatherhood of God. This is the emphatic word. Men had worshipped the Father before. The Greeks and Romans spoke of a Father of gods and men; the Jewish prophet said, Have we not all one Father? But universality was want- ing. Therefore the old question was all in all--Where is He to be worshipped? The real question hidden under that was, Who are His children? The appearance of God was the answer: God is the Father of the family of man.

2. The spirituality of God. The definition is not theological, but practical. It is chiefly negative. It says what God is not--not Matter. He is Mind, which has no place. Of love, generosity, thought, can you say, Where?

3. The personality of God--seeketh.

(1) Two erroneous notions are compatible with the idea of Spirit--God as an idea elaborated out of our own minds, and that God is the soul of nature: but both are impersonal.

(2) This is redemption. God is a Spirit; He seeketh. Here is the value of belief in a Person. Not that we seek God; but that He seeks us.

II. THE NATURE OF SPIRITUAL WORSHIP.

(1) It is not what a man professes that constitutes worship. A Trinitarian may call Christ God, and worship mammon.

(2) A man cannot decide whether he will or will not worship--he must. The only question is, What? That before which he bows as greater than himself. An infidel may worship Reason. The new worship of God is to be

1. Universal as against Samaritan or Jewish exclusiveness. The where is unimportant.

2. In spirit. This the better Jews had gradually seen. What doth the Lord require of thee, etc. All true life is worship.

3. In truth. The correspondence between acts and laws. God dwells in the humble heart. To be humble, to love God, is His spiritual worship. (F. W. Robertson, M. A.)

Spiritual worship

In this there is

I. APPREHENSION OF THE OBJECT, AND ACKNOWLEDGMENT OF ITS PERFECTION.

II. UNION WITH THE OBJECT, AND AFFECTION TO IT.

III. SENSE OR INFIRMITY, AND DEPENDENCE ON THE OBJECT.

IV. THESE ARE THINGS IN WORSHIP, OF WHICH NOTHING CAN BE DONE BUT BY THE SPIRIT (Act_17:23). (Dr. Whichcote.)

Spiritual worship

I. SOME GENERAL PROPOSITIONS. Spiritual worship

1. Is founded upon and riseth from the spirituality of God.

2. Is manifest by the light of nature to be due to Him; not the outward means, which depended on a law, but the inward manner. Sacrifice to the gods, not so much clothed with purple garments as with a pure heart (Menander)

. This could not but result

(1) From a knowledge of ourselves. Psa_100:1-2, is a natural principle. Man must know that his faculties were given him to glorify God.

(2) From the knowledge of God (Rom_1:21).

3. Spiritual worship, therefore, was always required by God, and always offered Him. His spirituality fails not, and spirituality must run through all the rights of worship, and did (Deu_30:10).

4. It is, consequently, every mans duty to worship God in spirit as to worship Him at all. He that denies worship to be due to God denies His Deity; he that waives spiritual worship, denies His spirituality.

5. The ceremonial law was abolished to promote spirituality of worship.

(1) The legal service is called flesh, in opposition to the gospel, which is called spirit (Heb_7:16; Heb_9:10; 2Co_3:8; Ga 1Co_10:18; Rom_2:29).

(2) The legal ceremonies were not a fit means to bring the heart into a spiritual frame. They had a spiritual intent, but did not work spiritual affections in the soul (Gal_4:9; Heb_9:9; Heb_10:1).

(3) Neither are they hindered spiritual affections; because the people sunk down to the things themselves, and refused to perceive their spiritual intent.

(4) Upon these accounts, therefore, God never testified Himself well pleased with that kind of worship; not as they were His own institution, but as they were practised (Hos_6:6; Isa_1:11-14).

(5) God, therefore, never intended their permanence, and often mentioned a coming spiritual change (Heb_7:18; Gal_4:2; Mal_1:11).

6. The gospel service is spiritual. Spirituality is the genius of the gospel Rom_12:1). Its matter--love of, and faith in, God--its motives Joh_1:17), its manner, its assistances, are all spiritual.

7. Yet the worship of our bodies is not to be rejected.

(1) Bodily worship is due to God (1Co_6:20). Both body and spirit are from God, and should be for God.

(2) Social worship is due to God, but this cannot be without some bodily expressions.

(3) Christ worshipped with His body (Luk_22:41-42).

II. WHAT SPIRITUAL WORSHIP IS.

1. From a spiritual nature (Eph_2:10).

2. By the influence of the Spirit of God (Rom_8:13; Rom_8:26; Eph_6:18).

3. Done in sincerity--from the heart (Rom_1:9; Pr Exo_25:7; Psa_119:108). This is the salt which seasons every sacrifice, and without the heart worship is a stage play (Rom_10:10).

4. Performed with unitedness of heart (Psa_86:11; Eze_33:31; Mat_6:6; Psa_119:10).

5. Discharged with spiritual activity (Psa_57:8), and acting spiritual habits (Psa_103:1). Hence the necessity of

(1) Faith (Heb_9:6).

(2) Love (Rom_8:15).

(3) A spiritual sensibility of our own weakness.

(4) Spiritual desires after God (Psa_63:2; Psa_63:8; Psa_42:2).

(5) Thankfulness and admiration (Isa_6:3; Rev

4:11; 5:13, 14).

6. Offered with delight (Psa_43:4; Eph_5:18-19).

7. Paid with deep reverence (Isa_6:2; Heb_12:28), and humility (Hos_2:4; Isa_6:5; 1Ch_29:14). God commanded not the fiercer creatures to be sacrificed, but the meek; none that had stings in their tails or venom in their tongues.

8. Performed with holiness (Psa_93:5; Heb_9:14; Rev_4:8).

9. Performed with spiritual ends and raised aims at Gods glory Heb_11:6; Rev_4:11). Some worship as poor men offer a present to rich--not to honour them, but to gain a richer reward Mal_3:14).

10. Offered in the name of Christ (1Pe_2:5; Rev_8:3).

III. WHY A SPIRITUAL WORSHIP IS DUE TO GOD, and to be offered to Him.

1. The best we have is robe presented in worship, on the grounds

(1) Of Gods excellency (Mal_1:13-14).

(2) Gods command (Exo_29:13).

(3) Heathen precedent, who offered their males and their children.

(4) All creatures serve man, by the Providential order, with their best.

(5) God has served man with His best.

2. We cannot else act towards God according to the nature of rational creatures. Spiritual worship is due to God because of His nature, and from us because of ours. To withhold our spiritual faculties is to deny them the end and use for which they were given.

3. Without the engagement of our spirits, no act is an act of worship. The posture of the body is best to testify the affection of the mind.

4. There is in worship an approach of God to man. Ought not our spirits to be prepared to receive Him? (Exo_19:10-11; Eze_48:35).

5. To have this worship is Gods end in redemption and sanctification Mal_3:3; 1Pe_3:18; 1Pe_2:5).

6. Other worship cannot be acceptable, God being a Spirit (1Pe_2:5).

IV. TO MAKE USE OF THIS. It serves

1. For information. If spiritual worship be required

(1) How sad their state who, so far from giving it, render no worship at all. Worship is founded on creation (Psa_100:2-3), and man in no state can be exempted. Where there is no acknowledgment of God, the gate is open for all sin (Hos_4:1-2; Gen_4:16). Worship to a false God, or in a false way, is better than none at all.

(2) Diligence in outward worship is not to be rested in (Rev_3:1).

2. For examination.

(1) How are our hearts prepared to worship? Do we quicken our spirits? Psa_27:8.) Are our hearts fixed?

(2) How do we act our graces in worship?

(3) How do we find our hearts after worship? How as to inward strength, humility, delight?

3. For comfort.

4. For exhortation. (S. Charnock, B. D.)

The spirituality of worship

is distinct from

I. FORMALISM and ritualism.

II. INTELLECTUALISM.

III. FANATIC SPIRITUALISM. (P. Schaff, D. D.)

The spirituality and simplicity of Christian worship: its grandeur and glory

If we compare the worship of God under the New Testament economy with that under the Old, or that of false gods, the latter is far more impressive and imposing; and, naturally, men do despise the simplicity of the former, for almost from the first an effort has been made to carnalize and embellish it.

I. CHRISTIAN WORSHIP IS PRE-EMINENTLY NOT MADE TO DEPEND ON SYMBOL BECAUSE MORE ELEVATED. The Jewish dispensation was typical and prophetic, the Christian memorial. In foreshadowing more minuteness is required than in calling to mind. A traveller needs very little to recall the scenes he has witnessed, but the non-traveller requires much explanation. We have a full revelation, and do not therefore require scenic representation.

II. THE OLD WORSHIP WAS LARGELY DEFEATED. The people were constantly being entangled, worshipped God with their lips, their emotions were wrought upon, their devotions were dead.

III. THE OLD ECONOMY WAS STEREOTYPED, severe, uniform. We do not allow children liberty of action, and so in these old times, God prescribed to the child at school everything strictly; when Christ came a measure of liberty was granted from ceremonies.

IV. OUR SIMPLE WORSHIP BRINGS BEFORE US THE THINGS OF GOD IN THE LIGHT OF GODS TRUTH AND IN DEPENDENCE ON THE POWER OF GODS SPIRIT. When men are acted on by their senses they are apt to forget the end of all. A telescope is made to see the stars with, but if the astronomers mind is occupied with the beauty of his instrument, its end is lost. So we need to be on the watch lest amusement and gratification shut out the true purpose of prayer.

V. THE RULES FOR CHRISTIAN WORSHIP are

1. Let all things be done in decency and order.

2. Unto edifying. (Canon H. Stowell, M. A.)

The axe at the root

1. The worship Christ here established involved a change--The hour cometh.

2. It was a distinguishing kind of worship, separating the true worshippers from the false.

3. It was directed towards the Father as its object.

4. It originates in a work of grace--seeketh.

5. Its nature is Spirit and Truth.

I. THE HISTORY OF WORSHIP.

1. Before the Flood it was of the simple form; the outward ordinances were few, the chief of which were the offering of animal sacrifices. Connected with this, no doubt, was the meeting of gracious hearts for prayer, and also the ministration of truth since Enoch prophesied. But this worship was too spiritual. Cain commenced a schism, and set up taste and self as a guide in religious worship. The result was a general neglect of religion.

2. The patriarchal method. The head of the family offered sacrifice, and, as in the case of Job, household religion was maintained. But very early, although he could not forget God after the Deluge, man began to interpose visible objects between himself and God. The use of Teraphim became common even among those who had some knowledge of God. The nations being dispersed, soon lost the idea of the invisible, and worshipped idols.

3. The ceremonial form was instituted after the spiritual had broken down. This was suitable to the infancy of the Church, but is as unsuitable now as swaddling clothes would be to full grown men. But even while it existed it was spoken of as soon to be superseded, was frequently broken through by Divine authority, and had no visible thing to worship. In spite of it all, however, idolatry was the common sin of Israel, from which they had to be purged by the Captivity.

4. Since that day God has been treated in one of three ways

(1) Adored by outward symbols, as among Brahmins, Romanists, etc;

(2) Worshipped through ritualism or unbending forms;

(3) Or neglected altogether for superstition. The lesson of all which is, that men will, if they can, find a substitute for God.

5. Christ comes to tell us now that His worship is wholly spiritual.

II. ACCOUNT FOR THE RARITY OF SPIRITUAL WORSHIP.

1. Because man has fallen, that as his body wants clothing so he is always dressing up his religion.

2. It is more difficult to worship God in spirit than in form.

3. To worship God spiritually men must part with their sins.

4. Men cannot traffic in spiritual religion.

III. WHY IS SUCH WORSHIP TO BE RENDERED? Why not with windmills, as in Thibet?

1. God seeks spiritual worship. To set up our own forms, therefore, is to insult God.

2. God is a spirit, otherwise it might be right to worship Him with material substances or something congenial to humanity.

IV. WHAT THEN?

1. Let us be particularly jealous of anything which looks like going back to ceremonialism.

2. Let us make it matter of heart searching as to whether this service has been ours. (C. H. Spurgeon.)

I. IN SPIRIT, as regards the inward power.

II. IN TRUTH, the outward form; the first strikes at hypocrisy, the last at idolatry. (Caryl.)

Where to pray

We had gone out of doors, and are sent within. Go entirely within--and if perchance you seek some lofty place, some holy place, show yourself within a temple of God. For the temple of God is holy; which temple are ye? If you wish to pray in a temple, pray in yourself. But first be a temple of God, because He will hear the one who prays in His temple. (Augustine.)

Appropriate worship

He that shall serve God, as a Spirit, in spirit and in truth; he that shall serve God, as Holy, with probity of manners; as Omniscient, with reverence of thought; as everywhere present, with composure of actions; as bountiful, with willingness of heart; as merciful, with imitating that mercy we hope for--such a one shows what

Christianity is, and that it is the only standard of a reasonable service Mic_6:6-8; Eph_5:1-2). (Dean Young.)

Seeketh

The expression is peculiar. There is something like it in the sentence, The Son of Man is come to seek and to save that which is lost Luk_19:10). It seems to show the exceeding compassion of the Father, and His infinite willingness to save souls. He does not merely wait for men to come to Him. He seeks for them. It also shows the wide opening of God the Fathers mercy under the gospel. He no longer confines His grace to the Jews. He now seeks and desires to gather in everywhere true worshippers out of every nation. (Bp. Ryle.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 4:23. But the hour cometh and now is — The fixed and stated time, concerning which it was of old determined when it should come, even the accepted time and day of salvation. And when our Lord thus spoke, it was coming in its full strength, lustre, and perfection. As if he had said, The thing you are chiefly concerned to know is, that a dispensation of religion is now beginning, under which all languages, countries, and places being sanctified, men are to worship God, not in Jerusalem, but in their hearts, and by their lives; by offering the sacrifice, not of beasts, but of themselves; the thing signified by every sacrifice and service enjoined in the law, and what alone was acceptable to the Father, even under the legal dispensation; when the true worshippers — And what does it avail to be a false worshipper? shall worship the Father — Shall worship God as a Father, even as a reconciled Father in Christ, who hath made them his children through faith in him, (Joh 1:12; Gal 3:26,) by adoption and regeneration, see note on Mat 6:9; in spirit and truth — In spirit, and therefore in truth: that Isaiah , 1 st, In our spirit, or inwardly in our minds and hearts, adoring his majesty, revering his power, humbled before his purity, confiding in his mercy, praising him for his benefits, loving him for his unspeakable love to us; being subject to his sway, obedient to his will, resigned under his dispensations, devoted to his glory, and aspiring after a closer union with him, and a more full conformity to him. And all this, 2d, Through the illuminating, quickening, and comforting influences of his Spirit; without which our worship is but a shadow without substance, a form without power, a body without a soul: the lifeless image of worship, without truth and reality: nay, a mere lie. For when we ask blessings, which we do not sincerely desire and expect to receive; thank God for favours for which we feel no gratitude; sit down to hear that word of which we neither intend nor desire to be doers, our worship is hypocrisy and a lie: as it is also when we have not within us, during our pretended worship, affections and dispositions suited to his divine attributes, and the relations in which he is pleased to stand to us. For to worship him without reverence and humility, is to say, in effect, that he is not great and glorious, just and holy; to do it without confidence and gratitude, is saying in our spirit that he is not merciful, kind, and beneficent; to worship him without love and obedience, subjection and resignation, is to deny his love to us, and his authority over us, as our Creator, Preserver, Benefactor, Redeemer, Saviour, Friend, and Father; and the wisdom, justice, and goodness of his dispensations: that is, it is to worship him in a lie. For whether we say, by our spirit and conduct, that he possesses these perfections or not, it is certain he does possess them, and our not acknowledging it, and being properly influenced thereby, is, in effect, to deny it, and to affirm he is not the being that he is, and does not possess the attributes that he does possess. For the Father seeketh such to worship him — Desires and approves of such worshippers, and sends his word and Spirit, his gospel and his grace, to form such. The expression implies, 1st, That such worshippers are very rare, and seldom found. The gate of spiritual worship is strait. 2d, That such worship is necessary, and what the God of heaven requires and insists upon. When God comes to inquire for worshippers, the question will not be, Who worshipped at Jerusalem? but, who worshipped in spirit and truth? That will be the touchstone, or test, whereby men’s religion will be tried, and whereby they will stand or fall in the day of final accounts.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 4:23. Ἀλλʼ, but) Jesus does not account it enough to have preferred the Jewish worship, knowledge, and religion, to Samaritanism, but further He shows this, that a worship superior not merely to that which was practised on that mountain, but even to that which was practised at Jerusalem, is at hand.—καὶ νῦν ἐστίν, and now is) This [which was not added at Joh 4:21] “The hour cometh, when ye shall neither in this mountain,” etc. is now added, lest the woman should think that in the meantime she must seek a settlement in Judea. It was presently afterwards fulfilled, Joh 4:39; Joh 4:41, “Many of the Samaritans of that city believed on Him for the saying of the woman, etc.: many more believed because of His own word.”—οἱ ἀληθινοὶ προσκυνηταί, the true worshippers) For instance, the Samaritans, Joh 4:41.—ἐν πνεύματι, καὶ ἀληθείᾳ, in spirit and in truth) There is contained herein a testimony as to the Holy Trinity. The Father is worshipped in the Holy Spirit, and in the Truth accomplished through Jesus Christ. They who worship the Father, as sons, in Spirit and Truth, these are placed above mere considerations of localities, and of all circumstances of that kind.—ζητεῖ, seeks) for they are rare to be met with. The same word occurs, Eze 22:30, “I sought for a man among them that should make up the hedge,” etc., ἐζήτουν ἐξ αὐτῶν ἄνδρα.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_4:23-24. But[191] this antithesis will also disappear (comp. Joh_4:21) by the προσκυνεῖν of the true (i.e. answering to the ideal of such, comp. Joh_1:19) worshippers of God, whose time is coming, yea, already is present (inasmuch as Jesus had already gathered round Him a small band of such worshippers). He could not add καὶ νῦν ἐστιν to the ἜΡΧ. ὭΡΑ of Joh_4:21.

ἘΝ ΠΝΕΎΜΑΤΙ Κ. ἈΛΗΘ.] expresses the element wherein the προσκυνεῖν is carried on in its two closely connected parts, viz.: (1) In spirit; i.e. the worship does not consist in outward acts, gestures, ceremonies, limitations of time and place, or in anything pertaining to the sphere of sense; it has to do with that higher spiritual nature in man which is the substratum of his moral self-consciousness, and the seat of his true moral life, manifesting itself in thoughts, feelings, efforts of will, moods of elevation, excitements, etc.; otherwise the προσκύνησις would belong to the sphere of the ΣΆΡΞ merely, which is the opposite of true worship. Comp. Rom_1:9 : ᾯ ΛΑΤΡΕΎΩ ἘΝ Τῷ ΠΝΕΎΜΑΤΊ ΜΟΥ. It is self-evident, from both the O. T. and N. T. view, that the ΠΝΕῦΜΑ in which this takes place is influenced by the divine ΠΝΕῦΜΑ (comp. Rom_8:14-16; Rom_8:26); but we must not take ἘΝ ΠΝΕΎΜΑΤΙ (Joh_4:24) to denote objectively the Divine Spirit (Luthardt, Brückner, Bäumlein, following the early expositors). The ΠΡΟΣΚΎΝΗΣΙς ἘΝ ΠΝΕΎΜ. is ΛΟΓΙΚΉ, Rom_12:1; it does not in itself exclude the ritus externos, but it does exclude all mechanical ritualism, and all opus operatum. (2) In truth, not in sincerity, honesty, which would be greatly too weak a meaning after οἱ ἀληθινοί, but, so that the worship harmonizes with its object, not contradicting but corresponding with Gods nature and attributes. Otherwise it belongs to the sphere of the ΨΕῦΔΟς, either conscious or unconscious; this ψεῦδος, and not ΣΚΙΆ or ΤΎΠΟΙ, is the antithesis of ἈΛΗΘΕΊΑ.

ΠΡΟΣΚΥΝΗΤΉς, save only in Eustathius and Hesychius, occurs only in Inscript. Chandl. p. 91.

καὶ γὰρ, κ.τ.λ.] for the Father also, etc. The καί denotes that what the ΠΡΟΣΚΥΝΗΤΑΊ do on their part is also what the Father Himself desires. Luther, B. Crusius, Tholuck, Hengstenberg, and most others, erroneously render it as if it were καὶ γὰρ τοιούτους or ΚΑῚ ΓᾺΡ ΖΗΤΕῖ. The emphasis given by ΚΑῚ in ΚΑῚ ΓᾺΡ always rests upon the word immediately following (even in 1Co_14:8); Stallbaum, ad Plat. Gorg. p. 467 B. It does not elsewhere occur in John. Usually the καὶ has been overlooked; but the Vulgate rightly renders: nam et pater.

ζητεῖ] accordingly He desires. Comp. Herod. i. 94; Joh_1:39; Joh_4:27, al. τοιούτους is with marked emphasis put first: of this character He desires His worshippers to be.

πνεῦμα ὁ θεός, κ.τ.λ.] The predicate emphatically stands first (comp. Joh_1:1 : ΘΕῸς ἮΝ Ὁ ΛΌΓΟς): a Spirit is God, etc. Here Gods nature is added to His will (Joh_4:23), as a further motive for true worship,[192] to which the nature and manner of the προσκύνησις on mans part must correspond. How utterly heterogeneous would be a carnal and spurious worship with the perfectly pure and holy nature of God, completely raised above every limit of sense, of place, of particularism, and of all need of gifts, simply because He is Spirit! whereas a spiritual and true worship is θεοπρεπὴς κ. κατάλληλος, Euthymius Zigabenus, and is homogeneous with the idea of God as Spirit.

[191] ἀλλὰ, yet, as contrasted, not with the ἡ σωτηρία ἐκ τ. Ἰουδαίων ἐστίν (Hilgenfeld, as if μὲν … δὲ were there), but, as is clear from what follows (the true προσκυνεῖν), with the ὑμεῖς … οἴδαμεν. Baeumlein regards it as an intensified addition to ver. 21, yea, the hour is coming. But thus ver. 22 would be arbitrarily overleaped.

[192] Πνεῦμα ὁ θεός is not to be conjoined with the assumption of a corporeity belonging to God (in answer to the concessions of Hamberger in the Jahrb. f. D. Th. 1867, p. 421). Jesus might take it for granted that every one who belonged to the O. T. monotheism understood that God is a Spirit, according to Exo_20:4, Jer_31:3; and it is by no means necessary to refer to the traces of Samaritan spiritualism, in order to make the expression more intelligible as addressed to the woman (Gesenius, de Theol. Sam. p. 12; de Pentat. Sam. Orig. p. 58 ff). Πνεῦμα must not be regarded as indicating something new in comparison with the O. T. (Lutz, bibl. Dogm. p. 45; Köstlin, Lehrbegr. p. 79), but as something known, and emphasized with corresponding impressiveness on account of its importance. Comp. Hofmann, Schriftbew. I. 68 ff.; Weiss, Lehrbegr. pp. 54, 55.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 4:23 . There is this great distinction between Jew and Samaritan, ἀλλʼ ἔρχεται ὥρα … καὶ ἀληθείᾳ , but notwithstanding that it is to the Jews God has especially revealed Himself as Saviour, the hour has now come when the ideal worshippers, whether Jew or Samaritan, shall worship the one universal Father in spirit , not in either Gerizim or Jerusalem, and in truth , not in the symbols of Samaritan or Jewish worship, ἐν πνεύματι καὶ ἀληθείᾳ . Two defects of all previous worship are aimed at; all that was local and all that was symbolic is to be left behind. Worship is to be (1) ἐν πνεύματι [on ἐν here, see Winer, 528], in the heart, not in this place or that. The essential thing is, not that the right place be approached, but that the right spirit enter into worship. And (2) it is to be ἐν ἀληθείᾳ , in correspondence with reality, both as regards the object and the manner of worship. The Samaritans had not known the object of their worship: the Jews had employed symbolism in worship. Both these defects were now to be removed. καὶ γὰρ ὁ πατὴρ … αὐτόν . καὶ γάρ is not merely equivalent to γάρ , but must be rendered, “For of a truth”. The characteristics of the ideal worshippers have been declared; and now, in confirmation, Jesus adds, “For of a truth the Father seeks such for His worshippers”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

23. καὶ νῦν ἐστίν. These words could not be added in Joh 4:21. The local worship on Zion and Gerizim must continue for a while. But already a few are rising above these externals to the spirit of true worship, in which the differences between Jew and Samaritan disappear. In the heavenly Jerusalem there is ‘no temple therein; for the Lord God Almighty is the temple of it, and the Lamb’ (Rev 21:22). Perhaps Jesus sees His disciples returning, and the sight of them prompts the joyous καὶ νῦν ἐστι.

οἱ ἀληθινοὶ πρ. True as opposed to unreal and spurious (see on Joh 1:9), not to insincere and lying worshippers. Jewish types and shadows no less than Samaritan and Gentile imitations and delusions must pass away. Worship to be perfect and real must be offered in spirit and truth.

ἐν πνεύματι. This is opposed to what is material, carnal, and of the earth, earthy; ‘this mountain,’ the Temple, limitations of time, and space and nation. Not that such limitations are wrong; but they are not of the essence of religion and become wrong when they are mistaken for it. In the ‘holy ground’ of his own heart every one, whatever his race, may at all times worship the Father.

καὶ ἀληθείᾳ. Just as ἐν πνεύματι confirms the declaration against local claims in Joh 4:21, so ἐν ἀληθείᾳ confirms the condemnation of an ignorant worship, that sins against light, in Joh 4:22. True worship must be in harmony with the Nature and Will of God. In the sphere of intellect, this means recognition of His Presence and Omniscience; in the sphere of action, conformity with His absolute Holiness. ‘Worship in spirit and truth,’ therefore, implies prostration of the inmost soul before the Divine Perfection, submission of every thought and feeling to the Divine Will. The two words express two aspects of one truth; hence ἐν is not repeated: Winer, p. 522.

καὶ γὰρ ὁ πατὴρ τ. For such the Father also seeketh for His worshippers. ‘Such’ is emphatic; ‘this is the character which He also desires in His worshippers.’ The ‘also’ must not be lost. That worship should be ‘in spirit and truth’ is required by the fitness of things: moreover God Himself desires to have it so, and works for this end. Intus exhibe te templum Deo. In templo vis orare, in te ora (S. Augustine). Note how three times in succession Christ speaks of God as the Father (Joh 4:21; Joh 4:23): perhaps it was a new aspect of Him to the woman.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

This word (Spirit) is to be taken here, as it is set against that commandment, which is called carnal, Heb. 7:16, as the commandment is considered in itself: and so he speaketh of (Truth) not as we set it against a lie, but as we take it in respect of the outward ceremonies of the Law: which did only shadow that which Christ performed indeed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

hour cometh, and now is--evidently meaning her to understand that this new economy was in some sense being set up while He was talking to her, a sense which would in a few minutes so far appear, when He told her plainly He was the Christ.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. The true worshippers shall worship - in spirit] The worship of the Samaritans was a defective worship - they did not receive the prophetical writings: that of the Jews was a carnal worship, dealing only in the letter, and referring to the spirit and design, which were at a distance, by types and ceremonies. The Gospel of Christ showed the meaning of all these carnal ordinances, and the legal sacrifices, which had all their consummation in his offering of himself: thus a spiritual dispensation took the place of the carnal one which prefigured it. 2. The preaching of the Gospel discovered the true nature of God, of salvation, of the human soul, of earthly and of heavenly things; and, because of this, it is put in opposition to the defective Samaritan worship.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

23. But the hour cometh. Now follows the latter clause, about repealing the worship, or ceremonies, prescribed by the Law. When he says that the hour cometh, or will come, he shows that the order laid down by Moses will not be perpetual. When he says that the hour is now come, he puts an end to the ceremonies, and declares that the time of reformation, of which the Apostle speaks, (Hebrews 9:10,) has thus been fulfilled. Yet he approves of the Temple, the Priesthood, and all the ceremonies connected with them, so far as relates to the past time. Again, to show that God does not choose to be worshipped either in Jerusalem or in mount Gerizzim, he takes a higher principle, that the true worship of Him consists in the spirit; for hence it follows that in all places He may be properly worshipped.

But the first inquiry which presents itself here is, Why, and in what sense, is the worship of God called spiritual? To understand this, we must attend to the contrast between the spirit and outward emblems, as between the shadows and the truth. The worship of God is said to consist in the spirit, because it is nothing else than that inward faith of the heart which produces prayer, and, next, purity of conscience and self-denial, that we may be dedicated to obedience to God as holy sacrifices.

Hence arises another question, Did not the Fathers worship Him spiritually under the Law? I reply, as God is always like himself, he did not from the beginning of the world approve of any other worship than that which is spiritual, and which agrees with his own nature. This is abundantly attested by Moses himself, who declares in many passages that the Law has no other object than that the people may cleave to God with faith and a pure conscience. But it is still more plainly declared by the Prophets when they attack with severity the hypocrisy of the people, because they thought that they had satisfied God, when they had performed the sacrifices and made an outward display. It is unnecessary to quote here many proofs which are to be found everywhere, but the most remarkable passages are the following: — Psalm 50; Isaiah 1, 58, 66; Micah 5; Amos 7. But while the worship of God under the Law was spiritual, it was enveloped in so many outward ceremonies, that it resembled something carnal and earthly. For this reason Paul calls the ceremonies flesh and the beggarly elements of the world, (Galatians 4:9.) In like manner, the author of the Epistle to the Hebrews says that the ancient sanctuary, with its appendages, was earthly, (Hebrews 9:1.) Thus we may justly say that the worship of the Law was spiritual in its substance, but, in respect of its form, it was somewhat earthly and carnal; for the whole of that economy, the reality of which is now fully manifested, consisted of shadows.

We now see what the Jews had in common with us, and in what respect they differed from us. In all ages God wished to be worshipped by faith, prayer, thanksgiving, purity of heart, and innocence of life; and at no time did he delight in any other sacrifices. But under the Law there were various additions, so that the spirit and truth were concealed under forms and shadows, whereas, now that the vail of the temple has been rent, (Matthew 27:51,) nothing is hidden or obscure. There are indeed among ourselves, in the present day, some outward exercises of godliness, which our weakness renders necessary, but such is the moderation and sobriety of them, that they do not obscure the plain truth of Christ. In short, what was exhibited to the fathers under figures and shadows is now openly displayed.

Now in Popery this distinction is not only confounded, but altogether overturned; for there the shadows are not less thick than they formerly were under the Jewish religion. It cannot be denied that Christ here lays down an obvious distinction between us and the Jews. Whatever may be the subterfuges by which the Papists attempt to escape, it is evident that we differ from the gathers in nothing more than outward form, because while they worshipped God spiritually, they were bound to perform ceremonies, which were abolished by the coming of Christ. Thus all who oppress the Church with an excessive multitude of ceremonies, do what is in their power to deprive the Church of the presence of Christ. I do not stop to examine the vain excuses which they plead, that many persons in the present day have as much need of those aids as the Jews had in ancient times. It is always our duty to inquire by what order the Lord wished his Church to be governed, for He alone knows thoroughly what is expedient for us. Now it is certain that nothing is more at variance with the order appointed by God than the gross and singularly carnal pomp which prevails in Popery. The spirit was indeed concealed by the shadows of the Law, but the masks of Popery disfigure it altogether; and, therefore, we must not wink at such gross and shameful corruptions. Whatever arguments may be employed by ingenious men, or by those who have not sufficient courage to correct vices — that they are doubtful matters, and ought to be held as indifferent — certainly it cannot be endured that the rule laid down by Christ shall be violated.

The true worshippers. Christ appears indirectly to reprove the obstinacy of many, which was afterwards displayed; for we know how obstinate and contentious the Jews were, when the Gospel was revealed, in defending the ceremonies to which they had been accustomed. But this statement has a still more extensive meaning; for, knowing that the world would never be entirely free from superstitions, he thus separates the devout and upright worshippers from those who were false and hypocritical. Armed with this testimony, let us not hesitate to condemn the Papists in all their inventions, and boldly to despise their reproaches. For what reason have we to fear, when we learn that God is pleased with this plain and simple worship, which is disdained by the Papists, because it is not attended by a cumbrous mass of ceremonies? And of what use to them is the idle splendor of the flesh, by which Christ declares that the Spirit is quenched? What it is to worship God in spirit and truth appears clearly from what has been already said. It is to lay aside the entanglements of ancient ceremonies, and to retain merely what is spiritual in the worship of God; for the truth of the worship of God consists in the spirit, and ceremonies are but a sort of appendage. And here again it must be observed, that truth is not compared with falsehood, but with the outward addition of the figures of the Law; so that — to use a common expression — it is the pure and simple substance of spiritual worship.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(23) But the hour cometh.—Better, as in Joh_4:21, but there cometh an hour. He adds to this thought, what He could not add to the previous one, “and now is.” Local worship was not yet giving way to spiritual; but a band of true worshippers was being gathered, and some were then following Him.

The true worshippers.—Her distinction of place was of the accident, but the essence was the nature of the worship. What could any worship be to a God who saw the impurity of the heart, and the contradiction of thought and word? What could she know of the worship of which she speaks? Yes; and the temple at Jerusalem was a house of merchandise, instead of one of prayer; what did priest and Levite, scribe and Pharisee, know of true worship?

In spirit and in truth.—The link between human nature and the divine is in the human spirit, which is the shrine of the Holy Spirit (1Co_6:19). All true approach to God must therefore be in spirit. (Comp. Rom_1:9, and Eph_6:18.) Place, and time, and words, and postures, and sounds, and all things from without, are important only in so far as they aid in abstraction from the sensible world, and in elevation of the spirit within. The moment they distract they hinder true worship. Ritual cannot be discussed without risk of spiritual loss. The words “in truth,” already expressed in true worshippers, and repeated in the following verse, are more than “truly.” Sincerity is not a test of acceptable worship, though it is a requisite. Bigots sincerely think they do God’s service. Worship which is “in truth” is in harmony with the nature of the God whom we worship. To think of God in hearing His truth, to kindle the soul by hymns of praise, to realise the earlier portions of collects and prayers which utter His attributes, are necessary to the truth of the petitions, and thanksgivings, and adorations of worship. The model prayer of Christianity brings home to the heart the Fatherhood of God in its first words.

For the Father seeketh such to worship him.—Better, for such the Father also seeketh His worshippers to be. The word “such,” i.e., of this character, is emphatic. The “also” expresses that the worship, on the part of the true worshippers, is in accordance with the divine will: “the Father also (on His part) . . .” The reader will not fail to note the emphasis in this reply on the word “Father” (Joh_4:21 and twice in this verse). This name of God, which we teach children to lisp in earliest years, came to her, it may be, now for the first time. He is not Vengeance to be appeased, nor Power to be dreaded, but Love to be received. (Comp. Note on Joh_3:16.) It is when men learn to think of God as Father that merely local and material worship must cease. The universal desire and practice of worship is the witness to a universal object of worship. The yearning of the human spirit is that of a child seeking the author of his being. The seeking is not human only. The Father also seeketh His child, and seeth him when he is a great way off (Luk_15:20).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

But the hour cometh, and now is, when the true worshippers,.... The worshippers of the true God, and who worship in a right manner, whether Jews or Samaritans, or of whatsoever nation:

shall worship the Father; the one true God, the Father of spirits, and of all flesh living:

in spirit; in opposition to all carnal conceptions of him, as if he was a corporeal being, or circumscribed in some certain place, dwelling in temples made with hands, or was to be worshipped with men's hands; and in distinction from the carnal worship of the Jews, which lay greatly in the observation of carnal ordinances: and this shows they should not worship with their bodies only, for bodily exercise profiteth little; but with their souls or spirits, with their whole hearts engaged therein; and by, and under the influence and assistance of the Spirit of God, without whom men cannot perform worship, neither prayer, praise, preaching, or hearing, aright:

and in truth; in opposition to hypocrisy, with true hearts, in the singleness, sincerity, and integrity of their souls; and in distinction from Jewish ceremonies, which were only shadows, and had not the truth and substance of things in them; and according to the word of truth, the Gospel of salvation; and in Christ, who is the truth, the true tabernacle, in, and through whom accent is had to God, prayer is made to him, and every part of religious worship with acceptance: so Enoch is said, , "to worship in truth", before the Lord, in the Targums of Jonathan and Jerusalem, in Gen 5:24. And it may be that the worship of all the three persons in the Godhead, as more distinctly performed under the Gospel dispensation, is here intended: for the words may be thus read, "shall worship the Father, with the Spirit", and with the truth; so the preposition is rendered in Eph 6:2; and elsewhere; and then the sense is, they shall "worship the Father"; the first person in the Trinity, who is the Father of Christ, his only begotten Son, and together and equally with him "the Spirit"; the holy Spirit, as the Ethiopic version reads; and Nonnus calls it the divine Spirit: and the rather he may be thought to be intended, since it follows in Joh 4:24, "the Spirit is God"; for so the words lie in the Greek text; and are so rendered in the Vulgate Latin, Syriac, and Ethiopic versions; and therefore is the proper object of religious worship, whose temples the saints are, with whom they have communion, to whom they pray, and in whose name they are baptized: and also together "with the truth"; with Christ the way, the truth, and the life; who is the true God, and eternal life; and who is equally to be worshipped as the Father and Spirit, as he is by the angels in heaven, and by the saints on earth; who pray unto him, trust in him, and are also baptized in his name, as in the name of the other two persons: and the rather this may be thought to be the sense, since Christ is speaking, not of the manner, but of the object of worship, in the preceding verse:

for the Father seeketh such to worship him; it being agreeable to him to be worshipped in the manner, as above related; and his desire is, that the Son and Spirit should be honoured equally as himself; and such worshippers he has found, having made them such, both among the Jews and Gentiles; and such only are acceptable to him; see Phi 3:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

Ver. 23. The Father seeketh such] Oh, how should this fire up our hearts to spiritual worship! that God seeks for such, with, "Let me see thy face, hear thy voice," Son 2:14. He soliciteth suitors.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But the hour cometh, and now is - The old dispensation is about to pass away, and the new one to commence. “Already” there is so much light that God may be worshipped acceptably in any place.

The true worshippers - All who truly and sincerely worship God. They who do it with the heart, and not merely in form.

In spirit - The word “spirit,” here, stands opposed to rites and ceremonies, and to the pomp of external worship. It refers to the “mind,” the “soul,” the “heart.” They shall worship God with a sincere “mind;” with the simple offering of gratitude and prayer; with a desire to glorify him, and without external pomp and splendor. Spiritual worship is that where the heart is offered to God, and where we do not depend on external forms for acceptance.

In truth - Not through the medium of shadows and types, not by means of sacrifices and bloody offerings, but in the manner represented or typified by all these, Heb 9:9, Heb 9:24. In the true way of direct access to God through Jesus Christ.

For the Father seeketh ... - Jesus gives two reasons why this kind of worship should take place. One is that God sought it, or desired it. He had appointed the old mode, but he did it because he sought to lead the mind to himself even by those forms, and to prepare the people for the purer system of the gospel, and now he sought or desired that those who worshipped him should worship him in that manner. He intimated his will by Jesus Christ.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Now is the time approaching, when the true adorers shall adore the Father in spirit and in truth, without being confined to any one temple or place; and chiefly in spirit, without such a multitude of sacrifices and ceremonies as even the Jews now practise. Such adorers God himself (who is a pure spirit) desires, which they shall be taught by the Messias. (Witham) --- Our Lord foretells her that sacrifices in both these temples should shortly cease, giving her these three instructions: 1. That the true sacrifice should be limited no longer to one spot or nation, but should be offered throughout all nations, according to that of Malachias; (i. 11.) 2. That the gross and carnal adoration by the flesh and blood of beasts, not having in them grace, spirit, and life, should be taken away, and another sacrifice succeed, which should be in itself invisible, divine, and full of life, spirit, and grace; 3. That this sacrifice should be truth itself, whereof all former sacrifices were but shadows and figures. He calleth here spirit and truth that which, in the first chapter, (ver. 17) is called grace and truth. Now this is not more than a prophecy and description of the sacrifice of the faithful Gentiles in the body and blood of Christ; for all the adoration of the Catholic Church is properly spiritual, though certain external objects be joined thereto, on account of the state of our nature, which requireth it. Be careful then not to gather from Christ’s words that Christian men should have no use of external signs and offices towards God; for that would take away all sacrifice, sacraments, prayers, churches and societies. &c. &c. (Bristow)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Under the gospel, and the kingdom of the Messiah, which is yet further coming, and is already began in the world, the true worshippers of God shall not worship him, as you Samaritans, who worship you know not what, without any rule or prescript of the word; nor yet as the hypocritical Jews, who rest upon their sacrifices and ritual performances, as if they should purge away their sins, Psa 50:8; Isa 1:11; 66:3; Mic 6:7; no, nor yet as the more sincere Jews, who indeed do truly and with their hearts worship God; but, while the first tabernacle was yet standing, which was a figure for the time then present, by sacrifices that could not make him that did the service perfect, as pertaining to the conscience, —by meats and drinks, and divers ordinances, imposed on them until the time of reformation, Heb 9:8-10. That time of reformation is now come, when the true worshippers of God shall offer up to him a more spiritual worship, not that carnal worship; and a more true, and real, and solid worship: for God my Father seeketh such to worship him, as shall not worship him with a mere bodily labour and homage, but with their hearts and spirits; nor with those ceremonial performances now in use by God’s prescript at Jerusalem, but without them, I being come, whom all those services did but prefigure and point unto.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. And now is—It cometh in greater fulness; it now is in many a heart.

In spirit—As opposed to mere bodily motions or ritual ceremonies and objects.

In truth—As opposed to all unreality or insincerity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But the hour cometh, and now is already the day has dawned, the new conception is breaking like "awful rose of dawn" upon the minds of somewhen the veritableworshippers those who answer to the idea of worshippers, those who actually draw near to the Father in living fellowship and affectionate appreciation of his eternal Nameshall worship the Father in spirit and in truth. An old misreading of this text, accepted by some Fathers, and based upon the idea expressed in Joh_16:13, has found expression in the Sinaitic Codex, "in the spirit of the truth." But "spirit" here does not refer to the Holy Spirit, but to the spirit of man that part of man"s constitution through which he most especially bears the image of God, and with which the Divine Spirit deals, and in which he dwells. (Rom_8:26) The worship in spirit is worship contrasted with all mere carnal concomitants, all mere shadows of the good things to come, all mere ritual, all specialties of place, or time, or sacrament, or order. It need not be in despite of a genuine reverence for days, or seasons, or postures, or washings, but in absolute independence of them, and they, without this, will be actually valueless. And in truth; i.e. as dealing with reality, the adequate and veracious expression of genuine desires and veritable emotions; kai gar , nam et (ver. 9). For indeed also the Father seeketh such to be his worshippers. Luthardt and Meyer differ as to the emphasis. Meyer insists that the kai gar lays stress on the word which immediately follows, and he refers to 1Co_14:8 as not contradicting the rule. He would render, "For the Father also on his part seeketh," etc. Luthardt says that the new thought is to be found in zhtei , and therefore upon this the emphasis is laid. Westcott, by many passages, such as Mat_8:9 Mat_26:73 Mar_10:45 Luk_6:32, etc., urges that kai gar "alleges a reason which is assumed to be conclusive from the nature of the case." The whole sentence is therefore covered by the expression, "For the Father also on his part seeketh those as worshippers of him who worship him in spirit and in truth." A slight contrast is felt between the regimen of proskunein with accusative, here again introduced, following upon that with dative in the first clause. Moulton would render the first clause, "offer worship to the Father," and the second by "worship him." The Father is now seeking, by the ministry of his Son, by the gift of his Spirit, for those who approach him with deeply felt need and true affection, in spirit, not in ceremony, in truth, not in hypocritical or heartless profession. This is another indication of the high truth taught in the prologue (Joh_1:4, 9 3:21 18:38, see notes) that there are vast differences among men, even anterior to their reception of the perfect revelation of the Father"s heart in Christ Jesus. "The life is the light of men." There are those who "do the truth" and are "of the truth," who "worship God in spirit and in truth." The whole gospel dispensation is a search for these.

Vers. 23, 24. Worship and worshippers.

In some form worship is all but universal. Wherever on earth man is found, there he presents to the Power above the offerings of his devotion. Doubtless there are cases without number in which worship has degenerated into mere superstition. Yet, where worship is at its best, it is one of the very highest manifestations and exercises of human nature. Much has been said by philosophers, by poets, by theologians, concerning the nature and the virtue of worship. But more light has been cast upon this subject by Jesus, in the few words recorded to have been spoken by him to the poor Samaritan woman at the well of Sychar, than has been yielded from every other source. Few portions of our Lord"s discourses have been more quoted or more admired than this. But the world has still much to learn from these memorable sayings.

I CHRIST TELLS US WHOM WE ARE TO WORSHIP. Idolaters offer their adoration, in some cases to the great and imposing objects of nature, as the sun, the moon, etc.; in other cases to the works of their own hands, as to images of silver, of gold, of wood, etc. The perplexed in mind have worshipped "the Unknown God," and agnostics profess to venerate "the Unknowable." But it is the happy privilege of Christians to worship the God who is revealed by the Lord Jesus.

1. As the Spirit, apprehended, not by the senses, but by the soul. The Divine Being, spiritual in nature, everywhere present, everywhere conscious, everywhere acting, is the proper Object of human worship.

2. As the Father, who is not distant and unapproachable, but very near, to whom we owe our being, who supplies our wants, exercises over us a constant care, and trains us for the future by a moral discipline. Such is the affectionate relation which is sustained to us by the great Object of our adoration.

II CHRIST TELLS US HOW WE ARE TO WORSHIP. There have been devised by men"s ingenuity and superstition many methods by which it has been thought worship might be acceptably offered. Bodily posture, ascetic rites, unholy ceremonial, painful pilgrimages, and cruel sacrifices have been deemed acceptable, and have accordingly been practised. In contradistinction from such modes of service, Christ bids his disciples worship:

1. In spirit. Man"s spirit, because created in the likeness of the heavenly Father, possesses the power of honouring, praising, thanking, and loving the living God. The heart is the seat of loyalty, of gratitude, of love. Not that worship is to be locked up in the secrecy of the breast; it may and will find expression in solemn speech and joyful song. But all utterances and forms of worship derive their value and their power from their being the manifestation of spiritual life and spiritual aspirations.

2. In truth; i.e. with a just conception of the Being worshipped, and in sincerity and reality. Such worship will be personal, and not merely formal or vicarious. The priest must not arrogate the functions of the worshipper. And true worship will be of the life, as well as of the lips; for both alike will be accepted as the revelation of deep and spiritual feeling.

III CHRIST TELLS US WHEN AND WHERE WE ARE TO WORSHIP. Upon these points his lessons differ from the maxims and the practices of those who follow the narrow ordinances of superstition. For whereas men have usually set apart special places and special seasons as peculiarly suitable for worship, as peculiarly acceptable to God, the Lord Christ speaks on these subjects with a breadth and freedom quite superhuman.

1. At all times, irrespective of human ordinances and customs. There are special seasons when it is well, when it is in accordance with the practice of the Church, and even with the authority of the primitive Christians, to offer stated, solemn, and spiritual sacrifices. But both the precepts and the example of Jesus assure us that we are not confined to such times, but that there is no season when sincere worship is not acceptable to God.

2. In every place worship may be presented to the omnipresent Creator. No longer on the heights of Gerizim or in the temple of Jerusalem, i.e. exclusively and specially, is the Eternal Father worshipped. Wherever God"s people meet together in a devout and lowly attitude of mind, and under the guidance of the Spirit of God, there is a consecrated place. Nay, the scene of retired and solitary worship is holy; for a worshipping nature and a worshipped Deity are together there.

IV CHRIST TELLS US WHY WE ARE TO WORSHIP.

1. One reason is to be sought in ourselves in our own nature; we have been made capable of this lofty exercise. This is a prerogative denied to the inferior creatures of God. We live beneath the high possibilities of our being, if we restrain worship and draw not near unto the Father of our spirits.

2. Another reason is to be found in God himself; his nature and character are such as to command and to invite our worship. Our heavenly Father cannot be known by any who are capable of right judgment and right feeling without appearing to such deserving of the lowliest and most fervent adoration.

3. God seeks believing worshippers. An amazing proof both of condescension and compassion! How can we withhold from God that which he, the Almighty Lord, deigns to seek from us? T.

The Divine search.

That we should seek God seems most natural and proper. Poor, ignorant, sinful, helpless creatures that we are, we should be insensible and infatuated if we did not seek him who alone can supply our wants, pardon our errors, and secure our happiness. But that God should seek us seems passing strange. This is like the king seeking the rebel, the philosopher seeking the boor. Yet we have here an instance of the truth that "God"s ways are not our ways.

I WHOM GOD SEEKS.

1. Spiritual natures are the object of his quest. To him nothing is more precious than the souls of men.

2. They whom he seeks are his children. When once we realize the fatherhood of God, the difficulty disappears in the way of believing that the Eternal can concern himself with such a quest as this.

II WHAT GOD SEEKS. It is the true worship of his people, his children, that the Father desires. He seeks:

1. Sincere worship; that which is not of the lip merely, but of the heart.

2. Intelligent worship; that which is not superstitious or formal, or traditional, but such as proceeds from a nature convinced of the Divine existence, and appreciative of the Divine attributes.

3. Sympathetic worship; rejoicing in the faithfulness, the righteousness, the love, of that adorable Being who is justly praised and honoured.

4. Consistent worship; i.e. such as is supported by a life and conduct truly harmonious with the language and the sentiments of devotion.

III HOW GOD SEEKS. The Omnipotent can be at no loss to devise means by which his purposes may be brought to pass. Men, indeed, often seek what is dear to them in a manner which defeats their own aims; but it cannot be so with the All-wise and Almighty.

1. God seeks true worshippers by manifesting himself. If he be not known, or he not known aright, those ignorant of him cannot render suitable and acceptable worship. One great purpose of revelation, and especially of the Incarnation, is this that God may so be seen and known that he may be duly glorified and served.

2. By removing the obstacles which prevent sinful men from worshipping aright their holy Creator and Lord. The great work of redemption must be regarded as the chief and most admirable method by which the King of glory seeks to secure the homage and loyalty of his sinful subjects.

3. By the actual invitations of his Word. Inasmuch as he is infinitely the Superior, any advances must come from him. And the commands such as, "Thou shalt worship the Lord thy God, and him only shalt thou serve," are intended to press upon us what is his good pleasure; whilst the invitations such as, "O come, let us worship and bow down: let us kneel before the Lord our Maker," are designed to encourage us to lay aside our fears, and to worship him "in the beauty of holiness.

IV WHY GOD SEEKS. It is sometimes objected to Christian worship that it assumes a Being delighting in his own praises, and so partaking of the infirmity of human vanity. It is said that if even wise men are above this weakness, it is dishonouring to the Eternal to ascribe to him any desire to delight himself in the adoration of his creatures, whose praises, after all, may be very little worthy of his acceptance. But it is a misapprehension to attribute such littleness to Jehovah. He "inhabiteth the praises of Israel;" but he simply claims what it is right for him to have, and profitable for men to offer. To withhold worship from the All-worshipful would evince the grossest insensibility and ingratitude. And experience shows that there is no attitude, no exercise, of the human spirit so fitted as is worship to exalt and. refine the affections, and to purify and dignity the whole nature. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The true worshippers shall worship the Father - Not here or there only, but at all times and in all places.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

spirit

That the Holy Spirit is meant is clear for Joh 4:24.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

23. The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth. The time is at hand, says the Lord, when a worship of forms, or at holy places, will not meet the demands of the Father. He must be worshiped with the heart, in spirit and in truth. Spiritual worship can be offered in any land, wherever the soul can humble itself before God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues speaking to the Samaritan woman.

However, the hour is coming, and is now here, when true worshipers will

"However, it is now the right time for true worshipers to"

the Father

This is an important title for God. (See: Translating Son and Father)

worship in spirit and truth

"worship him in the right way"

translationWords

hour, hours

worship

spirit

true

seek

God the Father

Holy Spirit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

23.] The discourse returns to the ground taken in ver. 21, but not so as to make ver. 22 parenthetical only: the spiritual worship now to be spoken of is the carrying out and consequence of the σωτηρία just mentioned, and could not have been brought in without it.

καὶ νῦν ἐστίν] “Hoc (versu 21 non additum) nunc additur, ne mulier putet, sibi tantisper sedem in Judæa quærendam esse.” Bengel.

οἱ ἀληθ. προσκ., as distinguished (1) from hypocrites, who have pretended to worship Him: (2) from all who went before, whose worship was necessarily imperfect.

The ἐν πνεύματι καὶ ἀληθείᾳ (not without an allusion to ἐν τούτῳ τῷ ὄρει) is, in its first meaning, opposed to ἐν ἔθει καὶ ψεύδει,—and denotes the earnestness of spirit with which the true worshippers shall worship: so Ps. 144:18, ἐγγὺς κύριος πᾶσιν τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ. A deeper meaning is brought out where the ground of this kind of worship is stated, in the next verse.

ζητεῖ—not only ‘requires,’ from His very nature, but seeks,—is seeking. This seeking on the part of the Father naturally brings in the idea, in the woman’s answer, of the Messiah, by Whom He seeks (Luk 19:10) His true worshippers to gather them out of the world.

τοὺς προσκ.] The construction is, the Father is seeking for such to be οἱ προσκυνοῦντες αὐτόν,—‘for οἱ προσκ. αὐτ. of this kind.’

τοιούτους may be the predicate—‘such the Father seeketh his worshippers to be:’ or it may be the object—‘such the Father seeketh as (or to be) his worshippers.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

23, 24. The repetition of τοὺς προσκυνοῦντας seems to have misled scribes and translators, so that there are a good many minor variants, but none calling for special notice. Syr. cur. exhibits extraordinary confusion here, for in it v. 24 runs as follows: “For God is a Spirit, and those that worship Him in spirit, and to worship for them it behoves, even those that in spirit and in truth worship Him.”1

23. ἔρχεται ὢρα, repeated from v. 21 (where see note), the theme of that verse, which has been temporarily abandoned in v. 22, being resumed. It is a question whether καὶ νῦν ἐστίν, both here and at 5:25, should not be treated as an editorial comment on the words of Jesus. But probably the words “and now is” are appended to “an hour is coming,” to obviate any misunderstanding. Jesus has told the Samaritan woman that the old rivalries as to sanctuary are passing away, and that in the future “the true worshippers shall worship the Father in spirit and in truth.” But that is not confined to the future; it may be equally asserted of the present, that true worshippers worship thus. See on 5:25.

For the word ἀληθινός, “genuine,” see on 1:9. Here οἱ ἀληθινοὶ προσκυνηται is equivalent to “the genuine worshippers”: at whatever altar they worship, they worship ἐν πνεύματι καὶ ἀληθείᾳ.

The πνεῦμα is the highest in man, for it associates him with God who is Spirit. In so far as a man walks κατὰ πνεῦμα, does he realise the dignity of his being (cf. Rom 8:5). To worship ἐν πνεύματι is, then, to worship in harmony with the Divine Spirit, and so to worship in truth (cf. 16:13 τὸ πνεῦμα τῆς ἀληθείας). This is a general statement, and we must not bring in here thoughts which are peculiar to Christian doctrine, because of that fuller revelation of God which was granted in the Incarnation. Indeed, Philo has a passage precisely parallel: γνήσιοι [θεραπεῖαι] δὲ εἰσὶν αἱ ψυχῆς ψιλὴν καὶ μόνην θυσίαν φερούσης, ἀλήθειαν, sc. “Genuine religious services are those of a soul offering the plain and only sacrifice, viz. truth” (quod. det. pot. insid. 7). Cf. Psa 145:18.

καὶ γάρ only occurs again in Jn. at 4:45; it seems to mean “for indeed” (but cf. Abbott, Diat. 2167).

ὁ πατήρ, the Universal Father; see on v. 21.

ζητεῖ, “seeks.” It is not only that the true worshippers are accepted of God, but that He seeks for such. The approach of man to God is not initiated by man; the first movement of love is on the side of God. This is the constant teaching of Jn.; cf. 1Jn 4:10, and Joh 3:16, Joh 6:44, Joh 15:16. It is a phase of that doctrine of pre-destination which underlies the Fourth Gospel; see note on 3:14. The gift of the Spirit is a necessary preliminary to spiritual worship.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

And now is. This could not be added in ver. 21, because local worship was not yet abolished; but it was true as regarded the true worship of the Father by His true worshippers, for Jesus was already surrounded by a little band of such, and more were soon to be added (vv. 39 - 42). Bengel says that the words and now is are added lest the woman should think that she must seek a dwelling in Judaea.

True [αληθινοι] . Real, genuine. See on 1 9.

Worshippers [προσκυνηται] . Only here in the New Testament.

In spirit and in truth [εν πνευματι και αηθεια] . Spirit [πνευμα] is the highest, deepest, noblest part of our humanity, the point of contact between God and man (Rom 1:9); while soul [ψυχη] is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship : in spirit, as distinguished from place or form or other sensual limitations (ver. 21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (ver. 22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, "moods of elevation, excitements," etc. It includes also a truthful conception of the object. In Jesus the Father is seen (xiv. 9) and known (Luk 10:22). Thus the truthful conception is gained. He is the Truth (xiv. 6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (xiv. 6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object.

For the father [και γαρ ο πατηρ] . The A. V. fails to render kai also, and Rev. places it in the margin. It emphasizes the conclusiveness of the reason assigned : "for the Father also, on His part, seeketh," etc. For a similar use of kai, see on Mt 8:9; also Mt 26:73; Act 19:40. Seeketh such to worship Him [τοιουτους ζητει τους προσκυνουντας αυτον] . A rather peculiar construction. Literally, seeketh such as those worshipping him : as His worshippers. Such : i e., those who worship in spirit and in truth, and are therefore real [αληθινοι] worshippers of the real God [αληθινον θεον] .

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 23, 24. “But the hour cometh and now is, when the true worshipers shall worship the Father in spirit and in truth; for also the Father seeketh such worshipers. 24. God is spirit, and they that worship him must worship him in spirit and in truth.”

But: in contrast with the period of Israelitish prerogative now ended. The words, and now is, added here, serve to arouse more strongly the already-awakened attention of the woman. It is as if the first breath of the new era were just passing across this soul. Perhaps Jesus sees in the distance His disciples returning, the representatives of this nation of new worshipers which in a few moments will be recruited by the first-fruits of the Samaritan people. He brings out the two characteristics of the future worship: spirituality and truth. Spirit denotes here the highest organ of the human soul, by means of which it has communion with the divine world. It is the seat of contemplation, the place of the soul’s meeting with God, the sanctuary where the true worship is celebrated; Rom 1:9 : “God, whom I serve in my spirit” (ἐν τῷ πνεύματί μου); Eph 6:18 : praying in the spirit (ἐν πνεύματι). Thisspirit, in man, the πνεῦμα ἀνθρώπινον, remains a mere potentiality, so long as it is not penetrated by the Divine Spirit. But when this union is accomplished, it becomes capable of realizing the true worship of which Jesus speaks. This first feature marks the intensity of the new worship. The second, truth, is the corollary of the first. The worship rendered in the inner sanctuary of the spirit is the only true worship, because it alone is conformed to the nature of God, its object: “God is spirit.” The idea of sincerity does not fill out the meaning of the word truth; for a Jewish or Samaritan prayer might evidently be sincere. The truth of the worship is its inward character, in opposition to every demonstration without spiritual reality. Though these words exclude all subjection of Christian worship to the limitations of place or time, it is nevertheless true that by virtue of its very freedom, this worship can spontaneously accept conditions of time and place. But, as Mme. Guyon says, the external adoration is then “only a springing forth of the adoration of the Spirit” (quoted by Astie). The two defining words: in spirit and in truth are formal; the concrete character of the new worship is expressed by the word: the Father. The worship of which Jesus is speaking is the converse of a son with his father. We know from what source Jesus drew this definition of spiritual and true worship. “Abba (Father)” such was the constant expression of His inmost feeling. By adding that the Father, at this very moment, is seekingsuch worshipers, Jesus gives the woman an intimation that He is Himself the one sent by the Father to form this new people and that He invites her to become one of them.

The 24th verse justifies, from the essential nature of God, what He has just said of the spiritual and true nature of the worship now demanded by God Himself. Jesus does not give the maxim “God is spirit” as a new revelation. It is like an axiom from which He starts, a premise admitted by His interlocutor herself. The Old Testament taught, indeed, the spirituality of God in all its sublimity (1Ki 8:27), and the Samaritans certainly held it, like the Jews (see Gesenius, de Samarit. theol. p. 12, and Lucke). What is new in this saying is not the truth affirmed, but the consequence which Jesus draws from it with reference to the worship which was to come. He calls forth from it the idea of the people of the children of God offering throughout the whole world constant adoration; comp. Mal 1:11. Thus to a guilty woman, perhaps an adulteress, Jesus reveals truths which He had probably never unfolded to His own disciples.—The reading of the Sinaitic MS. ἐν πνεύματι ἀληθείας, in the spirit of truth, is derived from Joh 14:17; Joh 15:26, etc., and arises from the false application of the word πνεῦμα to the Holy Spirit.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.