Recognizing the divine power of His words, the Samaritan seizes the opportunity to have light from God on that which had not been without perplexity and interest even to her—the religious difference between her race and the chosen nation, and this not merely in homage to God but in formal or express public worship. She wants to have the question, old as it was, settled for her now. The Samaritan like many another in grievous error could talk of great antiquity. Happy the soul that has recourse for it to Jesus! He alone is the Truth. Others may deceive, themselves deceived.
To this end was He born, and for this cause came He into the world that He should bear witness to the truth. What is more: every one that is of the truth heareth His voice. Alas! how different has it been with Christendom, corrupted first, then rent hopelessly, most haughty when it has most reason to be ashamed. Be it ours in such a state of ruin to keep His word and not deny His name.
A time of declension beyond all things tests the soul; for it seems proud to differ from the excellent of the earth, especially if they are many, and those who cleave to God's word are few and have nothing to boast. For this very reason it is precious in God's eyes and on small testimony to the absent Master. Still it becomes all who differ from the mass to be sure of their ground, as this woman sought when she appealed to Jesus; and the Christian need seek no other—yea, is guilty and infatuated if, where men's uncertainty is so great and grave, he heed aught other—than Jesus speaking by His word and Spirit.
“Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where one must worship. Jesus saith to her, Woman, believe me, an hour is coming when neither in this mountain nor in Jerusalem shall ye worship the Father. Ye worship what ye know not: we worship what we know, for salvation is of the Jews. But an hour is coming and now is when the true worshippers shall worship the Father in spirit and truth; for also the Father seeketh such as his worshippers. God is a Spirit; and his worshippers must worship him in spirit and truth. The woman saith to him, I know that Messias is coming, that is called Christ: when he shall come, he will tell us all things. Jesus saith to her, I that speak to thee am [he].” (Ver. 20-26.)
The Lord more than meets every desire of the Samaritan's heart. For here we have, not merely the vindication of Israelitish worship as compared with its Samaritan rival, but the first unfolding of Christian worship ever given by God to man; and this as superseding not Samaritanism only but Judaism also—a change withal then at hand. Yet is all conveyed in language that was plain enough even to the soul thus addressed, while there is depth of truth which no saint has ever fathomed, however deeply he may have drawn on it and enjoyed it.
“The Father” was to be worshipped henceforth: of itself, what a revelation! It is no longer a question of the Jehovah God of Israel, nor even of the Almighty as was the name by which He was made known to the fathers. There is a richer display of God, and far more intimate. It is not as the Eternal who put Himself in covenant and government and will surely yet make good His ways with Israel, as He has chastised them for theirs. Nor is it the God who shielded His poor pilgrims, who hung on His promises in their wanderings among hostile strangers before their children formed a nation and received His law. It was God as the Son knew Him and was making Him known in the fullness of love and fellowship, who would accordingly bring His own who were in the world into the conscious relationship of children as born of Him. (Compare John 1:12, 13, 18; 14:20, 4-10; 16:23-27; 20:17-2312But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12‑13)
18No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)
20At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:20)
4And whither I go ye know, and the way ye know. 5Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8Philip saith unto him, Lord, show us the Father, and it sufficeth us. 9Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? 10Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. (John 14:4‑10)
23And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. 25These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. 26At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. (John 16:23‑27)
17Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. 18Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. 19Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:17‑23).)
No wonder that, in presence of such nearness and the worship that befits it, the mountain of Gerizim melts and the sanctuary of Jerusalem fades away. For the one was but the effort of self-will, the other but the test and proof of the first man's inability to meet God and live. Christian worship is founded on the possession of eternal life in the Son, and on the gift of the Spirit as the power of worship.
In verse 22 the Lord leaves it impossible for the Samaritan to draw the inference that, if Christian worship was about to be alone acceptable to God, independently of place or race, Samaritan had been just as good as Jewish. Not so. The Samaritans worshipped what they did not know, the Jews knew what they worshipped; “for salvation,” as He added, “is of the Jews.” They had the adoption, and the glory, and the covenants, the law-giving, and the service, and the promises, whose were the fathers, and of whom as pertaining to flesh was the Christ who is over all God blessed forever. Amen. The Samaritans were mere imitators, Gentiles jealous of Israel and hostile to them, without fear of God, else had they submitted to His ways and word.
Thus God's privileges to Israel are vindicated; but none the less was the Lord at that time driven out by Pharisaic jealousy, and none the less had He set aside all pretension to traditional and successional blessing. He was there to communicate from God, not to accredit man; and, He being rejected, Jerusalem and Samaria alike vanish away. Old things are judged; all things must become new. God was in Christ reconciling the world to Himself, now that those who had the institutions of God are rejecting His counsel against themselves. And if that unbelief went to the uttermost in hatred of the Father and the Son, it would only bring out the fullness of divine grace and righteousness, leaving His love absolutely free to act supremely above all evil for His own glory, as we know is the fact in a crucified but risen Christ.
It is remarkable accordingly that the Lord does not say “who,” but “what.” For in Judaism God dwelt in thick darkness, and the testimony rendered by the whole Levitical system (with its sacrifices and priests, door, veil, incense, everything in short) was that the way into the holiest had not yet been made manifest. When Christ died, it was: the veil was rent from top to bottom, eternal redemption was found, the worshippers once purged have no more conscience of sins, and are invited to draw near. Such is Christianity, God having revealed Himself as the Father in the Son through the Spirit. To know Him, the only true God, and Him whom He had sent to reveal Him even Jesus, is eternal life. And the mighty work which was done on the cross has dealt with all our evil, so that we are free to enjoy Himself. We know therefore whom we worship, and not merely “what.” When God was hidden in the thick darkness and only the unity of His nature proclaimed, the Godhead remained vague. When the Father is revealed as now in the Son by the Spirit, what a difference
Hence this exceeding blessedness is opened in its positive character in verses 24, 25. For it is an hour when form is repudiated, as it could not be in Judaism. Reality alone is endorsed. National worship therefore is now an evident delusion, being but an effort to resuscitate what has vanished away as far as regards any recognition on God's part. It was owned in Israel under law for its own purpose it will be so on the largest scale in the millennium; but it is not, if we believe the Savior, during the hour which then coming, now is. It is an hour now when the true worshippers worship the Father. Who and what are they? The doctrinal utterances of the apostle answer with one voice that they are God's children, born of Him through the faith of Christ, and sealed by the Spirit consequently as resting on His redemption. So the apostle says (Phil. 3:33For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. (Philippians 3:3)) that we (in contrast with mere Jews or Judaizers) are the true circumcision, who worship by the Spirit of God, and boast in Christ and have no confidence in flesh. But we must cite the New Testament as a whole to give the full proof, if one asks more evidence than the Lord affords in this context, though I feel assured that he who bows not to such a witness would not be won by ten thousand. A single word from God is more to the believer than every other evidence: how many would convince the unbeliever?
Further what is said of the worship excludes all but true believers. For they are to worship in spirit and truth. How can any who have not the Spirit and know not the truth? Granted, that the article is wanting. But this in such a case as the one before us adds to the strength of the statement; for it predicates a spiritual and truthful character of the worship. That is to say, the Lord's words express more than the necessity of having the Holy Ghost or of acquaintance with the truth, though this would suppose the Christian with his distinguishing privileges. But He says that they worship in that character, not merely that they have the Spirit and the truth in order to worship. Now plainly a real Christian might act unspiritually and not according to the truth. Even Peter and Barnabas failed at a grave crisis to walk according to the truth of the gospel.
However true the worshipper then, if he were grieving the Spirit or dishonoring the Lord, this would not be to worship in spirit and truth. But it remains still more manifest that none but “the true worshippers” could so worship, though on a given occasion or in a given state they might not in fact.
Moreover “the Father seeketh such as his worshippers.” (Ver. 24.) Let us weigh it. Time was when every Jew went up to Jerusalem to seek Jehovah; time will be when all nations shall flow to the same center when the Son of man comes in power and reigns in glory. But the characteristic working of grace is that the Father seeks the true worshippers. Undoubtedly when sought they gather unto the name of the Lord, and enjoy His presence by the Spirit. It is not enough that they are washed, and not by water only, but by water and blood, and thus are every whit clean; it is not only that they have the Spirit as the witness of the one efficacious sacrifice and the spring of praise and power of continual thanksgiving: the Father also seeketh such as His worshippers. What confidence for them! What grace in Him! Yet is it true of every Christian. May they answer His grace by eschewing all that is unworthy of it in this evil day!
But there are other words of profound import. “God is a Spirit, and his worshippers must worship in spirit and truth.” (Ver. 25.) It is the nature of God which is here in question, not the relationship of grace which He now reveals in and by Christ, And this is not without the greatest importance for us. For He must be worshipped correspondingly; and He most fully provided for this, seeing that the new life we enjoy is by the Spirit and is spirit, not flesh (John 3:66That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6)), as indeed He begot us by His own will by the word of truth (James 1), and we are thus born again, not of corruptible seed, but of incorruptible, by God's living and abiding word. (1 Peter 1) Assuredly we should walk and worship in the Spirit, if we live in the Spirit. He is given to us that we should judge and reject the first Adam, glorifying only the second Man, our Lord Jesus. Nay, more, as God is a Spirit, spiritual worship is all He accepts. His worshippers must worship in spirit and truth. It is a moral necessity flowing from His nature—a nature fully revealed in Him who is the image of the invisible God; and we should not be ignorant of it and its character who are born of Him as believers in Christ.
The woman, struck by words plain indeed but no doubt far beyond her, for they reach up to God as surely as they come down to man, at once thinks of the Messiah, owns her confidence in His coming, and is sure that when He is come, He will tell us all things. (Ver. 25.) Would that all who believe in Him believed this of Him! Would that, when He has spoken peace to them, they turned not again to folly! And what folly greater than to turn from His words on this very theme, and in this very chapter for instance, to follow the traditions of men and the ways of the world in the worship of God?
And now break on her ear and heart the last words needed to clench all the rest and insure her blessing evermore: “Jesus saith to her, I that speak to thee am [he].” (Ver. 26.) It might be the lowest form of presenting the only One who can avail the sinner; yet it remains ever true from first to last that every one who believes that Jesus is the Christ is begotten of God. And this the Samaritan did. Her heart was touched, her conscience searched, and now the grace and truth which came by Jesus Christ was all to her. All the blessing was hers in His person who was then present and received by her in faith.