John 4:21-26

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

XX.

With reference to particular points in John 4:21-26 the following suggestions may be offered:

1. In the words of John 4:21 we may see from the outset that Jesus' desire was to draw attention to the spirituality of worship, and it is not improbable that, as the account of the conversation was given to the disciples, it was His design to turn their thoughts also away from the ideas of place, which belonged to their former education, and to show them, at this early stage of their new life, the great difference between the new and the old.

2. The distinction made between the Jews and the Samaritans in John 4:22 is apparently to be determined as to its precise meaning by the last clause of the verse. It was because salvation was from the Jews, that it could be affirmed that they worshiped that which they knew and the Samaritans, that which they knew not. The latter did not stand on the same ground with the heathen nations. They were not entirely without the knowledge of the only true God. But they were not in the line of the Divine education under the Old Covenant, they did not receive the full revelation which had been made, and they were not the nation in the midst of whom appeared the Christ to know whom, as well as the true God, is the eternal life. They were moving apart from the light, rather than in the light.

3. The true worship is evidently set in opposition to that of place, and thus to the ideas of both parties. But the added words show that Jesus in His thought goes beyond this mere opposition, and enters into the idea of spiritual worship as considered in itself. The foundation of it is the fact that God is a spirit. He therefore seeks as His worshipers those who worship in that sphere where He Himself dwells. The πνεῦμα is the part of man which is kindred in its nature to God, and which is capable of real fellowship and communion with God. It is that part of man into which the Divine Spirit enters by His influence and power. The only full communion with God, therefore, must be in the πνεῦμα. But as the πνεῦμα of man is in and with him wherever he may be, he must be, as a worshiper, independent of place, so soon as he understands the true sphere and nature of worship. The addition of the word ἀλήθεια must also be explained, it would seem, by the contrast with the idea of place. It cannot, for this reason, as well as for those given by Godet and Meyer (that the Jew or Samaritan could offer a sincere prayer, and that it follows so soon after ἀληθινοί), have the meaning in sincerity. Doubtless, it partakes of the signification of ἀληθινοί in this place, and means truth as answering to the true idea.

4. Godet supposes that John may have been present with Jesus and thus have heard this conversation. This is not impossible, though the impression of the narrative is that all the disciples had left Him for the time. That Jesus should have repeated the substance of the conversation to them soon afterwards, would seem very natural. It was an interview so remarkable in its results, indeed, that the disciples could hardly have failed to question Him particularly concerning it, and the truth which He had expressed was so adapted to the needs of their minds that He could not but have desired to bring it before them. There is, therefore, no difficulty in the fact that John is able to report the conversation, even if he was not an ear-witness of it.