Von Christian
Some time ago I published a video: “Worship in spirit and truth” – What does that mean? One comment said that this was all well and good, but what does the text actually mean? In fact, in this video I explained more about what it can’t mean and then moved on to other texts. And now? What is the specific statement in John 4:24? If you want a quick answer from someone else instead of figuring it out for yourself, pop in a commentary!
Biblical commentaries
I will quote three comments as examples:
The word “spirit” does not refer to the Holy Spirit, but to the human spirit. Jesus means here that the worship of a person must not simply correspond to external religious rituals or be limited to certain places, but must come from within (“in spirit”) with the right attitude of heart. The word “truth” refers to the worship of God in accordance with his revealed Word and focuses on the Word made flesh, which ultimately revealed the Father (14:6).
John MacArthuer, footnote to John 4:24 Schlachter 2000 (German)
And the conclusion that could be logically reached from this is that in John 4, Jesus was telling the woman that the arrangement for worshiping God must be based on a personal relationship with Him and on a study of God’s Word.
Commentary on John 4:24 in the 2001 Translation
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 (1 Corinthians 6:19). All true approach to God must therefore be in spirit. (Comp. Romans 1:9, and Ephesians 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.
Ellicott’s Commentary for English Readers, John 4:23
If you are happy with any of these comments or other interpretations, then thank you for reading, listening or watching this far. But perhaps you are also wondering where these explanations come from. Well, let’s move on together.
We do this in the usual order: first the text in the original language, then the context of this verse, then the extended context in the New Testament, and then the historical context.
The text in the original language
Let’s start with the text itself:
But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.”
John 4:23, 24 ESV
As a reminder, I also show the text again in an interlinear translation:
What do we recognize? In John 4:23, 24 there is no definite article. So it is not about ‚the‘ spirit or ‚the‘ truth.
What can we learn about the meaning from dictionaries?
„Spirit“
At the beginning it says: “Spirit who is God” and the same word Πνεῦμα (pneuma) is used as in the part “Spirit and truth”. HELPS Word Studies says: „4151 pneúma – properly, spirit (Spirit), wind, or breath. The most frequent meaning (translation) of 4151 (pneúma) in the NT is „spirit“ („Spirit„). Only the context however determines which sense(s) is meant.“
If we were to look at all the uses of the word in the New Testament, the Septuagint and other ancient writings, we would end up with what we find in a good lexicon. So the term pneúma does not help us very much, because the meanings are very broad and varied.
That the ‚Holy Spirit‘ is meant can be ruled out, however, because Jesus says in verse 23 that the time has already begun in which the true worshippers worship God ‚in spirit and truth‘. However, the Holy Spirit was only poured out much later at Pentecost 33. And verse 24 begins with “the Spirit who is God”. Again pneúma. So either God is then the Holy Spirit or pneúma already has two different meanings in this verse.
So we cannot yet say what is meant by pneúma in this verse, except that the Holy Spirit is probably not an option.
„Truth“
The Greek word rendered as ‚truth‘ ἀληθείᾳ (alētheia) means, according to Strong’s, “truth, but not merely truth as spoken; truth of idea, reality, sincerity, truth in the moral sphere, divine truth revealed to man, straightforwardness.” HELPS Word-studies says: „225 alḗtheia (from 227 /alēthḗs, „true to fact“) – properly, truth (true to fact), reality. [In ancient Greek culture, 225 (alḗtheia) was synonymous for „reality“ as the opposite of illusion, i.e. fact.]“
So this is not about ‚truth‘ in the sense of religious doctrines and dogmas.
If we were to look at all the uses of the word in the New Testament, the Septuagint and other ancient writings, we would come back to what we find in a good lexicon. But even this word has a rich meaning and on its own does not help us to understand the meaning of the verse.
So if the two words for “spirit” and “truth” do not help us, perhaps the third word “worship” will? Or the combination of these three?
„Worship“
The text here says προσκυνεῖν (proskynein) and προσκυνοῦντας (proskynountas), which comes from the word προσκυνέω (proskuneó). According to Strong’s dictionary, the definition is: Definition: to do reverence to and Usage: go down on my knees to, do obeisance to, worship. HELPS Word-studies says:
4352 proskynéō (from 4314 /prós, „towards“ and kyneo, „to kiss“) – properly, to kiss the ground when prostrating before a superior; to worship, ready „to fall down/prostrate oneself to adore on one’s knees“ (DNTT); to „do obeisance“ (BAGD).
HELPS Word-studies
In German, the word “Anbetung” (worship) might give us the wrong idea, because we might hear the word “beten” (prayer). But that is not its meaning in ancient Greek.
So now we have the connection of “spirit” and “truth” with the idea of “doing reverence” or prostrating oneself before a superior. Does that fit together? This brings us to the important context of the verse.
The context of the verse
What is the context of this statement by Jesus? It was a specific question from a woman from Samaria:
The woman said to him, “Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.”
John 4:19,20 ESV
So the question is about formal “worship”, i.e. προσκυνέω (proskuneó). And which of the two is correct. Let us remember the meaning of “truth” ἀληθείᾳ (alētheia): What is right, truth as opposed to illusion. And she asks where the right place of this formal worship is: Jerusalem or this mountain in Samaria. So a physical place in contrast to Πνεῦμα (pneuma).
If we realize what the question was about, we also understand the significance of Jesus‘ answer, because he tells her, to her surprise, that neither one nor the other would be right and true from this point on, but something else. But we can only clarify this when we look at the historical context.
The extended context in the New Testament
Is there any other text in the New Testament that also contains the idea of ‚worshipping in spirit and truth‘? No!
Even in the Gospel of John we find no further explanation of Jesus‘ statement on this. Only what we read in John 4:23,24. So if we don’t find a more detailed explanation from Jesus in the account, which he sometimes did with parables, then it’s not a given that we will find one, is it?
But now there are cross-references in many Bible translations. These did not exist in the original text, of course. This is why they should always be viewed with a certain amount of caution, because they refer to other Bible verses that could have something to do with the text we have just read – but are they all relevant texts? If we look at all the uses of a word, then we get a complete picture. I’ll list here the texts that are cited in various translations. Then you can make up your own mind: Philippians 3:3, Romans 7:6, John 17:17, 2 Samuel 7:28, Psalm 119:160, Ephesians 1:13, 6:17
But nowhere is our text John 4:23,24 quoted or commented on. So there is no direct reference in the New Testament. So this only helps us once we have understood the meaning. The texts then expand our interpretation.
So let’s move on to the historical context.
The historical context
Why did the woman even ask this question? Didn’t Yahweh say in the Mosaic Law that he must be worshipped in the temple in Jerusalem? No!
But you shall seek the place that the LORD your God will choose out of all your tribes to put his name and make his habitation there. There you shall go, and there you shall bring your burnt offerings and your sacrifices, your tithes and the contribution that you present, your vow offerings, your freewill offerings, and the firstborn of your herd and of your flock.
Deuteronomy 12:5,6
This is formulated very similarly in Deuteronomy 18:6, 26:2, 31:11 and other passages. Yahweh had the Ark of the Covenant, the “Tent of Meeting”, and sacrifices were offered there as part of worship. Only King David came up with the idea of building a house for Yahweh, which his son Solomon then built as a temple in Jerusalem. Yahweh accepted this: “Now when Solomon had finished the house of Yahweh and the house for the king, and all that he had set out to do had been done well, Yahweh appeared to him by night and said to him, ‘I have heard your prayer and accepted this house as a place of sacrifice.’” (2 Chronicles 7:12) But often it was not possible to worship there because of apostasy. Or because the Jews were in exile in Babylon and the temple was destroyed. Or because the second temple was desecrated (see the Maccabean revolt). And at the time of Jesus, the temple service was not in good shape either.
According to the Old Testament, after Solomon the kingdom was divided into the southern part around Judah and the remaining 10 tribes in the north. Naturally, the new king did not want his subjects to go to Jerusalem every year to worship Yahweh in the hostile kingdom. (1 Kings 12:25-30) Therefore, two new places of worship were first built in Bethel and Dan to replace the temple in Jerusaelm. Another of their sanctuaries was eventually on Mount Garizim, which was finally interpreted as the place actually desired by Yahweh (because of Deuteronomy 11 and 27 and Joshua 8). In addition, parts of the Pentateuch were changed and they saw themselves as the true worshippers of Yahweh and keepers of his sanctuary. And they also waited for the Messiah.
And what was right, true, reality and not an illusion? That was the woman’s question!
And that was the real context of Jesus‘ answer. Jesus was not speaking to the apostles, the disciples and certainly not to us! He was speaking very specifically to a Samaritan woman who asked Jesus a very specific question 2000 years ago. And that is exactly what Jesus answered. The fact that we can read this today is nice, but secondary.
And so the very next verse will no longer surprise us:
The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” Jesus said to her, “I who speak to you am he.”
John 4:25, 26 ESV
Regardless of whether this Samaritan woman at the well of Sychar existed historically or not and whether they said it literally: This is very well put in John. Both religious groups had formal worship, with physical religious acts, in specific holy places, both were waiting for the Messiah and both assumed that their idea was not fantasy or imagination, but real and right – that is, truth.
And then Jesus comes and says: All these physical, formal forms of worship are in the past! It is about something ’spiritual‘. And the two opposing representations cannot both be equally true. But now the right, true form of worship is already being proclaimed and practised. And by the way: I am the Messiah for whom Jews and Samaritans alike are waiting!
It’s unbelievable what Jesus announces here in just a few sentences! Now we would like to hear what else he has to say. Please explain this to us further. But … ” At that moment, his disciples came back. …” (John 4:27) There are moments in life when you wish …
And I have also strayed a little from the historical context. But we still need to look at the historical context of the conversation and the writing of the Gospel.
How do we even know about this conversation? It’s not like the Sermon on the Mount, where thousands heard his words. It is a conversation between Jesus and the woman. When we read the report, it’s like reading a novel or watching a movie today, where we are observers – but there were no observers and no camera back then! So how would John have known this? We don’t know. Perhaps Jesus or the woman later told the apostles herself. What is important, however, is that this word is not part of the Sermon on the Mount and was therefore addressed to many, but to exactly one person. That is why it is so important to understand its background.
Jesus did not speak to us. The gospel was not written to us. We can be glad of what we have today. When was the Gospel of John probably written? According to tradition, John was written around 98 AD. So around 70 years – seven decades – after Jesus‘ ministry. And about 1/2 century after the other gospels and letters. But that is not yet the full historical context.
Even according to tradition, the Gospel of John was therefore written around 30 years after the destruction of Jerusalem in 70 AD. So in addition to all the problems with worship in the temple, the second temple had now also been destroyed, the nation scattered and worship according to the Mosaic Law called into question. And as we know, for decades there were many who, as Jews, came to believe in Jesus as the Messiah, but still accepted the Mosaic Law as the decisive difference?
Conclusion
It is also interesting that this event is only described in John 4. Not in the synoptic gospels. Not a trace of it. What did the disciples do in the 70 years before that? Did they only know about it from oral tradition?
Was this not important enough for the synoptic gospels? Well, what message does Jesus start with? “Repent, you must worship Yahweh in spirit and truth”?
In those days John the Baptist came preaching in the wilderness of Judea, “Repent, for the kingdom of heaven is at hand.”
Matthew 3:1,2 ESV
Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”
Mark 1:14,15 ESV
Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’
Luke 10:9 Elberfelder
Perhaps we should reflect more on this message – the gospel – instead of trying to read something out of John 4:23,24 for ourselves or even read something into it. Especially as Jesus did not go into the subject in depth here.
What can we learn from John 4:23, 24? I propose this:
- The text in John 4:23, 24 is Jesus‘ answer to a specific question from a certain woman 2000 years ago who addressed two specific ways of worshipping Yahweh.
- The worship of Yahweh – now referred to as the Father – no longer consists of a formal system of sacrifices in certain places but is something spiritual. Just as the Father is not physically present in these places, but is a spirit.
- This worship must not be based on fictitious human traditions, but on realities. That which is right and real from the Father’s point of view.
- And by the way: the Messiah has come; it is I, Jesus. This gospel is the reality, the truth that must be part of worship.
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