GEBible — Godless Engineer's Bible App
The woman answered, “I have no husband.” Jesus said to her, “You said well, ‘I have no husband,’
for you have had five husbands; and he whom you now have is not your husband. This you have said truly.”
The woman said to him, “Sir, I perceive that you are a prophet.
John 4:17-19 sits inside this longer paragraph.
The woman answered, “I have no husband.” Jesus said to her, “You said well, ‘I have no husband,’
for you have had five husbands; and he whom you now have is not your husband. This you have said truly.”
The woman said to him, “Sir, I perceive that you are a prophet. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship.”
The woman answered, “I have no husband.” Jesus said to her, “You said well, ‘I have no husband,’
for you have had five husbands; and he whom you now have is not your husband. This you have said truly.”
The woman said to him, “Sir, I perceive that you are a prophet.
The woman answered and sayde to him: I have no husband. Iesus sayde to her. Thou hast well sayd I have no husbande.
For thou haste had five husbandes and he whom thou now hast is not thy husband. That saydest thou truely.
The woman sayde vnto him: Syr I perceave that thou arte a prophet.
The woman answered, and saide, I haue no husband. Iesus said vnto her, Thou hast well said, I haue no husband.
For thou hast had fiue husbands, and he whom thou nowe hast, is not thine husband: that saidest thou truely.
The woman saide vnto him, Sir, I see that thou art a Prophet.
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John Calvin 1540 · Public Domain On vv17, 19 17. I have not a husband. We do not…
17. I have not a husband. We do not yet fully perceive the fruit of this advice, by which Christ intended to pierce the heart of this woman, to lead her to repentance. And, indeed, we are so intoxicated, or rather stupified, by our self-love, that we are not at all moved by the first wounds that are inflicted. But Christ applies an appropriate cure for this sluggishness, by pressing the ulcer more sharply, for he openly reproaches her with her wickedness; though I do not think that it is a single case of fornication that is here pointed out, for when he says that she has had five husbands, the reason of this probably was, that, being a froward and disobedient wife, she constrained her husbands to divorce her. I interpret the words thus: “Though God joined thee to lawful husbands, thou didst not cease to sin, until, rendered infamous by numerous divorces, thou prostitutedst thyself to fornication.”
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.
John Trapp 1656 · Public Domain On vv17–19 17 The woman answered and said, I have no…
17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:
Ver. 17. I have no husband] Lucretius ait, quasdam mulieres effugere unius viri torum, ut omnium fiant torus. (Sphinx Philos.)
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" Iesuitae etiam sunt
Connubisanctifugae, clammeretricitegae."
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.
Matthew Poole 1685 · Public Domain On vv17–19 I have no husband; that is, none who is…
I have no husband; that is, none who is my lawful husband she denieth not that she had one whom she used and lived with as a husband, but that she had any legal husband, to whom she clave, and to no other: still she goeth on, thinking to deceive Christ, and to put tricks upon him. Christ tells her, she in this did speak truth; he knew she had no legal husband.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v19 In these verses, the Evangelist declares a three-fold effect…
In these verses, the Evangelist declares a three-fold effect and fruit of the grace of conversion that appeared in this woman.
1. She neither denied, nor excused, nor extenuated this sin, which Christ had charged her with, but tacitly owns, and implicitly confesses it.
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2. She doth not only own and confess what she was charged with, but she doth profess reverence to our Saviour’s person, and pays honour to him as an extraordinary prophet; Sir, I perceive that thou art a prophet.
3. She desired instruction and resolution from him concerning the worship and serivces of the true God, how she might seek him, and where she might serve him most acceptably, whether at Jerusalem, or upon Mount Gerizim? Our fathers worshipped in this mountain, but ye say Jerusalem is the place where men ought to worship.
Where observe, How ready and forward persons of a false religion are to ascribe too much to antiquity, and to the example and custom of their forefathers. Whereas it is not the continuance of a thousand or two thousand years, that can make any thing truly ancient in religion, except it has been from the beginning; nothing is truly ancient in matters of religion, but that which can derive its original from him, that is truly called the Ancient of days.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv17–19 The woman answered and said, I have no husband,....…
The woman answered and said, I have no husband,.... Which was a truth she would not have spoke at another time and place, or to any of her neighbours; but Christ being a stranger, and no odium incurring upon her by it; and this serving a purpose to excuse her going to call him, she declares the truth of the matter:
Jesus said unto her, thou hast well said, I have no husband; this is the truth, it is really fact, and is the true state of the case, between thee and him, who goes for thy husband.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17–19 Thou hast well said - We may observe in…
Thou hast well said - We may observe in all our Lord's discourses the utmost weightiness, and yet the utmost courtesy.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–19 Verse 18. Thou hast had five husbands] It is…
Verse 18. Thou hast had five husbands] It is not clear that this woman was a prostitute: she might have been legally married to those five, and might have been divorced through some misbehaviour of her own, not amounting to adultery; for the adulteress was to be put to death, both by the Jewish and Samaritan law, not divorced: or she might have been cast off through some caprice of her husband; for, in the time of our Lord, divorces were very common among the Jews, so that a man put away his wife for any fault. See Clarke on Mt 5:31. Some are so very fond of exaggerating that nothing can pass through their hands without an increase: hence Heracleon says she had six husbands, and Jerome modestly gives her twenty-two! Viginti duos habuisti maritos, et ille a quo sepelieris non est tuus. "Thou hast had twenty-two husbands and he by whom thou shalt be buried is not thine." Epist. xi.
He whom thou now hast is not thy husband] Νυν ὁν εχεις, ουκ εϚι σου ανηρ. Bishop Pearce would translate this clause in the following manner: There is no husband whom thou now hast-or, less literally, Thou hast no husband now: probably the meaning is, Thou art contracted to another, but not yet brought home: therefore he is not yet thy husband. See Rosenmuller. Bishop Pearce contends that our Lord did not speak these words to her by way of reproof:
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1. Because it is not likely that a woman so far advanced in years as to have had five husbands should have now been found living in adultery with a sixth person.
2. Because it is not likely that our Lord would not, in some part of his discourse, have reproved her for her fornication, especially if guilty of it under such gross circumstances.
3. Nor is it likely that a woman of so bad a life should have had so much influence with the people of her city that they should, on her testimony, Joh 4:39-42, believe Jesus to be the Messiah.
4. Nor is it at all likely that when a discovery of her guilt was made to her, by one whom she acknowledged to be a prophet, Joh 4:19, the first thing which came into her thoughts should be the important question in religion, about the place appointed by God for his worship, so warmly contested between the Jews and Samaritans.
5. Nor is it at all probable that a person of such a bad life, without any mentioned sign of repentance, should have been the first (perhaps the only private person) to whom Jesus is recorded as declaring himself to be the Christ, as he does to her, Joh 4:26.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v19 Joh 4:19-20. The woman saith, Sir, I perceive thou…
Joh 4:19-20. The woman saith, Sir, I perceive thou art a prophet — “To find a person who was a perfect stranger, and who, on account of the national animosity, could not be suspected of having any intercourse with her townsmen, or with the Samaritans in general, discovering, nevertheless, the most secret particulars of her life, made so sensible an impression on her mind, that she could not but confess such a degree of knowledge more than natural; and consequently, that the person possessed of it was a prophet, and had it communicated to him by divine inspiration.” Our fathers worshipped, &c. — The instant she perceived that the person conversing with her was a prophet, being glad of the opportunity, and perhaps, also, desiring to shift the discourse to a subject less disagreeable to her, she proposes what she thought the most important of all questions; Our fathers worshipped on this mountain — As if she had said, True, I have been a sinful woman, and have not worshipped and served God as I ought, but if I wished to worship and serve him, I know not where I ought to do it, whether on this mountain, (pointing, probably, to mount Gerizim, at the foot of which Sychar was built,) as the Samaritans say, or in Jerusalem, which you Jews affirm to be the only place where God can be acceptably worshipped. It is well known, and necessary to be recollected here, that Sanballat, by the permission of Alexander the Great, had built a temple upon mount Gerizim, for Manasseh his son-in-law, who, for marrying Sanballat’s daughter, had been expelled from the priesthood and from Jerusalem, Neh 13:28. This was the place where the Samaritans used to worship, in opposition to Jerusalem. The woman, in saying, Our fathers worshipped in this mountain, plainly refers to Abraham and Jacob, (from whom the Samaritans pretended to deduce their genealogy,) who erected altars in this place, Gen 12:6-7; and Gen 33:18; Gen 33:20; and possibly to the whole congregation, who were directed, when they came into the land of Canaan, to put the blessing upon mount Gerizim, Deu 11:29. And though Hyrcanus, the son of Simon, who succeeded his father as high-priest, and prince of the Jews, had long ago destroyed the temple which Sanballat built here, (Jos. Antiq., Joh 13:9,) yet it is plain that the Samaritans still resorted thither to worship, having, doubtless, rebuilt it, though probably in a meaner manner.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17–19 I have no husband - This was said, evidently,…
I have no husband - This was said, evidently, to evade the subject. Perhaps she feared that if she came there with the man that she lived with, the truth might be exposed. It is not improbable that by this time she began to suspect that Jesus was a prophet.
Hast well said - Hast said the truth.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v19 Sir, I perceive, &c.--Seeing herself all revealed, does she…
Sir, I perceive, &c.--Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters--our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Luk 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17–19 17. I have no husband—How must she have shrunk…
17. I have no husband—How must she have shrunk from the glance of that pure eye with shame as she faltered forth these words!
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–19 17. hast well said] i.e. saidst rightly. Comp. Joh_8:48;…
17. hast well said] i.e. saidst rightly. Comp. Joh_8:48; Mat_15:7; Luk_20:39. There is perhaps a touch of irony in the ‘well.’
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17–19 (17) I have no husband.—The stroke has left its…
(17) I have no husband.—The stroke has left its mark. It lays bare to her own consciousness the past and present life, but she does not know that it is laid bare to His. The reply is no longer prefaced by the half-sarcastic “Thou, being a Jew,” or the reverential “Sir.” The tone has passed from vivacity to earnestness, and from earnestness to sadness. That one word—what a history it has revealed! But she will hide it from Him and from herself. “I have no husband” (or, according to the Sinaitic MS., more emphatically still, A husband I have not).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17, 19 Vers. 17, 18. The woman answered, and said to…
Vers. 17, 18. The woman answered, and said to him, I have no husband. Jesus saith unto her, Thou said correctly, Husband have I none: for thou hast had five husbands; and he whom thou now hast is not thy husband. This true thing hast thou spoken. The woman resists the description which Jesus assumes that she bears to the man with whom she stands in illegal relations. Convinced, brought to bay, she cannot lie to Jesus. She says, in penitence and shame, "I have no husband." There is no concealment of the fact; she must need the cleansing of the life-giving stream. Jesus, not without a tone of solemn remonstrance, accuses her of a life of loose morals. It is implied that the first five husbands were conventionally allowable; but the suggestion is that, either by divorce or wanton rushing to further nuptials if the former had been ruptured by death, her character had been ever deteriorating until, under present circumstances, she was committing an overt act of illegality and impurity. "In saying thou hast no husband, thou hast spoken to the point, and for the reasons I recite thou hast made a true statement." As the woman in ver. 27 tells her friends "He told me all things that ever I did," we may easily believe that she felt, under his searching glance, that no folly, no weakness, no rebellious deed, no damning compromise, was hidden from him. How much more he said we can only conjecture. The revelation thus recorded is akin to other events in our Lord"s life, which we cannot account for by the supposition that information concerning her had been conveyed by some rumour which thus he flashed upon her. This would suffer from the intolerable supposition that his claim to have prophetic light was a self-conscious fraud, and that by such a subterfuge the entire Samaritan mission had been characterized and controlled. Lunge thought that the definite traces of the five marriages were in some mysterious fashion hieroglyphed upon her face. This is a great extravagance of the working of natural law, to avoid the supernatural perception which our Lord exercised whenever he chose to draw upon the inexhaustible resources and powers at his disposal. Hengstenberg ("Contributions to Genuineness of the Pentateuch," and in his "Commentary"), while he recognizes the historical fact here mentioned and penetrated by our Lord, considered that there was a twofold meaning in our Lord"s reply. Thou hast had five husbands; i.e. there were five gods those of Cuthah, Babylon, Ava, Hamath, and Sepharvaim, (Josephus, "Ant.," 9:14, 3 2Ki_17:24) whose worship by spiritual adultery the Samaritan people (of which you are a representative) have tolerated, and HE, Jehovah, whom thou now hast by surreptitious claim, is not thy covenanted Lord. Unfortunately, this too ingenious interpretation fails, first of all in this, that to the five nations seven gods are reckoned. (2Ki_17:30, 2Ki_17:31) Again, it is inconceivable that the worship of Jehovah should be represented as on a par with these idolatries, and that Jehovah himself should be set forth as the sixth and worst of the theocratic husbands of the Samaritan state. Nor can we suppose that Christ, who said such wondrous things about the spirituality and the love of God to man, and was in the same breath about to utter one of the grandest of them, should thus have poured contumely on the Samaritan worship of Jehovah. Thoma practically adopts Hengstenberg"s speculative interpretation. Strauss (1st and 2nd edit. "Leb. Jes.") made use of Hengstenberg"s admission to find in the whole narrative a mythical fiction; and Keim has only made matters worse by ascribing the entire narrative to the unknown author of the Fourth Gospel. Christ"s own Divine penetration revealed the woman to herself, and she knew how hateful her life must have been in his sight. She made no attempt at denial, or concealment, or self-justification. The events referred to had burnt themselves on her memory, and her only refuge is in a bold admission of the right of the unknown Stranger to teach. She concedes his claim to solve perplexities, and penetrate other mysteries as well as the depths of her own heart.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v19 Sir, I perceive that Thou art a prophet
Joh_4:19
Sir, I perceive that Thou art a prophet
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Personal preaching
General discourses are like the beams of the sun dispersed in the air; they may warm us a little, but that is all.
Conviction is like a burning glass, that gathers all the beams into one point or centre, and fastens them upon the soul, and so kindles and inflames it … It is not the flourishing or brandishing of a sword in the air that will wound or pierce, but the stroke of the weapon must be brought home to the body, or no wound will be given … While Nathan kept aloof in a general discourse and told him a parable, David was never troubled with the sense of his sin, never suspected it concerned him; but when he closed with him and told him, Thou art the man, then Davids heart smote him; he cries out of his sin, and sues for mercy This is the preaching that Solomon commends, The words of the wise are like goads, that must be run into the flesh, as nails driven up to the head, fastened and riveted into the soul of a sinner Ecc_12:10-11; Act_2:37; Col_1:28; Heb_4:12). (Bp. Brownrig.)
Sinners avoid the truth
I could not help smiling as I read the next passage. She is making a wild attempt to get away, to get off the hook. She tries to draw a red-herring across the scent by bringing up that old religious squabble. Just like you: you will go home, some of you, and take me to dinner, while I call God and your conscience to witness that I have struck you between the eyes. Yes, you will talk about me, not about your sin; you will come near to calling me coarse, thou coarsest sinner out of hell, that lovest thy sin! Have a care, my friend. (John McNeill.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v17 Chapter 10
Chapter 10
JESUS DECLARES HIMSELF.
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The woman answered and said unto Him, I have no husband. Jesus saith unto her, Thou saidst well, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly. The woman saith unto Him, Sir, I perceive that Thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe Me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. Ye worship that which ye know not: we worship that which we know: for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for such doth the Father seek to be His worshippers. God is a Spirit: and they that worship Him must worship in spirit and truth. The woman saith unto Him, I know that Messiah cometh (which is called Christ): when He is come, He will declare unto us all things. Jesus saith unto her, I that speak unto thee am He.- Joh_4:17-26.
In this conversation at Jacobs well the woman for some time, quite naturally, misses the point of what Jesus says. It does not occur to her that by water He means anything else than what she could carry in her pitcher. Even when He speaks of causing a well to spring up within herself, she still thinks merely of the domestic convenience of some such arrangement, and begs Him to give what would save Her the endless trouble of coming to draw water out of Jacobs well. This simplicity has its good side, as also has her obvious confidence in His words. Jesus sees in this child-like simplicity and directness a much more hopeful soil for His message than He had found even in a thoughtful man of education like Nicodemus. He seeks, therefore, to prepare the soil further by quickening within her a sense of spiritual want. This may best be effected by backing her into her actual life. Therefore He says, Go, call thy husband, and come hither. And in this simple way He leads the woman at once to recognise His prophetic insight into her condition, and to bring His offers into connection with her character and her life. And there was that in her manner of owning Him as a prophet, a frankness and a simplicity in uttering her mind and listening to His explanations, that prompted Him explicitly to say, I that speak unto thee am the Messiah.
To this unfortunate and ill-living alien woman, then, Jesus declared Himself as He had not declared Himself to the well-to-do, respectable Jewish rabbis. The reason of this difference in our Lords treatment of individuals arises from the different dispositions they manifest. Acknowledgment of His power to work miracles may seem at first sight as good a certificate for Christian discipleship as acknowledgment of His prophetic power. But it is not so; because such an acknowledgment of His prophetic insight as this woman made is an acknowledgment of His power over the human heart and life. He who is thus felt to penetrate to the hidden acts, and to lay His hand upon the deepest secrets of the heart, is recognised as in a personal connection with the individual; and this is the foundation on which Christ can build, this is the beginning of that vital connection with Him which gives newness of life. Those who are merely solving a problem when they are considering the claims of Christ, are not likely to have any personal revelation made to them. But to every one, who, like this woman, shows some desire to receive His gifts, and who is not above owning that life is a very poor affair without some such thing as He offers; to every one who is conscious of sin, and who looks to Him as able to deliver from all its foul entanglement, He does make Himself known. To such persons He will disclose Himself when He sees that they are ripe for the disclosure. To such the moment of moments will come, when to them He will say: I that speak unto thee am He.
This distinction between the chemist who analyses the living water, and the thirsting soul that uses it, runs very deep, and may be commended to the consideration of any who are apt to be carried away by the current of unbelief that characterizes much of our literature. I think it may be said that in writers distinguished by a lack of Christian belief there will commonly be found an absence of what is popularly and fitly called an awakened conscience. It will be found that they do not know what it is to look at Christ from the point of view of this woman, from the point of view of a shattered and wretched life, and a conscience that day by day is saying, It is I myself who have broken my life, and doing so I have become a transgressor, and need pardon, guidance, strength. Acute thought, an admirable faculty of explaining and enforcing what is thought, we find in abundance; but we certainly do not find a spirit humbled by a sense of sin and a conscience alive to the deepest obligations. So far as can be gathered from the writings of the most conspicuous unbelievers, they do not possess the first requisite for discerning a Saviour-namely, a sense of need. They lack the prime preparation for speaking on such a subject; they have never dealt fairly with their own sin. We do not consult a deaf man if we wish to ascertain whether the noise we have heard is thunder or the rumbling of a cart; neither can we expect that those will be the best teachers regarding God in whom the faculty by which we chiefly discern God-viz., the conscience-has been less exercised than any other. It is through the conscience God makes Himself most distinctly felt; it is in connection with the moral law we come most clearly in contact with Him; and convictions of Gods Being and connection with us root themselves in the soul that a sense of sin has ploughed.
I am far from saying that in deciding upon the claims of Christ the understanding is to have no voice. The understanding must have a voice here as elsewhere. But it is a strong presumption in Christs favour that He offers precisely what sinners need; and it is decisive in His favour when we find that He actually gives what sinners need. If it is practically found that He is the force that lifts thousands and thousands of human beings out of sin; if He has, in point of fact, brought light to those in deep darkness, comfort and courage to the desolate and heavily burdened, consecration and purity to the outcast and the corrupt, then, plainly, He is what He claims to be, and we owe Him our faith.
If God is to reveal Himself at all, the revelation must be made not solely or chiefly to the understanding, but to that part of us which determines character, and is capable of appreciating character. The revelation must be moral not intellectual. As our Lords ministry proceeded He recognised that it was always the simple who most readily accepted and trusted Him; and He recognised that this was a thing to be thankful for: I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. And every one who thinks of it sees that it must be so-that a mans destiny must be decided not by his understanding, but by his character and leanings; not by his ability or disability to believe this or that, or to prove that his belief is well grounded, but by his aspirations, by the real bent of his heart. We should feel that there was something very far wrong if our faith depended upon proofs that not every one could master, and if thus the clever man had an advantage over the humble and contrite. The evidence must be such that spiritual character shall be an element in the acceptance of it. And such we find it to be. The reality and the significance of the revelation of God in Christ are more readily apprehended by the spiritually than by the intellectually gifted. Persons who are either by nature humble and docile, or whom life has taught to be so, persons who feel their need of God, and deeply long for an eternal state of peace and purity, these are the persons to whom God finds it possible to make Himself known. And if it be thought that this circumstance, that simple and docile spirits are convinced while hard-headed men are unconvinced, throws some suspicion on the reality of the revelation, if it be thought that the God and the eternity they believe in are but fancies of their own, it may fairly be replied, that there is no more reason for such a thought than for supposing that the rapture of a trained musician is fanciful and self-created, and not excited by any corresponding reality, because it is not shared by those whose taste for music is unawakened.
Convinced that Jesus was a prophet, the woman proposes to Him the standing subject of debate between Jews and Samaritans. Her statement of it is abrupt, and offers some appearance of being intended to turn the conversation away from herself; but this does not harmonise with her simple and direct character, and it is quite possible that in the midst of her confused and disappointed life she had sometimes wondered whether all her misery did not arise from her being a Samaritan. She knew what the Jews said of the Samaritan worship. She knew that they mocked at the Temple which stood on the hill over against Jacobs well; and when she found how very little her worship had helped her, she may have begun to suspect that there was truth in the Jewish allegations. Evidently the aspect of the Messiah, which had chiefly struck her, was His power to lead men into all truth, to teach them all things. Persons in her station, and quite as much overborne by sin as she, often retain their hold upon religious teaching; and in the midst of much that is superstitious they have a spark of true hope and longing for redemption. Jesus shows by the gravity and importance of His answer that He considered the woman sincere in the statement of her difficulty, and anxious to know where God might really be found. Perplexed and bewildered by her earthly experience, as so many of us are, she suddenly awakes to the consciousness that here, before her, and conversing with her, is a prophet; and at once she utters to Him what had been burning in her heart, Where, where is God to be found?
And so in reply to the inquiry of one sincere woman Jesus makes that great announcement which has ever since stood as the manifesto of spiritual worship. Not in any particular and isolated place, He tells the woman, is God to be found, not in the temple at Jerusalem, nor in the rival structure on Gerizim, but in spirit. God is a Spirit, and they that worship Him must worship in spirit and in truth. As our Lord intimates, this was a new kind of worship, essentially different from that to which Jews and Samaritans, and indeed all men, had hitherto been accustomed.
The magnitude of the contents of such sayings can as little be comprehended as their significance can be exhausted. We have first of all the central affirmation: God is a Spirit. To fill out this definition with intelligible ideas is difficult. It implies that He is a Personal Being, that He is self-conscious, possessed of intelligence and will; but although Personal His Personality transcends our conception. So far as regards the immediate application of the definition by our Lord at this time, it suffices to note its primary meaning that God has not a body, and consequently is subject to none of the limitations and conditions to which the possession of a body subjects human persons. He needs no local dwelling-place, no temple, no material offerings. In local worship there was an advantage while the world was young, and men could best be taught by symbols. A house in their midst, of which they might say, God is there, was undoubtedly an aid to faith. But it had its disadvantages. For the more a worshipper fixed his mind on the one local habitation, the less could he carry with him the consciousness of Gods presence in all places.
Very slowly do we learn that God is a Spirit. We think nothing is more surely believed among us. Alas! make almost any application of this radical truth, and we find how little it is believed. Take, for example, the appearances and voices by which intimations were made to godly men in Old Testament times. Why are many people reluctant to allow that these manifestations were inward and to conscience, that they came as convictions wrought by an unseen power, rather than as outward appearances or audible voices? Is it not because the truth that God is a Spirit is not adequately apprehended? Or why again do we so crave for signs, for clearer demonstrations of Gods being and of His presence? Ought we not to be satisfied if He responds to spiritual aspirations, and if we find that our craving for holiness is met and gratified?
The inference drawn by our Lord from the truth that God is a Spirit is one which needs still to be pressed. God seeks to be worshipped not by outward forms or elaborate ritual but in spirit. Ordinary teachers would have put in a saving clause to preserve some forms of worship; Christ puts in none. Let men worship God in spirit, and let forms take their chance. To worship God in spirit is to yield the unseen but motive powers within us to the unseen but Almighty influences which we recognise as Divine. It is to prostrate our spirit before the Divine Spirit. It is in our deepest being, in will and intention, to offer ourselves up to Him in whom goodness is personified. When a man is doing that, what does it matter what he says to God, or with what forms of worship he comes before Him? That alone is acceptable worship which consists in the devout approach of the human spirit to the Divine; and that is accomplished often as effectually in our business intercourse with men when tempted to injustice, or in our homes when tempted to anger or to laxity, as when we are in the house of God. Worship in the spirit needs no words, no appointed place, but only a human soul that bows inwardly before the goodness of God, and submits itself cordially to His sovereign and loving will.
This certainly is a strong argument for simplicity of worship. Why, it may indeed be said, why have any outward worship at all? Why have churches and why have Divine service? Well, it would have been better for the Church if there had been far less outward worship than there commonly has been. For by its elaborate services the Church has far too much identified religion with that worship which can only be rendered in church. No one can be surprised that in utter disgust at the disproportion between outward and spiritual worship, between the gorgeous and fussy services that profess so much, and the slender and rare devotion of the soul to God, discerning men should have turned their back on the whole business, and declined to be partakers in so huge and profane a farce. Milton in his later years attended no Church and belonged to no communion. This certainly is to run to the opposite extreme. No doubt that worship may be real and acceptable which is offered in the silence and solitude of a mans spirit; but we naturally utter what we feel, and by the utterance strengthen the feelings that are good, and rid ourselves of the bitterness and strain of those that are painful and full of sorrow. Besides, the Church is, before all else, a society. Our religion is meant to bring us together; and though it does so more effectually by inspiring us with kindliness and helpfulness in life than by a formal meeting together for no purposes of active charity, yet the one fellowship aids the other, as many of us well know.
While, then, we accept Christs statement in its fullest significance, and maintain that our reasonable service is the offering of ourselves as living sacrifices, that spiritual worship is offered not in church only or mainly, but in doing Gods will with a hearty good-will, we all the rather see how needful it is to utter ourselves to God as we do in our social worship; for as the wife would need some patience who was cared for indeed by her husband in the supply of her common wants, but had never a word of affection spoken to her, so our relations to God are not satisfactory unless we utter to Him our devotion as well as show it in our life. He was one of the wisest of English writers who said, I always thought fit to keep up some mechanical forms of good breeding (in my family), without which freedom ever destroys friendship. Precisely so, he who omits the outward and verbal expression of regard to God, will soon lose that regard itself.
But if the words of Christ were not intended to put an end to outward worship altogether, they do, as I have said, form a strong argument for simplicity of worship. No forms whatever are needed that our spirit may come into communion with God. Let us begin with this. As true and perfect worship may be rendered by the dying man, who cannot lift an eyelid or open his lips, as by the most ornate service that combines perfect liturgical forms with the richest music man has ever written. Rich music, striking combinations of colour and of architectural forms, are nothing to God so far as worship goes, except in so far as they bring the human spirit into fellowship with Him. Persons are differently constituted, and what is natural to one will be formal and artificial to another. Some worshippers will always feel that they get closer to God in private, in their own silent room, and with nothing but their own circumstances and wants to stimulate them; they feel that a service carefully arranged and abounding in musical effects does indeed move them, but does not make it easier for them to address themselves to God. Others, again, feel differently; they feel that they can best worship God in spirit when the forms of worship are expressive and significant. But in two points all will agree: first, that in external worship, while we strive to keep it simple we should also strive to make it good-the best possible of its kind. If we are to sing Gods praise at all, then let the singing be the best possible, the best music a congregation can join in, and executed with the utmost skill that care can develop. Music which cannot be sung save by persons of exceptional musical talent is unsuitable for congregational worship; but music which requires no consideration, and admits of no excellence, is hardly suitable for the worship of God. I do not know what idea of Gods worship is held by persons who never put themselves to the least trouble to improve it so far as they are concerned.
The other point in which all will agree, is that where the spirit is not engaged there is no worship at all. This goes without saying. And yet, subtract from our worship all that is merely formal, and how much do you leave? Worse still, there are those who do not even strive after the fit and decorous form, who do not bow their heads in prayer, who are not ashamed to be seen looking about them during the most solemn acts of worship, who show that they are indevout, thoughtless, profane.
The true worshippers shall worship the Father not only in spirit, but also in truth. The word truth here probably covers two ideas-the ideas of reality and of accuracy. It is opposed to symbolic worship and to ignorant worship. It does not mean that worship was now to be sincere, for that it had already been both among Samaritans and Jews. But among the Jews the worship of God had been symbolical, and among the Samaritans it had been ignorant.
The Jewish worship had been symbolical, every person and thing, every colour, gesture, movement, having a meaning for the initiated. The time for this, says our Lord, is past. We are to worship really. They need no longer take an animal to the temple to symbolise that they gave themselves to God; they were to spend their whole care on the real thing, on giving themselves to God; they were not to set candles about their altars to show that light was come into the world, they were themselves to shine as lights lit by Christ; they were not to swing censers to symbolise the sweet-smelling prayers of the saints, they were to offer prayers from humble hearts. In effect Christ said, You are grown up now, and can understand the realities; put away then these childish things. And those who continue to worship with various robes, and prescribed gesticulations and movements, and pictures, and altars, and everything to impress the senses, write themselves down children among grown-up people.
Truth is opposed also to error or misconception about the object of worship. Christ, by His presence, enables men to worship the Father in truth. He gives them the true idea of God. He makes God real, giving an actuality to our thought of God which we could not otherwise arrive at; and He shows us God as He truly is, connected with ourselves by love; holy, merciful, just.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv17–19 17. I have no husband. The words have their…
17. I have no husband. The words have their designed effect. She has a man, but not a husband.
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.
Paul E. Kretzmann 1924 · Public Domain On v19 A question as to true worship:
A question as to true worship:
v. 19. The woman saith unto Him, Sir, I perceive that Thou art a prophet.
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v. 20. Our fathers worshiped in this mountain; and ye say that in Jerusalem is the place where men ought to worship.
v. 21. Jesus saith unto her, Woman, believe Me, the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father.
v. 22. Ye worship ye know not what; we know what we worship; for salvation is of the Jews.
v. 23. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him.
v. 24. God is a spirit; and they that worship Him must worship Him in spirit and in truth.
The revelation which Jesus had just made astonished and disconcerted the woman. She had probably never given the matter of her loose living a serious thought, since the marriage-tie at that time was considered anything but binding. Yet Christ’s way of putting it in such a naked, unvarnished way struck her conscience with peculiar force. Her words were therefore a confession of guilt, though veiled to some extent. She states, first of all, that she now understood and had the conviction; I see that a prophet Thou art. His knowledge of her sins compelled this admission; But she is sensitive upon the subject and would rather not go into details. Not that she was not conscious of guilt, for she had already shown some degree of longing for salvation. Her question rather showed how deeply she was moved. Since this man was a prophet with the Spirit of omniscience, he would surely be able to give the solution of the standing problem of Samaritan religion, one which had now been bothering them for almost six centuries. She wanted to know where the living God was to be found and which was the true worship. She knew that forgiveness was to be found only with the living God. It was the question of a serious seeker after truth. The Samaritans had for centuries worshiped their god, whom they also called Jehovah, on Mount Gerizim, which was situated near Shechem and Sychar. There had formerly been a fine temple on this mountain, which, however, the Jewish ruler Hyrcanus had destroyed in the year 125 B. C. Since that time the temple had not been completely restored, the Samaritans being satisfied to worship in the ruins. But, on the other hand, as the woman correctly states, the Jews claimed that Jerusalem was the only place where people should worship, Exo 20:24; Deu 12:5; Num 9:5; Deu 16:3-6. Now she wanted to know who was right, the Samaritans or the Jews. The Lord answers with one of the greatest and most far-reaching announcements of all times, earnestly inviting the woman, at the same time, to give full credence to His weighty words. The time was coming, was even now dawning, when the old earthly, outwardly visible forms of worship would no longer be reckoned as essential. Both places of the Old Testament cults, that of Mount Gerizim and that of Jerusalem, would then be forsaken. This took place shortly after Christ’s ascension. Then the apostles went out and founded a great many congregations, not only in Judea, but also in Samaria. Then the Samaritans that came to faith deserted Mount Gerizim and worshiped the true God in Jesus Christ the Savior. Incidentally, however, Jesus states that there is a difference, even now, though this difference lay not in the place, but in the object of worship. The Samaritan religion had received so many additions through the influence of the heathen religions that the, God whom they still designated as Jehovah was in reality a figment of their imagination, just as the gods are which are worshiped by the lodges of the present day. He that rejects any part of the revelation of God will very shortly lose all light, all understanding. With the Jews it was different. They knew the true, living God. To the Jews God had revealed Himself not only in the Law, in the five Books of Moses, but also in the prophecies. All the books of. the Old Testament were read and explained in the synagogues, and the true Israelites, accordingly, worshiped the true God. The services in Jerusalem were still the right services, as commanded by God. And the reason for this mercy of God, the reason why He had permitted them to keep the right form of worship in Jerusalem, was because by His will and intention salvation was to come from the Jews. The Messiah Himself was a Jew according to the flesh. When salvation had come, when Christ had fully earned the salvation through suffering, death, and resurrection, then the special time of grace for Israel alone was at an end, then salvation was preached throughout the world. With the coming of Christ the hour of God had come in which the external worship of God at Jerusalem must give way to the true service of God. Then those that worship and pray in truth would pray to the Father in spirit and in truth. Jesus purposely calls the true God Father, for He is now the Father of all believers through the merits of the Savior, His Son. All true believers call upon that God whom they know as their merciful Father, who is reconciled to them through the blood of Christ. The New Testament worship is not dependent upon external forms, sacrifices of animals, prescribed forms of altars and appointments, etc. , but is done in the spirit; it depends upon the condition of heart and mind. And it is done in truth, it is the only true, stable, sound method of worshiping. The Father is anxious to have such people as worship and serve Him in this manner, as give Him evidence of the religion of Christ in their hearts, for He Himself is a spirit. God is an invisible being, with reason and will, with self-consciousness and power; He is a personal God. And in accordance with His person He wants to be worshiped in spirit and in truth. He that will worship God properly must direct his spirit, heart, mind, thoughts to Him, must deal with Him and speak with Him as one person with another. That intimate personal intercourse, without any intervening priesthood, that direct dealing of the believer with his heavenly Father, is a characteristic of the New Testament worship. Only believers can therefore truly pray. Such as have no knowledge of, and no belief in, the reconciliation of mankind through the blood of Jesus have no communication with God. Note: We have in these words of Jesus a glorious revelation concerning the true God as the Father of the believers through the reconciliation made by His Son. Through such messages the Lord intends to awaken and strengthen faith in the hearts of all men and trust in God as their true Father.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19 You are right in saying ... What you have…
You are right in saying ... What you have said is true
Jesus repeats this statement to emphasize that he knows the woman is telling the truth.
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translationWords
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v19 4:19-20 The woman dodged Jesus’ moral probing and brought…
4:19-20 The woman dodged Jesus’ moral probing and brought up the historical ethnic division between Jews and Samaritans.
4:19 a prophet: Jesus revealed knowledge about the woman (4:16-18) that was inaccessible to the average person (cp. 1:48). • As the woman’s understanding of Jesus unfolded, her names for him became increasingly well informed. Earlier she recognized him as a Jew (4:9) and called him sir (4:11, 15, 19). Later she thought he might be the Messiah (4:29). Finally, the people of the village recognized him as Savior of the world (4:42). Her growing understanding of Jesus’ identity is a testimony to John’s readers (see 20:31).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.