Spirit and Truth

             The concept of worship is recently undergoing a great deal of examination.  In our churches we are seeking to discover what exactly worship consists of, and what it would ideally look like.  While in the past worship was vital and important, it seems that there is an intense self-examination which is leading many churches, especially those of the evangelical persuasion, to focus on worship in a new and fresh way.  Worship has often been portrayed as an act, or actions, which are intended to convey some kind of positive attitude or devotion to God, through the sacraments and increasingly musically.  Yet, in studying the early church we find a different scene.  Only very rarely is the term worship used in conjunction with a church gathering, with the term more often applying to pagan practices or the responses of converts. [1]   It would behoove us then to seek to discover what the early church thought about worship, and what the guidelines and attitudes were which shaped their practices and thought.  This brief essay will begin from the very beginning, looking at the author of our faith, and his thoughts about what worship is.  John 4:19-26 offer us a glimpse into the mind of our Lord, as well as insights into the earliest Christian communities, and is of tremendous value if we truly seek to understand the nature and role of worship in our own lives and communities.

            In the Gospel of John there are two recorded extended conversations which Jesus had with individuals.  The first conversation is in chapter 3 in which a leader of the Jews, a Pharisee named Nicodemus, comes secretly to Jesus to hear the message which is being taught.  This is a man of extremely high regard and of great learning, one who certainly is a model for other Jews in both practice and thought.  He comes seeking wisdom for himself, however, after seeing the wonders Jesus is performing.  He finds that this message and learning is different than what he was expecting, that he cannot understand what the words of Jesus even mean when he talks about being born again “from above.” [2]

Questioning Jesus further brings an interesting response.  Those that are entering into the kingdom of God cannot simply follow earthly patterns of life, but must be renewed, be born “of the Spirit”. [3]   Salvation is not a matter of earthly duties, but a heavenly gift and derives its power from the very Spirit of God.  It is this Spirit which Jesus highlights as the author of renewed life in the kingdom.

            Beginning in verse 22 an interesting interaction between John and some who were interested in the rising ministry of Jesus.  Knowing his own role and place, John responds in a way that shows not only is there no jealousy but indeed that John expects his own role to lessen as that of the true messiah grows.  This passage serves as a testimony, not of one who has a vested interest, but as one who was already acclaimed by the people as a prophet.  This is not simply a testimony supporting another’s right to ministry, but a testimony of who Jesus really is, and in verse 31ff. this testimony itself becomes a marker of those who are truly “born from above.”  For by accepting this testimony they acknowledge truth. [4]   The acceptance and understanding of this truth brings eternal life and acceptance before God.   

            Having interacted with a premier leader of the Jewish people, and heard from the most dynamic prophet and preacher of the day, John continues his Gospel by seemingly changing course in a dramatic way.  Leaving the success he had found in Judea, on account of the Pharisees, Jesus journeys back home to Galilee.  The most direct path from Judea to Galilee leads through the region of Samaria, a place and people who lived in enmity with the Jews.  While here, near the city of Sychar, he waits wearily by an ancient well.  Again someone approaches him, though in the brightness of the day, and certainly not to gain wisdom from his teaching.  

            It was a woman, a Samaritan woman, who came to draw water.  Jesus himself opens the conversation by simply asking for some water.  Knowing that this conversation and request went strongly against custom, she questions his question.  Yet, Jesus shows a deeper meaning, seeking not water for himself, but giving to her the wisdom he has to share.   He talks about the life giving water, water which does not run out, but gushes up and ends the thirst of those who drink of it.  Intrigued the woman asks for a drink of this elixir, but Jesus instead asks to speak to her husband.  Caught in an awkward position, the woman admits to having no husband.  Knowing the truth Jesus reveals the full story, that the woman has had five husbands and is even now living with one to whom she is not married. [5]        

Acknowledging the truth of this, the woman replies that she can tell that Jesus is a prophet, but since he is a Jew there are some differences which must be dealt with.   The Samaritans had a long history of disagreement and disdain with the Jewish people and culture.   It is often thought that the Samaritans were despised because of their mixed ancestry, their syncretistic practices arising from their ancestry, and the fact that they were foreigners to the land, placed their by the Assyrians. [6]   This thought arises from II Kings 17, in which the king of Assyria removed the Jewish people of the region, and placed people “from Babylon, Cuthah, Avva, Hamath, and Sepharvaim.”  Although measures were taken for the religious situation  to be corrected [7] the worship of God was corrupted by other gods and foreign practices, even “to this day.” [8]     

Yet there are reasons to re-evaluate this traditional understanding of Samaritans as polytheistic “half-breeds.”  The Samaritans themselves hold to the belief that they are a true remnant of Israel, not half-breeds, but rather descendants of Joseph, through the tribes of Ephraim and Manasseh, who survived the destruction and remained in the land uncorrupted. [9]   This is not only a corruption by other nations which they feel to have avoided, but also a corruption within Judaism itself brought on by the evil practices of Eli the priest. [10]   There was a schism within the ranks of priests, with the followers of the high priest Uzzi and other descendants of Eleazar, along with the tribes of Joseph on one side and the followers of Eli, and the tribes Judah and Benjamin, on the other.  Eli and his followers left Mt. Gerizim, where the tabernacle was placed by Joshua, and their corruption is the story which Samaritans feel continues with the establishment of Samuel, and the Kingdom of Israel. [11]

Indeed, while this may not be an accurate historical account, what we know of Samaritan practices and beliefs seems to reflect more of a conservative “remnant” than an idolatrous culture.  Some scholars maintain that the Samaritans who are seen in the New Testament are more accurately identified as arising as a distinctive group sometime around the end of the 4^th century. [12]   The region of Samaria was conquered by Alexander, and the capital city was razed after they burned the governor alive, the city and region was once again repopulated, this time with Macedonians. [13]   While some may have fled to other cities, it is because of this destruction that the Samaritans of II Kings are not quite accurately identical with those of the time of Jesus.  Their very name does not necessarily point to a cultural or geographical designation but is in fact possibly derived from the word samerim, which means “keepers” (of the law).  They distinguish themselves from the someronim, the “inhabitants of Samaria”.  Thus, the Samaritans of the region of Shechem, where Jesus meets with the woman, may be descendants of a small group who sought a purer form of Judaism than what was being practiced in their time rather than being syncretistic.

There are several identifiers of the Samaritan faith. [14]   First, they are strongly monotheistic.  The tetragammaton, YHWH, is often used, and they have a strong aversion to images and anthropomorphizing the Divine.   This monotheism is grounded in their adherence to Torah, which they hold to be the only binding religious writing.  Though their version, the Samaritan Pentateuch, does differ in some ways from the traditional Jewish text. [15]   As they feel that the history of Judaism from the time of Eli on is corrupted, they thus do not place any value on the prophets or other writings which characterize, and help define, Judaism.

Their place of worship is one of the strongest distinctions between Judaism and the Samaritans.  Because they do not hold to the later texts of the Jewish Scriptures, Jerusalem (which was conquered and established by King David) does not hold any value to them.  Rather, in the tradition of the Pentateuch, they feel that Mt. Gerizim is in fact the holy place where God is to be worshipped and honored.  They believe that it is the “navel of the world where Abel built the first altar, and where God told Abraham to sacrifice Isaac.” [16]   Genesis 12:6 tells of the Lord appearing to Abraham and proclaiming his promise to him that the land was to be his while at Shechem, and Abraham responding by building his first altar in the promised land at this place.  Moses in Deuteronomy 27:4 commanded that sacrifices to God be offered.  In the Jewish version this mountain is named as Mt. Ebal (which our texts follow).  However, many scholars feel that the Samaritan version commanding the altar to be built on Mt. Gerazim is in fact earlier. [17]   

In Joshua 8:33ff. we read of the gathering of Israel on Mt. Gerizim for blessings and reading of the law as commanded by Moses in Deuteronomy 27:12. Morris states that “most of the blessed events in the time of the Patriarchs seem to have been linked with Gerizim!” [18] A temple was in fact built around the year 388, later destroyed by John Hyrcanus in 128 B.C. [19]   The construction and destruction of this temple helped to firmly establish a very strong enmity between Jews and Samaritans.  For those who hold only to the Pentateuch, especially in their version which has the tenth commandment of Exodus 20:17 commanding an altar being constructed on Mt. Gerizim, and may be seeking after the reform of their religion, it makes a great deal of sense for their devotion to be directed towards Mt. Gerizim over, above, and against Jerusalem.       

With their devotion to the Pentateuch comes a devotion to the person of Moses, who they see as the “last and most exalted of the prophets.” [20]   There, in fact, will be one who returns from God, as a Moses figure, who will restore the community and act in God’s behalf.  In this their eschatology is somewhat similar to the Jewish expectation for a Messiah, with their key text being Deuteronomy 18:18.  They have a view of history which breaks it down into four distinct eras of Salvation, an Age of Disfavor (which preceded Moses), an Age of Grace (260 years following Moses), a second age of Disfavor (initiated by Eli), and a New Age of Grace which will come with the Messiah. [21]   This final age will be one of extended peace and security before the final end.

It is with these things possibly in mind that the woman at the well changes the flow of the conversation away from her own situation and enters into theological discussion. [22]   Though it may be said, and often is in popular circles, that she is trying to change the topic because she is uncomfortable, it seems quite likely that she is simply taking advantage of her chance to talk to someone who may give her real answers.  She has before her one who is a prophet, and if he can know her story, than he must also have insights into other religious matters. [23]   In fact, as the Samaritans held to no prophet since Moses, nor expected one until the final age, she may have sensed there was something rather grand about Jesus.  So with this she asks about one of the vital arguments of Jews and Samaritans, the place of worship.  Jesus responds by elevating the discussion beyond a dispute of location.

            The Samaritans believe that the holy place is on Mt. Gerizim, while the Jews insist on Jerusalem.  Jesus does not argue the validity of either of these claims, but rather lifts the conversation to a higher level.  He states that this question will soon be moot, that neither Jerusalem nor Mt. Gerizim will be the place of worship, but rather that a new age is coming in which we will worship “the Father” in a new way.  Jesus’ use of Father here is interesting, both as a contrast to “our fathers” mentioned by the Samaritan woman, as well as the personal nature and invitation it suggests.  Jesus makes personal what was impersonal, takes the focus from the place and puts it on the person of God, who is establishing a new style, manner, and even relationship with his people.  The hour which is coming has as eschatological meaning to it, showing that this will be an indicator of the new age. [24]   The basic thrust here is essentially that while location had a crucial role in the covenant with Israel, this is no longer to be the case, the land is no longer a pillar of faith. 

            In verse 22 Jesus shows his own theological leaning.  While place does not matter, the Jews still have a priority.  Here Jesus is confirming that the Jews truly were God’s chosen people, and that their history as a whole reflects this chosenness.  The Samaritans simply did not have an adequate understanding of God.  While he accepts that they were in fact worshipping God, he claims that they did not really know whom they were worshipping.  This might come from their rejection of the prophets and later writings of Jewish Scriptures.  The Pentateuch leaves a great deal out of God’s personality and character which was revealed through later interactions.  The Jews because of their history know the one who they worship.  Through them in fact comes salvation, in the past through their covenant with God, but as the Messiah comes from the Jews so too will the salvation of the New Age for the whole world come from the Jews. 

            At this point Jesus makes a revelation.  For even as the hour is coming, it is even now here.  As Beasely-Murray states this phrase “brackets present and future without eliminating either.”  It is the idea of “already, but not yet”, which is inaugurated by Jesus, and which is reflected throughout the New Testament.  Christ has begun a new age, but that age has yet to find fulfillment, creating a strong tension.  Those who seek to truly worship God in this dawning era will not be tied to a specific locale but will in fact worship him in spirit and in truth, and these will be the people who the Father calls his own, not members of a specific culture or race. 

            What does this phrase “spirit and truth” mean?  It seems that if this is the criteria and sign of true worship it would be vital to understand what Jesus is saying.  One perspective is that the word spirit refers to the human spirit, that one cannot simply worship by adopting the right posture in the right location, but that it must come from within, from our very depths, and the truth refers to sincerity and reality in our dealings with God, rather than posturing and posing.  We must be whole worshippers, not leaving out any aspect but coming to God with all that we are. [25]   While this is philosophically appealing, this perspective does not seem to take into account the context and message of John. 

            This story is not an isolated text, but rather part of a flow of an argument which continues throughout John.  The Spirit is shown as essential in the dialogue with Nicodemus.  Here Jesus states that one must be born of Spirit in order to be saved, this is distinctly identified as being the Spirit of God, which empowers even Jesus himself.  This Spirit is not tied to a place but will go to and from as it will, as will those who are born of this Spirit.  The Spirit here is not simply an enlightened human understanding or heightened spiritual awareness, but is indeed tied to the person of God.  To worship in Spirit is to be located with God himself to be united through being born through the Spirit into a new community.  It has the aspect of bypassing the outward, but there is more to it.  It is to worship God, through God, united with him in a way which has not been possible prior to this point. [26]  

            Truth likewise is not simply a philosophical understanding of reality.  Rather, for John truth is inseparably linked with the person of Christ.  The testimony of John the Baptist in 3:22ff. establishes this, and throughout John we find the importance of outside testimony to establish the identity of Jesus as the Messiah.  In 14:6 Jesus states that “I am the way, and the truth, and the life.”  The testimony is not one of concepts, ideas, suggestions, but rather the revelation comes in a person, Jesus, for whom the concepts and glory of God are personified. The Good News is not doctrine, but a person, not holy thinking, but an incarnation of God himself.  Thus the truth which is pointed to here in this passage and throughout John, is in fact Jesus himself, who embodies the Truth.  So, to worship in “spirit and truth” is not simply a religious orientation, but rather a deeper concept not dependent on ourselves, but on God.  As Barrett states, “Spiritual worship is not a privilege for the spiritually minded, but is a possibility for all who receive the Spirit from Jesus, who is himself the true means of worship, the place where God and man are united.” [27]  

            Worship is not tied to a place now, but to a person.  The true worshippers are those who worship God by the Spirit through Jesus.  For God is not tied to a specific location, though he at times has chosen to dwell in certain places.  He is, as stated in verse 24, Spirit, and the New Age dawning upon us gives us access to him in a new way.  However, this new way, this new life, is found in the truth of Jesus, who allows us to be born of the Spirit, so that we can become true worshippers of God.  So while we have new access, this also shows the limitation which John repeats throughout that we can now only come to God through his Son. [28]   “Worship can take place only as determined by the revelation accomplished in Jesus, and consequently as determined by the Revealer who is the only way of access to God.” [29]   God, through Jesus, has revealed himself to humanity, and we must worship him as he has revealed himself or we will perish.

            The woman in verse 25 shows that she has an understanding of at least the basics of what Jesus is telling her, for she acknowledges that the Messiah will proclaim such things, indeed all things.  She does not fully understand what Jesus is saying, but is hopeful that at some point all will be made clear.  Yet, with this Jesus testifies for himself, one of the very rare times he does so, saying that he is himself the Messiah, and thus the truth. [30]   He is the object of worship, and the way to worship.  Those, then who seek to worship in “spirit and truth” must be born from above, and acknowledge the testimony of who Jesus is.  There certainly will be a moral and ethical dimension, but this will come not from one’s own internal orientation, but rather from being truly in step with the Spirit of  the one who we worship.  Our worship is not dependent on what we do, or how we act, or where we are, but is instead dependent on our acceptance and belief in Christ.  The one we worship is also our source of worship, he is our object of adoration and our fount from which this adoration comes.  As we walk with the Spirit in Christ, we develop into the true worshippers which our Father is seeking.