The Meaning of John 4:20 Explained

John 4:20

KJV: Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.

YLT: our fathers in this mountain did worship, and ye -- ye say that in Jerusalem is the place where it behoveth to worship.'

Darby: Our fathers worshipped in this mountain, and ye say that in Jerusalem is the place where one must worship.

ASV: Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.

KJV Reverse Interlinear

Our  fathers  worshipped  in  this  mountain;  and  ye  say,  that  in  Jerusalem  is  the place  where  men ought  to worship. 

What does John 4:20 Mean?

Verse Meaning

Being a woman of the world she had probably learned that many "religious people" enjoy discussing controversial theological issues. She took the opportunity to divert the conversation, which was becoming uncomfortably convicting, hoping that Jesus would follow her new subject. She must have thought that surely he could not resist the temptation to argue Jewish supremacy in the age-old Samaritan Jewish debate. Moreover since Jesus appeared to have supernatural insight perhaps she could get the true answer to this ancient dilemma from Him.
"There are some people who cannot engage in a religious conversation with a person of a different persuasion without bringing up the points on which they differ." [1]
Perhaps this woman was such a person.
Part of the old controversy involved the proper place of worship. In Deuteronomy 12:5 God had said that His people were to seek the place that He would choose among their tribes where He would dwell among them. The Jews, accepting all the Old Testament as authoritative, saw God doing this later when He commanded David to build the temple in Jerusalem ( 2 Samuel 7:13; 1 Kings 11:13; 1 Kings 14:21; 2 Chronicles 6:6; 2 Chronicles 12:13). The Samaritans, who acknowledged only the authority of the Pentateuch, believed that Mount Gerizim near Shechem was the place that God had appointed. They based this belief on the fact that God had told the Israelites to worship Him on Mt. Gerizim after they entered the Promised Land ( Deuteronomy 11:29-30; Deuteronomy 27:2-7; Deuteronomy 27:12). Shechem had long associations as a place where God had met with His people. It was where God first revealed Himself to Abraham and where Abraham first built an altar after entering the Promised Land ( Genesis 12:6-7). It was also where Jacob had chosen to live and had buried his idols after returning from Paddan-aram ( Genesis 33:18-20; Genesis 35:4). [2]
"They [3] had a tradition that Abraham"s offering of Isaac took place on this mountain and they held that it was here that Abraham met Melchizedek. In fact, most of the blessed events in the time of the patriarchs seem to have been linked with Gerizim!" [4]

Context Summary

John 4:15-26 - The True Worship Of The Father Of All
What a train of memories our Lord's words evoked! A spasm of remorse seized the woman, as she remembered the grave within her heart where her first love lay buried, trampled down by the wild crew of later passion. But why awaken such memories? Why open the cupboard and bid that skeleton step down? It could not be otherwise! Christ was there not to enter into an argument but to awaken the dormant conscience and save. The woman evaded the sword thrust, but she realized that she was dealing with a master hand in the spiritual realm. Hence her question about worship. This led to one of the greatest sayings ever uttered on earth-that God is Spirit; that He is ever searching for true worshipers; and that He is indifferent to places and nationalities and method, that we cannot worship until we live in the spirit-realm and are willing to conform ourselves absolutely to truth-these thoughts have revolutionized the religious thinking of mankind. They have not yet fulfilled their mission, but they bear witness to the unique supremacy of the Christ. [source]

Chapter Summary: John 4

1  Jesus talks with a woman of Samaria, and reveals his identity to her
27  His disciples marvel
31  He declares to them his zeal for God's glory
39  Many Samaritans believe on him
43  He departs into Galilee, and heals the ruler's son that lay sick at Capernaum

Greek Commentary for John 4:20

In this mountain [εν τωι ορει τουτωι]
Jacob‘s Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus b.c. 129. Abraham (Genesis 12:7) and Jacob (Genesis 33:20) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in Deut 28. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (Deuteronomy 27:4). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still. And ye say Emphasis on υμεις — humeis (ye). Ye Jews. Ought to worship “Must worship,” as of necessity The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. Προσκυνεω — Proskuneō in John is always worship, not just respect. [source]
Our fathers []
Probably meaning the ancestors of the Samaritans, as far back as the building of the temple on Mount Gerizim in the time of Nehemiah. This temple had been destroyed by John Hyrcanus, 129 b.c., but the place remained holy, and to this day the Samaritans yearly celebrate there the feast of the Passover. See the graphic description of Dean Stanley, who was present at the celebration (“Jewish Church,” vol. 1, Appendix 3). [source]
This mountain []
Gerizim, at the foot of which lies the well. Here, according to the Samaritan tradition, Abraham sacrificed Isaac, and met Melchisedek. By some convulsion of nature, the central range of mountains running north and south, was cleft open to its base at right angles to its own line of extension, and the deep fissure thus made is the vale of Nablus, as it appears to one coming up the plain of El Mukhna from Jerusalem. The valley is at least eighteen hundred feet above the level of the sea, and the mountains on either hand tower to an elevation of about one thousand feet more. Mount Ebal is on the north, Gerizim on the south, and the city between. Near the eastern end the vale is not more than sixty rods wide; and there, I suppose, the tribes assembled to hear the “blessings and cursings” read by the Levites (John href="/desk/?q=joh+4:24&sr=1">John 4:24. [source]

Reverse Greek Commentary Search for John 4:20

John 5:20 Loveth [φιλεῖ]
To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's “Memorabilia,” advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved ( ἐφίλουν ) him as their protector, while he in turn loved ( ἠγάπα ) them because they were of use to him (“Memorabilia,” ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , John 11:5. Men are bidden to love ( ἀγαπᾶν ) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.”' Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“Synonyms,” p. 42). [source]
John 4:21 Shall ye worship [προσκυνήσετε]
See on Acts 10:25. The word was used indefinitely in John 4:20. Here with the Father, thus defining true worship. [source]
John 4:24 God is a Spirit [πνευμα ο τεος]
More precisely, “God is Spirit” as “God is Light” (1 John 1:5), “God is Love” (1 John 4:8). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time. Must Here is the real necessity (δει — dei), not the one used by the woman about the right place of worship (John 4:20). [source]
John 8:55 And ye have not known him [και ουκ εγνωκατε αυτον]
Adversative use again of και — kai = “and yet.” Perfect active indicative of γινωσκω — ginōskō the verb for experiential knowledge. This was true of the κοσμος — kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα — oida (John 8:19; John 15:21) or γινωσκω — ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν — kai ean Apodosis of the condition. ομοιος — Homoios (like) is followed by the associative-instrumental case υμιν — humin The word πσευστης — pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
John 9:38 Lord, I believe [Πιστευω κυριε]
και προσεκυνησεν αυτωι — Kurie here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point. And he worshipped him (προσκυνεω — kai prosekunēsen autōi). Ingressive first aorist active indicative of proskuneō old verb to fall down in reverence, to worship. Sometimes of men (Matthew 18:26). In John (see John 4:20) this verb “is always used to express divine worship” (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
1 John 2:9 Hateth [μισῶν]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
1 John 5:3 This [αυτη]
Explanatory use of ινα — hina with αυτη — hautē as in John 17:3, to show what “the love of God” (1 John 4:9, 1 John 4:12) in the objective sense is, not mere declamatory boasting (1 John 4:20), but obedience to God‘s commands, “that we keep on keeping (present active subjunctive as in 1 John 2:3) his commandments.” This is the supreme test. [source]

What do the individual words in John 4:20 mean?

The fathers of us on the mountain this worshiped and you say that in Jerusalem is the place where to worship it is necessary
οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν καὶ ὑμεῖς λέγετε ὅτι ἐν Ἱεροσολύμοις ἐστὶν τόπος ὅπου προσκυνεῖν δεῖ

πατέρες  fathers 
Parse: Noun, Nominative Masculine Plural
Root: προπάτωρ 
Sense: generator or male ancestor.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ὄρει  mountain 
Parse: Noun, Dative Neuter Singular
Root: ὄρος  
Sense: a mountain.
τούτῳ  this 
Parse: Demonstrative Pronoun, Dative Neuter Singular
Root: οὗτος  
Sense: this.
προσεκύνησαν  worshiped 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: προσκυνέω  
Sense: to kiss the hand to (towards) one, in token of reverence.
λέγετε  say 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: λέγω 
Sense: to say, to speak.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἱεροσολύμοις  Jerusalem 
Parse: Noun, Dative Neuter Plural
Root: Ἱεροσόλυμα  
Sense: denotes either the city itself or the inhabitants.
τόπος  place 
Parse: Noun, Nominative Masculine Singular
Root: τόπος 
Sense: place, any portion or space marked off, as it were from surrounding space.
ὅπου  where 
Parse: Adverb
Root: ὅπου  
Sense: where, whereas.
προσκυνεῖν  to  worship 
Parse: Verb, Present Infinitive Active
Root: προσκυνέω  
Sense: to kiss the hand to (towards) one, in token of reverence.
δεῖ  it  is  necessary 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: δεῖ  
Sense: it is necessary, there is need of, it behooves, is right and proper.