The Expositor's Bible: The Gospel of St John Volume I Part 6

But from controversial Pharisees, who were prepared to settle His claims by one or two trifling theological tests, He withdrew. The time would come when, after conferring on many humble souls the blessings of the kingdom, He must publicly proclaim Himself King; but as yet that time had not arrived, and therefore He left Judaea for Galilee.

A line drawn from Jerusalem to Nazareth would pa.s.s through the entire breadth of Samaria, and quite close to the town of Sychar. Between Judaea, where Jesus was, and Galilee, where He wished to be, the province of Samaria intervened. It stretched right across from the sea to the Jordan, so that the Jews, who were too scrupulous to pa.s.s through Samaritan territory, were compelled to cross the Jordan twice, and make a considerable _detour_ if they wished to go to Galilee. Our Lord had no such scruples; besides, the springs near Salim, where John was baptizing, were not far from Sychar, and He might wish to see John on His way north. He took, therefore, the great north road, and one day at noon[11] found Himself at Jacob's well, where the road divides, and where, at any rate, it was natural that a tired traveller should rest during the mid-day hours. Jacob's well is still extant, and is one of the few undisputed localities a.s.sociated with our Lord's life.

Travellers of all shades of theological opinion and of no theological opinion are agreed that the deep well, now much choked with _debris_, lying twenty minutes east of Nablus, is the veritable well on the stone rim of which our Lord sat. Ten minutes' walk north of this well lies a village now called El-Askar, which represents in name and partly in locality the Sychar of the text. Partly in locality I say, for "Palestine was ten times as populous in the days of our Lord as it is at present;" and there is therefore good ground for the supposition that although now but a little village or hamlet, Sychar was then considerably larger, and extended nearer to the well. Coming, then, to this well, and being tired with the forenoon's walk, our Lord sat down, while the disciples went forward to the town to buy bread.

And thus arose that conversation with the woman of Sychar, which has brought hope and comfort to many a thirsting and weary soul besides.

That which struck the woman herself and the disciples is not that which is likely to impress us most distinctly. We all feel the unsurpa.s.sed delicacy and grace of the whole scene. No poet ever imagined a situation in which the free movements of human nature, the picturesqueness of outward circ.u.mstance, and the profoundest spiritual interests were so happily, easily, and effectively combined. Yet the chief thing which struck the woman herself and the disciples was the ease with which Jesus broke down the wall of part.i.tion which the hatred of centuries had erected between Jew and Samaritan.

To estimate aright the magnanimity and originality of our Lord's action in making Himself and His salvation accessible to this woman, the marked separation that had hitherto existed must be borne in mind. The Samaritans were of heathen origin. In the Second Book of Kings, chap, xvii., we read that Shalmaneser, King of a.s.syria, pursuing the usual policy of his empire, carried the Israelites to Babylonia, and sent colonists from Babylonia to occupy their cities and land. These colonists found the country overrun by wild beasts, which had multiplied during the years of depopulation; and accepting this as proof that the G.o.d of the land was not pleased, they begged their monarch to send them an Israelitish priest, who would teach them the manner of the G.o.d of the land. Their application was granted, and an adulterated Judaism was grafted on their native religion. They accepted the five Books of Moses, and looked for a Messiah-as indeed they still do. The origin of their hatred of the Jews is told in Ezra. When the Jews returned from exile and began to rebuild the temple, the Samaritans begged to be allowed to share in the work. "Let us build with you," they said, "for we seek your G.o.d as ye do; and we sacrifice unto Him since the days of Esarbaddon."

But their request was bluntly refused; they were treated as heathens, who had no part in the religion of Israel. Hence the implacable religious enmity which for centuries manifested itself in all sorts of petty annoyances, and, when occasion offered, more serious injuries.

This Samaritan woman, then, was taken quite aback when the quiet figure on the well, which by dress and accent she had recognised as that of a Jew, uttered the simple request, "Give me to drink." As any Samaritan would have done, she twitted the Jew with showing a frankness and friendliness which she supposed were wholly due to His own keen thirst and helplessness to quench it. But, to her still greater surprise, He does not wince before her thrust, nor awkwardly apologise, or seek to explain, but gravely and earnestly, and with dignity, utters the perplexing but thought-provoking words: "If thou knewest the gift of G.o.d, and who it is that saith to thee, Give me to drink, thou wouldest have asked of Him, and He would have given thee living water." He perceived the interest of the situation, saw with compa.s.sion her entire ignorance of the presence in which she stood, and of the possibilities within her reach. So do the most important issues often hinge on slight, trivial, every-day incidents. The turning-points in our career have often nothing to show that they are turning-points. We unconsciously determine our future, and bind ourselves with chains we can never break, by the way in which we deal with apparent trifles. We do not know the forces that lie hidden all around us; and for want of knowledge we miss a thousand opportunities. The sick man drags out a miserable existence, incapacitated and useless, while within his reach, but unrecognised, is a remedy which would give him health. It is often by a very little that the scientific or philosophical student fails to make the discovery he seeks; one more fact known, one idea fitted into its proper place, and the thing is done. The gold-digger throws aside his pick in despair at the very point where another stroke would have turned up the ore. So with some among ourselves; they pa.s.s through life alongside of that which would make all eternity different to them, and yet for lack of knowledge, for lack of consideration, the thin veil continues to hide from them their true blessedness. Like the crew that were peris.h.i.+ng from thirst, though surrounded by the fresh waters of the River Amazon that penetrated far into the salt ocean, so we, surrounded on all hands by G.o.d and upheld by Him, and living in Him, yet do not know it, and refrain from dipping our buckets and drawing out of His life-giving fulness. How often, looking on those who, like this Samaritan woman, have gone wrong and know no recovery, who go through their daily duties sad and heavy at heart and weary of sin-how often do these words rise to our lips, "If only thou knewest." How often does one long to be able to shed a sudden and universal light into the minds of men that would reveal to them the goodness, the power, the all-conquering love of G.o.d.

Yes, and even in those who can speak intelligently of things Divine and eternal, how much blindness remains. For the knowledge of words is one thing, the knowledge of things, of realities, is another. And many who can speak of G.o.d's love have never yet seen what that means for themselves. Certainly it is true of us all, that if we are not deriving from Christ what we recognise as living water, it is because there is a defect in our knowledge, because we do not know the gift of G.o.d.

In two particulars this woman's knowledge was defective: she did not know the gift of G.o.d, nor who it was that spoke to her.

She did not know the gift of G.o.d. She was not expecting anything from that quarter. Her expectations were limited by her earthly condition and her physical wants. With affections worn out, with character gone, with no purifying joy, she came out listlessly day by day, filled her pitcher, and went her weary way. She had no thought of G.o.d's gift, no belief that the Eternal was with her, and desired to communicate to her a spring of deep and ever-flowing joy. Doubtless she would have acknowledged G.o.d as the Giver of all good; but she had no idea of the completeness of His giving, of the freeness of His love, of His perception and understanding of our actual wants, of the joy with which He provides for them all. Through all ages and for all men there remains this gift of G.o.d, sought and found by those who know it; different from and superior to the best human gifts, inheritances, and acquisitions; not to be drawn out of the deepest, most cherished well of human sinking; steadily arrogating to itself an infinite superiority to all that men have regarded and busily sunk their pitchers in; a gift which each man must ask for himself, and having for himself knows to be the gift of G.o.d to him, the recognition by G.o.d of his personal wants, and the a.s.surance to him of G.o.d's everlasting regard. This gift of G.o.d, that carries to each soul the sense of His love, is His deliverance from evil. It is His answer to the misery and vanity of the world which He has resolved to redeem to worth and blessedness. It is all that is given in Christ, the hope, the holy impulses, the new views of life-but above all it is the means of conveyance that brings G.o.d to us, His love to our hearts.

What, then, can teach a man to know this gift? What can make a man for a while forget the lesser gifts that perish in the using? What can reasonably induce him to turn from the accredited sources round which men in all ages have crowded, what can induce him to forego fame, wealth, bodily comfort, domestic happiness, and seek first of all G.o.d's righteousness? May we not all well pray with Paul, "that we may have not the spirit of the world but the Spirit of G.o.d, _that we may know the things that are freely given us of G.o.d_;" that we may see the small value of wealth or power or any of those things which can be won by mere worldly prudence or greed; and may learn fixedly to believe that the things of true value are the internal, spiritual possessions, which the unsuccessful may have as well as the successful, and which are not so much won by us as given by G.o.d?

Jesus further describes this gift as "living water," a description suggested by the circ.u.mstances, and only figurative. Yet it is a figure of the same kind as pervades all human language. Water is an essential of animal and vegetable life. With a constantly recurring appet.i.te we seek it. To have no thirst is a symptom of disease or death. But the soul also, not having life in itself, needs to be sustained from without; and when in a healthy state it seeks by a natural appet.i.te that which will sustain it. And as most of our mental acts are spoken of in terms of the body, as we speak of _seeing_ truth and _grasping_ it, as if the mind had hands and eyes, so David naturally exclaims, "My soul _thirsts_ for the living G.o.d." In the living soul there is a craving for that which maintains and revives its life, which is a.n.a.logous to the thirst of the body for water. The dead alone feel no thirst for G.o.d. The soul that is alive sees for a moment the glory and liberty and joy of the life to which G.o.d calls us; it feels the attraction of a life of love, purity, and righteousness, but it seems continually to sink from this and to tend to become dull and feeble, and to have no joy in goodness. Just as the healthy body delights in work, but wearies and cannot go on exerting itself for many hours together, but must repair its strength, so the soul soon wearies and sinks back from what is difficult, and needs to be revived by its appropriate refreshment.

And this woman, if for a moment she felt as if Christ were playing with her or making her enigmatical offers that could never bring her any substantial good, was immediately made aware that He who made these offers had fully in view the harshest facts of her domestic life.

Mystified, she is also attracted and expectant. She cannot mistake the sincerity of Jesus; and, scarcely knowing what she asks, and with her mind still running on relief from her daily drudgery, she says, "Sir, give me this water, that I thirst not, neither come hither to draw." In prompt response to her faith Jesus says, "Go, call thy husband, and come hither." The water which He means to give cannot be given before thirst for it is awakened. And in order to awaken her thirst He turns her back upon the shameful wretchedness of her life, that she may forget the water of Jacob's well in thirst for relief from shame and misery. In requiring her thus to face the facts of her guilty life, in encouraging her to bring clear before Him all her sinful entanglement, He responds to her request, and gives her the first draught of living water. For there is no abiding spiritual satisfaction which does not begin with a fair and frank consideration of our past, and which does not proceed upon the actual facts of our own life. If this woman is to enter into a hopeful and cleansed life, she must enter through confession of her need of cleansing. No one can slink out of his past life, forgetting or huddling up what is shameful. It is only through truth and straightforwardness we can enter into that life which is all truth and integrity. Before we drink the living water we must truly thirst for it.

If the inquiry be more closely pressed, and if it be asked what this Samaritan woman would find to be living water to her, what it was which, after Christ had gone, would daily renew in her the purpose to live a better life and to bear her burden cheerfully and hopefully, it will be seen that it must have been simply the remembrance of Christ; the knowledge that in Christ G.o.d had sought her, had claimed her in the midst of her evil life for some better and holier thing, had, in a word, loved her through all her sin, and sent deliverance to her. It is still, and always, this knowledge which comes with fresh exhilarating power to every disconsolate, despairing, fainting soul. The knowledge that there is One, the Holiest of all, who loves us, and who will be satisfied with nothing short of the purest blessedness for us; the knowledge that our G.o.d follows us, forgives us, elevates and purifies us by His love, this is living water to our souls; this revives us to the love of goodness, and braces us for all effort. It is not a little cistern that soon runs dry. To the end of a Christian's life this fact of G.o.d's love in Christ comes as fresh and as reviving to the soul as at first; to us this day it has the same power of supplying motive to our life as it had when Christ spoke to the woman.

He further defines the gift as "a well of water _in the soul_ itself springing up to everlasting life." This peculiarity of the water He would give was remarked upon here for the sake of contrasting it with the well outside the city to which the woman in all weathers had to repair; often wis.h.i.+ng, no doubt, as she went out in the heat or in the rain, that she had a well at her door. The source of spiritual life is within; it cannot be inaccessible; it does not depend on anything from which we may be separated. And this is man's victory and end when within himself he has the source of life and joy, so that he is independent of circ.u.mstances, of position, of things present and things to come. It was a commonplace even of heathen philosophy, that no man is happy until he is superior to fortune; that his happiness must have an inward source, must depend on his own spiritual state, and not on outward circ.u.mstances. Similarly Solomon thought it a saying worthy of preservation that "the good man is satisfied from himself;" that is, he shall not look to success in life, or to comfortable circ.u.mstances, or even to domestic happiness or the society of old friends, as a sure and unfailing source of joy; but shall be at bottom independent of everything save what he carries always and everywhere in himself.

Nothing is more pitiable than the restlessness one sees in some people; how they can find nothing in themselves, but are ever going from place to place, from entertainment to entertainment, from friend to friend, seeking something to give them rest, and finding nothing, because they seek it without and not within. It is Christ dwelling in the heart by faith that is alone the fountain of living water. It is His inward presence, apprehended by faith, by imagination, by knowledge, that revives the soul continually. It is thus that G.o.d makes us partakers of the life that is only in Him, linking us to Himself by our will, by all that is deepest in us, and so producing true and lasting spiritual life.

The woman was blinded by her ignorance on a second point; she did not know who it was that said to her, "Give Me to drink." Until we know Christ we cannot know G.o.d: it is to Christ we owe all our best thoughts about G.o.d. This woman, when she had met the absolute goodness and kindness of Christ, had for ever different thoughts of G.o.d. So as we look at Christ our thought of G.o.d expands, and we learn to expect substantial good from Him. Yet often, like this woman, we are in Christ's presence without knowing it, and listen, like her, to His appeals without understanding the majesty of His person and the greatness of our opportunity. He does offer largely; He speaks as if He were perfect master of the human heart, knew its every experience, and could satisfy it. He speaks of the gift He has to bestow in terms which convict Him of silly and heartless extravagance if that gift be not perfect; He has, in plain words, misled and deceived a large part of mankind, and especially those who were well inclined and thirsting for righteousness, if He cannot perfectly satisfy the soul. He challenges men in the most grievous and undone conditions to come to Him; He calls them off from every other source and stay, and bids them trust to Him for everything. If a man expects to find in Him all that the human heart can contain of joy, and all that the human nature is susceptible of, he does not expect more than the explicit offers of Christ Himself warrant.

Manifestly such offers are at least worth considering. May it not be true that if we were to awake to the knowledge of Christ, we might now find His pretensions to be well founded? He professes to bestow what is worth our immediate acceptance, His friends.h.i.+p, His Spirit. What if it should be now that He seeks to come to _our_ heart with these words, "If _thou_ knewest who it is that speaketh." Yes, if but for one hour we saw G.o.d's gift, and Him through whom He offers it, _we_ should become the suppliants. Christ would no longer need to knock at our door; we should wait and knock at His.

For in truth it is always the same request He urges to all. In His words to the woman, "Give Me to drink," there was more than the mere request that He would lift her pitcher to His lips. Driven from Judaea, wearied as much with the blindness of men as with His journey, He sat on the well. Everything He saw had that day some spiritual meaning for Him. The bread His disciples brought reminded Him of His true support, the consciousness that He was doing His Father's will; the fields whitening for harvest suggested to Him the nations unconsciously ripening for the great Christian ingathering. And when He said to the woman, "Give Me to drink," He thought of the intenser satisfaction she could give Him by confiding in Him and accepting His help. In her person there stands before Him a new, untried race. Oh that she may prove more accessible than the Jews, and may allay His thirst for the salvation of men! His parched tongue seems forgotten in the interest of His talk with her. And to which of us has He not in this sense said, "Give Me to drink"? Is it cruelty to refuse a cup of cold water to a thirsting child, and none to refuse to quench the thirst of Him who hung upon the cross for us? Ought we to feel no shame that the Lord is still in want of what we can give?

This woman knew it was a real thirst which could induce a Jew to ask drink from her. Has He not sufficiently shown the reality of His thirst for our friends.h.i.+p and trust? Could it be a feigned desire that led Him to do all He has done? Are we never to have the joy of appropriating His love as spent upon us; are we never with humble ecstasy to exclaim:-

"Weary satst Thou seeking _me_, Diedst redeeming on the tree.

Can in vain such labour be"?

FOOTNOTES:

[11] Some good authorities hold that John reckoned the hours of the day from midnight, not from sunrise. It is, however, probable that John adopted the Roman reckoning, and counted noon the sixth hour.

X.

_JESUS DECLARES HIMSELF._

"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 wors.h.i.+pped in this mountain; and ye say, that in Jerusalem is the place where men ought to wors.h.i.+p. Jesus saith unto her, Woman, believe Me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye wors.h.i.+p the Father. Ye wors.h.i.+p that which ye know not: we wors.h.i.+p that which we know: for salvation is from the Jews. But the hour cometh, and now is, when the true wors.h.i.+ppers shall wors.h.i.+p the Father in spirit and in truth: for such doth the Father seek to be His wors.h.i.+ppers.

G.o.d is a Spirit: and they that wors.h.i.+p Him must wors.h.i.+p 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."-JOHN iv, 1726.

In this conversation at Jacob's 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 Jacob's 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 Lord's 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 disciples.h.i.+p 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 a.n.a.lyses 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 G.o.d in whom the faculty by which we chiefly discern G.o.d-viz., the conscience-has been less exercised than any other. It is through the conscience G.o.d makes Himself most distinctly felt; it is in connection with the moral law we come most clearly in contact with Him; and convictions of G.o.d's 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 Christ's 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 G.o.d 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 Lord's 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 man's 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 G.o.d 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 G.o.d, and deeply long for an eternal state of peace and purity, these are the persons to whom G.o.d finds it possible to make Himself known. And if it be thought that this circ.u.mstance, 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 G.o.d 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 wors.h.i.+p. She knew that they mocked at the Temple which stood on the hill over against Jacob's well; and when she found how very little her wors.h.i.+p 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 superst.i.tious 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 G.o.d 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 G.o.d 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 wors.h.i.+p. Not in any particular and isolated place, He tells the woman, is G.o.d to be found, not in the temple at Jerusalem, nor in the rival structure on Gerizim, but in spirit. "G.o.d is a Spirit, and they that wors.h.i.+p Him must wors.h.i.+p in spirit and in truth." As our Lord intimates, this was a new kind of wors.h.i.+p, 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: "G.o.d 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 G.o.d 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 wors.h.i.+p 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, "G.o.d is there," was undoubtedly an aid to faith. But it had its disadvantages. For the more a wors.h.i.+pper fixed his mind on the one local habitation, the less could he carry with him the consciousness of G.o.d's presence in all places.

Very slowly do we learn that G.o.d 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 G.o.dly 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 G.o.d is a Spirit is not adequately apprehended? Or why again do we so crave for signs, for clearer demonstrations of G.o.d's 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 G.o.d is a Spirit is one which needs still to be pressed. G.o.d seeks to be wors.h.i.+pped not by outward forms or elaborate ritual but in spirit. Ordinary teachers would have put in a saving clause to preserve some forms of wors.h.i.+p; Christ puts in none. Let men wors.h.i.+p G.o.d in spirit, and let forms take their chance. To wors.h.i.+p G.o.d 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 G.o.d, or with what forms of wors.h.i.+p he comes before Him? That alone is acceptable wors.h.i.+p 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 G.o.d. Wors.h.i.+p in the spirit needs no words, no appointed place, but only a human soul that bows inwardly before the goodness of G.o.d, and submits itself cordially to His sovereign and loving will.

This certainly is a strong argument for simplicity of wors.h.i.+p. Why, it may indeed be said, why have any outward wors.h.i.+p 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 wors.h.i.+p than there commonly has been. For by its elaborate services the Church has far too much identified religion with that wors.h.i.+p which can only be rendered in church. No one can be surprised that in utter disgust at the disproportion between outward and spiritual wors.h.i.+p, between the gorgeous and fussy services that profess so much, and the slender and rare devotion of the soul to G.o.d, 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 wors.h.i.+p may be real and acceptable which is offered in the silence and solitude of a man's 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 fellows.h.i.+p aids the other, as many of us well know.

While, then, we accept Christ's statement in its fullest significance, and maintain that our "reasonable service" is the offering of ourselves as living sacrifices, that spiritual wors.h.i.+p is offered not in church only or mainly, but in doing G.o.d's will with a hearty good-will, we all the rather see how needful it is to utter ourselves to G.o.d as we do in our social wors.h.i.+p; 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 G.o.d 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 friends.h.i.+p." Precisely so, he who omits the outward and verbal expression of regard to G.o.d, will soon lose that regard itself.

But if the words of Christ were not intended to put an end to outward wors.h.i.+p altogether, they do, as I have said, form a strong argument for simplicity of wors.h.i.+p. No forms whatever are needed that our spirit may come into communion with G.o.d. Let us begin with this. As true and perfect wors.h.i.+p 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 G.o.d so far as wors.h.i.+p goes, except in so far as they bring the human spirit into fellows.h.i.+p with Him. Persons are differently const.i.tuted, and what is natural to one will be formal and artificial to another. Some wors.h.i.+ppers will always feel that they get closer to G.o.d in private, in their own silent room, and with nothing but their own circ.u.mstances 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 G.o.d.

Others, again, feel differently; they feel that they can best wors.h.i.+p G.o.d in spirit when the forms of wors.h.i.+p are expressive and significant.

But in two points all will agree: first, that in external wors.h.i.+p, 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 G.o.d's 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 wors.h.i.+p; but music which requires no consideration, and admits of no excellence, is hardly suitable for the wors.h.i.+p of G.o.d. I do not know what idea of G.o.d's wors.h.i.+p 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 wors.h.i.+p at all. This goes without saying. And yet, subtract from our wors.h.i.+p 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 wors.h.i.+p, who show that they are indevout, thoughtless, profane.

The true wors.h.i.+ppers shall wors.h.i.+p 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 wors.h.i.+p and to ignorant wors.h.i.+p. It does not mean that wors.h.i.+p was now to be sincere, for that it had already been both among Samaritans and Jews.

But among the Jews the wors.h.i.+p of G.o.d had been symbolical, and among the Samaritans it had been ignorant.

The Jewish wors.h.i.+p 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 wors.h.i.+p really. They need no longer take an animal to the temple to symbolise that they gave themselves to G.o.d; they were to spend their whole care on the _real_ thing, on giving themselves to G.o.d; they were not to set candles about their altars to show that light was come into the world, they were themselves to s.h.i.+ne 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 wors.h.i.+p 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 wors.h.i.+p. Christ, by His presence, enables men to wors.h.i.+p the Father in truth. He gives them the true idea of G.o.d. He makes G.o.d real, giving an actuality to our thought of G.o.d which we could not otherwise arrive at; and He shows us G.o.d as He truly is, connected with ourselves by love; holy, merciful, just.