John 4:20

KJV

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

KJV (with Strong's)

Our {G2257} fathers {G3962} worshipped {G4352} in {G1722} this {G5129} mountain {G3735}; and {G2532} ye {G5210} say {G3004}, that {G3754} in {G1722} Jerusalem {G2414} is {G2076} the place {G5117} where {G3699} men ought {G1163} to worship {G4352}.

Complete Jewish Bible

“Our fathers worshipped on this mountain, but you people say that the place where one has to worship is in Yerushalayim.”

Berean Standard Bible

Our fathers worshiped on this mountain, but you Jews say that the place where one must worship is in Jerusalem.”

American Standard Version

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

Commentary

### SUMMARY
The Samaritan woman at Jacob's well presents a long-standing theological dispute to Jesus, asserting that her ancestors worshipped God on Mount Gerizim, while Jewish tradition insists that Jerusalem is the divinely appointed and sole legitimate place for worship. This statement encapsulates the profound sectarian divide between Samaritans and Jews regarding the proper location and nature of divine homage, setting the stage for Jesus' revolutionary teaching on the true essence of worship.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in the dialogue between Jesus and the Samaritan woman, following Jesus' supernatural revelation of her personal history. Having been confronted with His prophetic insight, the woman skillfully shifts the conversation from her private life to a deeply ingrained theological controversy that defined the relationship between Jews and Samaritans. Her question, "Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship," is not merely an academic query but a challenge rooted in centuries of religious and ethnic animosity, serving as a transition point for Jesus to introduce a profound truth about the nature of worship that transcends physical location. This exchange forms the heart of [John 4](/john/4 "John 4 - Jesus and the Samaritan Woman"), leading directly into Jesus' declaration about worship in spirit and truth in [John 4:21-24](/john/4-21-24 "John 4:21-24 - Jesus' Teaching on True Worship").
* **Historical & Cultural Context:** The animosity between Jews and Samaritans dated back to the Assyrian conquest of the Northern Kingdom of Israel in 722 BC. When the Assyrians deported many Israelites and resettled foreign peoples in Samaria, those Israelites who remained intermarried with the newcomers, forming a mixed population. The Samaritans developed their own version of the Pentateuch (the Samaritan Pentateuch) and established their central place of worship on Mount Gerizim, believing it to be the mountain where God commanded blessings (as in [Deuteronomy 11:29](/deuteronomy/11-29 "Deuteronomy 11:29 - Blessings on Mount Gerizim")) and where Abraham nearly sacrificed Isaac. They built a temple on Gerizim in the 4th century BC, which was later destroyed by the Hasmonean ruler John Hyrcanus I around 128 BC. In contrast, the Jews maintained that Jerusalem, specifically the Temple built there, was the only legitimate place ordained by God for worship and sacrifice, citing passages like [Deuteronomy 12:5](/deuteronomy/12-5 "Deuteronomy 12:5 - God's Chosen Place for His Name"). This geographical dispute was not superficial but deeply embedded in their religious identity, historical grievances, and understanding of God's covenant.
* **Key Themes:** John 4:20 contributes significantly to several key themes within the Gospel of John and the broader biblical narrative. Firstly, it highlights the **geographical dispute over worship**, a central point of contention between Jews and Samaritans, underscoring how deeply ingrained religious identity can be tied to physical locations. Secondly, it subtly reveals the **human tendency to localize God**, attempting to confine His presence and worship to specific physical places or structures rather than acknowledging His omnipresence and spiritual nature. This tendency is a recurring theme in biblical history, from the tabernacle to the temple. Finally, the woman's question serves as a crucial **preparation for a deeper truth**, setting the stage for Jesus' revolutionary teaching that transcends the physical "where" of worship to focus on the spiritual "how" and "who," ultimately pointing to a universal and internal worship that is not bound by earthly temples or mountains, a concept elaborated upon in [John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **worshipped (Greek, _proskynéō'_):** (G4352) This verb, meaning "to fawn or crouch to, i.e. prostrate oneself in homage (do reverence to, adore)," denotes an act of profound reverence, adoration, and submission, often involving a physical gesture of bowing down. Its repetition throughout the passage (John 4:20-24) underscores that the core issue is not merely a ritualistic act but the very essence of revering and honoring God. It speaks to the deep-seated human need to express devotion.
* **mountain (Greek, _óros'_):** (G3735) Referring specifically to Mount Gerizim, this word signifies a physical location that held immense spiritual and historical significance for the Samaritans. As a "mountain (as lifting itself above the plain)," it was seen as a sacred high place, a divinely chosen site for their ancestral worship, in direct opposition to the Jewish claim for Jerusalem. The physical "mountain" becomes a symbol of their distinct religious identity and tradition.
* **ought (Greek, _deî'_):** (G1163) This impersonal verb, meaning "it is (was, etc.) necessary (as binding)," conveys a sense of divine obligation, necessity, or propriety. The Samaritan woman uses it to express her community's conviction that worship *must* take place in a specific location, reflecting a deeply held belief about God's command or preference. It highlights the perceived divine mandate behind their respective claims regarding the proper place of worship.

#### Verse Breakdown
* **"Our fathers worshipped in this mountain":** The Samaritan woman begins by stating the historical and religious practice of her ancestors, asserting that they offered worship on Mount Gerizim. This claim is rooted in Samaritan tradition, which held Gerizim as the original and true site of God's presence and blessing, validating their distinct religious identity and practices. It reflects a deep respect for ancestral custom and a belief in its divine origin.
* **"and ye say, that in Jerusalem is the place where men ought to worship."**: This clause presents the counter-claim of the Jews, highlighting the fundamental geographical and theological dispute. The phrase "ye say" indicates the Samaritan woman's awareness of the Jewish insistence on Jerusalem as the sole legitimate place for worship, particularly at the Temple. The use of "ought to worship" (Greek _deî proskynein_) emphasizes the perceived divine necessity or obligation attached to this location by the Jewish people, setting up a direct antithesis to her own community's practice.

#### Literary Devices
The verse primarily employs **Antithesis** and **Contrast**. The Samaritan woman presents two opposing claims regarding the proper place of worship: "this mountain" (Mount Gerizim) versus "Jerusalem." This stark **Contrast** highlights the deep-seated theological and geographical divide between Samaritans and Jews. Her statement, though phrased as a factual observation of differing views, functions as an implied **Rhetorical Question** or challenge, inviting Jesus to take a side in this long-standing dispute. This sets the stage for Jesus to transcend the physical locations and introduce a new, spiritual understanding of worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 4:20 serves as a crucial theological pivot, moving the discourse from a personal revelation to a profound theological debate about the nature of worship. It underscores the human tendency to ritualize and localize divine presence, often leading to sectarian division. However, Jesus' subsequent response transforms this geographical dispute into an opportunity to reveal that true worship is not about a physical location or adherence to a specific tradition, but about a spiritual posture and an alignment with divine truth. This foreshadows the New Covenant reality where access to God is universal and not mediated by a specific temple or mountain, but by the Spirit.

* [Deuteronomy 12:5](/deuteronomy/12-5 "Deuteronomy 12:5 - God's Chosen Place")
* [Psalm 132:13-14](/psalms/132-13-14 "Psalm 132:13-14 - God's Choice of Zion")
* [Acts 7:48](/acts/7-48 "Acts 7:48 - God Does Not Dwell in Temples Made with Hands")

### REFLECTION AND APPLICATION
The Samaritan woman's question in John 4:20, though rooted in an ancient dispute, resonates deeply with contemporary challenges in faith. It prompts us to examine where we place our emphasis in worship: on external forms, traditions, or specific locations, or on the internal reality of our relationship with God. In an age where religious differences often lead to division, this verse reminds us that true worship transcends human-made boundaries and preferences. It challenges us to move beyond superficial disagreements about "where" or "how" we worship and instead focus on the "who" and the "spirit" of our devotion. Authentic worship is not confined to a building or a particular denomination; it is a lifestyle of reverence, truth, and genuine connection with the living God, accessible to all who seek Him in sincerity. This profound truth liberates us from the limitations of human constructs and invites us into a deeper, more personal encounter with the Divine.

#### Questions for Reflection
* **In what ways might I be tempted to localize or limit God's presence and worship in my own life or community?**
* **How does Jesus' response to the Samaritan woman challenge my assumptions about the "proper" way or place to worship God?**
* **What does it mean for me, practically, to worship God "in spirit and in truth" in my daily life, beyond formal gatherings?**

### FAQ
**Why was the location of worship such a significant issue for Jews and Samaritans?**

Answer: The location of worship was a fundamental issue because it represented a deep theological and historical division between the two groups. For Jews, Jerusalem and its Temple were the divinely appointed "place which the Lord your God shall choose" ([Deuteronomy 12:5](/deuteronomy/12-5 "Deuteronomy 12:5 - God's Chosen Place")) for His name to dwell, the site of the Ark of the Covenant, and the only legitimate place for sacrificial worship. For Samaritans, Mount Gerizim was their sacred mountain, where they believed Abraham offered Isaac and where Moses commanded blessings. They had their own temple there, which was later destroyed by the Jews. This dispute was not merely geographical; it was about the authenticity of their respective covenants, traditions, and interpretations of God's law, shaping their entire religious identity and fostering centuries of animosity.

### CHRIST-CENTERED FULFILLMENT
John 4:20, with its focus on the geographical dispute over worship, finds its ultimate Christ-centered fulfillment in Jesus' subsequent teaching that true worship is not bound by physical locations like Mount Gerizim or Jerusalem, but is "in spirit and truth" ([John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")). Christ Himself becomes the new "temple" ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Predicts His Resurrection")) and the means by which humanity can truly approach God. Through His atoning sacrifice, Jesus removes the barriers of sin and ritualistic requirements, opening a new and living way for all people, regardless of their ethnic or geographical origin, to draw near to God. The Holy Spirit, promised by Christ ([John 14:16-17](/john/14-16-17 "John 14:16-17 - The Promise of the Holy Spirit")), indwells believers, making their very bodies temples of the Holy Spirit ([1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple")), thus decentralizing worship from a physical edifice to the heart of every believer. This radical shift signifies that Christ Himself is the ultimate fulfillment of all places of worship, making genuine communion with God possible anywhere, anytime, for anyone who believes in Him. He is the mediator of a new covenant ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - Jesus, the Mediator of a Better Covenant")), where access to the Father is no longer through a physical temple or a specific mountain, but through Him alone.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 12:5

¶ But unto the place which the LORD your God shall choose out of all your tribes to put his name there, [even] unto his habitation shall ye seek, and thither thou shalt come:

Deuteronomy 12:11

Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD:

Deuteronomy 27:12

These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:

Deuteronomy 11:29

And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal.

Genesis 33:18

And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

Genesis 33:20

And he erected there an altar, and called it Elelohe-Israel.

Genesis 12:6

¶ And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite [was] then in the land.