First, the Greek verb proskuneo (used 9 times in 6 verses in John 4:20-26) means “to bow down,” “to kneel,” or “prostrate oneself.” Even though my translation of this passage is awkward, I have tried to bring out the ritual dimensions of the conversation by consistently translating proskuneo as “bow down.” One must remember the very concrete meaning of proskuneo in the ancient world. Doing “obeisance” means bending your body and placing yourself “under” another. When you proskuneo-ed before someone, you bowed down in their presence, even at their feet.

The English word “worship,” especially as it is used in modern times, is not a very helpful translation. One of the problems with our word “worship” is that it now refers to all sorts of activities, both physical and mental. In fact, a recent fad is to stress that all of life is “worship.” In some sense this is true, but only in a very loose sense. When used in this sense “worship” denotes a mental disposition. But this is not the sense in which this word proskuneo or “bowing down” is ordinarily used in the Scriptures. If you want to say that all of life is “bowing down,” that is fine; but this can only be so in a very abstract or metaphorical way. If you are working hard on a painting job, for example, you may, indeed you should mentally give thanks and praise to God while you do so, but . . . you are not bowing down at that time with others who reverence the same God.

The woman and Jesus are not talking about this kind of mental attitude. Jesus is addressing the question of where one should bow down to the Father. He is talking about the ritual act of bowing down or kneeling before God in order to honor him and express one's proper devotion. This woman asks in effect, “Where is the place, the location, where we should bow down to God?” We will see how Jesus answers that question in a moment, but for now simply attend to the kind of devotion in question. The activity in view here is what we might call “special” as opposed to “general” devotion. It is special in the sense that it happens at a known location and it involves the people of God in acts of ritual devotion before God. Furthermore, the bowing down in question has to do with corporate or public worship, not private worship.

Bowing down, then, is a kind of synecdoche for everything the people of God do when they gather together in corporate worship. It simply has to be this. Everyone, both Jews and Samaritans knew that one could pray and praise and petition God, one could even get down on one's knees anytime or place. Individual bowing down was never restricted to the Temple or Jerusalem or in Samaria, to Mt. Gerizim. Please, pay careful attention to this point. The big point being made by Jesus in this passage cannot be that now in the New Testament individuals can bow down, pray to, or mentally worship God wherever they want. This has always been the case. The controversy here is about where the people of Samaria should gather to bow down in special corporate worship. All special, corporate worship in the Bible is external and bodily and involves the biblical ritual (among others) of kneeling or bowing down.

Luther's greatest contribution to Protestant ecclesiology was his doctrine of the priesthood of all believers. Yet no element in his teaching is more misunderstood. For some it means simply that there are no priests in the church, the secularization of the clergy. From this premise some groups, notably the Quakers, have argued the abolition of the ministry as a distinct order in the church. More commonly people believe that the priesthood of all believers implies that every Christian is his or her own priest and hence possesses the "right of private judgment" in matters of faith and doctrine. Both of these are modern perversions of Luther's original intention. The essence of the doctrine can be put in one sentence: Every Christian is someone else's priest, and we are all priests to one another (pp.95-96).

[1] To pray for and with his flock, as the mouth of the people unto God, Acts vi. 2, 3, 4, and xx. 36, where preaching and prayer are joined as several parts of the same office. The office of the elder (that is, the pastor) is to pray for the sick, even in private, to which a blessing is especially promised; much more therefore ought he to perform this in the public execution of his office, as a part thereof.

[2] To read the Scriptures publicly; for the proof of which, 1. That the priests and Levites in the Jewish church were trusted with the public reading of the word is proved. 2. That the ministers of the gospel have as ample a charge and commission to dispense the word, as well as other ordinances, as the priests and Levites had under the law, proved, Isa. lxvi. 21. Matt. xxiii. 34. where our Savior entitles the officers of the New Testament, whom he will send forth, by the same names of the teachers of the Old. Which propositions prove, that therefore (the duty being of a moral nature) it follows by just consequence, that the public reading of the scriptures belongs to the pastor's office

[3] To feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort. 
[4] To catechize, which is a plain laying down the first principles of the oracles of God, or of the doctrine of Christ, and is a part of preaching.
[5] To dispense other divine mysteries.
[6] To administer the sacraments.
[7] To bless the people from God, Numb. vi. 23, 24, 25, 26. Compared with Rev. i.4, 5, (where the same blessings, and persons from whom they come, are expressly mentioned), Isa. lxvi. 21, where, under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people.
[8] To take care of the poor

As there were in the Jewish church elders of the people joined with the priests and Levites in the government of the church (2 Chron. 19:8,9,10); so Christ, who hath instituted government, and governors ecclesiastical in the church, hath furnished some in his church, beside the ministers of the word, with gifts for government, and with commission to execute the same when called thereunto, who are to join with the minister in the government of the church (Rom. 12:7,8; 1 Cor. 12:28). Which officers reformed churches commonly call Elders.