Returning to John's Gospel, chapter 4, our Bible reading today. John, chapter 4, we're coming into the chapter at the 13th verse. You'll know the account that is before us. The Lord Jesus Christ is making his way through Samaria, and he comes to a city called Sychar. He sits by a well, and around the sixth hour, midday, A woman, a woman who was very much given over, had given her life over to sin, comes and converses with the Lord Jesus Christ. We're breaking into that conversation because of time to the verse number 13. John 4 verse 13. Jesus answered and said unto her, whosoever drinketh of this water shall thirst again. But whosoever drinketh of the water that I shall give him shall never thirst. But the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman saith unto him, Sir, give me this water, that I thirst not neither come hither to draw. Jesus saith unto her, Go call thine husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband, for thou hast had five husbands, and he whom thou now hast is not thine husband. In that sayest thou truly. The woman saith unto him, Sir, I perceive that thou wert a prophet. Our fathers worshipped in this mountain, and ye say that in Jerusalem is a place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father. Ye worship ye know not what. We know what we worship, for salvation is off the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him. God is a spirit. They that worship him must worship him in spirit and in truth. The woman saith unto him, I know that Messiah's cometh, which is called Christ. When he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee, am he. Amen. Let's just unite in a word of prayer, please. Let's pray. Our Heavenly Father, we thank Thee for Thy Word. We rejoice, O God, in its truth. We thank Thee that it brings to us Christ, who is truth personified. We thank Thee, O God, for this sure word of prophecy. We thank Thee that we're not left to our own devices, our own schemes, our own imagination, to try and imagine and to think who our God is. We thank thee that he has revealed himself to us through thy word, and we pray that as we come to handle this great subject on the doctrine of God, that thou would be gracious to us and help and assist this finite creature to try and in some way explain the infinite God. Lord, come by. We hold up our hands and we say, who is sufficient for these things? But our sufficiency is of God. Fill them, this preacher, with God the Holy Ghost, granting clarity of mind, clearness of speech. Lord, give all who sit under thy word today an understanding heart. We pray these things in Jesus' precious name. Amen and amen. God is and God has spoken. That is the premise upon which we did commence our study on the doctrine of God last October. Over the months since we have come to see that God in grace has chosen to reveal himself by various ways down through the ages of human history. Having revealed to the Old Testament saints his nature and his characteristics, his attributes and his being, by means of prophecy, theophany and miracle, God in the New Testament brought the curtain down upon such revelations, choosing to manifest himself by another way. We came to think of that other way when we came to the time of the year when we remembered the incarnation of the Lord Jesus Christ. We considered on that occasion, around the Christmas period, the greatest manifestation of God, when God the Son took to himself our humanity and was born of a virgin. All of those revelations, theophany, prophecy, miracle, that of the Lord Jesus Christ Himself, those revelations of God we have seen have been clearly, accurately and meticulously laid down for us and detailed for us in the Word of God, the complete and final revelation of God Himself. Having laid now down a solid, and I trust, a biblical foundation for our study of the doctrine of God, we now come to the actual unfolding of the doctrine itself. The question that arises in our minds is, knowing that God is, or in other words, knowing that God exists, what is this God actually like? As we read and study the scriptures, we find out that God has chosen two main ways in which his character, his attributes, his being is presented to us. We are given a revelation, first of all, of God firstly in his names. Now this is not how we're going to come to look at the subject matter of who God and what God is like, but it is an avenue of study that someday we might develop in our worship services. You see, a name is an outward expression, plage, and seal of all that a person actually is. To put it in simpler terms, God's names are a reflection of his attributes and his characteristics. For example, just consider the very first name that God reveals himself to us in the scriptures, Genesis 1 verse 1. In the beginning, God created the heaven and the earth. Now the Hebrew word for God is the word Elohim. It appears some 2,600 times within the Old Testament Scriptures. And Elohim, it comes from a word that means strength or power. And so as we come into the revelation of God in Scripture, as we come to the Word of God, we see that, first of all, that the God of the Bible is an omnipotent God. that He is an all-powerful God, that He is a God of strength, that He is a God of power. But something more than that, because we find that this word Elohim is within the very plural. And thus we could read Genesis 1 verse 1 properly this way, In the beginning, gods created the heaven and the earth. Right from the very commencement of the Bible, We find this plural form for the name of God alluding to the fact that there is more than one person within the Godhead. And that is a mystery that then is unfolded throughout the rest of the Word of God as we come to behold our triune God. That God is one, yes, and yet He is three distinct persons. Within there is three distinct persons within that Godhead. God the Father, God the Son, and God the Holy Ghost. And this thought of a plurality within the Godhead is given to us in the fourth word of our English translation, in the beginning, God, Elohim. However, there is another way by which God has chosen to reveal himself, and that is by his nature, his names, and then his nature. Now, when I speak about the nature of God, I'm speaking about the essence of God. And that oftentimes requires us to give a definition of God. Now how does one go about to define the undefinable? How does one go about to list the very nature and attributes of the incomprehensible God? Well, that was the problem that the Westminster divines came up against when they attempted to formulate an answer to the question, what is God? The year was 1647, a hundred or so of Britain's most learned scholars and ministers were meeting together in London to put down on paper the great doctrines of the Protestant Reformation. Their work was going on quite well, going on quite steadily until they came to the divine attributes. When it came to the doctrine of God, these godly men hardly knew where to begin. And so for a while they tried to write a suitable definition to deity, but they were unsuccessful. They became so discouraged at their inability to define God that one of the members within that assembly suggested to spend a season in prayer. It is reported that during that season of prayer, a young man by the name of George Gillespie stood up and he prayed like this, O God, thou who art a spirit, infinite, eternal, and unchangeable, in thy being, wisdom, power, holiness, justice, goodness, and truth. Gillespie's prayer became the basis. upon which the Westminster divines proceeded to define God within our shorter catechism. God is a spirit, infinite, eternal, and unchangeable. In his being, wisdom, power, holiness, justice, goodness, and truth. The definition was then enlarged upon within the larger catechism when they came to define God. They said their God is a spirit in and of himself, infinite in being, glory, blessedness and perfection, all sufficient. eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering and abundant in goodness and truth." Though we do not want to originally stick to those statements within the larger and the shorter catechism, I believe that they do form a good starting basis upon which we can understand what our God is actually like. Now before we proceed, let me add this word of admonition as we come to think about God. Whenever we come to describe something or someone, that description is often done so by way of a comparison. An object or a person we're trying to explain is said to be like something or someone else. However, the problem whenever we come to speak of God is that He is not like anything and He is not like anyone else. Theologians, they speak of the transcendent God. that God exceeds the usual limits, that He is above, that He is infinitely greater than everything else that exists and thus there is nothing in this world or in the world that is to come that He can be likened to because He is the incomparable God. Isaiah came to understand that when he threw out a challenge in Isaiah chapter 40, if you want to turn there, the verse number 18. conscious and aware that God was like nothing else. He throws out the challenge, he throws out the question, to whom then will ye liken God? Or what likeness will ye compare unto him? Whom then will ye liken unto God? Isaiah 40 in the verse 18. Or what likeness will ye compare unto him? Now the prophet has already, within this chapter, unsuccessfully tried to compare God to certain things within the created universe. Notice verse number 12. The prophet would ask the question, can we compare God to the oceans of this world? The oceans are great, they're great in depth, they're great in breadth, they're great in their contents. They occupy the largest portion of this created world. But such a comparison cannot be made between the oceans and God, because this God, the God that I worship, he measures out the waters in the hollow of his hand. So let's compare them. Can we compare them to something that is in heaven above, the prophet asked? The heavens are great. The expanse of the heaven is immeasurable. Its planets and its stars baffle all arithmetic. But such a comparison cannot be made. Because why? Because he meeteth out the heavens with a span. Just a span. A span, I believe, is between the thumb and the small finger. That's the span. Think of the universe. Think of the light years that we're now told we'll have to travel before we reach the end of the universe, if even there is an end. And we do not believe that there is an end to the universe. It is a place that knows no space. It continues on and on, as great as our God is. But God says here that he meeteth out the heavens with but a span. Well, let's compare him to something that is in the earth beneath, the prophet brings to our attention. The earth is great, it's abundant in wealth, wondrous in beauty, although we are speck in the entire universe, but such a comparison between that which is beneath us cannot be made because he comprehended the dust of the earth in a measure. Let's compare a man to the mountains and to the hills around. They too are great. They reach beyond the clouds at times, strong and impregnable, but then, as we compare God to the mountains, such a comparison falls far short of what our God is, because He weigheth the mountains in scales, and the hills are in the balance. Who hath measured the waters in the hull of His hand, and meeteth out heaven with the span, and comprehendeth the dust the earth in a measure and without the mountains and scales and the hills and the balance who yet directed his spirit of the Lord or being his counselor hath taught him of course we know the answer no none have we understand this to be our God I say then that there is nothing in heaven above there is nothing in earth beneath that we can compare our God to The hymn writer Samuel Stenton penned it well then, when he wrote the words, no mortal can with him compare among the sons of men. Fair is he than all the fair who fill the heavenly train. Like the psalmist, when we come to behold our God, we find ourselves asking the question, for who in heaven who in heaven can be compared unto the Lord, who among the sons of the mighty can be likened unto the Lord, to which our reply automatically comes that there is none, there is none to whom our God can be likened unto or compared to among the saints in heaven or the sons of earth or even the very citizens of heaven, the angels themselves. He is the incomparable God. incomparable God. There is nothing that we can compare Him to. Now when we come to look then at the nature of God, the very essence of God, we say that God is a spirit. We cannot fully grasp such a truth. Why? Because we live in a world where everything is visible, everything is touchable, and everything is corporal. We can touch things, we can see things. And so it's very hard and difficult for us to understand that God is a spirit. Today that's what we want to consider together. So I want to think with the time remaining on the spirituality of God. Spirituality of God. When coming to speak to the woman of Samaria, Lord Jesus Christ made this very profound statement of truth. about God in the verse 24 of the chapter. He said these words, God is a spirit. God is a spirit. And they that worship him must worship him in spirit and in truth. Now when the Lord Jesus Christ said that God was a spirit and is a spirit, he was declaring the profound truth that God is without a body. That the God of the Bible is not material, he's not composed of parts, but that he is invisible. And so when we think of God, we must not consider him as being confined to a body or to a certain form. Such confinement would impinge upon another attribute that we will think about, as is revealed in Scripture, namely that God is infinite with respect to time and space. Jeremiah 23-24, Do not I fill heaven and earth, saith the Lord. Therefore, if he was confined to a body, he could be only in one place at only one particular time. But because God is Spirit, because He is unconfined, because He has no body, because He has no form, God can therefore fill the heaven and earth with His entire being. the very same point of time. In his essential being, then, God has no properties that belong to matter. In other words, he has no extension in space, no weight, no mass, no bulk, no parts, no form. Now you might be asking, if you are thinking, and I trust you are thinking today, you might be asking the question, well, does the Bible not speak about the eyes of the Lord? Does the Bible not speak about the arm of the Lord? Does the Bible not speak about the mouth of the Lord? And that we cannot deny. But these are ways, these figures of speech, these are ways by which God has chosen to reveal himself to us in a way that we can understand. You see, when God speaks about his eyes, he's reminding us that he can see us, because we see with the eyes. And so finite mind can understand when he says about the eyes of the Lord or upon the righteous, we're understanding that God can see us, though he has not physical eyes, he can see us. when God speaks about his arm, he's reminding us that he can help us because that arm is a saving arm. Thank God for that. That arm is mighty to save and it can lift us out of our distress and out of our trouble. And so when he speaks of the arm, he's just reminding us that he, thank God, can help us. And when he speaks about his mouth, he is just reminding us that he can speak to us. And he does through his word. Now Robert Shaw, In his book, The Reformed Faith, an exposition of the Westminster Confession of Faith, he put it this way, were the great God to speak of his essence and perfections, or his attributes, as he is in himself, instead of being informed, we would be confounded. And so therefore he employs human properties and actions as emblems or symbols of his own spiritual perfections and acts. And then Shogg proceeds to give the following examples. We become acquainted with persons and things by seeing them or hearing them. and to intimate the perfect knowledge which God has of his creatures, eyes and ears are therefore ascribed to him. It is chiefly by our hands that we exert our bodily strength, and hands are ascribed to God to denote his irresistible power. We look with an air of complacency and satisfaction on those on whom we love, and God's face denotes the manifestations of his favor. In other words, the God of heaven in mercy and in grace has condescended to reveal himself by using these images, the eyes of the Lord, the hands of the Lord, the heart of the Lord. But that does not mean that he has a heart and hands and eyes. Because God is spirit without body and without form. Now we'll get to the Lord Jesus Christ as we go through this message, but let me add this thought. Although God is an invisible spiritual being, yet the Bible reveals that he is one who possesses reality, substance, and personality. God is. For evidence of that reality, all that you need to do is open your Bible again in Genesis 1 verse 1 and read, In the beginning, God. In the beginning, God. At this present moment of time, your head might be spinning. You might be finding it very difficult to compute in your finite mind all that I am presenting to you today, and today's subject matter is a difficult subject for us to understand. And you might be thinking, and you may have already turned off, because these things you find are hard, too difficult for you to understand. Good. Good. I say good. Because we need to understand that by examination and by investigation, no man can ever find out God. God is so much greater than you or I, and because God is infinitely greater, then there are mysteries within the Godhead which no human reasoning will ever be able to fathom. God is greater than man. And we confine ourselves to time and space. These are the dimensions in which we live in this present world. But God is the unconfined God. He lives in eternity. He lives above time. He lives above space. He is the transcendent God. And thus he is greater than man. Now as we think about this thought that God is spirit, there are a number of points that whenever I was in Bible college, they were taught to me and we'll make our way through them. I trust trying to make it as simple to you as I possibly can. But each point builds upon the previous points. So you need to be able to grasp each point of these four points as we go along. They'll build like a wall. is built on a good foundation, so we're going to build each truth building upon the other. As we think about this thought, this truth that God is spirit, can I say first of all, point number one, God is absolute spirit. God is absolute spirit. We read in John chapter four, verse 24 in our English translation, we read these words, God is a spirit, which is an acceptable reading. However, if you take down a Greek New Testament, you'll find that the word ah, which is in our English, the indefinite article, you'll find that that word ah is not present. And so the Greek words within the Greek New Testament reads like this, God is spirit. But if you want to get the proper order within the Greek text, it reads like this, spirit is God. Now spirit is placed before theos, because it is emphasizing the essence of God. It's there for emphasis. Spirit is God. Spirit is God. To say that God is a spirit would be to place him in a grouping with other spirits. That he is one spirit among many spirits. But this is not what is being taught in John chapter 4 verse 24. Now you'll know, or you should know, that angels are spirit beings. Think of what we read there in Hebrews 1 verse 14. They are described there as being ministering spirits who are sent forth to minister for them who shall be heirs of salvation. They are spirit beings. However, God is spirit in the highest of senses. Because he is spirit, he has no visible substance. Paul describes him. How does Paul describe him to Timothy? 1 Timothy 1.17, the keen eternal, immortal, invisible. The only wise God be glory and honor forever and ever. Amen. That's how Paul describes the God of heaven, that he is the invisible God. We have sang about it this morning, our opening hymn, immortal, invisible God, only wise, and light, inaccessible, hid from our eyes. We've sang about that very text today. If God had a tangible body, a physical body, like your eye, then he would not be all present, omnipresent. he would be limited, as I've said, to one place. But because he is spirit, and he is absolute spirit, he is able to fill heaven and earth. And so God is absolute spirit, point one. Point two, God being absolute spirit, his spirituality transcends all other spiritual beings. Now alongside angels, humans have a spirit aspect to their being. There are some people and they believe that men are bipartite, women are bipartite. That is that their constitution, their makeup is made up of body, which consists of bone and flesh and blood, but also soul or spirit, depending what term they want to use. And so they would say that man is bipartite, that is his constitution. There is a physical part and then there's a spiritual part. There are others who believe that man is tripartite, that he is made up of body, soul and spirit. And Paul seems to be one who would side on the side of trichotomy, a three-part makeup of man's constitution because he says in 1 Thessalonians 5, 23, and the very God of peace sanctify you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of the Lord Jesus Christ. three different entities, spirit, soul, and body. Now regardless of what you think of, whether you believe that man is made up of body and spirit, or whether you believe that man is made up of body, soul, and spirit, matters not to your salvation. But there is a spirit aspect to our being. There is a spiritual aspect to our existence, but we are only part spirit. We're not absolute spirit, completely spirit. No, there is a physical part to it. However, whenever we place God, His being beside our being, we realize that His existence is transcending. It is infinitely beyond that of angels or men because He is complete spirit, fully spirit. Our God is the uncontained God. He transcends every other spirit being because he is absolute spirit. And because he is the uncontained God, that's what enables him to draw alongside a Christian widow in South Korea while at the same time is able to draw alongside a discouraged saint sitting in Portland alone, Free Presbyterian Church. And that's what enables him to provide for some saint of God living in the Amazon jungle at the very same time because he is the uncontained God. Now Solomon came to a quandary when he started to build the temple. And he expressed that quandary in words that we find over there in 2nd Chronicles 2 verse 6. But who is able to build him, speaking of God, and house, seeing the heaven and the heaven of heavens cannot contain him? Who could build a house, a physical house on earth with dimensions confined by space, confined by time? Who could build God a house who is the uncontained God? And of course we understand that no one can build a house that could ever contain our God because He is not bound by space or time. Only by being spirit could God ever fill the heaven and the heaven of heavens with his being. And so that moves us on to the third point. As we build upon these points, God's spirituality goes beyond that of other spirit beings in that he is without body or form. I've already mentioned this, but I want to emphasize it to try and drive the thought home. So God's spirituality has been as greater than our being because he is absolute spirit. But that existence of God, he is without body and he is without form. As I've said, we are part spirit beings, body, soul, and spirit. We can see our bodies. Our bodies have form. You're maybe not too pleased of how your form is, but that's just the way of it. You need to stay away from the pudding this afternoon. With respect to that, but we all have our physical bodies, we all have our physical form, but we cannot see our spirits. We understand that. They are invisible to the naked eye, but they're very much part of the human constitution, the human makeup. Whenever a person's body dies, that body is left. But the true person, we call it the tenant of the body, the soul, the spirit vacates the body. They're no longer with us. Yes, there is a body in front of you within a coffin, but the person themselves, that is the spiritual part of that individual. And so, with respect to us, our spirit is confined. Our spirit is embodied in the sense that we have a human freedom in which there dwells a spirit. I trust that your understanding don't look so confused. We have a physical body in which we have a spirit. And therefore, our spiritual part does not live outside our freedom, but it is contained within. Understand. However, with God, because he is absolute spirit, his being is not confined to a body or form. We know that spirits, beings, have no material substance like bones and flesh and blood because of the words of Jesus Christ. Over there in Luke 24, verse 39, we see him encouraging his disciples, inviting his disciples to handle him after his resurrection. He says, and see, for a spirit hath not flesh and bones as ye see me have. Now all that I have said here then, you might be asking the question, you're saying that God is a spirit? You might be asking the question then, was Jesus Christ not the Son of God because he had a body? And the Bible says that God is spirit. Well, while the Son of God took a body to himself at the incarnation, I want you to remember that Jesus Christ existed prior to his incarnation. He was without a body prior to Bethlehem's manger. A body! hast thou prepared me that's what scripture says and Christ takes that humanity but before that he existed before Abraham I am that's what he said I existed before Abraham I was already there and we read over there in the book of Job I think it's the chapter number eight before the worlds were fashioned he was the delight of the father and so God the Son existed but his being Though he took a body to himself, he was not confined to that body. Now there is a wonderful and there is a mysterious verse of Scripture that is very difficult for any theologian to explain. But you can look at it with me, John chapter 3, the verse, you should be in John 4, John chapter 3 verse 13, and it's concerning the Son of God, Jesus Christ is speaking here. Verse 12, and if I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven. A very remarkable statement. When Jesus said these words, we all understand that he He was bodily on earth, he was in a body form, conversing with Nicodemus, and yet he declares that whilst he was bodily on the earth, that did not confine his being, because at the same time he was in heaven. As I've said, folks, that is mind-blowing. And it is hard for us to grasp, and yet it is a truth that is divinely revealed. How unique then is our God that he can be locally present. Get the statement. God can be locally present. We think of him locally present in the burning bush. We find of him locally present in the person of Jesus Christ, while at the same time he can be omnipresent. Locally present as he manifests himself by a body, but also omnipresent. And folks, Jesus Christ still has a body. In heaven, Christ has the body that he took to himself and our humanity. God's existence does not necessitate him to have a body and a form, and therefore his being present everywhere is made possible by the fact that he exists as spirit. Now our last point, and you'll be glad. While God's spirituality is without body or form, it is nevertheless the most real of substances. You know, there are many who will argue and say that because God is spirit, one who is invisible to the naked eye, therefore he cannot exist. Seeing is believing, is what such a person would say. And yet I want to argue that there are things that cannot be discerned by the physical eye and yet they are most real. And you'll know the example that I'm going to use, pain. Pain cannot be bottled. Pain cannot be touched by a surgeon, by a doctor. And yet pain, though it cannot be seen by the physical eye, pain is as much as real as anything that's in this world. If you've ever experienced pain, you'll know that pain is real. Just because God cannot be seen does not mean that he does not exist. Having been given a sight of the risen Christ, the Savior said to Thomas in John 20, 29, Thomas, because thou hast seen me and hast believed, blessed are they that have not seen. and yet believe. We believe in the invisible God who is as real as you or me. With Peter we can say 1 Peter 1 verse 8, whom having not seen ye love, in whom though now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory. Now all that I have attempted to say, and I trust that I've tried to make it as simple as possible, All I've tried to say about the spirituality of God, that God is spirit, let me close with the following admonitions. Firstly, since God be absolute spirit without body or form, idolatry is a foolish practice that we must avoid. Now if God were material, if he did consist of body and parts, It could be assumed, as Spurgeon said, it would be right to worship him with material substance. However, he is not, and therefore, the fashioning of materials such as gold and silver and wood into some representation of God in the form of an idol is absolutely and utterly foolish when we recognize that God is spirit. How can a person form a representation of one who is without form? Can't be done. And anyway, even if all that was set aside, idolatry is that which is forbidden in the commandments, the keeping of which demonstrates our love for God. Thou shalt not make unto me any graven image. And so when we think of God as spirit, Then it puts, as it were, the axe to the root of idolatry. It's such a foolish thing to believe, and it's such a foolish practice to be involved in, if God is absolute spirit. Secondly, God is spirit, resign yourself now to the fact that your finite mind will never be able to comprehend the infinite God. I'm sure there are many things that I've said today that are difficult for you to grasp and grapple and understand. Let me say, folks, there is hard and is difficult for me to understand and many great theologians to understand. Whenever we come to this subject matter of God, we're always going to experience that. Because the Bible says that His ways, His greatness, His judgment, and His riches are all described in Scripture as being unsearchable. We read of the unsearchable greatness, the unsearchable ways of God, the unsearchable riches of God, the unsearchable judgments of God. They cannot be explained. On this side of eternity, at least, God will always be to us the incomprehensible God. And yet that should never hinder us from seeking to know Him and know what we can know of Him as He is revealed to us in the Scriptures. That just doesn't mean, well, I don't need to know God because I cannot fully understand God. That is foolish thinking and foolish logic. We can know Him through the Son. Jesus Christ. And the more we study the Son, we know more of the Father and we know more of the Spirit. He said, hath ye not seen me? And you don't know the Father? That's what he said in John 14. Because Christ is the expressed image of the Father and of the Spirit. What one is, they all are. Thirdly, Because our God is the uncontained God, unbounded by space or time. Live your life in his abiding presence. You know, young people, he'll be with you tomorrow when you go to school. Just as much as he'll be with me in my study, just as much as he'll be with me when I go in the car, When I stand in the pulpit, God will be with you at the very same time because he is the uncontained God without bounded by space or time. And he is as much near you as he is among every other redeemed one that populates earth and heaven at this particular moment of time. And so live in the light of that fact that God is with me. And let that fact guide in what you say in what you do, in what you view, in the days and the weeks and the years that lie ahead. Live in the reality that God being spirit, filling every point of space and time, and we'll think about the omnipresence of God, that this uncontained God, only possible because he is spirit, without body or form, that he is in every place. And His eyes are in every place, beholding the evil and the good. Live in light of that, brother, sister. And so when you go to sin, remember God sees you. Thy God sees me. When you go to make decisions, remember to do it in light, that God is there to help you and to assist you in making those decisions. Cry out to Him. This God that we have, is a great God. Let us not bring God down to our level, but as we're exhorted ever to do, let us give Him the highest place. Let us think great thoughts of our God, because His ways are higher than our ways, and His thoughts higher than our thoughts. God is Spirit, and they that worship Him must worship Him in spirit, the inner man, based on truth. May God give us spiritual worship, arising from redeemed souls, and may we seek greater glimpses of Him in the days that lie ahead. May God bless the word to our hearts today. Let's bow in prayer. O God, our Father, We come before Thee and we just bow ourselves at Thy feet. Who can, by searching, find out God? That's what the inspired penman wrote in the book of Job. Lord, we realize that we cannot, even if we were given the rest of our days to minister in this place, and if we were given ten thousands of lives, they would never be able to exhaust the study of our God. Oh, gracious Father, help us in our finite minds to grapple and to understand these things. And if nothing else today has settled in upon our hearts, and if every other truth has been lost, we pray that every individual would leave this place and say, great is our God, and greatly to be praised. Answer prayer, and help us to live in light of Thine abiding presence, for we pray this in Jesus' most precious name. Amen and amen. Thank you.