That song was Rose Hubbard’s favorite. It’s among mine. And lest you think that I just always got to sing that, that we sang that song on purpose. And I want you to pay attention to these words. Immortal. Apply that to God. Invisible. That is Deus Figuratum.

Tonight, we’re going to talk about our God is invisible. What a profound thought, second word of a hymn that probably most churches don’t even know exists. And yet we are told you cannot render pure worship without understanding that God is invisible. And I’ll explain that here in a few moments. God only wise, that’s about the wisdom of God. He has all wisdom. In light, inaccessible. That’s in reference to his glory. Hid from our eyes. Most blessed, most glorious, full of glory. Ancient of days. I think that’s one of Pastor Ryan’s favorite hymns. ancient of days, that he is the one of all days plus. And that refers to his eternality. Almighty. It’s omniscient or omnipotence, victorious king of kings, lord of lords, thy great name, we praise and the name of God, which we will spend probably in the month of November on Sunday evenings, looking at some of the names, because God is revealed in his names. And that’s just stanza one.

Unresting, unhastening, silent as light, nor wanting nor wasting, you rule us in might. I just love the song, it goes on, but then as we go on, great father, because we are talking about God the father. Great father of glory, pure father of light. What makes up light? Well, photons. What is a photon? Photon is a measurement of light. What is that measurement of light and what is it made of? And it gets to the point, well, I don’t know. Pure father of light, thine angels adore thee, all veiling in their sight, all praise we would render. We need to know who God is when we come to him to render our worship. Oh, help us to see, tis only the splendor of light it hides you. And yet we are to draw nigh into the very presence of God.

That’s a very, very special song. And it’s one that I think we sing it and we know it well here, but we don’t always understand truly the depth of all that is there. Tonight is one of those passages. Actually, we have a verse. It was a verse that we recently have had set in context in the Gospel of John, Chapter four. So I’m not going to have to spend a lot of time in and setting a context of the passage to which we’re going to pull our text. But yet we’re also going to be throughout the Bible. And this is one of those as we contemplate God, that it is trans Testament, that it is a proper understanding of Scripture. Not only in its historical context of all of the Bible, especially Israel in the Old Testament, but it makes there is a strong relevance to the law of God.

There is a strong relevance to what is our purpose in life in rendering worship unto God. and what we are supposed to do. And yet, Kaust, in the midst of it all, we’re not gonna come to the conclusion of exactly what it is that this is all referring to. In fact, it’s kind of interesting that, One of the phrases that is made mention of that we’re gonna be looking at, and I use that Latin in the title of the message. Let me give you a phrase concerning tonight’s message. Visio Dei Per Essentiam. And what that means is, what is God made of? Or let me ask it another way. What is God essentially? Now, if you’re more liberal, you might say God is love. OK, well, that’s true. But that’s an attribute. His love is holy. And and so that’s what we’ve said before in these attributes of God. They’re they’re interchangeable. They’re not interchangeable, but they all relate one to another.

You cannot know all of God if you fully understand what you can’t. But if you could, if you only knew the love of God, that’s still not knowing God. because there’s wrath, there’s wisdom, there’s goodness, there’s all kind of mercy. All of those have an element of love in them and they’re all interrelated. And tonight what we are going to really in a sense talk about is about everything that you cannot see. In other words, we’re gonna talk about things that are spiritual. It was A.W. Tozer who said, We must think right thoughts of God. And I’m not so sure that we do. But when we think of God, like in the song that we just sang, we must think right thoughts about God. Now, let me just say that what you see and what you know, what you experience, what we consider things that are essential. Reality. Life. Is a lot more than that. And that’s the other side that we’re going to go to.

We’ve been talking about the communicable and incommunicable attributes of God, meaning those attributes of God that we can that we simply cannot understand, and then those that we can understand a little bit about. That God is not able to be comprehended, the incomprehensibility of God, you cannot comprehend God. And yet you can know Him. And yet you are commanded, in a real sense, especially if you’re a believer, because Jesus prayed for it in John chapter 17, that you would know God. that you would know God, the father, even as the son knows the father, at least to some degree. But we do we understand what God is essentially like? Will we ever see him? Let me use a phrase that is actually I’d never even thought of this until I was up on the platform tonight, and that is this. We wrestle not against flesh and blood. but against principalities and powers, against spiritual wickedness in high places. Have you ever seen a deacon? A deacon? Oh, man, I did it again. A demon? Oh, there’s another pietism come out.

Well, that’s no charge for that and a good laugh. Have you ever seen a demon? They’re spiritual. They’re real. It’s a part of reality. But. What makes up a demon? And the gospel of John, chapter four, you can take your Bible and turn there if you would like. With Pastor Ryan being in John five so much, it ought to get real close to John four and. And in John chapter four, we find the context. It’s actually the locus classicus of the of the doctrine that we’re going to be looking at tonight. And we’re going to try and answer the question. What does God look like? in his substance, or even as substance the right, in his essence, and I think to be probably a little bit more theologically correct, what does God look like? Now, it’s not like the little boy who was drawn a picture and his dad looked at him and said, what you drawing? He said, a picture of God. He said, really? And he said, nobody knows what God looks like. And the little boy said, well, they will after I get done with the picture. I’m not so sure you’re going to know anything more about what God looks like after this sermon. You might have a little bit of what he does not look like.

In fact, Bavinck and some of the other theologians, Strong and Burkoff and all these guys, they all say that we argue this attribute. It’s really not even an attribute. It’s a sense of. Of what’s real, what’s real, and that is is. We don’t know and we always argue of what it is not. So we do an art, a negative argument to come to this thing. Now, what is an attribute? An attribute, like I’ve said before, is incommunicable or communicable. Those that are incomprehensible, the full holiness of God. What do we know? We know a little bit, but not not really ultimately. And that just mean other. And this one is going to come to that as well. A communicable attribute such as love, wrath, mercy, we can understand a little bit more, but we use attributes to just help us as mortal beings, finite, in trying to figure out of how to describe God.

But tonight, if you go to a theological book, this comes underneath the title, and it’s not going to be what you think. And in fact, it doesn’t even sound right, but it will be. We’re going to talk about the spirituality of God. Now, we normally take spirituality and think, oh, well, you know, am I a spiritual person by the things I do, you know, and that sort of thing. But this is from the verse, the Gospel of John, chapter four and verse 24. God is. Spirit. And they that worship him, must worship him in spirit and in truth. So all of what we’re going to talk about tonight, in a sense, is an indication and, in fact, an obligation. We must worship him in spirit and in truth and that. The debate runs high and hot at how you even discuss all of this and that’s going to be the first division of a threefold declaration. I want us to look at as we consider deus figuratus that God is spirit and it is found here in the Gospel of John chapter four and beginning. Let me just read the context and then we can go to this.

Therefore, When the lord knew that the pharisees had heard that jesus made and baptized more disciples than john though jesus himself did not baptize But his disciples he left judea departed to galilee But he needed to go through samaria. Now. We know where we’re at It’s a samaritan trip and he’s going to meet the woman of samaria at the woman at the well And he came to a city of samaria, which is called sychar near the plot of ground that jacob gave to his son joseph Now Jacob’s well was there and Jesus, therefore being wearied from his journey, sat thus by the well. It was about the sixth hour. It was about noon, hot. A woman of Samaria came to draw water and Jesus said to her, give me a drink. For his disciples had gone away into the city to buy food. And when the woman of Samaria said to him, how is it that you being a Jew ask of me a drink? The Samaritan woman for Jews have no dealings with Samaritans. Jesus answered and said to her, if you knew.

So just the picture. Jesus had to go through. This was a providential sovereign, a meeting to talk to her. And Jesus is going to witness to her. And Pastor Ryan has done excellent in preaching through this and setting the context. And it says, if you knew the gift of God, who it is who says to you, give me a drink, you would have asked him and he would have given you living water. And the woman said, sir, you have nothing to draw. with and the well is deep and where you uh where then uh you get the living water uh are you greater than our father jacob so it’s an issue of her ignorance and um jesus sovereignty jesus is the son of god knowing the situation and what he’s going to do and there’s going to be in this discourse back and forth it’s her ignorance His explaining the things that are going to go on. And she’s in confusion. What’s the living water? Are you greater than Jacob? He said to whoever drinks this water, he’s going to talk about the water of of living life. The woman said to him, sir, give me this water there. My thirst here again. And he said, go call your husband. And then he again is pointing out in her ignorance the things that are missing. And the key word, I think, is just the phrase that just cracks me up every time I see it.

Verse 19. And then a woman said to him, Sir, I perceive that you are a prophet like, you know, a little bit more than what I don’t know what it is that I’m dealing with. And then they go into the discussion of proper worship. Because really, I mean, Jesus is witnessing to her concerning himself. But it’s all about bringing her into a reality of of who Jesus is receiving this living water. And what’s the purpose of all of that? Just to save her soul or for God to have an eternal worshiper? I think that’s what it is. And she was a Samaritan woman. And that was just odd, you know, and the whole historical situation of what that all is, is it’s just unbelievable. Our fathers worshiped, verse 20, on this mountain. And the Jews say that in Jerusalem is the place. I think there’s a strong importance on that.

The Jews say that in Jerusalem is the place where one ought to worship. And Jesus then said, Woman, believe me, the hour is coming. when you will neither this mountain nor in Jerusalem worship the Father. He said, in that sense, you’re both kind of wrong. It isn’t about the place. It’s about the who. You worship what you do not know. We know what we worship for salvation is of the Jews. Now that’s a theological statement, but he wasn’t talking about place of worship there. But the hour is coming and now is when the true worshipers will worship the father. And this is how you worship the father, in spirit and in truth. And you worship the father in spirit for the father is seeking such to worship him. And Jesus was seeking her to worship the Father in spirit and in truth. And then from the words of our blessed Savior, the Son of God, God incarnate, we have a pure, a pure statement. God is spirit. That’s what he is. Now, what’s a spirit? What’s a spirit made up of? What does it look like? God is spirit, and those that worship him must worship him in spirit and in truth. Well, the first declaration is a doctrinal declaration. I want to spend a little bit of time, and this has been a historical debate all the way back to Irenaeus and, I mean, the early church fathers and others. And one of the biggie ones is just this.

Charnock, who wrote The Existence and Attributes of God, two-volume set, almost every theologian, pastor has that set. We read it, it’s deep, and he repetitively says that in that section, of which I was surprised, that God is a spirit, is a spirit. And then you get another great theologian, one who I tend to follow an awful lot, is Birkhoff. And Birkhoff just goes ballistic on that. God is not a spirit, a spirit as amidst of the others. He is spirit. You don’t put an A in front. Now, you can’t fight this, because in the original text, there’s no A, but they didn’t do that. So it just says God’s spirit. And just to point out the fact that good theologians debate the spirituality of God and even to the specific of do you put a spirit or just say spirit? God is spirit. I would tend to opt for that God is spirit. Because he is not a spirit like other spirits in heaven. For he is the one from whom all other spirits that are made have come. Whatever makes up, whatever is the essentia, the essential essence of spirit, God is not like that and a whole lot more like the other spirits. He is a spirit above all spirits. And this is where it comes to relating the essence of God and trying to get it into the minds of finite people. We can’t do it. What makes up a spirit? We can’t even say what makes up the spirit of a demon. We can’t even figure out the spirit of a deacon, but I’m gonna just throw that one in there, and that one wasn’t a slip.

The idea is God is spirit, and they that worship him need to worship him in spirit and in truth. I want to maybe blow your mind in a couple of areas, but. Whatever makes up that spirit. In a real sense, we’re supposed to worship that with a sense of knowledge because we have a spirit. And we don’t even know what that is, and it’s in each one of us. Absent from the body is what? Just death. Eternal sleep. We have a spirit. We go to be with him. This morning we heard Pastor talk a lot about the resurrection. But until that resurrection, the dead in Christ are spirits. You see, there’s a realm that we often forget. We get so caught up in the things of this life, we forget that we are citizens of another kingdom, that it’ll ultimately be eternal. Now we’re not eternal spirits, that is alone. Because our spirits will come back to our bodies. But God is beyond that. And we are to worship him in spirit and in truth. Our thoughts of God are extremely and way too small. This morning or this evening, what I want us to do is just to consider this whole idea of of this doctrinally in the fact that God is spirit. Which is among some things for whatever that would be is personal. And. Un corporeal personality, all of his things are not made up of stuff.

One of, I think it was John Frame referred to the fact of when we have references of God in the Bible, the anthropomorphisms, just because it says that God, you know, that we are engraven in the palms of his hands. We sang that this morning, I thought of that. God doesn’t have hands. When it talks about the offerings to go up into his nostrils, God doesn’t have a nose. He’s spirit. He’s pure spirit. When we think thoughts of what was God standing on when he created the world? A spirit doesn’t have to stand because it doesn’t have legs to need support. Now I only say those things because I want us to have the concept our God is an awesome God. And he’s way beyond anything that we could ever imagine. He’s incomprehensible. But he’s knowable. He’s personal. And I am convinced that if a person really understands the vastness, the infinity, the incomprehensibility of our God, you would have less of a problem with sovereignty. Because a God like that has got to be sovereign. He was sovereign in the choice of just in creation of whether to create or not. He’s free. He didn’t have to make you. He didn’t have to make anyone, but he chose to.

Now, when we put this into a Christian context, and I don’t want to become so grandioso that we disconnect because there’s a major connection here. But he also knows your name. And that’s what makes the eternal decrees of God. That we were chosen in Christ before the foundation of the world, before Genesis one, one, he knew you. And whatever was involved in that eternal decree. You were known by this spirit. And he wants you to worship him, and it is he that you will be in the presence of for all eternity. He’s a sense of unity, tri-unity, spirit. The spirituality of God refers to the material that forms his being. And it’s spirit, it’s not a thing. How big is God? God doesn’t have a size. What’s the dimension of God? He doesn’t have any dimension because he’s infinite. Even when he manifested himself, in the scriptures such as Moses and the burning bush. He wasn’t a fire. He spoke from a fire in that, but he’s spirit. He wasn’t something being consumed, although there was nothing consumed there. That’s one of the reasons why it caught Moses’ attention.

He’s infinite. There’s no similarities to anything. He’s not like anything. He’s far above and beyond and superior to all things. God’s total essence cannot be seen. You’ll never see all of God, immortal. You see, there it’s it. He is, my name is Yahweh, I am that I am. He is, He’s immortal. He’s never not been. He never will not be. He is, was, and always will be. He’s not becoming, I am the Lord, I change not. He doesn’t become more infinite, because if you become more infinite, then you’re not Infinite. He doesn’t become more holy because he’s fully holy. Because if he could become more holy, he wouldn’t have been fully holy beforehand. And something that has an essence of materialness, a corporeal existence, can’t do that. But God can. Why? Because he’s God. And he wants us to be known. And he wants us to worship him. His essence cannot be seen. His spirituality is pure spirit. God is spirit. If that were not true, then he couldn’t be the ultimate creator of all things because he created all things, but he himself yet is not created. He couldn’t be infinite. He couldn’t be independent. He could not be immutable. He couldn’t be omniscient, knowing all things. He couldn’t have all power because you see, His spirituality, or that God is spirit, is absolutely required for him to be God.

Now, I wrote off some verses. This is the locus classicus of it all. God is spirit. Those that worship him must worship him in spirit and in truth. But listen to this gospel of John chapter one and verse 18. See, these are verses that we tend to overlook unless you’re having a doctrinal message and you look at specific things like this. John 1 18. No one has seen God at any time. The only begotten son who is in the bosom of the father, he has declared him. That’s the term to exegete, to bring him to light. For in him dwells all the fullness of the Godhead bodily. Are you beginning to see the importance of the incarnation? God. Who is spirit. Became flesh. I say this reverently, but I say it truthfully. That’s a big deal. I’m saying that is a majorly, really big deal. And that’s what makes John 3.16 so important. For God so loved the world.

Now, love again is one of the attributes. But what did, why? Because he sent his son to this earth. It’s a big deal that God, who is pure essence of spirit, sent his son clothed in human flesh. Clothing, is that a good word? I don’t know. I just know that God himself can’t die, but a God-man can. It’s a big deal. OK, no one has seen God at any time. The only begotten of the son who is in the bosom of the father as he has declared him. John six sixty six. Forty six. Not that anyone has seen the father except he who is from God. That would be Jesus. He has seen the father. Then Paul writing to Timothy in chapter one, verse 17. This is where that song comes from. And Paul is in the middle of a doxology now to the king eternal and mortal invisible to God who alone is wise be honor and glory forever and ever amen and then later on in chapter 6 he writes who God who alone has immortality dwelling in inapproachable light whom no man has seen or can see To whom be honor and everlasting power, amen. You see, the spirituality of God is related to his aseity, the doctrine of that God is simple, but that also that God is invisible. And we must worship him as spirit. But how do we do that?

Well, let me just say that as I was contemplating these sort of things and as we think on these things, we’ve had the biblical declaration in all of these verses. We’ve had a doctrinal declaration where they will talk about the simplicity and exactly what it is, but our minds are simply hard to wrap this all around. We have that reality in a sense, God is spirit, but so are we. But we still have God image and we have spirit, but we also have a part of us that is material. We separate from that, but then we will go back to that. But turn with me to Exodus chapter 20. Exodus chapter 20. And in contemplating this, and this ultimately came from some discussions with Dr. Alan Monroe that we had the privilege of being with, and he has given me, as a personal friend, his teaching notes of all of his classes, and it is really a wonderful thing. And he has like this, for example, that God is not corporeal, that he’s not physical or human, being located in finite or restricted space. But in the Pentateuch, the incorporeal or spiritual nature of God finds its basis and explanation in connection of worship in the second commandment.

I don’t know if you’ve ever thought of it this way. But let me read beginning Exodus chapter 20 verse one. And God spoke all these words saying, I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. Now that is quite clear because there are no other gods, right? I know not of any other passages of scripture, the prophets, there are no other gods. This was written by Moses. Moses was thus was known for much of his life as the son of Pharaoh’s daughter. Moses was taught the pantheon of of Egypt. I have as a hobby and I’ve over the years have brought in some of those things, you know, the Egyptian gods and I have some different ones that they have. And so I went back and I was re-looking at that and I thought okay who is the number one god of the Egyptian pantheon? And it is Atum. Now Atum is corporal. Now what happened was is it was the spontaneous appearance out of a primordial A pond. I want to say ooze. A muck full of muck. I mean that sounded so much like evolution it was pathetic. And and he just appeared and he was the only one. And then if you know much about Egyptian mythology and deity and so forth deities that they have many. But they all come from Atam. Because he was the one who created all of them.

Now Moses would have been taught that. And so as Moses was given the Ten Commandments and God handed this to him. And when he see it says, OK, I am the Lord, your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. No, Horace. No one knew Anubis. No, Zoback. No, and you go through them all, Horace. Atum was also known as, eventually got changed to the sun god Ra. They became synonymous, but the first one, and he came out of the ooze, the muck and the mire of this primordial pond. You see, he had a beginning. He was physical. They made these deities, Horus, that of a hawk. Zoback, that of a crocodile, Anubis, that of a jackal, because they were digging up the graves. It’s terribly gross. If you know where they came up with these ideas. But I’ll just leave it at that. You see, they weren’t spirit. And there were many. And some of those gods and the way that it developed went right on through the pantheon.

I mean, Paul. You know, you have all these all these gods here. I’m here to talk to you about the one you don’t know. because he is spirit. And he must be worshipped in spirit and in truth. But look at number four, the second commandment. You shall not make for yourself a carved image, any likeness of anything that is in heaven above or that is in the earth beneath. or that is in the waters under the earth, you shall not bow down to them nor serve them. For I am the Lord your God. By the way, I’m spirit. But I am a jealous God visiting the iniquity of the fathers upon the children of the third and fourth generations of those who ate me, but show mercy to thousands of those who love me and keep my commandments. And it goes on actually in verse seven, you should not take the name of the Lord your God in vain. because God protects his name.

But I want to go up to the other. You make no other image. Why? No image comes close to what our God is because he is spirit and those that worship him must worship him in spirit and in truth. and that’s all fine, and it is in the Ten Commandments. and of making idols. That’s kind of interesting. In the New Testament, it says we’re to keep ourselves from idols because we build other things. But we can also have low thoughts of God and to forget who our God is and the importance of the incarnation, the importance of who Jesus Christ really is.

What we took communion this morning, that was a real blood and that was a real body of Christ. But yet it represented that. because we as finite beings need something and that’s why God sent his son. But the thing that gets me that much more in having really looked at this idea that God is spirit, God says you shall not make for yourself any of these carved image. Where’s Moses? One, he had an education that he bailed on and he never worshiped those deities, praise God. But where is he? He’s on top of the mountain. And God is giving him these things. Where’s Israel?

Well, they’re at the bottom. And the mountains going on and the lightnings and the thunderings and all of this and everything and all that’s going on. And and even there, God is only partially making himself known to Moses and he’s receiving it. And then, you know what happens if we go just flip back. to let’s see the rest of the story. Exodus 32. Maybe it’s because I’m getting older, but I like to look at things that make God angry. Because I don’t want to be one of them. And and now we have Exodus 32. Now, when the people saw that Moses delayed his coming down from the mountain, And the people gathered together to Aaron and said to him, come, oh, you want to make God angry? Make an image of him. Thou shall not make any graven image. He’s giving that to Moses. Moses comes down and they’re saying, oh, oh, oh, make us an image.

Now, I don’t know about you, but if I was gonna make an image of God in my unsafe state, I’d make it not look like a cow. Sorry, Pastor Ryan, I know you like cows. But, you know, I could think of something besides a calf. A cow, it’s a cow. They’re dirty and smelly and, you know, I’d pick something else. Go the Egyptian route, get Horus as a hawk or an eagle or, you know, do something, even a jackal’s kind of a cool animal, but a calf? Come, make us gods that shall go before us. For as this is Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him. And then Aaron said to them, break off the golden earrings which are in the ears of your wives, your sons, your daughters, and bring them to me. So all the people broke off the golden earrings which were in their ears and brought them to Aaron. And he received the gold from their hands and fashioned it as an engraving tool, and he made a molded calf.

Then they said, the woman at the well is saying, the place, at least it wasn’t this. This is your God, O Israel, that brought you out of the land of Egypt. You wanna look at what blasphemy is? You wanna look at what is the total opposite of spiritual worship? Is to make your God A total lie. And that’s what all the cults are. That’s what false worship is. When people put God and make God in man’s image. Rather than remembering we’re in his image. Behold. These are your gods and we all know then Moses comes down verse 10 and now therefore let me alone that my wrath may burn hot against them. and that I may consume them. God is angry and I will make of you a great nation. And Moses pleaded with the Lord, his God, and said, Lord, why does your wrath burn hot against his people? And so forth, and the testimony. But then there’s a lot of people that die. They they command them.

And God says Moses turned and went down from the mountain and the two tablets of testimony were in his hand and the tablets were on both sides on the one side on the other and they were written and he threw them down. And he saw the false worship. Is this not the noise of the shout of victory nor the noise of the cry of defeat but the sound of singing I hear. And he threw the Tablets down and had to go back up and write it down rather than straight from the finger of God. Then the whole Old Testament, you know, why did God say. Go in and wipe out the Canaanites. All those people. Because their thoughts of God were corrupt. They made their God something that was corporeal, was something that was real, something that… And Jesus said to a Samaritan woman, as the gospel is being spread, no, you see, that’s all wrong. And it isn’t all about this mountain or in Jerusalem. So you’ve got to worship him in spirit and in truth. And what is the truth?

Well, the truth is found in the book of Hebrews. Chapter 1. We’ve seen these verses, but it really applies here now. God, who at various times and in various ways spoke in times past to the fathers by the prophets, has in these last days spoken unto us by his Son. You want to see God? Look to Jesus. You want to see the wrath of God. Look at Jesus going into the temple and the temple police don’t stop him. You want to see the love of God. Look at how he how the children loved him, how the people brought their sick to him and how he healed them. You want to see the wrath of God. See him dying upon the cross. You wanna see the justice of God. Look to Christ upon the cross. You wanna see the love of Christ for a lost soul? Look at the man on the one cross that accepted him and entered into his kingdom. You’ll look to Christ. That’s a doctrine the theologians refer to, the Christ-likeness of God. But don’t ever forget He had seen the Father because he was God before his creation or before his incarnation. But that is the greatness and the awesomeness of our God.

Tonight, we’re going to close with a hymn. And I chose it not just because, well, it’s the end of a of a song and we want to bring it around to Christ and with an invitation of sinners to repent. But it’s the idea of to contemplate. Alas. And did. My savior bleed. God can’t bleed, he has no blood. Yet my God requires the shedding of blood. but he provided a body, a body thou hast prepared for me. He prepared a body for his son so he could shed blood so we could have eternal salvation. That’s the testimony that Jesus was giving to that Samaritan woman. You need to understand God, his greatness and how inapproachable he is and yet, He made a way possible to save your soul. He loves us that much.

Let’s pray. Our Father in heaven, we’ve talked about things that are way beyond us in so many ways, yet we can comprehend them enough to know that great is our God and great is our Savior, the God-man. And what he accomplished upon the cross, as he cried out those words, my God, my God, why hast thou forsaken me? But then he also cried out, it is finished. Father, into your hands, into your presence, I commit my spirit, making an atonement of which you have required. and I have fulfilled to save a people for your eternal glory. Father, may we contemplate the depth and breadth of the wisdom and the riches of your eternal plan of salvation and its greatness. And Father, humbly bow and worship. For truly we say, alas, and did my Savior bleed. We pray these things in Jesus’ name, amen.