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: “God 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 God 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 worship 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, “God is there,” was undoubtedly an aid to faith. But it had its disadvantages. For the more a worshipper fixed his mind on the one local habitation, the less could he carry with him the consciousness of God’s presence in all places. Very slowly do we learn that God 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 godly 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 God is a Spirit is not adequately apprehended? Or why again do we so crave for signs, for clearer demonstrations of God’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?