We open back to the book of Job. Last Lord's Day evening, we turned to Job about the scripture that said, I know that my Redeemer lives. I will see him standing at the latter day, and I will see him with my own eyes and my own flesh. Important scripture about the certainty and the hope of the resurrection. And we need that hope and certainty because life is difficult and Job needed it because he was going through an incredibly difficult time of life. And again, if we look at all the details, I don't know how many of us could bear under all that he bore under, but he did it only by waiting and trusting in the Lord, not perfectly, but waiting on the Lord. Well, we come to a scripture this evening that is not out of his mouth, it's out of the mouth of one of his quote-unquote friends. It is given to us as one of the scripture references in the shorter catechism related to the infinity of God. We're going to be studying God and His attribute of affinity, and all of His attributes related to being infinite, eternal, unchangeable, and ultimately glorious as we studied this morning. So, we're studying the infinity of God, and this is a scripture that helps speak at and describe that. And again, with any of these things, we're only able to talk about these things imperfectly. We need to be careful about illustrations, but it does give us a platform to be thinking about it. And again, it is the reference for Shorter Catechism number 4, related to God's infinity. Hear now the word of the Lord, Job 11, verses 7 through 9. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is as high as heaven. What canst thou do? Deeper than hell. What canst thou know? The measure thereof is longer than the earth and broader than the sea. May the Lord bless this, the reading, the hearing, the preaching, the believing, and the responding in faith to His holy word. Well, we think about Job, and again, he's asking a lot of questions of why, he's trying to understand why has this happened to him. Remember that God himself said to Satan, have you considered my righteous Job? He's not being punished, he's being tested, he's being used to give a witness. Satan says, well, let me make his life horrible and he'll curse you. But Job's testimony is, though he slay me, yet will I trust in him. The Lord giveth, the Lord taketh away. Blessed be the name of the Lord. I know if I might die in this body, I'll be raised up and I'll see my Redeemer face to face on the last great day. It isn't that he isn't questioning without sin. We know there is a time in Job where God does correct him and he receives that well. But generally, his friends actually just add insult to injury, you might say, although it's a bit Light-hearted really considering the seriousness of his situation, but it's like they're pouring lemon juice on the paper cut, you know They're coming to be I mean as if his wife consulting him. Why don't you just curse God and die? We saw last time his his friends are coming to console and comfort him but all they're basically saying throughout is well you must have sinned and You know, you must've done something really wrong for this to be happening to you, you know? And that being the case, yet there are some truths that are said that are true, but that's the context. And Job is asking through this whole ordeal, why? Why? I've been serving you, Lord, faithfully. Why? Well, we know from our Wednesday study one of the reasons these thing is because we have Satan as our adversary And he's gonna try to destroy us and hurt us all the time, especially if we're serving the Lord Well, we know that and of course behind the scenes we know from the scriptures here in Job that in fact Satan does attack him He's given permission by God just not to kill him to test his faith But he doesn't necessarily know all of that and he's just asking why but here's the thing Remember why is a question that God never answers in Job? And even if he did, Job would not begin to be able to fully understand his answer, his reasons. And beloved, neither could you and I, with our whys, we wouldn't be able to understand God's answer. We wouldn't be able to take it all in. We wouldn't be able to fully appreciate it. We wouldn't be able to fully receive and completely understand God's answers to our questions of why within his infinite self. Who is the answer? Thinking from another angle of God's infinity, remember that Solomon, King Solomon, when he was dedicating the temple and David wanted it done, set him up, set everything up for his son to be able to do it. We had a sermon on that. Pretty powerful thing to consider. He did everything to prepare his son for a spiritual legacy. serving in the church and Solomon takes that seriously and he's going to now dedicate the temple that he has built and he's asking God in this beautiful prayer a number of things in chapter 8 of first Kings and Though he's asking God to dwell in this newly built temple in Jerusalem, just as he had been dwelling in the tabernacle, in 1 Kings 8 verse 27, wise Solomon, having this wisdom from God, because he asked for it, he says, while I'm asking you to dwell in this temple, I know it's not big enough and it could never be. He says this, but will God indeed dwell on the earth? Behold the heaven and heaven of heavens cannot contain thee How much less this house that I have built it He was right to say that and he was right to be humble approaching God like that and yet God does Manifest himself. He did manifest himself in the temple just as he did in the tabernacle Still it was a manifestation of him. It wasn't everything of him. He cannot be contained. He was not limited to the temple nor contained in them, not even remotely. God says in Isaiah 66, one and two, thus saith the Lord, the heaven is my throne and the earth is my footstool. Where is the house that ye build unto me? And where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord. But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. You see, reflecting on God's infinitude, we naturally should be humbled in our conceptual pursuits of Him. This is something that really needs to be reminded to us, not only in church, but in Christian schools, and especially in seminaries. too many seminaries and then churches follow in the wrong direction because we start to think that we can put God in our own conceptual pursuits and we think we can contain it all. I really appreciate, as I shared this morning, Robert Raymond warned about the idea of categorizing things about God's attributes. It's not possible to do this perfectly and it constrain us in how we think about him. He pointed to Calvin, he pointed, I think, to I'm not sure if it was Burkoff, but a number of important theologians that also hesitate even to speak of God in terms of communicable and incommunicable attributes. And Raymond makes a good argument about it and says, what's different about God than us with any of those attributes discussed is He is infinite, eternal, unchangeably so in all those things. And that's what we should focus on following the shorter catechism as He does. You see, when we reflect on God's infinitude, we need to be humbled again in our conceptual pursuits of Him. and just bow before Him and worship Him. and not pretend that we can fit him into our intellectual box or under our scientific microscopes. Now, this is not taking a shot at theology properly understood. Theology is emphasized and commanded in the scriptures. Theology is how we know God, and it's to lead to the doxology, which is the whole point, to glorify God. And it's not to say that we shouldn't be studying general revelation. The big movement of modern science began With Christians, from knowing from special revelation, we can go study general revelation. Things like Psalm 19, this general revelation is speaking to us as well. But to think that we're going to be able to categorize it all. I mean, just go to the ocean tonight, beloved, and look out over it. And tell me that you're going to be able to analyze that ocean of water in every drop. And all its tides and movements and everything beneath. or the sand, or go to the mountains and tell me, you're gonna look out over that desert and the lagoons and tell me that you're gonna be able to fully fathom it all. And it's a tiny little piece of all God created with his hand and is his footstool. Of course, that's even figurative, he's infinite. just to give you a sense of he's speaking to us in figurative ways to help us understand indeed these truths that we can know but we can't fully fathom you know the kids have this uh i say this i'm pretty sure we didn't do this when i was growing up maybe we did but i'm old at least i can talk about my own kids but uh you know a lot of times they do this when it's like whoa that blows my mind That's how we should be before the Lord. The way we approach God too often in theology in a wrong way, and the way that we approach Him too in a wrong way in terms of how we go about science, falsely so-called as the scriptures say, is we don't approach Him that way. and we lose mystery and marveling, which is a lot of what we're supposed to be experiencing and not think we can ever know it all. Because when we do that, we actually want to be God and have control, but only God is God and only he has control. It's not that we shouldn't be studying him, but we should not think that we can contain him even in our own minds. God and His plan, purpose, and providence are infinitely beyond our ability to search out. And I give that to you as the main idea of our text this evening. God and His plan, purpose, and providence are infinitely beyond our ability to search out, including why is this happening to me? We can't know all of God's ways. We have to trust that He works all of it for good. We have to trust in what He does tell us and not try to figure out what He will not. And if He did, we wouldn't be able to wrap our brains around it. So our text emphasizes man's inability to be able to search or find out God exhaustively or comprehensively. Look at verse seven. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? Notice this idea of searching out or finding three times. Can you do that? And notice the idea of perfection. Can you search him out perfectly? Can you know everything of God? And then there's the rhetorical, can you? in verse seven as well, the can you find it out? Can you find out God? No. Can you, can you? Verse seven, no. And then there's the rhetorical implication of the question, what can you do? What can you know? Verse eight. What can you possibly do? What can you possibly know about God and all his ways? And of course, the rhetorical answer is you cannot. You might say here appropriately, there are times when I think this phrase is used inappropriately. The same information that God reveals to us is the same information for him or us. Some people confuse metaphysics with knowledge and information. We don't know and experience things the same way, but it's the same information. And sometimes the incomprehensibility of God can be emphasized in an inappropriate, illogical way. But here I think it's appropriate to say it. God is incomprehensible. That is, he's beyond our ability to fully understand. He doesn't reveal everything and we can't understand what he does infinitely as he does. And though sometimes his truth may come out of the mouth of a donkey, such as Balaam's donkey, so to speak. And I'm thinking of the man speaking to Job here in verse one. He's an unkind friend who clearly hasn't really sought out God on what was actually happening. He didn't have a clue about what God was actually doing. And yet these words he speaks in his foolish overall advice are true. And again, we're looking at God's infinity with the guidance of the Westminster Shorter Catechism number four, what is God is the question. God is a spirit, infinite, eternal, and unchangeable. in his being, wisdom, power, holiness, justice, goodness, and truth. And we're studying the first of the three adjectives, as Robert Raymond instructed this morning, infinite, eternal, unchangeable, in all of those other things. So tonight we're studying his being infinite. He is infinitely glorious. He is infinite in his being. He is infinite in his wisdom. He's infinite in his goodness. He's infinite in his power, in his justice, in his truth. He's infinitely all these things. What is it to be infinite? Well, beloved, I think just as we study this morning and as we'll study tonight and in the next two weeks, his eternality and his impassibility, guess what? We're just gonna go, you know, we're just hopefully going to be impressed by studying this. We won't pretend that we can fully get it. But I would like to share some insights from Herwin Bavink. To be infinite, thinking about God, to be infinite, and only God is infinite, is he says to be unbounded. Exalted above the limitations of finite creatures. And I think that is what's being emphasized in our text. He's not limited like we are. Now, he points out that infinity regarding time is speaking of God's eternality. And that's what I intend to look at with you next sermon. And then he says, God's infinity regarding space is related to his being omniscient, or excuse me, omnipresent, omnipresent, everywhere present. I have given you many sermons on that. I don't intend to go that far with it, but we will be looking at eternality, because that's what our Shorter Catechism speaks to, and then his unchangeability, or his immutability, in weeks to come. So in a sense, eternality and mutability are applications of infinity. Bovink goes on to say this, Possessing every virtue in an absolute degree. Perfect, that's infinity. God's infinitude is qualitative, not quantitative, intensive, not extensive. Negatively, it may be used in the sense of limitless. The limitations of finite creatures do not apply to him. So for instance, in Psalm 121, he doesn't sleep. He doesn't need to sleep. He's not limited. He doesn't get tired. This relates to the idea of his infinity. God doesn't sleep. Bavinck writes this, it is that he is unlimited in his attributes, every one in absolute degree. This is perfection. And perfection is something that comes up in the standards as well. Westminster Confession of Faith, chapter two, section one of God and the Trinity says, God is infinite in being and perfection. So the idea of perfection is related. He's just not limited. He's not incapable of anything. Other than what the scriptures do tell us, he's not able to lie because he's infinitely true. Psalm 18 verse 30, as for God, his way is perfect. Matthew 5, 48, Christ tells us, your father, which is in heaven is perfect. And this relates to the doctrine of his being infinite. Bavinck writes also, it means God is infinite of essence, absolute, perfect, limitless in the intensive qualitative positive sense. So we see in verse 7 of our text tonight in Job chapter 11. No one can search out the extremities of the Almighty You can't get to the end of him you can't get to the end of his thinking Verse 8 you can't go high enough. You cannot go deep enough. I You can't search out God. In verse nine, you can't search him out long enough or wide enough. God is God alone, and he is infinitely above, he's infinitely below, he's infinitely around, and he is infinitely beyond us and beyond our understanding. Ecclesiastes three, verse 11. He hath made everything beautiful in his time. Also, he hath set the world in their heart so that no man can find out the work that God maketh from the beginning to the end. Ecclesiastes 8, 17. Then I beheld all the work of God, that a man cannot find out the work that is done under the sun, because though a man labored to seek it out, yet he shall not find it. Yea, further, though a wise man think to know it, yet shall he not be able to find it. Isaiah 40 verse 28, hast thou not known? Hast thou not heard that the everlasting God, the Lord, the creator of the ends of the earth, fainteth not, neither is weary. There is no searching of his understanding. Well, here's the glorious thing to remember of why that's such a blessing and encouragement to us as we think about that. Well, what does that verse go on to say? He'll lift you up with wings like eagles. He'll let you walk and not be weary, run and not fade, all the way into heaven and forever. Amen. Because He's infinite. He's unsearchable. You don't have to have it all figured out. You don't have to feel like you completely got it to have certainty in Christ and in the resurrection and in heaven. He's got it figured out. Psalm 145 verse three, great is the Lord and greatly to be praised and his greatness is unsearchable. Let us be humbled before the Lord. Psalm 147 verse five, great is our Lord and of great power. His understanding is infinite. First Timothy six, 15 to 16, which in his times he shall show who is the blessed and only potentate, the King of kings and Lord of lords, who hath immortality dwelling in the light which no man can approach unto, whom no man have seen nor can see, to whom be honor and power everlasting, amen. God also asks some rhetorical questions of Job, and I think we should look at them together and ask them of ourselves as we ask God why, as if we could know, as if we could even handle his answer, as if we could even possibly begin to take it all in. and we learn to learn to trust him. Let's look at what God says to Job in chapter 38, and I'm going to read a lengthy section through the beginning of chapter 40. Because there is a aspect of Job's asking why that is not without sin, and is a little bit starting to put God on trial. And so God will humble him and remind him not to question God as if he could even understand him if he gave him an answer, and he's not to be questioned. He's to be worshiped. Job 38, beginning with verse four. Oh, pardon me, I went too far. Ended up in the Psalms there. One moment, sorry about that. Job 38, verse four. Let me actually begin with verse one. Then the Lord answered Job out of the whirlwind and said, who is this that darkeneth counsel by words without knowledge? Gird up now the loins like a man for I will demand of thee and answer thou me. Where was thou when I laid the foundations of the earth? Declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest, or who hath stretched the line upon it? Whereupon are the foundations thereof fastened, or who laid the cornerstone thereof? When the morning stars sang together and all the sons of God shouted for joy, or who shut up the sea with doors when it break forth as if it had issued out of the womb? When I made the cloud the garment thereof, And thick darkness a swaddling band for it, And break up for it my decreed place, And set bars and doors, and said, Hitherto shalt thou come, but no further, And here shall thy proud waves be stayed. Hast thou commanded the morning since thy days and caused the day spring to know his place That it might take hold of the ends of the earth that the wicked might be shaken out of it It is turned as clay to the seal, and they stand as a garment. And from the wicked their light is withholding, and their high arms shall be broken. Hast thou entered into the springs of the sea? Or hast thou walked in the search of the depth? Have the gates of death been opened unto thee? Or hast thou seen the doors of the shadow of death? Hast thou perceived the breadth of the earth? Declare it, if thou knowest it all. Where is the way where light dwelleth? And as for darkness, where is the place thereof, that thou shouldst take it to the bound thereof, and that thou shouldst know the paths to the house thereof? Knowest thou it, because thou wast then born, or because the number of thy days is great? Has thou entered into the treasures of the snow, or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war? By what way is the light parted, which scattereth the east wind upon the earth? Who hath divided a water course for the overflowing of waters, or a way for the lightning of thunder, to cause it to rain on the earth where no man is, on the wilderness where there is no man, to satisfy the desolate and waste ground, and to cause the bud of the tender herb to spring forth? Hath the rain a father, or who hath begotten the drops of dew? Out of whose womb came the ice and the hoary frost of heaven? Who hath gendered it? The waters are hid as with a stone in the face of the deepest frozen. Canst thou bind the sweet influence of Pleiades or loose the bands of Orion? Canst thou bring forth Mazareth in his season? Or canst thou guide Arcturus with his sons? knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth? Canst thou lift up thy voice to the clouds that abundance of waters may cover thee? Canst thou send lightnings that they may go and say unto thee, here we are? Who hath put wisdom in the inward parts, or who hath given understanding to the heart? Who can number the clouds in wisdom, or who can stay the bottles of heaven, where the dust groweth into hardness and the clods cleave fast together? Will thou hunt the prey for the lion or fill the appetite of the young lions when they couch in their dens and abide in the covert to lie in wait Who provided for the raven his food when his young ones cry unto God they wander for lack of meat I'm tempted to give a little bit of a of a comment of those last verses related to Psalm 104. But let's continue now in chapter 39. God continues to ask Job questions. Knowest thou the time when the wild goats of the rock bring forth, or canst thou mark when the hinds do calve? Canst thou number the months that they fulfill, or knowest thou the time when they bring forth? They bow themselves, they bring forth their young ones, they cast out their sorrows. Their young ones are in good liking. They grow up with corn, they go forth and return not unto them. Who hath sent out the wild ass free? Or who hath loosed the bands of the wild ass? Whose house I have made by the wilderness and the barren land his dwellings. He scorneth the multitude of the city, neither regardeth he the crying of the driver. The range of the mountains is his pasture, and he searcheth after every green thing. Will the unicorn be willing to serve thee or abide by thy crib? Canst thou bind the unicorn with his band in the furrow, or will he harrow the valleys after thee? Will thou trust him because his strength is great or will thou leave thy labor to him? Will thou believe him that he will bring home thy seed and gather it into thy barn? Gavest thou the goodly wings unto the peacocks or wings and feathers unto the ostrich? which leaveth her eggs in the earth and warmeth them in the dust, and forgetteth that the foot may crush them, or that the wild beast may break them. She is hardened against her young ones, as though they were not hers. Her labor is in vain without fear, because God hath deprived her of wisdom, neither hath he imparted to her understanding. What time she lifted up herself on high, she scorneth the horse and his rider. Hast thou given the horse strength? Hast thou clothed his neck with thunder? Canst thou make him afraid as a grasshopper? The glory of his nostrils is terrible. He pawth in the valley and rejoitheth in his strength. He goeth on to meet the armed men. He mocketh that fear and is not affrighted. Neither turneth he back from the sword. The quiver rattleth against him, the glittering spear and the shield. He swalloweth the ground with fierceness and rage. Neither believeth he that it is the sound of the trumpet. He saith among the trumpets, ha, ha! And he smelleth the battle afar off, the thunder of the captains and the shouting. Doth the hawk fly by thy wisdom and stretch her wings toward the south? Doth the eagle mount up at thy command and make her nest on high? She dwelleth and abideth on the rock, upon the crag of the rock and the strong place. From thence she seeketh the prey and her eyes behold afar off. Her young ones also suck up blood where the slain are. There is she. We continue into verses one and two of chapter 40. Moreover, the Lord answered Job and said, shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it. Remember the words of our text and I said, can you find the Almighty can you search him out and God's rhetorical questions are No But he powerfully drives the point home in these verses now beloved The implication Don't think you can make sense of your life or my sovereignty over it and all life you have no idea You won't ever fully get it. You will not ever fully get me. And beloved, our answer to God putting us in our place with our wise and our studying him in ways that are not respectful or reverent, whether it's theology or science, our answer should be the same as Job's in verses three and five of chapter 40. Then Job answered the Lord and said, behold, I am vile. What shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer. Yea, twice, but I will proceed no further. And that was the right answer. And the Lord blesses him and restores him and allows him to mediate on behalf of his friends who ought to have been glad that he did. Beloved, we should wonder why trying to understand it all less. And we should just wonder. We should marvel in God's infinite being, wisdom, power, holiness, justice, goodness, and truth. And we should be ready to reply as one Puritan did with a difficult personal providence. I forget who, I forget the situation, but I was, I marveled over how this Puritan responded to a difficult, very difficult suffering providence in his life. His response to it was Psalm 145, 17. The Lord is righteous in all his ways and holy in all his works. He's perfect. He's infinite. And that's similar to how Job does answer in his better moments, the Lord giveth, the Lord taketh away. Blessed be the name of the Lord. I am not worthy. Do you have a problem with God's sovereign election? Many do. Many do exegetical gymnastics to try to explain it away. Or do you have a problem explaining it and you start to get nervous about it sometimes? Or do you start to sort of feel like you have to apologize for God? Well, Romans 9, 20 to 21, a chapter that is proclaiming God's sovereign election to do what he wants. Paul says, nay, but oh man, who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay of the same lump to make one vessel unto honor and another unto dishonor? We should just be praising the Lord. Thank you for making me a vessel of honor to glorify you in mercy. I don't pretend to get it. I just thank you and I praise you. Paul goes on to discuss a number of pretty heady things to try to understand and plenty of people continue to argue about what he means. But ultimately he's leading straight from chapter one to this. His doxology, his wonderment in it all Even with what he is declaring with very much certainty by the spirit romans 11 33 to 36. Oh the depths of the riches both of the wisdom and knowledge of god how unsearchable are his judgments and his ways past finding out for who hath known the mind of the lord or who hath been his counselor or who hath first given to him and it shall be recompensed unto him again for of Him and through Him and to Him are all things to whom be glory forever and ever. Amen. And that's where you and I should get tonight as we study His infinity and His glory this morning and His eternality next time, Lord willing, and His impassibility after that. I'll probably keep coming back to that text, beloved. I find it extremely helpful when I need resolve with my wise. Jonah fled to Tarshish as far as he knew the end of the world to get away from God. But God was there too. God was there with the weather. God was there with his shipmates, just as much as God was still where Jonah had left, but gotten on the boat all at once. Just as much as God was in the sea and God was with the great fish. And Jonah found himself going back and doing what God had called him to do all along. Because he is God and we are not, and we cannot escape him in his infinity. And beloved, Why would we want to? Just like Jonah, you think of God's infinity with Psalm 139. Turn there with me, please. Psalm 139. It's the last scripture I'll ask you to turn to with me. You know it well, we've preached much of it before, but it really does say so much about what we're studying this evening. So beloved, may you think of God's infinity and sing of his infinity and just marvel in him and rest in him. We won't read it all, we'll read much of it. Verses 1 to 18 of Psalm 139. Thou knowest my down-sitting and mine uprising. Thou understandest my thought afar off. Thou compassest my path and my lying down and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before and laid thine hand upon me. Such knowledge is too wonderful for me. It is high. I cannot attain unto it. Whither shall I go from thy spirit, or whither shall I flee from thy presence? If I ascend up into heaven, thou art there. If I make my bed in hell, behold, thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. If I say, surely the darkness shall cover me, even the night shall be light about me. Yea, the darkness hideth not from thee, but the night shineth as the day. The darkness and the light are both alike to thee. For thou has possessed my reigns. Thou has covered me in my mother's womb. I will praise Thee, for I am fearfully and wonderfully made. Marvelous are Thy works, and that my soul knoweth right well. My substance was not hid from Thee when I was made in secret and curiously wrought in the lowest parts of the earth. The hind eyes did see my substance, yet being unperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. How precious also are thy thoughts unto me, O God! How great is the sum of them! If I should count them, they are more in number than the sand. When I awake, I am still with thee. Look ahead with me, beloved, to verses 23 to 24. Search me, O God, and know my heart Try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting. Now notice that in verse 23, search me, try me, and the whole Psalm, he says, you know me, you know things I don't even know about myself. Show me something I don't even know about myself, Lord, at the end that I should know. Search me, and then of course at the beginning, Lord, you have searched me, you know me. Search me out, for you know everything about me, but I never could know even a little bit about me truly, let alone much about you. I don't need to search out you. You search out me and you show me what I need to know and that's fine and that's enough. And it's all I'll ever be able to handle. What you decide I can take and choose to give to me to know and learn. Beloved, marvel at God's mysterious infinitude. This morning to summarize where we began, the Westminster Shorter Catechism, number four, what is God? We saw that Robert Raymond pointed out, and I think he's right, it was helpful to just focus mainly first on the summary of it all, God is glory. I direct you to the Confession of Faith also, Chapter 2, Section 2, about God and the Trinity. Section 2 of Chapter 2 says this, and it's more than what we're talking about tonight, but I can't bring myself to edit this part, just as I couldn't bring myself to edit the part from Job where he read, and thank you for bearing with me with it, and I couldn't bring myself to edit but just a few verses from Psalm 139, and if you let me, I'll go to midnight, but I don't want anybody falling out the windows. Wouldn't be too bad a fall, but it's marvelous. Beloved, I ask you to just listen through this and just let it impact you. And we'll continue to study these things of God and we used to come Lord willing. God has all life, glory, goodness, blessedness in and of himself and is alone in and unto himself all sufficient. not standing in need of any creatures which he has made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things, and has most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleases. In his sight, all things are open and manifest. His knowledge is infinite. infallible and independent upon the creature. So as nothing is to him contingent or uncertain, he is most holy in all his counsels, in all his works and in all his commands. To him is due from angels and men and every other creature. whatsoever worship, service, or obedience he is pleased to require of them. That is the God of the Bible. That is the only God. And he has revealed himself to you this evening as it relates to his infinity. and calls upon you to bow before Him and let Him search you out. And instead of worrying about why, wonder about Him. Beloved in heaven, you will never have God figured out there either, for you will always be finite, though sinless, and He is always infinite. Let me suggest, therefore, among many other reasons, of course, God himself, and in his infinity, let me suggest how heaven will never be boring. You'll always be learning about God, but you'll never be close to learning everything because there is no beginning, there is no end to God and his wisdom, his understanding, and his eternity. You will continue to wonder and worship. And won't that be wonderful? Beloved rejoice to know that God is gloriously infinite and that God is infinitely glorious. That's the message for you this evening. God is infinitely glorious. What a God we serve. Let us pray. Lord, you are glorious. Show us more of your glory. Show us more of Christ. Let us behold you and let your glorious light shine on our faces and give us a witness to the world about you and call all to be reconciled to you through Christ our Lord. And we close praying as he taught us to pray, saying, our father, which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread and forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom and the power and the glory forever.