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I. ITS NATURE. The simple, popular idea is that God is equally present everywhere. The understanding, however, requires a more particular statement to avoid our conceiving of God as extended. The nature of time and space involved in this conception is among the most difficult of philosophical questions. Happily some of the most simple truths are the most mysterious. We know that our spirits are here and not elsewhere, and yet the relation of our souls to space is inscrutable. So we know that God is everywhere, but His relation to space is past finding out.

1. He is everywhere present as to —

(1)  His essence, for He does not admit of division.

(2)  His knowledge, for nothing escapes His notice.

(3)  His power, as He worketh all things after the counsel of His own will.

2. This attribute, therefore, includes the idea —

(1)  That the universe exists in God. All creatures "live and move, and have their being" in Him.

(2)  That all the intelligence indicated in nature is the omnipresent intelligence of God. Rational creatures He has endowed with an intelligence of their own.

(3)  That all the efficiency manifested in nature is the potestas ordinata of God.

II. ITS CONSEQUENCES. Hence —

1. The universe is a manifestation of God. We see God in everything.

2. All events, the falling of a sparrow or of a kingdom; the course of history; the events of our own life, are all manifestations of His presence.

3. We are ever in God's presence. All our thoughts, feelings, acts are open to His view.

4. An infinite Helper and Portion is ever near to us. The fountain of all blessedness is always at hand from which we may derive inexhaustible supplies of life.

5. All sin and sinners are enveloped, as it were, with a consuming fire, They can no more escape than we can escape out of the atmosphere.

III. REFLECTIONS. The contemplation of this doctrine serves —

1. To exalt our conceptions of God by making all things the manifestation of His glory and power.

2. To promote our peace and security, because we know that God is everywhere and controls all events.

3. To excite fear.

4. To stimulate joy and confidence.

5. To teach sinners the certainty and fearfulness of their doom. Conclusion: As all religion consists in communion with God, and as all communion supposes His presence, this doctrine lies at the foundation of all religion.

(C. Hodge, D. D.)

As certain also of your own poets have said, For we are also His offspring. — The quotation has a special interest as being taken from a poet who was a countryman of St. Paul's. Aratus, probably of Tarsus (circ. B.C. 272), had written a didactic poem under the title of "Phoenomena," comprising the main facts of astronomical and meteorological science as then known. It opens with an invocation to Zeus, which contains the words that St. Paul quotes. Like words are found in a hymn to Zeus by Cleanthes ( B.C. 300). Both passages are worth quoting: —

"From Zeus begin we; never let us leave

His name unloved. With him, with Zeus, are filled

All paths we tread, and all the marts of men;

Filled, too, the sea, and every creek and bay;

And all in all things need we help of Zeus,

For we, too, are his offspring."ARATUS, "Phoenom.," 1-5.

"Most glorious of immortals, many-named,

Almighty and forever, thee, O Zeus,

Sovran o'er nature, guiding with thy hand

All things that are, we greet with praises. Thee

'Tis meet that mortals call with one accord,

For we thine offspring are, and we alone

Of all that live and move upon this earth,

Receive the gift of imitative speech."CLEANTHES, "Hymn to Zeus." —

(Dean Plumptre.)

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KJV: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

WEB: 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.'