Isaiah 31:3

Men, and not God. .. flesh, and not spirit

Spiritual existences the chief forces of the world

It is here evidently implied that a spirit is mightier than a horse.

The ancients attached the idea of immense force to a well-trained war-horse.

I. SPIRIT IS THE ORIGINAL POWER We see power everywhere around us. We see it in the inanimate world, as the effect which one element produces upon another, and in the motion which one body, in a certain relation, produces upon another. We see it, also, in the world of life: in the plant that turns to its use, and transmutes into its own essence, the elements that play about it; in the beast that drags along the farmer’s harvest-wain, and in the bird that rises on the wing, and chants its victories over that force that binds the earth and links it to the sun. All these powers are manifestly effects, not ultimate causes--are derived, not primal. All true science suggests this, and the Bible declares it. Spirit is the fontal force. It was spirit that gave to the elements the proclivity to act and re-act on each other; and that so poised the masses of the universe that one should gently press its fellow into lines and ratios of motion, and thus conduce to the harmony and well-being of all. And the forces of life too, whether in the fibres of plants or the muscles of flesh, are but the breathings of that Spirit which “reneweth the face of the earth.” “He stretcheth out the north over the empty place, and hangeth the earth upon nothing.” “By His Spirit He hath garnished the heavens; His hand hath formed the crooked serpent.”

II. SPIRIT IS THE SUBORDINATING POWER. The horses of the Egyptians were “flesh and not spirit.” Implying, probably, the fact, that the Egyptian cavalry lacked that intelligence and skill necessary to render the noble animal of service in the field of battle. The value of the steed in the strife is ever in proportion to the skill of the rider. “Wisdom is better than weapons of war.” Reason is mightier than brute force. What force is there on earth that man cannot subordinate to his will? Man can press every element into his service as well as every living creature. Let us rise to a sense of the greatness of the nature with which God has endowed us. We are spirit; emanations of the Infinite Mind, and members of that spiritual system for which matter, in all its functions and forms, was made. Let us assert our supremacy over the material--“use the world as not abusing it.” In one sense we can never think too highly of ourselves. “what shall it profit a man?” &c. (D. Thomas, D. D.)

Spirituality of the Divine nature

In these words we are reminded of an important and infinite disparity between God and man, arising from a great peculiarity in the character of the former, which rendered the Egyptian monarch and his cavalry infinitely inferior to Him in power, and Gall those other qualities which entitle the possessor of them to confidence and trust.

I. The spirituality of the Divine nature is intimately connected with THE POSSESSION OF ALMIGHTY POWER. The vulgar notion which would restrict the exercise of power to what is corporeal, and deny it to that which is spiritual and immaterial, is a mere prejudice, founded on gross inattention or ignorance. If we inquire after the original seat of power, we shall invariably find it in mind, not in body; in spirit, not in flesh. The changes we are able to effect in the state of the objects around us are produced through the instrumentality of the body, which is always previously put in motion by the mind. As we can move certain parts of our bodies at pleasure, and nothing intervenes betwixt the volition and the corresponding movements, so the great original Spirit impresses on the machine of the universe what movements He pleases, and without the intervention of any other cause. “He speaks, and it is done; He commands, and it stands fast.”

II. His spirituality is closely connected with His INVISIBILITY. “The King eternal, immortal, invisible,” “whom no man hath seen, nor can see.”

Whatever is the object of sight must be perceived under some determinate shape or figure; it must be, consequently, bounded by an outline, and occupy a determinate portion of space, and no more; attributes utterly incompatible with the conceptions of an infinite being. He was pleased formerly, indeed, to signalise His presence with His worshippers by visible symbols, by an admixture of clouds and fire, of darkness and splendour; but that these were never intended to exhibit His power, but merely to afford a sensible attestation of His special presence, is evident, from the care He took to prevent His worshippers from entertaining degrading conceptions of His character, by the solemn prohibition of attempting to represent Him by an image or picture.

III. That God is spirit, and not flesh, is a view of His character closely connected with His OMNIPRESENCE. Matter is subjected to a local circumscription; God, as a Spirit, is capable of co-existing with every other order of being.

IV. Because God is spirit and not flesh, He is possessed of INFINITE WISDOM AND INTELLIGENCE. Thought and perception are the attributes of mind, not of matter; of spirit, not of flesh; and, for this reason, the original and great Spirit possesses them in an infinite degree.

V. The spirituality of the Divine nature lays A FOUNDATION FOR THE MOST INTIMATE RELATION BETWEEN THE INTELLIGENT PART OF THE CREATION AND HIMSELF. He is emphatically “the Father of spirits.”

VI. The spirituality of the Divine nature FITS HIM FOR BECOMING OUR ETERNAL PORTION AND SUPREME GOOD. (Robert Hall, M. A.)