Corporeality of God clearly taught in the Bible

Biblical Passages the Anti-Mormons Use to Prove God the Father Is a Nonmaterial Being:

From Ed Watson's new outstanding book "Mormonism: The Faith of the Twenty First Century" (with permission)

1) John 4:24.

God is a spirit: and they that worship him must worship him in spirit and in truth.

Here's the context:

John 4:19-24 The woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.

This is the most common passage used against our belief that God has a physical body. Opponents claim God being "spirit" means:

1) God is incorporeal (he doesn't have a physical body). 2) God is nonmaterial (his essence isn't comprised of matter). 3) God is formless (he doesn't have threedimensional form).

The real issue is: Does "spirit" = incorproeal + nonmaterial + formless?

The context of John 4:24 shows this passage is about our communication with God, which is on a spiritual level and isn't confined to a particular place (like the temple in Jerusalem or on Mount Gerizim). "He is not a local deity."" It wasn't about Heavenly Father's ontological nature (of whether he had a physical body or not)' which doesn't make sense in context. The phrase "God is a spirit" is incorrect. It actually says: "God is spirit" ("pneuma ho theos"). Notice Jesus didn't say, "God is only a spirit." We worship God in "spirit" because God is "spirit." Communication with him is a"Spirit to spirit"communi cation. This passage doesn't mean men and God don't have physical bodies in addition to being spirits.

Jesus is "God" but "God is spirit." Does this mean Jesus isn't actually "God" since he had a physical body in addition to being "spirit"?

"God is spirit and they that worship him must worship him in spirit and in truth." Transpose Jesus into this statement. "[Jesus] is spirit, and they that worship him must worship him in spirit and in truth." Jesus had a body and really is "spirit" (I Cor 15:45) making this substitution valid!

The nature of John 4:24's "God is spirit" causes it to be ineffective against the idea that God possesses a body because it doesn't affirm a concept against an opposing one. It can't be made to mean he doesn't have a body in addition to being spirit. It merely says "God is spirit" not "God is an incorporeal, nonmaterial, formless spirit." It does not deny God having a physical body.

Nearly all Christians believe humans possess souls or spirits. Are we bodies with spirits, or are we spirits that are enclosed within mortal bodies? Do we leave our bodies when we die or do our spirits leave us? If I am a spirit,within a body, I will leave my body at death and go "somewhere" while my body remains on earth. But if I am a body that happens to have a spirit, I will cease to exist at death while my spirit (whatever it is) leaves.

We are spirits (Job 32:8; 1 Cor 2:11; D&C 93:33) who happen to have physical bodies while alive. The question, "Is God a spirit or does he have a body?" doesn't make any sense because both views are correct. Transpose us in this argument: "Are we, as humans, spirits, or do we have bodies?" Both are correct. We and God are spirits that are contained within physical bodies. Our bodies are mortal. God's body is immortal.

By carefully thinking through John 4:24, one realizes that it can't be used to deny the concept of God having an immortal body in addition to being a spirit. John 4:24 doesn't teach God is incorporeal and nonmaterial. Neither does it teach God is formless instead of being in human form. "God is spirit"! He is a spirit entity that happens to possess a glorious, immortal, physical body just like we are spirits that possess dull, mortal, physical bodies. It's obvious this passage doesn't prove God is incorporeal, nonmaterial or formless.

Interestingly, the idea of "God is spirit / God is a spirit' is contradicted by Ps 143:10 which says "God has a spirit" similar to the conflict of "Nancy is a dog" with "Nancy has a dog."

An examination of the second half of John 4:24 shows those who worship God must worship him in spirit! What does this phrase mean? We do not leave our bodies at home when we go to church. Are we spirits? (yes). Do we have bodies? (yes). Same thing with God. He is a spirit being that resides within a physical body.

Many view John 4:24's "God is Spirit" to have reference to God's attributes" and goes together with the other passages which describes God's characteristics such as "God is a consuming fire" (Heb 12:29), "God is love" (I Jn 4:8) and "God is light" (I Jn 1:5) and refers to the holiness and purity of God instead of his essence (ousia).

Another proof that the word "spirit" in John 4:24 doesn't necessarily imply a nonmaterial being is I Cor 15:45 which mentions Jesus, who is the second Adam was made a life-giving spirit. Jesus possessed a body in addition to being a spirit. We can see that the word "spirit" doesn't necessarily imply a nonmaterial, incorporeal being because Jesus definitely had a body during his mortal stay and when he was resurrected (Luke 24:39) which could be physically felt (Matt 28:9).

Jesus also became "troubled in spirit" (John 13:2 1). Does this mean only his spirit experienced trouble and not his mind and body? Don't we experience physiological changes when we experience deep sorrow such as a betrayal? Aren't "true Christians" those "in the spirit" and not "in the flesh" (Rom 8:9)? Does this mean the only true Christians are those who are dead? No one in mortality is a Christian? Do our spirits pray separately from our bodies (I Cor 14:14-15)? Paul was with the Colossian members "in the spirit" despite having a physical body (Col 2:5). How can our opponents prove John 4:24 refutes Mormonism?

Of course "God is spirit" but this doesn't mean he is incorporeal, nonmaterial or formless. The real issue is, "What is spirit?" The Bible doesn't describe it to mean a nonmaterial formless substance.

Where in the Bible does it say a spirit is a formless nonmaterial being and in the case of God, an omnipresent, incorporeal, formless nonmaterial being?

Another argument the anti-Mormons use to support the idea that God the Father is a nonmaterial spirit is Luke 24:39 and is always combined with John 4:24. Here's the pertinent passage in context:

Luke 24:36-43 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and aftighted, and supposed that they had seen a spirit. And he said unto them, 'Why are ye troubled? and why do thoughts &rise in your hearts? Behold my hands and feet, that it is I myself: handle me and see; for a spirit hath not a body of flesh and bones as ye see me have. And when he had thus spoken, he shewed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of a honeycomb. And he took it, and did eat before them.

When Jesus appeared to his followers after his resurrection, they were terrified because they thought they saw a spirit. Supernatural appearances sometimes cause the beholders to fear (Gen 28:17; Matt 28:4; Luke 1:12; 1:26-30; 24:5). Why did the disciples and apostles in Luke 24:37 react that way? Would they react that way if they thought they saw an angel or a previous departed prophet like Moses and Elijah? Of course not. They would initially be frightened by the suddenness of his appearance," but this would go away since they would realize they were righteous and worthy to receive such a visitation. They would only react that way (be terrified) if they thought an evil spirit or ghost appeared to them (Matt 14:26; Mark 6:49- Jesus then calmed their fears and pointed to the fact that he had physical hands and feet and then invited them to feel him because "a spirit hath not a body of flesh and bones as Ye see me have." Christ's invitation shows a ghost wouldn't have a tangible body."

If they were thinking of evil spirits, what kind of spirits would Jesus be referring to? He would definitely refer to an evil spirit and not God the Father. Do evil spirits have bodies according to Mormon thought? Absolutely not (Eph 6:12)." This passage can't be used to prove God the Father is a personage of nonmaterial spirit because Jesus was talking about evil spirits and not what Heavenly Father's comprised of.

Which concept more accurately describes this incident: 'Don't be frightened, I'm not the Father" or, "Don't be frightened, I'm not a demon"? It's obvious the latter concept is the correct one. '

Ignatius of Antioch around 107 A.D. on his way to martyrdom, understood this same passage to mean, "Lay hold, handle me, and see that I am not an incorporeal demon,"" which gives convincing support to the Mormon position. This proves that the early members in the first century understood Christ's statement to refer to evil spirits or ghosts," and not to God the Father.

John 4:24 mentions God is "spirit." In Luke 24:39, Jesus refers to "a spirit." These are two separate and distinct things. God being "spirit" is a state of being (what God is) whereas "a spirit" is a kind of being. This kind of being doesn't have physical bodies [i.e. ghosts, demons] but other kinds do [us humans, Jesus, Heavenly Father].

It is impossible for Jesus to be referring to Heavenly Father since he was in the express image of the Father (Heb 1:3; 2 Cor 4:4; PH 2:5-6; Col 1: 15). Whatever Jesus was; the Father was (John 1: 1). To see him is to see the Father (John 14:9-11; 12:45) and he emulated the Father in all things (John 5:19). Just as the Father is perfect (Matt 5:48) Jesus is perfect (Heb 2: 10; 5:9; 7:28) and is completely equal with the Father (Phil 2:5-6). To see one is to see the other. Jesus is a perfect facsimile of Heavenly Father. Since Jesus has a physical body in which he (as a spirit being) dwells; so does Heavenly Father. The combination of John 4:24 and Luke 24:39 is incapable of supporting the idea Heavenly Father doesn't possess a physical body in addition to being spirit.

Our critics who believe Jesus Christ is God should be very careful because their interpretation of John 4:24 and Luke 24:39 is followed to its logical conclusion by those who fight against Jesus being God, (see Section 2) since the stressing of the distinction between Heavenly Father in John 4:24 and Jesus Christ in Luke 24:39 necessitates the abandonment of Jesus as also being God and of his equality with the Father (i.e., if God doesn't have a body and since Jesus had a body, Jesus can't be God).

3) Col 1:15 / I Tim 1:17.

Col 1:15 Who is the image of the invisible God, the firstborn of every creature. 1 Tim 1:17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Our critics use passages which mention God the Father is invisible and oddly argue invisibility means not comprised of matter,

What does "invisible" mean? Invisible does not mean incorporeal or nonmaterial. It simply means can't be seen or is hidden. There are many things comprising matter that are invisible such as certain plastics, glass, liquids and gases. Despite the fact that we can't see the air we breathe, it's still comprised of matter but is in a form that's invisible to us. If it's possible for air to be comprised of matter but is invisible to our eyes, why not Heavenly Father? I'm not saying God is like the air or certain types of plastics or glass because I do not know what his body's comprised of. The Bible doesn't teach the composition of Heavenly Father's body and neither does the D&C, which only mentions him having a body of flesh and bones (D&C 130:22). However, the fact that there are materials that are comprised of matter that are "invisible," invalidates the argument of our critics.

In addition, the term "invisible" means can't be seen. This term usually isn't about the ontological status of an object but is about the reaction an object has upon the recipient.

There are many objects comprising visible matter that are invisible to man. The far side of the moon was invisible to man until the Soviet Luna 3 spacecraft went around the moon and took photographs of it in October of 1959. Due to modem space travel, the far side of the moon is no longer invisible. There are billions of galaxies, stars and especially planets that are invisible to man but the future will cause them to no longer be invisible provided man builds more powerful telescopes and interferometers. Moses saw God despite he was invisible (Heb 11:27) and was able to do so because he was holy (Heb 12:14). The "invisible" things of God can be seen (Rom 1:20). Jesus is invisible to us despite having a glorified immortal body (D&C 38:7). Furthermore, "being invisible is the opposite of being recognized.""

Because of these facts, the term invisible doesn't mean incorporeal or nonmaterial.

4) Phil 2:5-7.

Phil 2:5-7 Let this mind be in you, which was also in Christ Jesus Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.

Our opponents will interpret this passage to mean man's physical form is unlike God's because Christ gave up being in the form of God and was made in the likeness of men. They then conclude, we aren't made in God's physical image.

This is interpretation in isolation and also misinterprets the passage. The word "form" [morphe] in this verse actually means "nature," meaning Jesus has the same "God" nature as Heavenly Father (John 1: 1; 2 Cor 8:9; Heb 13; 2:14-18). In comparison with other passages that describe the Incarnation, (John 1: 14; Matt 1:21-25; 1 Tim 3:16; Heb 2:14-18) we find that these passages actually mean that Jesus Christ took upon himself flesh (mortality) from an immortal state [being God] to a mortal state [becoming man]; and has nothing to do with the materiality of our forms.

5) Ps 91:4. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shag be thy shield and buckler.

Our critics use this verse because it mentions God having feathers and wings, when arguing against the concept of God having a body. The antiMormons will say that the passages Mormons use to support God having a body or a right hand must only be understood symbolically and if a literal interpretation is performed upon those passages, then all passages about God must be understood literally as well. Is it even possible for our critics to interpret Ps 91:4 literally or is a metaphorical or symbolical interpretation the only possibility? To do justice to this verse we should examine it in context:

Ps 91:1-10 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty I will say of the LORD, He is my refuge and my fortress: my God, in him I will trust. Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust. his truth shall be thy shield and buckler. Thou shall not be afraid for the terror by night; nor for the arrow that flieth by day; Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shah not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked. Because thou hast made the LORD, which is my refuge, even the most High, thy habitation; There shall no evil befall thee, neither shall any plague come nigh thy dwelling.

As can be seen in context, this psalm is about the safety and protection the Lord gives us when we rely upon him (Ps 31:20; 32:7). This is about the safety one receives from being in the shadows. Being in the shadows protects us from the heat of the sun (Jon 4:5-6) and the word shadow (Heb. sel; Gr. skia) became a metaphor for protection (Ps 17:8; 36:7; 57:1; 63:7; Isa 25:4; 49:2; 51:16; Lam 4:20; Ezek 31:6; Hos 14:7)." The point of Ps 91:4 is on the safety and protection one receives from being beneath God's hand or wings.

It is not even possible to use Ps 91:4 as an argument against a literal interpretation of other passages for the anthropomorphic nature of God because such an argument will go against the context of this psalm.

It is important to compare this psalm with what the Lord said in the NT:

Matt 23:37-38 0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you desolate.

Luke 13:34-35 0 Jerusalem, Jerusalem, which killeth the prophets, and stonest them that are sent unto thee: how often would I have gathered thy children together, as a her? doth gather her brood under her wings, and ye would not! Behold your house is left unto you desolate- and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

The Lord compares his relationship with Israel to that of a hen with her chicks (also see 3 Ne 10:4-6; D&C 10:65; 29:2; 43:24-25).'0' The chicks are to hide under her wings and feathers for protection. If they do not, they will be destroyed. Jesus is supposed to have healing "in his wings" (2 Ne 25:13) doesn't mean the BM teaches Jesus has wings.

Ps 91:4 has the LORD comparing himself to that of a hen whose wings and feathers offer protection for his people by dwelling in the shadows they give.

We can't escape the fact that an honest examination of this psalm with other passages in the Bible shows this psalm can only be understood symbolically and can't be used to disprove the anthropomorphic nature of God.

6) Hos 11:9 (Num 23:19; Ps 50:21 & I Sam 15:29).

Hos 11:9 1 will not execute the fierceness of my anger, I will not return to destroy Ephraim- for I am God and not man; the Holy One in the midst of thee: and I will not enter into the city.

Our critics will use this passage together with Num 23:19; Ps 50:21 & I Sam 15:29. They claim God is completely unlike man therefore he can't possibly be a man or have a physical body.

Their problem is they recognize Jesus as God and man. He also has a physical body. The incarnation of Christ disproves this rationale of God being so unlike man. How could God be so unlike man when Jesus himself combined the two natures into one?

7) Isa 31:3.

Isa 31:3 Now the Egyptians are men, and not God; and their horses flesh, and not spirit. Then the LORD shall stretch out his hand, both he that helpeth shall fat and he that is holpen shall fall down, and they A shall fall together.

This verse doesn't mean God is a nonmaterial spirit since the context (starting in Isa 30: 1) shows he was reproving Israel to turning to Egypt for help instead of turning to God. He was comparing his strength to the strength of the Egyptians and the strength of their horses (3 1: 1). 'The contrast between "flesh" and "spirit" is one between weakness and strength and not God's ontological status. The Egyptians are weak whereas God is strong, therefore he will cause both the Egyptians and those who place their trust in them to fall (31:3). God himself will defend Jerusalem and compares himself to birds protecting their chicks (31:5) who will cause the Assyrians to flee in terror (31:8-9).

8) Gen 15: 1; Deut 4:24; Ps 3:3; 28:7; 48:12-14; 84:9,11; 144:2; Prov 30:5; 1 Jn 4:8; Heb 12:29; 1 Jn 1:5.

Sometimes our critics will use passages which mention "God is a shield" (Gen 15: 1; Ps 33; 28:7; 84:9,11; Prov 30:5); "God is love"(1 Jn 4:8), "God is a consuming fire"(Deut 4:24; Heb 12:29), God is a sun (Ps 84:11), the buildings in Zion are God (Ps 48:12-14), God is a high tower (Ps 144:2) or "God is light"(1 Jn 1:5) in their attempt to argue against the literal interpretation of passages that mention God being in human form. Such passages are two-edged swords because they can be equally effective against the ontological interpretations of John 4:24 that mentions "God is [a] spirit" and of Jer 23:24 which mentions God filling the heaven and earth.

9) 2 Cor 3:17: Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

"Now, 'the Lord' means 'the [Holy] Spirit.' Freedom is where the Spirit of the Lord is present."

The Lord is [the] spirit. This verse doesn't identify which member of the Godhead it's referring to but it probably has reference to the Holy Ghost whom we believe is a spirit personage without a physical body.

The context of 2 Cor 3:17 uses "spirit" in different ways v.3- Spirit of the living God; v.6-we are ministers of God's spirit, the spirit gives life; v. 8- spirit = Holy Ghost [?] ministration of the spirit; v. 17- not defined, where the spirit of the Lord is, there is liberty; v. 18- we are changed by the Spirit of the Lord) but based on the different spheres of the personages of the Godhead, it's probable this "Spirit" is the Holy Ghost. Regardless, even if it was in reference to Heavenly Father, it still can't disprove him having a physical body in addition to being a spirit since the Bible never defined "spirit" to mean a nonmaterial, formless incorporeal being.

10) Col 2:9.

Col 2:9 For in him dwelleth all the fulness of the Godhead bodily.

In Jesus dwells the fulness of the Godhead bodily [somatikos] (4985/5395). Our opponents understand this verse to mean Jesus is the only member of the Godhead to possess a physical body. The context reads: Col 2:8-10 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power.

All the fulness of the Godhead [theotes] (2320/2540) was possessed by Christ while in the body. All that makes up God (that causes him to be God) is within Jesus.

What does "bodily" mean? It means Jesus had all that made God "God" while possessing a physical body. This passage can't exclude God the Father from having a physical body since Col 2:9 is only pertinent to Jesus Christ, who is supposed to be a perfect facsimile of the Father.

The true followers of Christ are to share in the fulness of the Godhead by being complete in Christ. Jesus Christ's "bodily" possession of the fulness of the Godhead allows us to become complete in him.

At any rate, Col 2:9 can't be used to support the idea God is a nonmaterial omnipresent being.

11) Rom 1:23.

Rom 1:23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

Our opponents claim God's image isn't like the physical appearance of man which they claim proves he's a nonmaterial omnipresent being. In all actuality, Paul was condemning the pagans and those who are evil who exchanged God and his glory for things that aren't real like idols (Ps 106:20; Jer 2:11). "' Their futile speculations were showing the pre-eminence of the Gospel of Jesus Christ as the culmination of God's glory. He wasn't teaching God's alleged omnipresence or nomnateriality which wouldn't even make sense in the context of Rom 1:23.

This chapter has demonstrated that the Bible never describes God to be a nonmaterial, incorporeal entity and it never describes a "spirit" to be a nonmaterial substance.

Not a single biblical passage describes God to be nonmaterial, incorporeal or formless! Not a single biblical passage refutes the LDS position of a material God. Not a single biblical passage describes "spirit" to be nonmaterial.

The very concept of nonmateriality (asomatos) is foreign to the ancient Hebrews but actually comes from the Greek philosophers. They believed matter is corrupt and if God is perfect, he then had to be made of a substance that is the exact opposite of the corrupt matter. Hence, arose the idea of the nonmaterial God. This view of God was adopted by the later Jewish and Christian philosophers and has dominated their teachings about God ever since.

1) Does the Bible teach a spirit is formless? No.

2) Does the Bible teach a spirit is nonmaterial? No.

3) Does the Bible teach a spirit is ontologically invisible or nondiscernable? No.

An honest examination of the Bible answers these three questions in the negative. Just because a "spirit" has different properties than the normal states of matter we're familiar with doesn't make a "spirit" nonmaterial. As was seen above, it isn't possible to prove "spirit" means "nonmateriality." The Church of Jesus Christ of Latter-day Saints is very fortunate to avoid the trap of nonmateriality since it maintained the true biblical view of God, No matter how often our concept of a material God is ridiculed still won't change the fact that it adheres to what the Bible actually says. If the Bible is really the Word of God, we need to accept its view of a material God. So far, it is only the LDS church who believes in such a God. This position gives strong support for its authenticity as the true church of Jesus Christ.