Litigious: Luke 20:36 speaks of the resurrected believers being "equal to angels" and "sons of God" in the sense that they will share certain characteristics with angels, such as immortality and no longer being subject to marriage. However, this comparison does not imply that angels have "bodies". The emphasis is on their new state of existence—imperishable and eternal—not on the possession of a physical or spiritual body. Angels are described throughout Scripture as incorporeal beings who can assume physical forms temporarily for specific purposes (e.g., Genesis 18:1-8, Hebrews 1:14). These temporary appearances do not imply that angels inherently possess bodies, whether physical or spiritual. Their nature, as "ministering spirits" (Hebrews 1:14), is fundamentally distinct from that of human beings.
Myself:actually there isn't one single Scripture anywhere that refers to angels as incorporeal not one anywhere at all. And I thiught humans are already immortal so if humans are already immortal spirits then when they lose their bodies they become like your supposedly body less angels not when they are resurrected and get superphysical bodies unless the super physical bodies are what is making them like angels.
Litigious1 John 3:2 emphasizes that believers do not yet know the full nature of their future glorified state but affirms that they will be "like Him" (Christ) when they see Him "as He is." This does not imply that believers will have the same nature as God. Rather, it speaks to the believers’ ultimate transformation and participation in the divine life, which includes holiness, immortality, and perfect union with God. It is essential to recognize that while Christ's glorified body is physical (as demonstrated in Luke 24:39, John 20:27), it is not the same as the incorporeal nature of God. The verse points to believers being conformed to Christ's likeness (Romans 8:29), not to the idea of God or angels having "bodies."
I thought the christ is the true God so saying that christ has physical body is the same as saying that God has physical body just like saying that Mary is the mother of christ is the same as saying that Mary is the mother of God. So God has a physical body and is a man according to your church.
Romans ch.1:23 NIV"and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles."
We know that heavenly creatures can temporarily take on human forms see Genesis ch.19 so no the scriptures you cited doesn't prove that Jesus reclaimed his human life thus cancelling the sin offering. Again there isn't one single Scripture anywhere that uses the expression incorporeal to refer to angels not one. Sola scriptura.
Litigious:The suggestion that God has a body is incompatible with biblical teaching about His nature. Scripture consistently portrays God as spirit (John 4:24) and as infinite, invisible, and uncontainable (1 Timothy 1:17, 1 Kings 8:27). God does not have a body in the sense that humans or even resurrected believers do. Anthropomorphic language in Scripture—describing God's "hand," "face," or "eyes"—is metaphorical, used to help finite humans understand aspects of God's actions or character. For example, when the Bible speaks of God's "hand" (Isaiah 41:10), it refers to His power, not a literal physical appendage.
Again spirit has nothing to do with shape form or lack their of but with being beyond our senses a spirit would be any invisible or non tactile current at Genesis 3:8 the word ruach us used to refer to the breezes that characterize the evening period of the day.
Jesus said his God has a morphe a shape and a voice that he had seen and heard. This morphe would be unlike anything in creation so we should not be thinking of a human form which is specifically created for life in the physical world and being composed of physical matter with it's inherent limits it would beyond anything we could even think up.
Litigious;The claim that angels "have bodies" because they appear in human form to the patriarchs (e.g., Genesis 18) misunderstands the nature of these appearances. Angels, as spiritual beings, can assume temporary physical forms to fulfill their missions, but this does not mean they inherently possess bodies. Their essence is spiritual, as affirmed in Hebrews 1:14, and their ability to manifest physically is a divine accommodation for interaction with the material world. This temporary manifestation is not equivalent to possessing a permanent body, whether physical or spiritual.
Myself:I think you are mixing up your arguments I would never make such an argument: Jesus ability to take on human shapes when appearing to his disciples after his resurrection does not prove that he reclaimed his human nature I think that is the point that I would use re:angelic appearances since his resurrection our Lord is no longer human and his taking on fully clothed tangible bodies does not prove otherwise.
Galatians ch.1:1 NIV"Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead"
Litigious:Furthermore, the suggestion that resurrected believers will have bodies "like God's own body" misconstrues the biblical witness. God’s nature is fundamentally different from all creation, including human beings and angels. The resurrection body of believers will be glorified and imperishable (1 Corinthians 15:42-44), like Christ's glorified body (Philippians 3:21), but this does not imply that God has a body. The glorified body is a transformation of the earthly body, suited for eternal life in the new creation, but it remains distinct from God’s incorporeal and infinite nature.
Myself:I thought Christ was God and therefore God is the Son of Mary with physical body.
Having an outward resemblance to God Does not imply equality with JEHOVAH any more than the fact that angels can take on an outward appearance to men means that they are of the same nature as men. No one in heaven has a physical form or will ever have a physical form that definitely includes Jesus.
See 1Corinthians ch.15:50
Ps.Among instances where thayer's lexicon considers dia to denote instrumentality by an authority
Winer's Grammar, 379 (355))) ἐγένετο or ἐκτίσθη: John 1:3; 1 Corinthians 8:6 (where he is expressly distinguished from the first cause: ἐξ αὐτοῦ (Winer's Grammar, 419 (391))); Colossians 1:16 (Winer's Grammar, the passage cited), cf. Hebrews 1:2 (Philo de cherub. § 35). The instrumental cause and the principal are distinguished in 1"
tropically Christ is called πρωτότοκος πάσης κτίσεως (partitive genitive (see below), as in τά πρωτότοκα τῶν προβάτων, Genesis 4:4; τῶν βοῶν, Deuteronomy 12:17; τῶν υἱῶν σου, Exodus 22:29), who came into being through God prior to the entire universe of created things
Brown Driver Briggs on qanah at Proverbs ch.8:22
of God as originating, creating, קֹנֵה שָׁמַיִם וָאָרֶץ Genesis 14:19,22; Deuteronomy 32:6 (Israel), Psalm 139:13 (כִּלְֹיתָ֑י); Proverbs 8:22 ( חכמה q. v.).
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ReplyDeleteThe claim that no one in heaven, including Jesus, has a physical form misinterprets 1 Corinthians 15:50. The phrase "flesh and blood cannot inherit the kingdom of God" does not mean that physical bodies are excluded from heaven. Rather, it signifies that corruptible, mortal bodies cannot inherit the imperishable kingdom. As Paul explains in the surrounding verses, believers’ bodies will be transformed into glorified, immortal BODIES (1 Corinthians 15:42-44, 53). This transformation does not entail abandoning physicality but perfecting it, as demonstrated by Christ's resurrected body.
DeleteThe argument that Christ’s glorified body negates His physicality misunderstands the nature of glorification. A glorified body is still a body, but it is no longer subject to decay, suffering, or death. Jesus' ability to appear and disappear after His resurrection (e.g., Luke 24:31, John 20:19) reflects the properties of a glorified body, not a denial of its physical reality. These accounts affirm that Christ retained His humanity in a perfected state, consistent with His ongoing role as the risen Lord.
Finally, the claim that Christ is no longer human and that His resurrected appearances prove He became solely a "spirit being" lacks scriptural support. Paul consistently teaches that Jesus’ resurrection affirms both the continuity of His identity and the transformation of His body (Romans 6:9-10, Philippians 3:21). The notion that Jesus "became" a spirit contradicts the clear testimony of Scripture, which emphasizes the physical reality of His resurrection as the firstfruits of the redeemed (1 Corinthians 15:20-23).
1Corinthians ch.15:45NIV"So it is written: “The first man Adam became a living being” f ; the last Adam, a life-giving spirit.(Pneuma) " same as John ch.4:24 christ of course required no redemption he sacrificed his human life as an offering taking it back would cancel the offering.
DeleteGalatians ch.1:1 makes it clear that he did nit reclaim his human life but traded it for superhuman life he could the transfer his right.to human perfection to those putting faith in him.
Your interpretation of 1 Corinthians 15:45 misunderstands the term "life-giving spirit" (Greek: pneuma). This phrase does not imply that Jesus’ resurrected body was non-physical or purely spiritual in nature. Instead, it refers to the source of life and power that Jesus imparts as the risen Lord. The contrast between Adam and Christ in 1 Corinthians 15:45 highlights their roles: Adam, as the first man, brought physical life to humanity, while Christ, as the second Adam, brings eternal life to believers through His resurrection. This life-giving power does not negate the physicality of Jesus’ glorified body, as evidenced by His post-resurrection appearances.
DeleteYour claim that reclaiming His human life would cancel Christ's sacrifice is inconsistent with biblical teaching on the resurrection and atonement. Jesus' sacrifice was fully sufficient for the redemption of humanity, as demonstrated by His death on the cross (Hebrews 9:26-28). The resurrection does not undo the sacrifice; rather, it validates and completes it. In John 10:17-18, Jesus explicitly states that He has the authority to lay down His life and take it up again, indicating that His resurrection was a planned and essential part of God's redemptive work.
Galatians 1:1 does not support the idea that Jesus "traded" His human life for a "superhuman" existence. Instead, the verse underscores the divine power behind the resurrection: "Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised Him from the dead." The emphasis here is on the Father’s role in raising Christ, affirming the unity of the divine persons in the work of salvation. This resurrection was bodily, as evidenced by the empty tomb and Jesus’ tangible post-resurrection interactions with His disciples (Luke 24:39, John 20:27).
The idea that Jesus sacrificed His human life and could not take it back misunderstands the nature of His glorified, resurrected body. Paul’s teaching in 1 Corinthians 15:42-44 and Philippians 3:21 makes it clear that believers’ resurrected bodies, modeled after Christ’s, will be transformed into glorified, imperishable bodies. These bodies retain physicality while being free from the limitations of mortality. Jesus’ ability to appear and disappear after His resurrection (Luke 24:31) reflects the properties of a glorified body, not an abandonment of physicality.
Finally, the assertion that Jesus "traded" His human life to transfer perfection to believers misrepresents the mechanics of atonement. The Scriptures consistently teach that it is Christ's shed blood, not the permanent forfeiture of His humanity, that secures salvation (Hebrews 9:22). By rising bodily, Jesus demonstrates His victory over death and ensures the hope of bodily resurrection for all who believe in Him. Far from "canceling" His offering, the resurrection fulfills it, showcasing God’s power over sin and death.
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