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.).
The suggestion that angels must have bodies because there is no scripture explicitly stating otherwise reflects a flawed hermeneutic. Scripture clearly identifies angels as "ministering SPIRITS" (Hebrews 1:14). This indicates their essential nature as spiritual beings, not physical ones. The fact that angels can temporarily assume physical form, as seen in Genesis 19, does not imply that they inherently possess bodies. These appearances are accommodations for interacting with the material world, not evidence of intrinsic corporeality.
ReplyDeleteThe claim that "spirit" merely denotes something beyond our senses rather than implying incorporeality misunderstands the biblical use of the term. While ruach (spirit) in some contexts can refer to wind or breath (e.g., Genesis 3:8), it also conveys the concept of a non-material essence when applied to God, angels, or human souls. Jesus' statement in John 4:24, "God is spirit," highlights God's immaterial and transcendent nature. This immateriality is further affirmed in passages such as 1 Timothy 1:17, which describe God as "invisible." The anthropomorphic descriptions of God in Scripture (e.g., "hand," "face") are clearly metaphorical, designed to communicate aspects of His power and presence in ways comprehensible to humans.
Regarding 1 John 3:2, the text does not suggest that believers will become identical to God in nature. Instead, it speaks of believers being transformed to reflect Christ’s glorified state, which includes holiness and immortality. Philippians 3:21 confirms this transformation: believers will have glorified bodies like Christ’s resurrected body, but this does not mean they will share in God’s unique divine nature. The argument conflating Christ's divine nature with His glorified humanity misunderstands the doctrine of the Incarnation, which holds that Christ is both fully God and fully man. His glorified body demonstrates the fulfillment of human nature in its perfect, resurrected state, not a negation of His humanity.
The assertion that Jesus no longer has a human nature or body contradicts both Scripture and traditional Christian doctrine. After His resurrection, Jesus explicitly demonstrated the physical reality of His glorified body (Luke 24:39, John 20:27). His ascension into heaven was bodily (Acts 1:9-11), indicating that His glorified humanity continues eternally. This is consistent with the Christian teaching that the Incarnation is permanent; Jesus remains fully God and fully man (1 Timothy 2:5). The suggestion that Jesus "cancelled" His human nature would undermine the very foundation of Christian soteriology, which is based on His ongoing role as the mediator between God and humanity.
1 Timothy 2:5: "For there is one God, and one mediator between God and men, the MAN Christ Jesus." This clearly indicates that Jesus' priesthood is tied to his human nature, meaning he remains human as well. If Jesus were merely a spiritual being, he could not fulfill this mediating role because he would not fully share in human nature.
Acts 17:31: "For he has set a day when he will judge the world with justice by the MAN he has appointed, giving proof of this to everyone by raising him from the dead." A "man," not a supposed archangel.
According to Hebrews 7:26-27, Jesus’ priesthood is "holy, innocent, undefiled," and not connected to the old sacrificial system, but an essential element of his priesthood is that he offered himself as a perfect sacrifice as a true human being.
Hebrews 2:5: "For it is NOT TO ANGELS that he has subjected the world to come, about which we are speaking." Therefore, the Messiah King cannot be an (arch)angel either.
Hebrews 5:1: "For every high priest is chosen from among MEN..." Therefore, our heavenly high priest, Christ, must still be a man and not an (arch)angel.
The 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).
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