Daniel P. Barron

The Lord Is A Man

 

This is a mirror of "The Lord Is A Man" by Darwin Fish.


The Lord is a Man of war; The Lord is His name. i


יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ ii


See also Paul Washer, A Passionate Impostor under "II. Washer's Traditional False God" in which Washer writes, "God is not material or corporeal (i.e. He does not possess a physical body)."


See also The Three Men of Genesis 18 Are God, and He Is Holy Gods.


Contrary to popular opinion within the false Christian world, iii God is a Man, as Exodus 15:3 plainly declares. Not corruptible, iv not created, v not a man who progressed and "achieved his exalted rank" as Mormons teach. vi But nonetheless, the Lord is a Man. He is a Man of war.

I. God Appears As A Man

False christians often describe it as "anthropomorphism." vii Nevertheless, despite their unbelief, several times over God appears in literal human form, as Himself, a Man, in the Old Testament. viii He explicitly calls Himself a Man, ix is called by others a Man, x and in Judges 13:11 the Lord specifically confirms He is the Man. xi

So Manoah arose and followed his wife. When he came to the Man, he said to Him, "Are You the Man who spoke to this woman?" And He said, "I am." xii


In Joshua 5:13-15 the Lord appears to Joshua exactly as Exodus 15:3 says, as a literal Man of war.

And it came to pass, when Joshua was by Jericho, that he lifted his eyes and looked, and behold, a Man stood opposite him with His sword drawn in His hand. And Joshua went to Him and said to Him, "Are You for us or for our adversaries?" So He said, "No, but as Commander of the army of the Lord I have now come." And Joshua fell on his face to the earth and worshiped, and said to Him, "What does my Lord say to His servant?" Then the Commander of the Lord's army said to Joshua, "Take your sandal off your foot, for the place where you stand is holy." And Joshua did so. xiii


In this passage, Joshua is found worshiping a Man. xiv As the Scripture says, "a Man stood opposite him . . . And Joshua fell on his face to the earth and worshiped." Matthew 4:10 says, "You shall worship the Lord your God, and Him only you shall serve." Joshua in no way breached this command, because the Man he worshiped was the Lord God. This is clear by what is said in verse 15; "Take your sandal off your foot, for the place where you stand is holy." xv Also, the verses following are the words of the Lord, Yehvah, xvi speaking to Joshua. xvii

II. Two Men?

Scripture teaches that the Son of God is a Man, both before the incarnation, xviii and after. xix He is also God. xx So, in Jesus Christ we see the truth of Exodus 15:3. The Lord Jesus Christ is a Man. xxi He is a Man of war. xxii


What about the Father? Is He a Man? Is He a Man of war? Yes indeed. i Jesus said, "I and My Father are one." xxiii


The Hebrew word for "Lord" in Exodus 15:3 is יְהוָה, xxiv often referred to as "Yahweh" according to what is thought to be ancient Hebrew pronunciation. The KJV transliterates יְהוָה xxv in a few texts as "Jehovah." xxvi It is usually translated, "the LORD." xxvii


יְהוָה xxv is God's name. Exodus 15:3 plainly declares this: "The Lord xvi is His name." xxviii God's name, יְהוָה, xxv is used of God the Father. This is manifested in Psalm 2:7.

I will declare the decree: The Lord xvi has said to Me, "You are My Son, today I have begotten You." xxix


When Exodus 15:3 says, "The Lord xvi is a Man of war" this refers to the Father being a Man, a Man of war. In fact, throughout the Old Testament, the Lord God is called "the Lord of hosts." xxx The term here "hosts" is the Hebrew word צְבָאוֹת xxxi for "armies." xxxii Therefore, the Lord is the Lord of armies. Thus, the Father, who is God, xxxiii who is "the Lord xvi of hosts," is a Man, a Man of war!


Furthermore, the Son is also referred to as יְהוָה. xxv See Isaiah 66:15-16; John 5:22; Isaiah 44:6; Revelation 1:17-18. Exodus 15:3, speaking of God, speaks of the very nature of both the Father and the Son. xxxiv


Therefore, if Christ is a Man, xxxv and the Father is a Man, i are there two Men in the Godhead? Yes, note Jesus' statement in John 8:17-18.

It is also written in your law that the testimony of two men is true. I am One who bears witness of Myself, and the Father who sent Me bears witness of Me.


Jesus gives the Jews the testimony of "two men." xxxvi Who are these two men? They are the Son and His Father.


Are these "two men" in the Godhead seen elsewhere in Scripture? Yes they are.

I watched till thrones were put in place, and the Ancient of Days was seated; His garment was white as snow, and the hair of His head was like pure wool. His throne was a fiery flame, its wheels a burning fire; xxxvii


I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed. xxxviii


Daniel 7:7-14 describes God the Father as the "Ancient of Days," seated on a throne. Here the Father gives the Son of Man xxxix dominion and glory and a kingdom, as John the Baptist said the Father had done.

The Father loves the Son, and has given all things into His hand. xl


Here in Daniel 7, the Father and the Son are seen as two immortal Men. They are not created men. xli They are, and have always been, xlii unlike our corruptible flesh, infinitely exalted immortal Men; and They are God, as Abraham said,

when Gods caused me to wander. xliii


In Genesis 1:26-27 we read:

Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So God created man in His own image; in the image of God He created him; male and female He created them.


From these words it is manifest that there are more than one in the Godhead xliv Note also the context in which Genesis 1:26-27 is written. It is very physical.


Some may readily accept that the Son of God is a Man, xxi but when it comes to the Father being a Man, people may not be so willing to believe this. But, when one accepts the manhood of Christ, one is Biblically forced to accept the manhood of the Father; because Christ is the "express image of His person." xlv Jesus said, "He who has seen Me has seen the Father." xlvi When people looked at Christ, what did they see? They saw a man. God the Father, a man, i begot God the Son, xlvii a man. xxi


In addition, the Son of God is "the Son of Man." Every time this term, "the Son of Man," is used in Scripture in reference to Christ it is literally "the Son of the Man." xlviii The only exception to this is found in John 5:27 in which there are no definite articles. It simply reads, υιος ανθρωπου, xlix "son of man." In other words, He is human, a son of mankind. This is why the Father "has given Him authority to execute judgment, because He is son of man." l


The Greek construction of "the Son of the Man" parallels the Greek construction found in 2 John 3 where it refers to Christ as "the Son of the Father," του υιου του πατρος. li This is the Man who begot the Son. lii


Although the above stands true, it is also true that "the Man" liii can also be a reference to mankind. Both in the Hebrew and in the Greek "the man" is used at times to mean "mankind." In the Hebrew it is more literally, "the Adam." liv In the Greek it is ὁ ἄνθρωπος lv "the man." lvi


Furthermore, Christ is also the Son of a created man, David, lvii but the Greek construction in the New Testament is not the same as it is for "the Son of the Man" when referring to Christ being David's Son. It is always "Son of David" or "the Son of David" without the second article before David. For example, Matthew 9:27 has υιος δαβιδ lviii "Son of David," and Matthew 12:23 has ο υιος δαβιδ lix "the Son of David." See also Matthew 15:22; 20:30-31; 21:9, 15; Mark 10:47-48; 12:35; Luke 18:38-39; 20:41.


The only exceptions to this are found in Matthew 22:42 and Revelation 22:16. In Matthew 22:42 the article is before "David," but it is only the article and David, του δαβιδ lx "the David." The term "Son" is not there in the Greek. lxi In Revelation 22:16 the Received Text has the article before David in the term, "the Offspring of the David." lxii The Critical Text and Majority Text read, το γενος δαβιδ lxiii "the Offspring of David."


Also found in the Received Text regarding Christ and David is Revelation 3:7 in which Christ says that He has "the key of the David," την κλειδα του δαβιδ. lxiv Majority Text reads, την κλειν του δαβιδ lxv "the key of the David." Critical Text reads, την κλειν δαβιδ lxvi "the key of David." lxvii


Now, even though Christ is indeed of David's seed, lxviii being David's offspring, Christ is also David's Root lxix and Lord. lxx

III. Distinctions Between The Father and The Son

Some may argue against the above by seeing little to no distinction between the Father and the Son. Although Scripture teaches that they are one, lxxi and there is only one God, lxxii Scripture also teaches that there are differences between the Father and the Son. For example, in John 14:28 Jesus said, "My Father is greater than I." This greatness is a character of the Father, in comparison to the Son. It has never changed and never will change. xlii In John 10:29 Jesus said His Father "is greater than all" and in Ephesians 4:6 it says of the Father that He is "above all." This "all" includes Christ. Long after Christ ascended to heaven, Paul wrote, "the head of Christ is God." lxxiii This submission of Christ to the Father, and God being the head of Christ, is for all eternity.

For "He has put all things under His feet." But when He says "all things are put under Him," it is evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all. lxxiv


Furthermore, in John 6:57 Christ said, "I live because of the Father." In John 5:26 Christ said the Father "has granted the Son to have life in Himself." In John 5:19 Jesus said, "the Son can do nothing of Himself, but what He sees the Father do." lxxv In John 7:16 Jesus said, "My doctrine is not Mine, but His who sent Me." It is evident that the Father is greater than the Son, just as Christ said.


Another distinction between the Father and the Son can be found in Jesus' statement, "For the Father judges no one, but has committed all judgment to the Son." lxxvi Also, note Mark 13:32. Jesus did not know the day or hour when He would return, but the Father did; and it is the Father who sets the times and seasons "in His own authority." lxxvii

IV. But, "God Is Not A Man"!

What about the verses that say, "God is not a man?" lxxviii In every single case, Scripture is speaking of corruptible man. God is not a mortal man.

God is not a man, that He should lie, nor a son of man, that He should repent. Has He said, and will He not do? Or has He spoken, and will He not make it good? lxxix


And also the Strength of Israel will not lie nor relent. For He is not a man, that He should relent. lxxx


Mortal men both lie and repent. lxxxi They say things and do not hold to their word. Note the wording here, "God is not a man that He should lie," lxxix and "For He is not a man, that He should relent." lxxx God is being compared to mortal sinful men who act in ways that He does not.


Similarly, Hosea 11:9 declares,

I will not execute the fierceness of My anger; I will not again destroy Ephraim. For I am God, and not man, the Holy One in your midst; and I will not come with terror.


Here, again, the Lord is comparing himself to mortal men. He is God, and not man. In fact, note the verse just prior to verse 9.

How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I set you like Zeboiim? My heart churns within Me; My sympathy is stirred. lxxxii


God promised long ago to bless the descendants of Abraham, lxxxiii and He will not turn back, as man might. lxxxiv


Likewise, Job 9:32 says,

For He is not a man, as I am, that I may answer Him, and that we should go to court together.


Job says, "He is not a man, as I am . . . ." This is what is being said. God is not a man, like mortal men. "For God is greater than man." lxxxv

V. Does God Have A Body?

If God didn't have a body, how would wine cheer Him? lxxxvi Or, how would He "drink it new in the kingdom of God?" lxxxvii


Because John 4:24 says, "God is Spirit," some think lxxxviii this must mean God does not also have a body. The problem with this is, John 4:24 does not say God does not have a body. Moreover, the fact that "God is Spirit" does not dictate, as some may assume, lxxxix that God may not also have a body. Jesus is God, xc and He has a body.

Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have. xci


Here is Christ after His resurrection and He has flesh and bones, hands and feet. Yet, He is still God. As God, He is still also Spirit, xcii and is not in any way limited or confined because He also has a physical body. xciii His statement about "a spirit does not have flesh and bones" simply reveals what is true about any spirit, including the human spirit that does not have flesh and bones. His point was that they were not seeing with their eyes a spirit, but rather the very flesh xciv of Himself.


Some may argue that Luke 24:39 was before He ascended to heaven, but now Christ is no longer in a physical body. Scripture speaks against this.

For in Him dwells all the fullness of the Godhead bodily; xcv


Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, "Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death." xcvi


For many deceivers came into the world who do not confess Jesus Christ coming in flesh. This is the deceiver and the antichrist. xcvii


The above verses reveal that, not only did Christ come in the flesh, but He is in the flesh now. xcviii Confessing "Jesus Christ as coming in the flesh" xcix depicts His continued, present tense, existence in the flesh. Deceivers and antichrists deny this. As an example of an early deceiver, one from the third century, note the words of Origen. c

To see, then, and to be seen, is a property of bodies, which certainly will not be appropriately applied either to the Father, or to the Son, or to the Holy Spirit, in their mutual relations with one another. ci


Origen here denies Colossians 2:9.

For in Him dwells all the fullness of the Godhead bodily.


He also denies the truth of Luke 3:22, which manifests "mutual relations" with the Father, Son, and Holy Spirit, and the Holy Spirit is found to have "descended in bodily form."

And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased." cii


In this same context, Origen makes God invisible to Himself, and denies the words of Christ. ciii

But they will say, God is invisible. And what will you do? If you say that He is invisible by nature, then neither ought He to be visible to the Savior. Whereas, on the contrary, God, the Father of Christ, is said to be seen, because "he who sees the Son," he says, "sees also the Father." [John 14:9 footnoted] This certainly would press us very hard, were the expression not understood by us more correctly of understanding, and not of seeing. civ


A little later,

Let no one indeed suppose that we have indulged any feeling of impiety in saying that even to the Savior the Father is not visible. ii


And a little later,

It is clear, then, that He has not said, "No one has seen the Father, save the Son;" but, "No one knoweth the Father, save the Son." ii


Contrary to Origen's folly, Christ said,

Not that anyone has seen the Father, except He who is from God; He has seen the Father. ciii


Obviously, despite the deceit of Origen, it is evident from the teaching of Christ ciii that the Father can be seen, at least by the Son. When Colossians 1:15 speaks of "the image of the invisible God," the wording itself reveals that the invisible God has yet an image. Christ is that image. cv Therefore, when you see Christ, you see, in a sense, the invisible God, that is, the image of the invisible God. cvi By the way, "image" has to do with both appearance and behavior. cvii


So, if the invisible God has an image, what is that image? It is the same image and likeness found in Adam in Genesis 1:26-27. It is the same image found in the man, Jesus Christ, who is "the express image of His person." xlv It is the same image found in Daniel 7:9. It is the same image mentioned in John 8:17-18. cviii It is the image and likeness of a man, like Ezekiel beheld.

And above the firmament over their heads was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness with the appearance of a man high above it. Also from the appearance of His waist and upward I saw, as it were, the color of amber with the appearance of fire all around within it; and from the appearance of His waist and downward I saw, as it were, the appearance of fire with brightness all around. Like the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it. This was the appearance of the likeness of the glory of the Lord. cix


This image of the invisible God is seen to be in human form. cx This is a concept John Calvin explicitly rejected. In his commentary on Acts 20:28 Calvin wrote,

But because the speech which Paul useth seemeth to be somewhat hard, we must see in what sense he saith that God purchased the Church with his blood. For nothing is more absurd than to feign or imagine God to be mortal or to have a body. cxi


Calvin attributes the doctrine of Christ "absurd." For Jesus spoke of the "form" of the Father in John 5:37.

And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. cxii


What "form" is this that they had not seen? It is the "form" of a man. cxiii Does this indicate that the Father also has a body? Yes it does. In fact, we see in Daniel 7:9 that He has a garment, hair, a head, and is seated on a throne. Likewise, in Revelation 5:1 and 5:7 God is seated on a throne, and He has a scroll in his right hand.


In Numbers 12:8 it is said that Moses spoke with the Lord, Yahweh, "face to face" and that "he sees the form of the Lord." cxiv Yahweh is the Father or the Son or both. cxv God's face is also mentioned in Exodus 33:11, 20-23; Leviticus 17:10; 20:3-6; 26:17; Numbers 6:25; Psalm 34:16; 89:14; Jeremiah 21:10; 1 Peter 3:12; Revelation 22:4, and in Matthew 18:10 Christ says there are angels who "always see the face of my Father who is in heaven."


In Genesis 6:6; 8:21; 1 Samuel 2:35; 13:14; Jeremiah 8:18-19 and Hosea 11:8 the Lord speaks of His heart. He also speaks of His heart in Isaiah 16:10-11; 63:15; and Jeremiah 31:20, but in these passages "heart" cxvi comes from the plural form of the Hebrew word, mê`eh. They could be more literally rendered "inward parts," "internal organs," or "bowels." cxvii In Jeremiah 9:1 He speaks of His head and eyes.

Oh that My head were waters, and My eyes a fountain of tears. cxviii


In Jeremiah 23:9 He speaks of His heart and bones. cxix In Exodus 24:10; 2 Samuel 22:10 and Nahum 1:3 His feet are mentioned. 2 Kings 19:28; Psalm 18:6; 34:15; 130:2; Isaiah 37:29; Ezekiel 8:18; and 1 Peter 3:12 mention His ears. His nostrils are mentioned in Exodus 15:8; Psalm 18:8, 15; and Isaiah 65:5. Ezekiel 1:27 and 8:2 speak of His waist. His mouth is mentioned in Psalm 18:8; 33:6; 119:13, 72, 88; 138:4; Proverbs 2:6; Isaiah 1:20; 45:23; 48:3; 55:11; 58:14; 62:2; Jeremiah 9:20; 23:16; and Micah 4:4. His arm and voice are mentioned in Job 40:9. 1 Samuel 2:35 and Jeremiah 15:1 speaks of the mind of the Lord. His fingers are mentioned in Exodus 31:18; Deuteronomy 9:10; and Psalm 8:3. His hands are mentioned in Job 34:19; Psalm 95:5; 102:25; 111:7; 119:73; 138:8; Isaiah 45:11-12; 49:16; 65:2, and in Jeremiah 1:9 the Lord touches Jeremiah's mouth with His hand. In Amos 7:7,

the Lord stood on a wall made with a plumb line, with a plumb line in His hand.


Obviously, there are many references to the body parts of God, and each one of these references may refer to the Father or the Son, or both. cxx


In consideration of God having a body, Micah 1:8 is quite shocking.

Therefore I will wail and howl, I will go stripped and naked; I will make a wailing like the jackals and a mourning like the ostriches, for her wounds are incurable. For it has come to Judah; it has come to the gate of My people - to Jerusalem. cxxi


In mourning for His people the Lord says that he "will go stripped and naked." If He didn't have a body, He couldn't do such a thing.


Stephen Charnock, a puritan of old, argues against God having a body.

Question. It may be said, If God be a Spirit, and it is impossible he can be otherwise than a Spirit, how comes (sic) God so often to have such members as we have in our bodies ascribed to him, not only a soul, but particular bodily parts, as heart, arms, hands, eyes, ears, face, and back parts?

Answer. It is true, many parts of the body, and natural affections of the human nature, are reported of God in Scripture. Head, eyes, and eye-lids, apple of the eye, mouth, &c.; our affections also, grief, joy, anger, &c. But it is to be considered,

1. That this is in condescension to our weakness. cxxii


Scripture never teaches this. cxxiii On the contrary, Isaiah 45:9 says,

Woe to him who strives with his Maker! Let the potsherd strive with the potsherds of the earth! Shall the clay say to him who forms it, "What are you making?" Or shall your handiwork say, "He has no hands"?


This is what Stephen Charnock says, that He has no hands.


In continuation of a lengthy answer to his question above, Charnock writes,

5. Therefore, we must not conceive of the visible Deity according to the letter of such expressions [i.e. don't take it for what it says], but the true intent of them [i.e. what he deceives you into thinking is the true intent]. Though the Scripture speaks of his eyes and arm, yet it denies them to be "arms of flesh." cxxiv


Charnock footnotes this statement with Job 10:4 and 2 Chronicles 32:8.

Do You have eyes of flesh? Or do You see as man sees? cxxv


"With him is an arm of flesh; but with us is the Lord our God, to help us and to fight our battles." And the people were strengthened by the words of Hezekiah king of Judah. cxxvi


Here again, in both of these verses, God is being compared to corruptible mortal flesh. cxxvii The Almighty is not corruptible, even in the flesh of Christ. cxxviii


Charnock continues,

We must not conceive of God according to the letter, but the design of the metaphor. When we hear things described by metaphorical expressions, for the clearing them up to our fancy, we conceive not of them under that garb, but remove the veil by an act of our reason [Herein spells deceit, Proverbs 3:5-6; 30:5-6.]. When Christ is called a sun, a vine, bread, is any so stupid as to conceive him to be a vine with material branches, and clusters, or be of the same nature with a loaf? cxxiv


Indeed, Jesus used parabolic language, cxxix but the text is what should dictate this understanding. "Our reason" can lead us to trouble. lxxxix


In John 15:6 Jesus said, "If anyone does not abide in Me, he is cast out as a branch." In other words, "like a branch," not a literal branch. It should be obvious Christ is using a simile, since He is speaking to humans, not literal branches; and the text dictates this. cxxx In regards to the bread, Jesus Himself said,

It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. cxxxi


In regards to Christ being "a sun," cxxxii He is the Sun of righteousness, cxxxii who is both a consuming fire cxxxiii and radiates like the Sun. cxxxiv


Charnock's deceit continues with,

If we would conceive God to have a body like a man, because he describes himself so [If He describes Himself so, then He is!], we may conceit him to be like a bird, because he is mentioned with wings; or like a lion, or like a leopard, because he likens himself to them in the acts of his strength and fury. He is called a rock, a horn, fire, to note his strength and wrath; if any be so stupid as to think God be really such, they would make him not only a man but worse than a monster. cxxiv


Charnock declares folly upon those who would believe the Word of God. cxxxv


In regards to Scriptures depicting God with feathers or wings, cxxxvi the Word itself shows that this indeed can be a figure of speech. See Ruth 3:9 where the same kind of language is used of Boaz, who is a man, as it is of God in Ruth 2:12. Moreover, Proverbs 23:5 states that riches have wings and fly away. This may literally be true of paper money in the wind, yet Proverbs obviously speaks figuratively of how riches do not last.


Therefore, figurative language is indeed found in Scripture. But, if we were to follow Charnock's deceit, we would reject, as He did, the true God. Because, God has indeed appeared as a literal rock, cxxxvii and He is truly a literal fire.

For our God is a consuming fire. cxxxviii


After a look at the above verses, it should be blazingly obvious that "our God is a consuming fire!"

VI. Modern Theology

A modern example of a rejection of God being a man i can be found in Robert Morey's book, The Trinity, Evidence & Issues. cxxxix On page 265 Morey writes,

To say that the Father is a Person as opposed to being an impersonal force or object does not mean that He is a human person, i.e. a man. Just as the angels are persons, but not men, the Father is a Person and not a man. Just as angels are spiritual in nature and do not have a physical body (Heb. 1:14; Lk. 24:39), the Father is spiritual in nature and does not have a physical body.

That this is true is seen from two arguments. First, the Bible explicitly denies that the Father is a man. And, second, the Bible explicitly teaches that the Father is spirit in nature.


Morey further argues, speaking of the Father, that,

. . . He cannot be a mortal man. Since the Father cannot be "flesh and blood" according to Matthew 16:17, then He cannot be a mortal man.


To support his statements, besides giving Matthew 16:17, Morey gives Numbers 23:19; 1 Samuel 15:29; Job 9:32 Hosea 11:9 and Isaiah 31:3. All of these verses have been dealt with above. Indeed, the Father is not a mortal man, but he is nonetheless a man. i Morey fails to recognize this. He also fails to acknowledge that, contrary to what he says, cxl Gabriel, who is an angel, is identified as a man. cxli Moreover, Morey fails to recognize that physical bodies can be of a spiritual nature. cxlii


Another example of modern theology that is against what we have seen thus far can be found in the New Bible Dictionary, Second Edition. cxliii On page 427 they write,

When we say that God is pure spirit, it is to emphasize that he is not part spirit and part body as man is. He is simple spirit without form or parts, and for that reason he has no physical presence. When the Bible speaks of God as having eyes, ears, hands and feet, it is an attempt to convey to us the senses that these physical parts convey, for if we do not speak of God in physical terms we could not speak of him at all.


By stating that He is without form, they write against John 5:37. By saying that he has no physical presence, they write against the times in which God is manifest in a physical presence as a man. cxliv By discarding the "parts" of God mentioned in Scripture, they encourage distrust in the Words of God, and they, and all who follow in their ways, strive with their Maker bringing upon themselves the woe of Isaiah 45:9.

VII. God's Soul, God's Blood

In addition, God is not only a man, i but He is a man with a soul, in the Hebrew, נֶפֶשׁ. cxlv

The Lord tests the righteous, but the wicked and the one who loves violence His soul cxlvi hates. cxlvii


But He is unique, and who can make Him change? And whatever His soul cxlvi desires, that He does. cxlviii


Behold! My Servant whom I uphold, My Elect One in whom My soul cxlix delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. cl


What's the significance, at least in part, of God having a soul, a "nephesh" cli in the Hebrew? This means His body has blood in it, as it is written,

Only be strong clii to not eat the blood, for the blood is the soul, cliii and you shall not eat the soul cliv with the flesh. clv


For the soul clvi of all flesh is its blood. It is in its soul. clvii So I said to the sons of Israel, "Blood of all flesh you shall not eat, for the soul clvi of all flesh is its blood." clviii


In these verses the Hebrew word for soul, נֶפֶשׁ cxlv is typically translated "life," clix but it is actually the Hebrew word for soul, נֶפֶשׁ. cxlv Therefore, these verses let us know that "the blood is the soul." clx Thus, we know if God has a soul, נֶפֶשׁ, cxlv He has blood.


Some may argue against this via Matthew 16:17:

Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.


Here, God the Father, is put in contrast to "flesh and blood." But, it should be evident Jesus is talking about mortal flesh and blood, just as Paul is talking about mortal flesh and blood in 1 Corinthians 15:50 which says,

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption.


When Paul says, "flesh and blood cannot inherit the kingdom of God" he is not excluding Christ out of the kingdom. For Christ, who is the same yesterday, today, and forevermore, clxi is explicitly stated as having flesh xci and incorruptible blood clxii and noted as being a Man, xxi all after the resurrection. No, neither Matthew 16:17 nor 1 Corinthians 15:50 exclude either Christ or His Father from having incorruptible blood. In fact, Acts 20:28 uses terminology that lets us know further that God indeed has blood.

. . . the church of God which He purchased with His own blood. clxiii


This verse undeniably declares that God has blood, and if God has it, it is eternal, incorruptible. clxii Also, with the term God, this includes God the Father as well. clxiv


Finally, the very first mention of the soul being the blood is in Genesis 9:4.

Yet, you shall not eat flesh in its soul, clxv its blood. clxvi


Two verses later God reveals the blood, the soul, is very much a part of man being made in the image of God.

Whoever sheds man's blood, by man his blood shall be shed; for in the image of God He made man. clxvii


With the focus being on the blood, it is quite significant, in that context, that God says man was made in His image, His "likeness." clxviii God, who is a Man with incorruptible flesh and blood, created a man who was like Him.

VIII. The Word became flesh? clxix

Does John 1:14 imply that Christ clxx was not in flesh until the incarnation when He became flesh?


John 1:14 means exactly what it says. He did indeed become flesh. He partook of the same flesh and blood as man. clxxi In time and space He was conceived in a womb. clxxii He was subsequently developed in the womb, born, grew, learned, clxxiii and was even tempted. clxxiv These are all indicative of being in the flesh.


Nonetheless, none of this means He wasn't in the flesh prior to this. Scripture simply does not teach that. But instead, the Word teaches He was virgin born before this. (see Isaiah 7.))


Likewise, none of this means he was not in the flesh in heaven at the same time He was on earth, as it is written,

No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. clxxv


Moreover, Scripture teaches He was slain from the foundation of the world. clxxvi He would have had to be in the flesh from the foundation of the world in order to be slain. Finally, since Hebrews 13:8 is true, and His flesh is very much a part of who He is, being in the flesh is not new to the nature of Christ. Nevertheless, this is nonetheless a great mystery.

Without controversy great is the mystery of godliness: God was manifested in the flesh . . . clxxvii


One important factor to note in the Word becoming flesh is this: Sinful man's flesh is corruptible and mortal clxxviii because of sin. "The wages of sin is death." clxxix Jesus had no such sin factor in Him. clxxiv Thus, His flesh was the same clxxx minus the sin factor that we all inherit through Adam, clxxxi which means His flesh was neither corruptible or mortal. clxxxii


Jesus was virgin born, clxxxiii the Seed of the woman. clxxxiv Although He is indeed the son of David, clxxxv of the seed of David, clxxxvi this seed came via the woman Mary. Thus, He had no fallen father. You can see through this that the sin factor was carried through the man, and not through the woman.


Therefore, when Christ became flesh, clxix He partook of the same kind of flesh man has, clxxx but it was without the fallen nature inherited from Adam. clxxxvii Thus, Jesus' flesh and blood was not corrupted, clxxxviii being virgin born. Thus we have, "And the Word became flesh." clxix


Usually, when we think of "flesh," we equate it with mortality, since in our flesh that is all we know. But, this mortality factor is a mystery. Since Christ had no sin in His flesh, clxxxix He did not have a body of death cxc as we do. cxci He had a body of life. cxcii He was not mortal, in this sense. The wages of sin, death, had no bearing on His life, on His flesh, as Jesus notes in John 10:17-18:

Therefore My Father loves Me, because I lay down My life cxciii that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.


Jesus had the power to decide to die cxciv and/or live. cxcv Being mortal, we don't have that power. In fact, this well defines mortality, subject to death beyond our control.


Jesus' mortality only came because of His obedience to His Father. cxcvi He chose to become mortal, to die. He was not mortal, like we are mortal, subject to death beyond our control. Romans 8:3 says He came "in the likeness of sinful flesh." He did not come in sinful flesh.


Thus, the cross is a great mystery. Not only did Life cxcii die, but Righteousness cxcvii became sin. cxcviii Truly, His ways are past finding out! cxcix


For more on God, see He Is Holy Gods, Jerusalem is God, God Is Love, The Lord Kills, The Seven Spirits of God Are God, The Horses of Zechariah 1 Are God, The Throne, Heaven, and the Kingdom Are God, and The True Fear of God, points X and XI.


a true church, P. O. Box 130, Moodys, OK 74444

1-800-HOW-TRUE; www.atruechurch.info

  1. Exodus 15:3 ^ ^ ^ ^ ^ ^ ^
  2. ibid. ^ ^ ^
  3. 2 Timothy 3:1-5 and 4:3 ^
  4. Romans 1:23; 1 Corinthians 15:50 ^
  5. Psalm 90:2 ^
  6. see the report on Mormonism ^
  7. attribution of human qualities to nonhumans ^
  8. e.g. Genesis 3:8; 18:1-19:1; 32:22-30/Hosea 12:3-5; Judges 13:2-23 ^
  9. אִישׁ ['iysh], e.g. Genesis 32:24; Joshua 5:13; Zechariah 6:12/Jeremiah 23:5-6 ^
  10. e.g. Judges 13:6, 8, 10-11 ^
  11. הָאִיש ^
  12. see also Judges 13:22-23 ^
  13. Joshua 5:13-15 ^
  14. Joshua 5:14 ^
  15. compare verse 15 with Exodus 3:5 ^
  16. יְהוָה ^ ^ ^ ^ ^
  17. Joshua 6:2 ^
  18. Zechariah 6:12; 13:7; John 6:62; 1 Corinthians 15:47; Hebrews 13:8 ^
  19. Acts 7:56; 13:38; Romans 5:15; Hebrews 2:17; 10:12; 1 Timothy 2:5 ^
  20. Micah 5:2; John 1:1; 8:58; 1 John 5:20 ^
  21. 1 Timothy 2:5 ^ ^ ^ ^
  22. Revelation 19:11-21 ^
  23. John 10:30; 14:7-11 ^
  24. Yehvâh, according to modern Hebrew pronunciation ^
  25. Yehvâh ^ ^ ^ ^
  26. Exodus 6:3; Psalm 83:18; Isaiah 12:2; 26:4 ^
  27. e.g. KJV, NKJV, NAS, NIV ^
  28. see also Isaiah 42:8 ^
  29. see also Psalm 110:1, 4; Hebrews 1:1-2,13; 5:5-6 ^
  30. e.g. Isaiah 47:4; 48:2; 51:15; 54:5; Jeremiah 10:16; 31:35; 32:18; 33:2; 46:18; 48:15; 50:34; 51:19, 57; Hosea 12:5; Amos 4:13; 5:8,27; 9:6 ^
  31. tsevâ'ot ^
  32. e.g. 1 Kings 2:5; Psalm 68:12 ^
  33. Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2 ^
  34. Colossians 2:2 ^
  35. 1 Timothy 2:5; Exodus 15:3 ^
  36. δυο ανθρωπων ^
  37. Daniel 7:9 ^
  38. Daniel 7:13-14; For a similar scene, see also Revelation 4 and 5; and Matthew 22:44; Luke 22:69; Acts 7:55-56; and Hebrews 1:13 for Christ sitting, or standing, at the "right hand" of God. ^
  39. Christ ^
  40. John 3:35 ^
  41. Psalm 90:2; John 1:3 ^
  42. Psalm 102:25-27; Malachi 3:6; Hebrews 13:8 ^ ^
  43. Genesis 20:13,הִתְעוּ [hit`u] literally, "Gods caused^
  44. "Let Us make man in Our image, according to Our likeness"). What "image" and "likeness" was created? The image and likeness of a Man, that is, the "image" and "likeness" of two Men. (("Let Us make man in Our image, according to Our likeness^
  45. Hebrews 1:3 ^ ^
  46. John 14:9; see also John 12:45 ^
  47. John 1:18; 3:16 ^
  48. e.g. Matthew 8:20, ο υιος του ανθρωπου [ho huios tou anthrôpou] ^
  49. huios anthrôpou ^
  50. John 5:27, my translation ^
  51. tou huiou tou patros ^
  52. Psalm 2:7 ^
  53. or "the man^
  54. e.g. Genesis 6:1 ^
  55. ho anthrôpos ^
  56. e.g. Mark 2:27; Luke 4:4 ^
  57. Matthew 1:1, υιου δαβιδ ^
  58. huios dabid ^
  59. ho huios dabid ^
  60. tou dabid ^
  61. see likewise Luke 3:23-38 ^
  62. το γενος του δαβιδ [to genos tou dabid] ^
  63. to genos dabid ^
  64. tên kleida tou dabid ^
  65. tên klein tou dabid ^
  66. tên klein dabid ^
  67. In case someone might wonder, it is not improper to place the definite article in front of a proper noun in the Greek New Testament. This is seen quite a bit throughout the NT. For example, in Matthew chapter one the names in the genealogy of Christ have the definite article before them. It more literally reads,

    Abraham begot the Isaac, and Isaac begot the Jacob, and Jacob begot the Judah . . . etc. (Matthew 1:2)


    In Matthew 1:18 it more literally reads,

    Now the birth of the Jesus Christ was as follows: After his mother Mary was engaged to the Joseph, . . . .


    Verse twenty four reads more literally,

    So the Joseph was aroused from sleep . . . .


    Chapter 2:5 more literally reads,

    So they said to him, "In Bethlehem of the Judea."


    It is actually quite common to have a definite article before a proper name in the NT. ^

  68. Romans 1:3; 2 Timothy 2:8, σπερματος δαβιδ ^
  69. Revelation 5:5 η ριζα δαβιδ [hê hriza dabid]; 22:16 ^
  70. Matthew 22:42-45 ^
  71. Deuteronomy 6:4; John 10:30; 17:11, 22 ^
  72. Isaiah 43:10; 44:6, 8; 45:5, 18, 22; 46:9 ^
  73. 1 Corinthians 11:3 ^
  74. 1 Corinthians 15:27-28 ^
  75. see also John 5:30 ^
  76. John 5:22 ^
  77. Acts 1:7 ^
  78. Numbers 23:19; 1 Samuel 15:29; Job 9:32; Hosea 11:9 ^
  79. Numbers 23:19 ^ ^
  80. 1 Samuel 15:29 ^ ^
  81. Psalm 116:11; Job 42:6 ^
  82. Hosea 11:8 ^
  83. Genesis 12:2-3 ^
  84. Isaiah 49:15-16; Jeremiah 31:35-37 ^
  85. Job 33:12 ^
  86. Judges 9:13 ^
  87. Mark 14:25 ^
  88. see below ^
  89. Proverbs 3:5-6; 30:5-6 ^ ^
  90. Titus 2:13 ^
  91. Luke 24:39 ^ ^
  92. John 14:16-18; 1 Corinthians 15:45; 2 Corinthians 3:17; Romans 8:9; 1 Peter 1:11 ^
  93. Psalm 139:7-16; John 1:3 ^
  94. physical body ^
  95. Colossians 2:9 ^
  96. Revelation 1:12-18 ^
  97. 2 John 7, my translation; see also 1 John 4:2-3 ^
  98. e.g. Luke 24:39; Ephesians 5:30; Colossians 2:9; 1 Timothy 2:5 ^
  99. 2 John 7 NKJV ^
  100. an early "church father" ^
  101. Ante-Nicene Fathers, Vol. IV, p. 277, "Origen De Principiis" ^
  102. Luke 3:22 ^
  103. John 6:46 ^ ^ ^
  104. Ante-Nicene Fathers, Vol. IV, p. 277 ^
  105. Colossians 1:15 ^
  106. John 12:44; 14:9 ^
  107. e.g. Genesis 5:1-3; Colossians 3:10 ^
  108. i.e. that of a man ^
  109. Ezekiel 1:26-28a, see also 1:28b-2:4. This is God! ^
  110. "the appearance of a man," Ezekiel 1:26 ^
  111. www.ccel.org/print/calvin/calcom37/viii.v ^
  112. John 5:37 ^
  113. Exodus 15:3; John 8:17-18; Genesis 1:26-27; Daniel 7:9; Hebrews 1:3 ^
  114. Yahweh ^
  115. Hebrews 1:3; John 12:45; 14:9 ^
  116. NKJV ^
  117. e.g. see the KJV for these verses, and also note Jeremiah 4:19 ^
  118. see verse 3 that it is the Lord who is speaking ^
  119. see verses 7 and 11 that it is God speaking, "says the Lord^
  120. Colossians 2:2 KJV or NKJV ^
  121. Micah 1:8-9 ^
  122. The Existence & Attributes of God, Vol. 1, p. 188, Baker Book House Co., seventh printing, February, 1987 ^
  123. "That this is in condescension to our weakness." ^
  124. The Existence & Attributes of God, Vol. 1, p. 190 ^ ^ ^
  125. Job 10:4 ^
  126. 2 Chronicles 32:8 ^
  127. This is also the case for Isaiah 31:3 ^
  128. e.g. 1 Peter 1:18-19 ^
  129. John 15:1-6 ^
  130. John 14:23 ^
  131. John 6:63 ^
  132. Malachi 4:2; Psalm 84:11 ^ ^
  133. Hebrews 12:29, see below ^
  134. Isaiah 60:19-20; 1 Timothy 6:16; 1 John 1:5; Revelation 1:16; 21:23; 22:5 ^
  135. 2 Peter 2:2 ^
  136. Psalm 17:8; 36:7; 57:1; 61:4; 91:4 ^
  137. 1 Corinthians 10:4 ^
  138. Hebrews 12:29; see also Genesis 19:24; Exodus 3:2; 19:18; 24:17; Leviticus 10:2; Numbers 9:15-16; 11:1-3; 16:35; Deuteronomy 4:11-15, 24, 33-36; 5:4-5, 22-29; 9:3; Psalm 18:8, 12-13; 50:3; 68:1-2; 83:13-18; 97:3; Isaiah 30:27-33; 31:9; 33:14-16; Ezekiel 1:27-28; 8:1-3; Daniel 7:9-10; Micah 1:3-4 ^
  139. copyright 1996 ^
  140. "angels . . . are not men" ^
  141. Daniel 8:15-16; 9:20-21; Luke 1:19, 26 ^
  142. 1 Corinthians 15:39-53; Luke 24:39; Genesis 6:1-4; Jude 6-7; Genesis 18:1, 4-5, 8; 19:1 ^
  143. Editors, J. D. Douglas, N. Hillyer, F. F. Bruce, D. Guthrie, A. R. Millard, J. I. Packer, and D. J. Wisemen, copyright 1982, published by Tyndale House Publishers, Inc., Wheaton, Illinois ^
  144. Genesis 3:8; 18 and 19; 32:22-30/Hosea 12:3-5; Numbers 22:22-35; Judges 13:2-23 ^
  145. nephesh ^ ^ ^ ^
  146. נַפְשׁוֹ ^ ^
  147. Psalm 11:5 ^
  148. Job 23:13 ^
  149. נַפְשִׁי ^
  150. Isaiah 42:1; see also Isaiah 1:14; Jeremiah 4:19-22; 6:8; 12:7; 14:19; 32:41; Zechariah 11:8; Mark 14:34; John 12:27; Hebrews 10:38 ^
  151. נֶפֶשׁ ^
  152. חֲזַק (chazaq) ^
  153. הַנָּפֶשׁ (hanâphesh) ^
  154. הַנֶּפֶשׁ (hanephesh) ^
  155. Deuteronomy 12:23, my translation ^
  156. נֶפֶשׁ (nephesh) ^ ^
  157. בְנַפְשׁוֹ (venaphsho) ^
  158. Leviticus 17:14, my translation ^
  159. e.g. KJV, NKJV, NAS ^
  160. Deuteronomy 12:23 ^
  161. Hebrews 13:8 ^
  162. 1 Peter 1:18-19 ^ ^
  163. Acts 20:28 ^
  164. John 14:7-9 ^
  165. בְּנַפְשׁוֹ (benaphsho) ^
  166. Genesis 9:4, my translation ^
  167. Genesis 9:6 ^
  168. Genesis 1:26 ^
  169. John 1:14 ^ ^ ^
  170. the Word, John 1:1 ^
  171. Hebrews 2:14, 17 ^
  172. Luke 1:31 ^
  173. Hebrews 5:8 ^
  174. Hebrews 4:15 ^ ^
  175. John 3:13, so with The Majority and Received Texts; "who is in heaven" is not in the Critical Text ^
  176. Revelation 13:8 ^
  177. 1 Timothy 3:16 ^
  178. 1 Corinthians 15:53 ^
  179. Romans 6:23 ^
  180. Hebrews 2:14 ^ ^
  181. Romans 5:19 ^
  182. i.e. subject to death, in itself, as ours is because of sin ^
  183. Luke 1:35 ^
  184. Genesis 3:15 ^
  185. Matthew 1:1 ^
  186. Romans 1:3; 2 Timothy 2:8 ^
  187. Romans 5:12-19 ^
  188. i.e. was incorruptible ^
  189. like we do ^
  190. mortality ^
  191. Romans 7:24 ^
  192. John 14:6 ^ ^
  193. literally, My soul, ψυχην (psuchên) ^
  194. "lay it down" ^
  195. "to take it" ^
  196. Matthew 26:37-44 ^
  197. Jeremiah 23:6 ^
  198. 2 Corinthians 5:21 ^
  199. Romans 11:33 ^

16 Responses

  1. [...] "God exists in three co-equal, co-eternal persons, God the Father, God the Son, and God the Holy Spirit." God is also love, seven spirits, a city, a man, horses, three men, the throne, heaven, and the kingdom of God. [...]

  2. [...] The “Son of Man” is Christ, who is God. The “Holy Spirit” is also God. God is a unity of persons. It’s possible to blaspheme one while not blaspheming the other. The Bible gives us some idea as to why it’s forgivable to specifically blaspheme Christ. [...]

  3. [...] "He doesn't cause wars, He doesn't cause tragedies and He doesn't cause natural disasters." The Bible says He does all of these things. Exodus 15:3 The Lord is a Man of war; The Lord is His name. [...]

  4. [...] No. Jesus is not a man, that He should lie, nor a son of man, that He should repent. The law makes the whole world guilty. No flesh is justified. God is God of both Jews and gentiles. What is your justification that Mary is: not of the world, not in the flesh, and not a jew or gentile? That is to ask, what is your scriptural backing that Mary did not need Christ to die for her in order for her to be saved? [...]

  5. [...] "JN 1:1 Jesus was God incarnate. AC 2:22 Jesus was a man approved by God." God is a man and God is multiple Gods. [...]

  6. [...] Is God a man? "God entered into the world *as* a man." What are you trying to say? That He appeared as one but isn't? "Not trying to say. I did say." [...]

  7. [...] God is: a man, the city of Jerusalem, the seven spirits of God, the kingdom of God and its throne, the three men who visited Abram, the horses of Zechariah, wisdom (which is feminine). God creates evil and sends deception. [...]

  8. [...] "Quran being false doesn’t change the statement made earlier that Christianity is man made religion." God is a man. [...]

  9. [...] God is more than the Father Son and Holy Spirit; He is also the city of Jerusalem, and Wisdom, and the three men who visited Abram, and the horses in Zechariah, and the man of war who visited Joshua. [...]

  10. [...] "The tradition was started by someone who was fully God and fully man so......" God is a man. "Yes. But he is fully God too. Father, Son, and Holy Spirit." You are saying a redundant thing. God is a man. A man is God. [...]

  11. [...] "Christ can call the Father his God for he is also fully man. Further, Christ is the Word of God made flesh. He is nothing but the True Offspring of the Father, eternal God of eternal God." There is another destructive heresy of yours: that God is not a man. That is why you go out of your way to say "he is also fully man." Of course Christ is a man. God is a man and Christ is God! [...]

  12. [...] "God created me in his image. Therefore, god is gay." We were created in the image of God, but God is not like us in our flaws. [...]

  13. [...] God changes state from our point of view as mortal men experiencing time in a particular way. He "became flesh." To God, "a thousand years" "are like yesterday." He is "slain from the foundation of the world," although this was observed by men at an uncertain time in history. [...]

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