Does God Have a Body?

Does God Have a Body?

According to some, God has a literal human body and is not purely spirit. This is not to refer to the incarnation of the Lord — that is when Jesus came down as man — but the view that God is always man, that he is not transcendent. 

Daniel 7:9

In Daniel 7, it is written: "I kept looking Until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire," (Daniel 7:9 NASB1995). Daniel tells us that the "Ancient of Days" sat down, and had clothes and hair, however, this was merely a vision (Daniel 7:1), so we do not have any reason to believe this verse shows God has a literal body. These features the Lord presented himself in are all to symbolize elements of his character: "the hair of his head like the pure wool — To denote the eternity and maturity of his counsels, and that his decisions are all perfectly right and true, without the least mixture of any partial affections," (Benson). 

"And the hair of his head like the pure wool - That is, for whiteness - a characteristic of venerable age. ... The image here set before us is that of one venerable by years and wisdom," (Barnes).

Dr. Gill also stated: "signifying his venerableness, gravity, wisdom, and ripeness of judgment; being wonderful in counsel, and excellent in working," (Gill).

As for his garment of choice, this also symbolizes: "the purity of his nature, the brightness of his majesty, and his uncorruptness in judgment," (Gill).

Deuteronomy 9:10

In Deuteronomy 9, it is written: "The Lord gave me the two tablets of stone written by the finger of God; and on them were all the words which the Lord had spoken with you at the mountain from the midst of the fire on the day of the assembly," (Deuteronomy 9:10 NASB1995).

In Deuteronomy, we read that God wrote the 10 commandments with his finger, but this cannot be assumed to be literal. The Hebrew word used is "בְּאֶצְבַּ֣ע" meaning "with the finger". If we were to say that God was not merely spirit but had a body and he thus literally wrote it down, it would not be logical. When writing a document, you need far more than one finger but say a hand. 

This point would assume that this is a metaphorical statement. As the NET Bible, Full-notes Edition explains: "This is a double figure of speech ... That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself-not Moses in any way-was responsible for the composition of the Ten Commandments," (Nelson 360).

Exodus 15:8

In Exodus 15, it is said: “At the blast of Your nostrils the waters were piled up, The flowing waters stood up like a heap; The deeps were congealed in the heart of the sea," (Exodus 15:8 NASB1995). This statement comes from a song that the Israelites are singing after being saved from the Egyptians (Exodus 15:1). They sing that from a blast of his nostrils, the waters parted. This phrase is merely poetic language being used in a hymn: "Poetically, Moses describes the east wind which God set in motion as "the blast" or "breath of his nostrils" (Jones).

Poole also iterates: "Of thy nostrils; or, of thine anger, to wit. (i.e. namely) that vehement east wind, Exodus 15:10 14:21, which was raised by thine anger in order to the ruin of thine enemies," (Poole).

Benson also writes: "With the blast of thy nostrils — Or, of thine anger, as the Hebrew word is often rendered. He means that vehement east wind, (Exodus 15:10, and Exodus 14:21,) which was raised by God’s anger in order to the ruin of his enemies," (Benson).

Exodus 31:17

In Exodus 31, it is said: "It is a sign between Me and the sons of Israel forever; for in six days the Lord made heaven and earth, but on the seventh day He ceased from labor, and was refreshed," (Exodus 31:17 NASB1995). 

The passage states that the Lord "was refreshed" but how can God be refreshed? 

Matthew Poole explains: "Was refreshed; not as if he had been weary with working, which surely he could not be with speaking a few words, nor can God be weary with any thing, Isaiah 40:28; but it notes the pleasure or delight God took in reflecting upon his works, beholding that every thing he had made was very good, Genesis 1:31," (Poole). 

Dr. Gill also clarifies: "for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed; which is to be understood figuratively after the manner of men, who ceasing from toil and labour find rest and refreshment; but not really and properly, for as not labour, and weariness, and fatigue, so neither rest nor refreshment can be properly said of God; but this denotes his cessation from the works of creation, though not of providence, and of the delight and pleasure he takes in a view of them," (Gill).

Ezekiel 1:26-27

In Ezekiel 1, it is written: "Now above the expanse that was over their heads there was something resembling a throne, like lapis lazuli in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. Then I noticed from the appearance of His loins and upward something like glowing metal that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and there was a radiance around Him," (Ezekiel 1:26-27 NASB1995).

The passage has two points of interest, but before we jump into the passage, we need to understand the actual context of the passage. This is not Ezekiel seeing God in person; rather, this is a vision given by God (Ezekiel 1:1). This means that merely because Ezekiel may see something, it may not be literal but symbolic just as most other dreams or prophecies are (q.v. the book of Daniel). 

In the passage, we read "a figure with the appearance of a man" and "from the appearance of His loins". Again, this is not merely God standing in front of Ezekiel; instead, it is a vision. We can draw two possible conclusions from this passage. It may be God presenting himself as a man in a vision merely for the purpose of convenience so as to not overwhelm Ezekiel, but it more likely is a Messianic prophecy: "Deeply significant is the form of this manifestation. Here is no angel conveying God's message to man, but the glory of the Lord Himself. We recognize in this vision the prophetic annunciation of the Holy Incarnation. We are told little of the extent to which the human form was made evident to the prophet. For the vision was rather to the mind than to the bodily eye, and even inspired language was inadequate to convey to the hearer the glory which eye hath not seen or ear heard, and which only by special revelation it hath entered into the heart of man to conceive," (Barnes).

"God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (Re 19:11-16)," (Brown).

Genesis 2:7

In Genesis 2, it is written: "Then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being," (Genesis 2:7 NASB1995). Moses tells us in the passage that the Lord "breathed into his [i.e. Adam's] nostrils". How can God breathe into Adam if he does not have lungs? Again, this interpretation misunderstands the poetic language used in the Bible. As the Jamieson-Fausset-Brown Bible Commentary notes: "breathed into his nostrils the breath of life—not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body—being implanted directly by God (Ec 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Joh 20:22)," (Jamieson).

Genesis 6:5-6

In Genesis 6, it is written: "Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. The Lord was sorry that He had made man on the earth, and He was grieved in His heart," (Genesis 6:5-6 NASB1995). In the passage, Moses tells us that God's heart "grieved" when he saw the wickedness of man, however, this is just metaphorical language. We may say, "You are aching my heart!" We do not literally mean our heart is hurting; rather, we mean that we are greatly hurt. We see usages of the heart as metaphorical in many instances in the Bible besides Genesis 6.

In Psalm 58, "No, in heart you work unrighteousness; On earth you weigh out the violence of your hands," (Psalm 58:2 NASB). The heart is, of course, not literally working unrighteously.

In Jeremiah 17, “The heart is more deceitful than all else And is desperately sick; Who can understand it?" (Jeremiah 17:9 NASB1995). Again, the heart is not literally deceitful, this is just metaphorical language.

Psalm 8:3-6

In Psalm 8, we read: "When I consider Your heavens, the work of Your fingers, The moon and the stars, which You have ordained; What is man that You take thought of him, And the son of man that You care for him? Yet You have made him a little lower than God, And You crown him with glory and majesty! You make him to rule over the works of Your hands; You have put all things under his feet," (Psalm 8:3-6 NASB1995). The passage speaks of God's wonders. It states that the heavens are "works of Your fingers" and he makes the Messiah (i.e. the son of man) rule over "the works of Your hands". 

The Book of Psalm is filled with metaphorical language and this passage is of no exception: "God’s hand and finger being indifferently used to denote his power," (Benson Commentary). In the book of Luke, we read: “But if I cast out demons by the finger of God, then the kingdom of God has come upon you," (Luke 11:20 NASB1995). The same usage is being used in the Gospel of Luke. It would be absurd to claim Jesus meant he was carrying around a literal finger of God to use to cast out demons; thus, it makes far more sense to assume this is referring to the power and authority of God. 

Barnes also states: "The work of thy fingers - Which thy fingers have made. The fingers are the instruments by which we construct a piece of work - perhaps indicating skill rather than strength; and hence so used in respect to God, as it is by his skill that the heavens have been made," (Barnes).

Poole also itterates: "God’s hand and finger being indifferently used to note his power, as Exodus 8:19 Luke 11:20," (Poole).

Psalm 18:8

In Psalm 18, it is written: "Smoke went up out of His nostrils, And fire from His mouth devoured; Coals were kindled by it," (Psalm 18:8 NASB1995). The passage tells us that the Lord had smoke that came out of his nostrils and fire from his mouth. This is just poetic language, representing: "a storm of thunder; the "smoke" designs thick black clouds, gathered together; "fire" intends lightning; and "coals of fire", hot thunderbolts; and the whole is borrowed from, and is an allusion to what was at the giving of the law on Mount Sinai, Exodus 19:16; The majesty of God is here set forth in much such language as is the leviathan in Job 41:19; the "smoke of his nostrils" seems to intend the indignation of God against the enemies of David, of Christ, and of his people, and the punishment be will inflict upon them, Isaiah 65:5. The Targum interprets it of the pride and insolence of Pharaoh," (Gill). 

"There went up a smoke out of his nostrils. Emissions of smoke are a common feature of volcanic disturbances, with which earthquakes are closely connected. The LXX. give, instead of "out of his nostrils," in his anger (ἐν ὀργῇ αὐτοῦ), which is better, since the Hebrew prefix בּ, "in," certainly cannot mean "out of." And fire out of his mouth devoured. Fire-balls are said to have accompanied some earthquakes, as especially that one by which Julian's design of rebuilding Jerusalem was frustrated. Coals were kindled by it. The fire-balls above spoken of are declared to have scorched and burnt the workmen employed by Julian (Amm. Marc., 23. 1)," (Jones).

Other scholars also interpret this, but perhaps more unlikely, as poetic language pertaining to the Lord's anger, "out of his nostrils] Cp. Psalm 18:15. In his wrath (R.V. marg.) is a possible rendering," (Cambridge).

Psalm 18:9

In Psalm 18, it is written: "He bowed the heavens also, and came down With thick darkness under His feet," (Psalm 18:9 NASB1995). The passage here signifies the judgment of the Lord coming towards them. "Under his feet", as if to represent the judgment coming down from above. As The Cambridge Bible for Schools and Colleges notes: "The dark canopy of storm clouds, which is the pavement under His feet (Nahum 1:3), lowers as He descends to judgment. God is said to come down when He manifests His power in the world," (Cambridge).

"The psalmist seems here to express the appearance of the Divine Majesty in a glorious cloud, descending from heaven, which, underneath, was substantially dark, but above bright, and shining with an amazing lustre; and which, by its gradual descent, would appear as if the heavens themselves were bending down and approaching toward the earth," (Benson).

Psalm 18:10

In Psalm 18:10, it is written: "He rode upon a cherub and flew; And He sped upon the wings of the wind," (Psalm 18:10 NASB1995). The passage tells us that the Lord was riding a cherub, but this is just metaphorical language. "Or, upon the cherubim, upon the angels who are so called, (Genesis 3:24,) and who are also termed God’s chariots, (Psalm 68:17,) upon which he is said to sit and ride, which is not to be understood literally and grossly, but only figuratively, to denote God’s using the ministry of angels in raising such storms and tempests as are here described, whether they be interpreted literally or figuratively, and especially in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments by which he punishes sinful nations, or in the remarkable deliverances which he works out for his people," (Benson).

"Cherub—angelic agents ... representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Ps 104:3, 4)," (Jamieson).

Isaiah 1:20

In Isaiah 1, it states: "But if you refuse and rebel, You will be devoured by the sword.” Truly, the mouth of the Lord has spoken," (Isaiah 1:20 NASB1995). This is said in a vision that the Lord is giving to the prophet Isaiah (Isaiah 1:1). This specific verse says that he used his "mouth" but this seems to be poetic language. The passage is: "indicating the certainty of fulfillment, Jehovah, who cannot lie, has spoken; the result will assuredly follow," (Jones). Isaiah merely means that this is from God and not of himself. This message is of no fabrication, but it authentically came from the Lord.

References:

"Anthropomorphism." Cambridge Dictionary, Cambridge University Press, dictionary.cambridge.org/us/dictionary/english/anthropomorphism. Accessed 12 June 2024.

Barnes' Notes on the New Testament. United Kingdom, Kregel Publications, 1962.

Jamieson, Robert, et al. Jamieson-Fausset-Brown Bible Commentary. United States, Hendrickson Publishers, 1996.

Nelson, Thomas. NET Bible, Full-notes Edition, Cloth Over Board, Gray, Comfort Print: Holy Bible. United States, Thomas Nelson, 2019.

New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995 by The Lockman Foundation. All rights reserved.

Poole, Matthew. Matthew Poole's Commentary on the Holy Bible. United States, Hendrickson Publishers Marketing, LLC, 1990.

The Cambridge Bible for Schools and Colleges. United Kingdom, The University Press, 1905.

The Pulpit Commentary, Volume 6. United States, Delmarva Publications, Inc., 2015.

Wolever, Terry. John Gill's Exposition of the Old and New Testaments: Some Background on the First Three Editions. United States, Southern Baptist Theological Seminary, 2018.