Evidence for God from Science

RickD wrote:

TheQuestor wrote:

And that in no way changes the meaning of the gospel.

Ok Rick, so in your world, everybody has to believe all the same things as you, the way you do.

PS. I just did a Google search, and in .37 seconds Google returned 35,500,000 different answers to what does the gospel mean, which is one for every person, who chose to put their answer online somewhere. https://www.google.com/#q=meaning+of+the+gospel

PSS. Can you put your definition down in print of exactly what is the gospel means, and have this meaning be agreed to by everyone. It's completely illogical, but you can prove me wrong now.

Now you are talking about the different interpretations of what the gospel means. That's not the same as what it actually means. You're making a similar argument as those people who say objective truth is subjective, because people all have different objective truths.

I'm not arguing against the idea that everybody has his own idea of what the gospel means. I agree with that. But that's not what you said before, that I disagree with. You said:

The gospel, seems to mean whatever someone wants it to mean..................

The gospel doesn't mean whatever someone wants it to mean.
If everyone disagrees about the meaning, that doesn't change the meaning. If everyone disagrees about what truths are objective, that doesn't change the meaning of objective truth.

AMG's The Complete Word Study Dictionary wrote:G2098 εὐαγγέλιον

euaggélion; gen. euaggelíou, neut. noun from euággelos (n.f.), bringing good news, which is from eú (G2095), good, well, and aggéllō (n.f.), to proclaim, tell. Originally a reward for good news, later becoming good news. In the Sept.: 2Sa18:22, 2Sa18:25. In the NT, spoken only of the glad tidings of Christ and His salvation, the gospel. Found twice in Acts, once in Peter's epistles, once in the Book of the Revelation, but not found in Luke, nor in the epistles or Gospel of John Related to euaggelízō (G2097), to announce good news. Also from euággelos (n.f.): euaggelízō (G2097), to evangelize, proclaim the good news.
(I) In the books of the NT, particularly in the sense of glad tidings, except in the writings of Paul.

(A) The gospel of the kingdom of God (Mat4:23; Mat9:35; Mat24:14; Mar1:14). By implication (Mat26:13; Mar1:15; Mar13:10; Mar14:9; Rev14:6, "eternal gospel" [a.t. {cf. Luk2:10}]). See basileía (G932), kingdom. "Kingdom" must be interpreted in this context as the rule which God establishes in the hearts of men when Jesus Christ is received by faith. The gospel of the kingdom of heaven and the kingdom of God are one and the same thing (Mat19:23-24). It means first and primarily the rule of God in the human heart because of Christ (Luke17:20-21). It also refers to the kingdom in its future state during which the believers will reign with Christ forever (Rev22:1-5). In the above references, however, when it is the gospel of the kingdom of God or the eternal gospel, reference is to the invisible rule of Christ in the hearts of believers. By metonymy, it means annunciation of the gospel through Christ (Mar1:1), also the gospel of the grace of God as manifested in Christ (Act20:24).

(B) In respect to the coming and life of Jesus as the Messiah, gospel, glad tidings (Mar8:35; Mar10:29; Mar16:15; Acts15:7; 1Pe4:17). Later, euaggélion came to mean a history of Jesus' life such as we have in the Gospels of Matthew, Mark, Luke and John.

(II) In the writings of Paul, the gospel, that is:

(A) Generally the gospel plan of salvation, its doctrines, declarations, precepts, promises (Rom2:16, "according to the gospel which I preach" [a.t.]; Rom11:28; Rom16:25; 1Co9:14, 1Co9:18; 1Co15:1; 2Co4:3-4; 2Co9:13; 2Co10:14; Gal1:11, "the gospel which was preached by me" [a.t.]; Gal2:2, Gal2:5, Gal2:14; Eph1:13; Eph3:6; Eph6:19; Php1:5, Php1:7, Php1:17, Php1:27; Php2:22; Col1:5, Col1:23; 1Th1:5; 1Th2:4; 2Ti1:10; 2Ti2:8). The gospel of Christ made known by Him as its founder and chief cornerstone (Rom15:19, Rom15:29; 1Co9:12, 1Co9:18; Gal1:7; 1Th3:2; 2Th1:8). The gospel of God, of which God is the Author through Christ (Rom15:16; 2Co11:7; 1Th2:2, 1Th2:8-9; 1Ti1:11). By antithesis, héteron (G2087), another but different gospel, including other precepts (2Co11:4; Gal1:6).

(B) By metonymy, the gospel work, i.e., the preaching of the gospel, labor in the gospel (Rom1:1, Rom1:9, Rom1:16; 1Co4:15; 1Co9:14, 1Co9:23; 2Co2:12; 2Co8:18; Gal2:2, Gal2:7, "I was entrusted to preach the gospel to the Gentiles" [a.t.]; Eph6:15; Php1:12; Php4:3, Php4:15; 2Th2:14; 2Ti1:8; Phm1:13, "in bonds on account of labors in the gospel" [a.t.]). In Rom10:16, "all have not obeyed the preaching of the gospel" (a.t.), i.e., the gospel as preached.

Vines Expository Dictionary wrote: Gospel

A. Noun.
euangelion (G2098) originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for "the good news" itself. The Eng. word "gospel," i.e. "good message," is the equivalent of euangelion (Eng., "evangel"). In the NT it denotes the "good tidings" of the kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., Acts15:7; Acts20:24; 1Pe4:17. Apart from those references and those in the gospels of Matthew and Mark, and Rev14:6, the noun is confined to Paul's epistles. The apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., 1Co15:1-3; (b) of the interpretation of these facts, e.g., Rom2:16; Gal1:7, Gal1:11; Gal2:2; in (a) the "gospel" is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context.

The following phrases describe the subjects or nature or purport of the message; it is the "gospel" of God, Mar1:14; Rom1:1; Rom15:16; 2Co11:7; 1Th2:2, 1Th2:9; 1Pe4:17; God, concerning His Son, Rom1:1-3; His Son, Rom1:9; Jesus Christ, the Son of God, Mar1:1; our Lord Jesus, 2Th1:8; Christ, Rom15:19, etc.; the glory of Christ, 2Co4:4; the grace of God, Acts20:24; the glory of the blessed God, 1Ti1:11; your salvation, Eph1:13; peace, Eph6:15. Cf. also "the gospel of the Kingdom," Mat4:23; Mat9:35; Mat24:14; "an eternal gospel," Rev14:6.

In Gal2:14, "the truth of the gospel" denotes, not the true "gospel," but the true teaching of it, in contrast to perversions of it.

The following expressions are used in connection with the "gospel": (a) with regard to its testimony; (1) kerusso, "to preach it as a herald, e.g., Mat4:23; Gal2:2 (see PREACH); (2) laleo, "to speak," 1Th2:2; (3) diamarturomai, "to testify (thoroughly)," Acts20:24; (4) euangelizo, "to preach," e.g., 1Co15:1; 2Co11:7; Gal1:11 (see B, No. 1 below); (5) katangello, "to proclaim," 1Co9:14; (6) douleuo eis, "to serve unto" ("in furtherance of"), Phi2:22; (7) sunathleo en, "to labor with in," Phi4:3; (8) hierourgeo, "to minister," Rom15:16; (8) pleroo, "to preach fully," Rom15:19; (10) sunkakopatheo, "to suffer hardship with," 2Ti1:8; (b) with regard to its reception ol otherwise: (1) dechomai, "to receive," 2Co11:4; hupakouo, "to hearken to, or obey," Rom10:16; 2Th1:8; pisteuo en, "to believe in," Mar1:15; metastrepho, "to pervert," Gal1:7.
Note: In connection with (a), the apostle's statement in 1Co9:23 is noticeable, "I do all things for the Gospel's sake, that I may be a joint partaker thereof," RV, for the incorrect KJV, "that I might be partaker thereof with you."

B. Verbs.

1. euangelizo (G2097), "to bring or announce glad tidings" (Eng., "evangelize"), is used (a) in the active voice in Rev10:7 ("declared") and Rev14:6 ("to proclaim," RV, KJV, "to preach"); (b) in the passive voice, of matters to be proclaimed as "glad tidings," Luk16:16; Gal1:11; 1Pe1:25; of persons to whom the proclamation is made, Mat11:5; Luke7:22; Heb4:2, Heb4:6; 1Pe4:6; (c) in the middle voice, especially of the message of salvation, with a personal object, either of the person preached, e.g., Acts5:42; Acts11:20; Gal1:16, or, with a preposition, of the persons evangelized, e.g., Acts13:32, "declare glad tidings"; Rom1:15; Gal1:8; with an impersonal object, e.g., "the word," Acts8:4; "good tidings," Act8:12; "the word of the Lord," Acts15:35; "the gospel," 1Co15:1; 2Co11:7; "the faith," Gal1:23; "peace," Eph2:17; "the unsearchable riches of Christ, Eph3:8. See PREACH, SHEW, TIDINGS.

2. proeuangelizomai (G4283), "to announce glad tidings beforehand," is used in Gal3:8.

Note: For other verbs see above.

B. W. wrote:+
The Complete Word Study Dictionary states te definition of the gospel like this:

AMG's The Complete Word Study Dictionary wrote:G2098 εὐαγγέλιον

euaggélion; gen. euaggelíou, neut. noun from euággelos (n.f.), bringing good news, which is from eú (G2095), good, well, and aggéllō (n.f.), to proclaim, tell. Originally a reward for good news, later becoming good news. In the Sept.: 2Sa18:22, 2Sa18:25. In the NT, spoken only of the glad tidings of Christ and His salvation, the gospel. Found twice in Acts, once in Peter's epistles, once in the Book of the Revelation, but not found in Luke, nor in the epistles or Gospel of John Related to euaggelízō (G2097), to announce good news. Also from euággelos (n.f.): euaggelízō (G2097), to evangelize, proclaim the good news.
(I) In the books of the NT, particularly in the sense of glad tidings, except in the writings of Paul.

(A) The gospel of the kingdom of God (Mat4:23; Mat9:35; Mat24:14; Mar1:14). By implication (Mat26:13; Mar1:15; Mar13:10; Mar14:9; Rev14:6, "eternal gospel" [a.t. {cf. Luk2:10}]). See basileía (G932), kingdom. "Kingdom" must be interpreted in this context as the rule which God establishes in the hearts of men when Jesus Christ is received by faith. The gospel of the kingdom of heaven and the kingdom of God are one and the same thing (Mat19:23-24). It means first and primarily the rule of God in the human heart because of Christ (Luke17:20-21). It also refers to the kingdom in its future state during which the believers will reign with Christ forever (Rev22:1-5). In the above references, however, when it is the gospel of the kingdom of God or the eternal gospel, reference is to the invisible rule of Christ in the hearts of believers. By metonymy, it means annunciation of the gospel through Christ (Mar1:1), also the gospel of the grace of God as manifested in Christ (Act20:24).

(B) In respect to the coming and life of Jesus as the Messiah, gospel, glad tidings (Mar8:35; Mar10:29; Mar16:15; Acts15:7; 1Pe4:17). Later, euaggélion came to mean a history of Jesus' life such as we have in the Gospels of Matthew, Mark, Luke and John.

(II) In the writings of Paul, the gospel, that is:

(A) Generally the gospel plan of salvation, its doctrines, declarations, precepts, promises (Rom2:16, "according to the gospel which I preach" [a.t.]; Rom11:28; Rom16:25; 1Co9:14, 1Co9:18; 1Co15:1; 2Co4:3-4; 2Co9:13; 2Co10:14; Gal1:11, "the gospel which was preached by me" [a.t.]; Gal2:2, Gal2:5, Gal2:14; Eph1:13; Eph3:6; Eph6:19; Php1:5, Php1:7, Php1:17, Php1:27; Php2:22; Col1:5, Col1:23; 1Th1:5; 1Th2:4; 2Ti1:10; 2Ti2:8). The gospel of Christ made known by Him as its founder and chief cornerstone (Rom15:19, Rom15:29; 1Co9:12, 1Co9:18; Gal1:7; 1Th3:2; 2Th1:8). The gospel of God, of which God is the Author through Christ (Rom15:16; 2Co11:7; 1Th2:2, 1Th2:8-9; 1Ti1:11). By antithesis, héteron (G2087), another but different gospel, including other precepts (2Co11:4; Gal1:6).

(B) By metonymy, the gospel work, i.e., the preaching of the gospel, labor in the gospel (Rom1:1, Rom1:9, Rom1:16; 1Co4:15; 1Co9:14, 1Co9:23; 2Co2:12; 2Co8:18; Gal2:2, Gal2:7, "I was entrusted to preach the gospel to the Gentiles" [a.t.]; Eph6:15; Php1:12; Php4:3, Php4:15; 2Th2:14; 2Ti1:8; Phm1:13, "in bonds on account of labors in the gospel" [a.t.]). In Rom10:16, "all have not obeyed the preaching of the gospel" (a.t.), i.e., the gospel as preached.

Vines Expository Dictionary defines Gospel as this:

Vines Expository Dictionary wrote: Gospel

A. Noun.
euangelion (G2098) originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for "the good news" itself. The Eng. word "gospel," i.e. "good message," is the equivalent of euangelion (Eng., "evangel"). In the NT it denotes the "good tidings" of the kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., Acts15:7; Acts20:24; 1Pe4:17. Apart from those references and those in the gospels of Matthew and Mark, and Rev14:6, the noun is confined to Paul's epistles. The apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., 1Co15:1-3; (b) of the interpretation of these facts, e.g., Rom2:16; Gal1:7, Gal1:11; Gal2:2; in (a) the "gospel" is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context.

The following phrases describe the subjects or nature or purport of the message; it is the "gospel" of God, Mar1:14; Rom1:1; Rom15:16; 2Co11:7; 1Th2:2, 1Th2:9; 1Pe4:17; God, concerning His Son, Rom1:1-3; His Son, Rom1:9; Jesus Christ, the Son of God, Mar1:1; our Lord Jesus, 2Th1:8; Christ, Rom15:19, etc.; the glory of Christ, 2Co4:4; the grace of God, Acts20:24; the glory of the blessed God, 1Ti1:11; your salvation, Eph1:13; peace, Eph6:15. Cf. also "the gospel of the Kingdom," Mat4:23; Mat9:35; Mat24:14; "an eternal gospel," Rev14:6.

In Gal2:14, "the truth of the gospel" denotes, not the true "gospel," but the true teaching of it, in contrast to perversions of it.

The following expressions are used in connection with the "gospel": (a) with regard to its testimony; (1) kerusso, "to preach it as a herald, e.g., Mat4:23; Gal2:2 (see PREACH); (2) laleo, "to speak," 1Th2:2; (3) diamarturomai, "to testify (thoroughly)," Acts20:24; (4) euangelizo, "to preach," e.g., 1Co15:1; 2Co11:7; Gal1:11 (see B, No. 1 below); (5) katangello, "to proclaim," 1Co9:14; (6) douleuo eis, "to serve unto" ("in furtherance of"), Phi2:22; (7) sunathleo en, "to labor with in," Phi4:3; (8) hierourgeo, "to minister," Rom15:16; (8) pleroo, "to preach fully," Rom15:19; (10) sunkakopatheo, "to suffer hardship with," 2Ti1:8; (b) with regard to its reception ol otherwise: (1) dechomai, "to receive," 2Co11:4; hupakouo, "to hearken to, or obey," Rom10:16; 2Th1:8; pisteuo en, "to believe in," Mar1:15; metastrepho, "to pervert," Gal1:7.
Note: In connection with (a), the apostle's statement in 1Co9:23 is noticeable, "I do all things for the Gospel's sake, that I may be a joint partaker thereof," RV, for the incorrect KJV, "that I might be partaker thereof with you."

B. Verbs.

1. euangelizo (G2097), "to bring or announce glad tidings" (Eng., "evangelize"), is used (a) in the active voice in Rev10:7 ("declared") and Rev14:6 ("to proclaim," RV, KJV, "to preach"); (b) in the passive voice, of matters to be proclaimed as "glad tidings," Luk16:16; Gal1:11; 1Pe1:25; of persons to whom the proclamation is made, Mat11:5; Luke7:22; Heb4:2, Heb4:6; 1Pe4:6; (c) in the middle voice, especially of the message of salvation, with a personal object, either of the person preached, e.g., Acts5:42; Acts11:20; Gal1:16, or, with a preposition, of the persons evangelized, e.g., Acts13:32, "declare glad tidings"; Rom1:15; Gal1:8; with an impersonal object, e.g., "the word," Acts8:4; "good tidings," Act8:12; "the word of the Lord," Acts15:35; "the gospel," 1Co15:1; 2Co11:7; "the faith," Gal1:23; "peace," Eph2:17; "the unsearchable riches of Christ, Eph3:8. See PREACH, SHEW, TIDINGS.

2. proeuangelizomai (G4283), "to announce glad tidings beforehand," is used in Gal3:8.

Note: For other verbs see above.

There is no mechanical one size fits all definition of the Gospel message of Christ. It can be condensed to salvation by by grace ... and from there, where does that lead other than the effect of God's power in our lives?

The gospel message produces personal testimonies in each of us that overcome the adversity, persecutions in life, grant us endurance, strength, power, and blessings to live as lights midst a dark world hell bent to live in darkness. Basically, the Gospel is God reaching into humanity to save the lost who do not even know they are lost, awakening them, and changing them by His power, not ours.

It is fantastic awesome news: we are not left alone spinning hopelessly around on this orb called earth with no direction or true purpose for even being. After we are all dead and gone, time will erase all memory of us to those alive on earth. All our plans, goals, dreams, hopes, trials, vanish with us. However, as Christians, we are not forgotten by God and he has a reward in heaven for us that will never fade. God grants and produces hope, faith, love when before there was none.

We have Resurrection unto life, beginning here on this earth and will last forever with Him... in that the gospel resurrects... think about it?

How has he resurrected some of you? In that, we will all discover that the power of the gospel is alive...
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TheQuestor wrote:Interesting, I actually read that several times, looking to create an argument, however your wording is excellent, and does tend to give reason to why the gospel is, not so much what it says.

If everyone had such reason, creation would be taught, alongside of evolution, and education would be far more efficient.

Thank You...!

B. W. wrote:

TheQuestor wrote:Interesting, I actually read that several times, looking to create an argument, however your wording is excellent, and does tend to give reason to why the gospel is, not so much what it says.

If everyone had such reason, creation would be taught, alongside of evolution, and education would be far more efficient.

Thank You...!

So Questor - how has the gospel affected you?
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TheQuestor wrote:
Right now, I am actually stuck in the old testament and the book of Genesis, and the line "and God created man in his image" as if this is true, then we could all be God, or we could become God at some point in our evolution, which seems to be random, and geared to survival in various environments, but might well all be part of a complicated type of advanced plan included in the code, that we call DNA. Jesus, may have been nothing more than a guide, pointing us in the right directions, which clearly included, the very creation of life, from death, and to cure the sick, and give sight to the blind. You can find people from all over the world doing this today, including atheist, who do the work of God. If God's DNA guides us, then we will surely be taking to the heavens at some point, to look for our Father.

jlay wrote:

TheQuestor wrote:
Right now, I am actually stuck in the old testament and the book of Genesis, and the line "and God created man in his image" as if this is true, then we could all be God, or we could become God at some point in our evolution, which seems to be random, and geared to survival in various environments, but might well all be part of a complicated type of advanced plan included in the code, that we call DNA. Jesus, may have been nothing more than a guide, pointing us in the right directions, which clearly included, the very creation of life, from death, and to cure the sick, and give sight to the blind. You can find people from all over the world doing this today, including atheist, who do the work of God. If God's DNA guides us, then we will surely be taking to the heavens at some point, to look for our Father.

Your first point doesn't logically follow. If we are 'created' in His image then we can not "be" God, nor would this indicate that we could become God. If I tell you that I designed a home and I designed it 'in my image,' what would you take that to mean? That the house was me or could become me? Or, would you take it to mean that the design of the house has my blue print on it and my creative aspects infused? Granted, there is more to man being made in His image than this, but you are interpreting 'in his image' without any interpretive method to draw such a conclusion.

Also, if Jesus is a guide pointing us in the right direction then what of His instructions? Seek ye FIRST the Kingdom of God. That doesn't jive with your comments on atheists doing God's work.

TheQuestor wrote:

jlay wrote:

TheQuestor wrote:
Right now, I am actually stuck in the old testament and the book of Genesis, and the line "and God created man in his image" as if this is true, then we could all be God, or we could become God at some point in our evolution, which seems to be random, and geared to survival in various environments, but might well all be part of a complicated type of advanced plan included in the code, that we call DNA. Jesus, may have been nothing more than a guide, pointing us in the right directions, which clearly included, the very creation of life, from death, and to cure the sick, and give sight to the blind. You can find people from all over the world doing this today, including atheist, who do the work of God. If God's DNA guides us, then we will surely be taking to the heavens at some point, to look for our Father.

Your first point doesn't logically follow. If we are 'created' in His image then we can not "be" God, nor would this indicate that we could become God. If I tell you that I designed a home and I designed it 'in my image,' what would you take that to mean? That the house was me or could become me? Or, would you take it to mean that the design of the house has my blue print on it and my creative aspects infused? Granted, there is more to man being made in His image than this, but you are interpreting 'in his image' without any interpretive method to draw such a conclusion.

Also, if Jesus is a guide pointing us in the right direction then what of His instructions? Seek ye FIRST the Kingdom of God. That doesn't jive with your comments on atheists doing God's work.

Actually you are wrong, as Mary carried the child of God in her own womb, thus it follows and is actually only possible if we and Mary herself, were created in the DNA image of God. Why did no one say this 2000/1000/500 or 100 years ago? Because no one knew that DNA is what gave us our physical image, thus the concept was impossible.

abelcainsbrother wrote:

TheQuestor wrote:

jlay wrote:

TheQuestor wrote:
Right now, I am actually stuck in the old testament and the book of Genesis, and the line "and God created man in his image" as if this is true, then we could all be God, or we could become God at some point in our evolution, which seems to be random, and geared to survival in various environments, but might well all be part of a complicated type of advanced plan included in the code, that we call DNA. Jesus, may have been nothing more than a guide, pointing us in the right directions, which clearly included, the very creation of life, from death, and to cure the sick, and give sight to the blind. You can find people from all over the world doing this today, including atheist, who do the work of God. If God's DNA guides us, then we will surely be taking to the heavens at some point, to look for our Father.

Your first point doesn't logically follow. If we are 'created' in His image then we can not "be" God, nor would this indicate that we could become God. If I tell you that I designed a home and I designed it 'in my image,' what would you take that to mean? That the house was me or could become me? Or, would you take it to mean that the design of the house has my blue print on it and my creative aspects infused? Granted, there is more to man being made in His image than this, but you are interpreting 'in his image' without any interpretive method to draw such a conclusion.

Also, if Jesus is a guide pointing us in the right direction then what of His instructions? Seek ye FIRST the Kingdom of God. That doesn't jive with your comments on atheists doing God's work.

Actually you are wrong, as Mary carried the child of God in her own womb, thus it follows and is actually only possible if we and Mary herself, were created in the DNA image of God. Why did no one say this 2000/1000/500 or 100 years ago? Because no one knew that DNA is what gave us our physical image, thus the concept was impossible.

O. K you have your theory you are still overlooking that if you created something in your image it would not become you or have your DNA.I guess it is good to try to come up with theories but at the end of the day it is more important that God is right than your opinion or theory.Keep this in mind in your theorising.Be willing to change your mind if it does not hold up under biblical scrutiny,yes repent.

TheQuestor wrote:
Wrong, I have created two things that have at least part of my DNA, I know this, because one of them is as much a pain in the *** as I am.

Now, since the other half of their DNA belongs to my wife, and that all of this DNA was created by God, then God's DNA is here as well.

RickD wrote:

TheQuestor wrote:
Wrong, I have created two things that have at least part of my DNA, I know this, because one of them is as much a pain in the *** as I am.

Now, since the other half of their DNA belongs to my wife, and that all of this DNA was created by God, then God's DNA is here as well.

Questor,

As long as you keep wrongly assuming God has dna, then your argument will continue to be wrong. God is not physical. He is spirit.

Vines Expository Word Dictionary wrote:John 4:24

God is a Spirit (πνεῦμα ὁ Θεός)

Or, as Rev., in margins, God is spirit. Spirit is the emphatic word; Spirit is God. The phrase describes the nature, not the personality of God. Compare the expressions, God is light; God is love: 1 John 1:5; 1 John 4:8...

Pulpit Bible Commentary wrote:A still more explicit and comprehensive reason is given for the previous assertion, based on the essential nature of God himself in the fulness of his eternal Being. God is Spirit (Πνεῦμα ὁ Θεός; cf. Joh_1:1, Θεὸς ἦν ὁ Λόγος,—the article indicates the subject, and the predicate is here generic, and not an indefinite; therefore we do not render it, "God is a Spirit").

The most comprehensive and far-reaching metaphor or method by which Jesus endeavoured to portray the fundamental essence of the Divine Being is "Spirit," not body, not ὕλη, not κόσμος, but that deep inner verity presented in self-conscious ego; the substantia of which mind may be predicated, and all its states and faculties. The Father is Spirit, the Son is Spirit, and Spirit is the unity of the Father and the Son. St. John has recorded elsewhere that "God is Light," and "God is Love." These three Divine utterances are the sublimest ever formed to express the metaphysical, intellectual, and moral essence of the Deity.

They are unfathomably deep, and quite inexhaustible in their suggestions, and yet they are not too profound for even a little child or a poor Samaritaness to grasp for practical purposes. If God be Spirit, then they who worship him, the Spirit, must by the nature of the case, must by the force of a Divine arrangement, worship him, if they worship him at all, in spirit and in truth.

The truth which our Lord uttered was not unknown in the Old Testament. From Genesis to Malachi, in the Psalms, in the historical books, in Judges, Samuel, and Kings, the Spirit and the spirituality of God are presupposed; but the Lord has generalized these teachings, cited them from darkness and neglect, combined them in one eternal oracle of Divine truth.

The Galilaean Peasant has thus uttered the profoundest truth of ethic and religion—one which no sage in East or West had ever surpassed, and towards which the highest minds in all the ages of Christendom have been slowly making approach. Forms, postures, ceremonial, sacraments, liturgies, holy days, and places are not condemned, but they all are inefficacious if this prime condition be not present, and they can all be dispensed with if it be. Only the spirit of man can really touch or commune with the Spirit of spirits, and the history of the new dispensation is the history of a progress from forms to realities, from the sensuous to the spiritual, from the outward to the inward, from the earthly to the heavenly.

B. W. wrote:

RickD wrote:

TheQuestor wrote:
Wrong, I have created two things that have at least part of my DNA, I know this, because one of them is as much a pain in the *** as I am.

Now, since the other half of their DNA belongs to my wife, and that all of this DNA was created by God, then God's DNA is here as well.

Questor,

As long as you keep wrongly assuming God has dna, then your argument will continue to be wrong. God is not physical. He is spirit.

Questor, again you know not the gospel and you do not bear witness that Christ is even in you. Rick is correct, God's nature is spirit and a spirit does not have DNA. Again, you violate scriptural principles laid about within the bible by God himself concerning himself. There is none like God Isa 46:9, Deut 33:26 and no one can be compare to him either as Isa 45:5, Isa 40:18, Isa 40:25, Jer 10:6-7 states.

In fact, Questor, what you claim is a clear violation of Exodus 20:3-6 as you are making an image of God are you not? Again, this is more evidence that you are not saved and the Spirit of God does not reside within you. You need to become born again and stop playing games with your eternal destiny.

Let's make it simple for you. Jesus stated God's nature in John 4:24 - God is Spirit and I posted scholarly quotes below that help explain it so that even you can understand that God's nature being Spirit does not have DNA.

Vines Expository Word Dictionary explains John 4:24 (God is Spirit) like this:

Vines Expository Word Dictionary wrote:John 4:24

God is a Spirit (πνεῦμα ὁ Θεός)

Or, as Rev., in margins, God is spirit. Spirit is the emphatic word; Spirit is God. The phrase describes the nature, not the personality of God. Compare the expressions, God is light; God is love: 1 John 1:5; 1 John 4:8...

The Pulpit Bible Commentary John 4:24 expounds on Jesus' words - God is Spirit... like this

Pulpit Bible Commentary wrote:A still more explicit and comprehensive reason is given for the previous assertion, based on the essential nature of God himself in the fulness of his eternal Being. God is Spirit (Πνεῦμα ὁ Θεός; cf. Joh_1:1, Θεὸς ἦν ὁ Λόγος,—the article indicates the subject, and the predicate is here generic, and not an indefinite; therefore we do not render it, "God is a Spirit").

The most comprehensive and far-reaching metaphor or method by which Jesus endeavoured to portray the fundamental essence of the Divine Being is "Spirit," not body, not ὕλη, not κόσμος, but that deep inner verity presented in self-conscious ego; the substantia of which mind may be predicated, and all its states and faculties. The Father is Spirit, the Son is Spirit, and Spirit is the unity of the Father and the Son. St. John has recorded elsewhere that "God is Light," and "God is Love." These three Divine utterances are the sublimest ever formed to express the metaphysical, intellectual, and moral essence of the Deity.

They are unfathomably deep, and quite inexhaustible in their suggestions, and yet they are not too profound for even a little child or a poor Samaritaness to grasp for practical purposes. If God be Spirit, then they who worship him, the Spirit, must by the nature of the case, must by the force of a Divine arrangement, worship him, if they worship him at all, in spirit and in truth.

The truth which our Lord uttered was not unknown in the Old Testament. From Genesis to Malachi, in the Psalms, in the historical books, in Judges, Samuel, and Kings, the Spirit and the spirituality of God are presupposed; but the Lord has generalized these teachings, cited them from darkness and neglect, combined them in one eternal oracle of Divine truth.

The Galilaean Peasant has thus uttered the profoundest truth of ethic and religion—one which no sage in East or West had ever surpassed, and towards which the highest minds in all the ages of Christendom have been slowly making approach. Forms, postures, ceremonial, sacraments, liturgies, holy days, and places are not condemned, but they all are inefficacious if this prime condition be not present, and they can all be dispensed with if it be. Only the spirit of man can really touch or commune with the Spirit of spirits, and the history of the new dispensation is the history of a progress from forms to realities, from the sensuous to the spiritual, from the outward to the inward, from the earthly to the heavenly.

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