Comprehensive Transcription of Unbiblical Teachings from Finis Dake’s Study Bible and “God’s Plan for Man”

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Critical Note on Dake’s Teaching

WARNING: Dake teaches that each of the three God’s has their own spirit, soul, and body. This body can only be in one place at a time (God has the same limitations as us) and can be touched. This includes the Holy Spirit and Father.

The quotes below are taken word for word from Finis Dake’s teachings in his study Bible and his book “God’s Plan for Man.”

Word of warning: It is very, very important to understand the material Dake teaches on any particular topic. The reason is that like many cults, He sometimes uses the right ‘terminology’ such as the Trinity, but gives the theological words completely different meanings than what Christians have always meant. For example, he might say that God is omnipresent, but for him that means that God is present by sending his messengers around the universe, NOT that God is everywhere present. God for instance is confined to a body, soul and spirit just like us and can ONLY be in one place at one time (on a planet far away called heaven). Another example is that you cannot see God because He is too far away NOT because He is spirit.

Below are the transcripts of the wording. Here is a link to a pdf containing the original photocopies of the sayings from his Bible and “God’s Plan for Man.”

From GPFM – p. 52

II. True Interpretation of God as Spirit, John 4:24

If we can ever come to the knowledge of what spirit beings are like, then we can begin to comprehend God as Spirit. There are hundreds of plain Scriptures which help us to gain such knowledge. Note the following facts in Scripture:

1. The Bible declares that there are heavenly and earthly bodies and that there is a natural body, and THERE IS A SPIRITUAL BODY (1 Cor. 15:35-58). We learn from this passage that all things in creation have separate bodies from all others—bodies for grain, fish, birds, beasts, man and every living thing on earth—bodies for the sun, moon, stars, and all material things in the heavens—bodies for angels, cherubims, seraphims, and all spirit beings in the spirit world. No exception is made here or anywhere in the Bible to the effect that God alone of all beings in the universe does not have a body.

When Jesus said, “a spirit hath not flesh and bones, as ye see me have” (Luke 24:39), He certainly did not want to leave the impression that spirit bodies were not real and tangible. He simply taught that spirit bodies were not composed of earthly flesh and bone. He could not have meant that God does not have a real spirit body, for He taught elsewhere that God had a voice and a shape (John 5:37). He showed John in Rev. 4 and 5 that God had a body and could sit on a throne as well as anyone else. The Greek word for shape in John 5:37 is eidos, meaning form, appearance, shape, fashion, or sight, and refers to outward form or what can be seen with the eyes, as is clear from Luke 3:22; 9:29; 2 Cor. 5:7.

2. Moses declared that man was made in the image and likeness of God (Gen. 1:26-27; 9:6). The Hebrew word for image is tselem, meaning shape, shadow, resemblance, figure, bodily form, as proved in all passages where it is used (Gen. 5:3; 9:6; Exodus 20:4; Lev. 26:1; Ps. 73:20; 106:19; Isa. 40:19-20; 44:9-17; 45:20; 48:5; Jer. 10:14; 51:17). The Hebrew word for likeness is demooth, meaning model, shape, fashion, similitude, and bodily resemblance, as proved in Gen. 5:1, 3; Isa. 40:18; Ezek. 1:5, 10, 13, 16, 22, 26, 28; 10:1, 10, 21-22. The Fenton translation of Gen. 1:26-27 reads, “Let us make men under our shadow, as our representatives . . . . So God created men under his own shadow, creating them in the shadow of God.” Anything to have a shadow must be real.

Paul said that man was “the image and glory of God” (1 Cor. 11:7). The Greek word for image here is eikon, meaning likeness, profile, statue, and bodily resemblance, as proved in places where it is used (Matt. 22:20; Acts 19:35; Rom. 1:23; 8:29; 11:4; 1 Cor. 15:49; 2 Cor. 4:4; Col. 1:15; Heb. 10:1; Rev. 13:14-15; 14:9-11; 15:2; 16:2; 19:20; 20:4).

There is no question about man being made in the moral and spiritual likeness of God, but none of the above passages refer to this idea. They refer to bodily form and shape. If man was made in the image and likeness of God bodily, then God must have a body, and an outward form and shape.

From GPFM – p. 53

spiritual things to be seen. Sin has blinded the natural sight of man so that now we see only as through a glass darkly (1 Cor. 13:12). No man, therefore, can say with Scriptural authority, that God consists of a kind of invisible substance which cannot be seen or touched by man. In fact, God will live among men in visible form for ever (Rev. 21:3-7; 22:4-5).

Modern writers of doctrine books about God assert that no man can understand God; that no man has ever seen God; and that God has no body with parts and passions to be seen. I quote only from prominent men who have had a wide ministry in our large denominations. We personally admire these men for their great work, but this does not lessen the fact that they are wrong on this most important subject of God. It shows the modern trend to make God too mystical to understand.

One writer says, “It is clearly revealed in Scripture that God is ONE BEING CONSTITUTED BY THREE PERSONS. We give this complex Person the name TRINITY . . . . It would be folly to seek to explain this startling revelation . . . . We can only say that we believe it BECAUSE WE DO NOT COMPREHEND IT . . . . The doctrine of the Trinity bewilders the most astute and is frankly BEYOND THE COMPREHENSION OF THE MOST LEARNED.”

From GPFM – p. 54

Man would naturally be the visible thing that clearly illustrates the Godhead. Man has a body, soul, and spirit; so if he is the visible thing that clearly illustrates what God is like, then God also must have a personal body, soul, and spirit. If the Godhead consists of three separate and distinct persons, as plainly stated in 1 John 5:7-8, then we are to believe that each person has a personal body, soul, and spirit, as is the case with each man. If there are three persons in the Godhead and they exist as one, we must understand this oneness to be the same as in the case of several men being one—one in unity, as in John 17:11, 21-23; Matt. 19:5; Heb. 2:11; 1 Cor. 6:17; Acts 4:32.

From GPFM – p. 56

God is a person who is Spirit, infinite, eternal, immutable, self-existent, omnipresent, omniscient, omnipotent, invisible, perfect, impartial, immortal, absolutely holy and just, full of knowledge and wisdom, in whom all things have their source, support and end. God is known in Scripture by over two hundred names. He is described as being like any other person as to having a body, soul, and spirit (Job 13:8; Heb. 1:3; Dan. 7:9-14; 10:5-7). He is a Spirit Being with a body (Dan. 7:9-14; 10:5-6, 9-19; Exodus 24:11; Gen. 18; 32:24-32; Ezek. 1:26-28; Acts 7:54-59; Rev. 4:2-4; 5:1, 5-7; 22:4-5); shape (John 5:37); form (Phil. 2:5-7, same Greek word as in Mark 16:12, which refers to bodily form); and an image and likeness of a man (Gen. 1:26; 9:6; Ezek. 1:26-28; 1 Cor. 11:7; Jas. 3:9; Dan. 7:9-14; 10:5-6). He has back parts; so must have front parts (Exodus 33:23). He has a heart (Gen. 6:6; 8:21); hands

From GPFM – p. 57

and fingers (Exodus 31:18; Ps. 8:3-6; Rev. 5:1, 6-7); nostrils (Ps. 18:8, 15); mouth (Num. 12:8); lips and tongue (Isa. 30:27); feet (Ezek. 1:27; Exodus 24:10); eyes, eyelids, sight (Ps. 11:4; 18:24; 33:18); voice (Ps. 29; Rev. 10:3-4; Gen. 1); breath (Gen. 2:7); ears (Ps. 18:6); countenance (Ps. 11:7); hair, head, face, arms (Dan. 7:9-14; 10:5-19; Rev. 5:1, 6-7; 22:4-6); loins (Ezek. 1:26-28; 8:1-4); bodily presence (Gen. 3:8; 18:1-22; Job 1:6-12; 2:1-7; Ex. 24:10-11); and many other bodily parts as is required of Him to be a person with a body.

(Exodus 34:1-7, 27-28). He has revealed Himself in so many different ways, proving to men that He has a body with bodily parts like man, that only rebels and unbelievers will reject such obviously literal manifestations and revelations of Deity.

From GPFM – p. 74

3. That God the Father, God the Son, and God the Holy Ghost are three separate and distinct persons, each with a personal body, soul, and spirit? They are three persons (1 John 5:7-8; Matt. 28:19). Two and three of these have been seen with separate bodies with the same eyes at the same time (Dan. 7:9-14; 10:5-7; Acts 7:54-59; Rev. 4:2-4; 5:1-7; 22:4-5; Matt. 3:16-17). If there are three separate persons, then all three would have to have a separate body, soul and spirit, as is true of any three persons we could use as an example. Abundant proof of this will be furnished in Lesson Twenty-seven. See also the many proofs in Lesson Four.

From GPFM – p. 34

3. That God is a real person and has a spirit body, a personal soul, and a personal spirit? (Job 13:8; Heb. 1:3; Dan. 7:9-14; 10:5-7; Ezek. 1:26-28; John 5:37; Rev. 4:2-4; 5:1-7; Acts 7:54-59). God has a soul (Heb. 10:38; Isa. 42:1), spirit (Ps. 143:10; Isa. 30:1), hands and fingers (Ex. 31:18; Ps. 8:3-6; Rev. 5:1-7), hair, face, and other bodily parts (Dan. 7:9-14; 10:5-19; Ex. 24:10; 33:20-23; Ezek. 1:26-28). God eats (Gen. 18; Ex. 24:10-11), lives in a city, sits on a throne (John 14:1-3; Rev. 4:1-5; 21:1-27; 22:3-5), walks (Gen. 18:1-22, 33), rides upon cherubs, on chariots and other things (Ps. 18:10; 69:17; 104:2; Ezek. 1:1-28), and He can do anything that man can do. This will be proved fully in Lesson Four.

From GPFM – p. 49

Men have spiritualized and changed so many statements about God in Scripture that they have nullified the true meaning of the Bible revelation of Him. We have failed to get a true, sane, and simple knowledge of God in past centuries by that method of interpretation; so why not change our tactics and believe for one time what the Bible says about Him and see if we will not have a better understanding of God? Why not believe what God says about Himself in the same literal sense in which we understand the same kind of language when it is used of anyone else? Why not believe that God means what He says about Himself? He should know more about Himself than anyone else.

From GPFM – p. 50

4. IN.

This word means in union with and when used of persons it does not mean bodily entrance into, except, in the case of disembodied spirits, or demons. We read of God being in Christ (2 Cor. 5:19) and Christ being in God (John 14:10-11, 20); of man being in Christ (2 Cor. 5:17) and Christ being in man (Rom. 8:10); of man being in the Spirit and the Spirit being in man (Rom. 8:9); and of Satan entering into man (John 13:27); but it never means in these cases bodily entrance into, for all these persons have bodies and cannot get inside each other bodily. When Paul said of believers, “I have you in my heart” and “ye are in our hearts” (2 Cor. 7:3; Phil. 1:7), he could only mean in union with, not bodily entrance into. The Bible doctrine of interpenetration means the union of two or more persons together for the same end. Thus, persons can be one with each other to a common end without literally getting inside each other or without being one single person. Being one with and in each other does not depend on bodily contact, or the loss of either personality. Persons can be in each other and one with each other, though there are thousands of miles between them bodily.

Men control each other to the extent of oneness with each other. So it is with God and Satan, who control men to the extent of union with them to the same end. Thus, when God dwelled in Christ and Christ dwelled in God, it did not mean they were one person or that they dwelt inside each other bodily. They were one in union—one to the same end, in the same sense that men and Christ, or men and men, dwell in each other. He that is joined to the Lord is one Spirit (1 Cor. 6:17).

5. PERSON. A person is anyone who can act, think, and feel; anyone capable of self-consciousness and self-determination; any individual having legal rights and duties; a rational being with bodily presence, soul passions, and spirit faculties. In grammar it means one of three separate relations of three separate persons in discourse distinguished by certain pronouns: that of THE SPEAKER, or the first person; that of THE ONE SPOKEN TO, or the second person; and that of THE ONE SPOKEN OF, or the third person.

From Dake Bible Old Test – p. 64

40 God appeared to Job who said, “I have heard of thee…but now mine eye seeth thee” (Job 42:5)

41 God appeared to Isaiah in the temple, for in Isa. 6 he testified, “I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple”

42 Amos declared (in Amos 9:1), “I saw the Lord standing upon the altar”

43 Acts 7:54-60 shows that Stephen saw “Jesus standing on the right hand of God”

44 John saw both God and the glorified Christ in the reception of Revelation (Rev. 4:2-11; 5:1-13; 6:16; 7:9-17; 8:3-5; 11:16; 12:5; 14:1-5; 19:1-10; 21:3-7; 22:1-5)

From Dake Bible Old Test – p. 467

This is just one of many times when men have seen God. Here again He is pictured as an ordinary sized being in the midst of all His subjects on the right hand and on the left. See 44 appearances of God, p. 63

From Dake Bible Old Test – p. 388

b This is just one of many times when men have seen God. Here again He is pictured as an ordinary sized being in the midst of all His subjects on the right hand and on the left. See 44 appearances of God, p. 63

From Dake Bible Old Test – p. 807

b God’s body is like that of a man, for man was created in His likeness and His image bodily (Gen. 1:26, notes; also note r, Jn. 4:24). Here He is described as being like a man from His loins downward (v 26-27; 8:2). In 8:3 He (the person on the throne) is referred to as putting forth a hand like that of a man, taking the prophet by the hair of the head, lifting him up between heaven and earth, and bringing him to Jerusalem. In 10:20 the person sitting on the throne is called the God of Israel. This entire description is one of the literal chariots of God on which He rides from place to place when He chooses. That He does ride upon the cherub is stated in 2 Sam. 22:11; Ps. 18:10. God also has many other means of travel and goes from one place to another bodily as all other beings in existence. He is omnipresent, but not omnibody. See God in Index

From Dake Bible Old Test – p. 548 (63 facts about God)

63 facts about God:

He is a person (Job 13:8; Heb. 1:3)
He has a spirit body (Dan. 7:9-14; 10:5-19; Isa. 6; Ezek. 1; Rev. 4)
Shape (Jn. 5:37)
Form (Phil. 2:5-7)
Image and likeness (Gen. 1:26; 9:6; 1 Cor. 11:7; Jas. 3:9)
Back parts (Ex. 33:23)
Heart (Gen. 6:6; 8:21)
Hands (Ps. 102:25-26; Heb. 1:10)
Fingers (Ps. 8:3-6; Ex. 31:18)
Right hand (Rev. 5:1-7)
Mouth (Num. 12:8; Isa. 1:20)
Lips (Isa. 11:4; 30:27)
Tongue (Isa. 30:27)
Feet (Ex. 24:10; Ezek. 1:27)
Eyes (Ps. 11:4; 18:24; 33:18)
Ears (Ps. 18:6; 34:15)
Head (Dan. 7:9)
Hair (Dan. 7:9)
Arms (Ps. 44:3; Jn. 12:38)
Loins (Ezek. 1:26-28; 8:1-4)
Voice (Ps. 29; Rev. 10:3-4)
Breath (Gen. 2:7)
Countenance (Ps. 11:7)
Soul (Mt. 12:18; Heb. 10:38)
Soul passions, as grief (Gen. 6:6)
Anger (1 Ki. 11:9)
Repentance (Gen. 6:6)
Jealousy (Ex. 20:5; 34:14)
Hate (Pr. 6:16)
Love (Jn. 3:16)
Pity (Ps. 103:13)
Fellowship (1 Jn. 1:1-7)
Pleasure and delight (Ps. 147:10)
Joy (Neh. 8:10; Gal. 5:22)
Peace (Gal. 5:22)
Longsuffering (Gal. 5:22)
Gentleness (Gal. 5:22)
Goodness (Gal. 5:22)
Faith (Gal. 5:22)
Meekness (Gal. 5:23)
Self-control (Gal. 5:23)
Spirit (Ps. 143:10; Isa. 30:1)
Spirit faculties, as mind (Rom. 11:34)
Intelligence (Gen. 1:26; Rom. 11:33)
Will (Rom. 8:27; 9:19)
Power (Eph. 1:19; 3:7, 20; Heb. 1:3)
Truth (Ps. 91:4)
Faith (Rom. 4:17; 12:3)
Hope (1 Cor. 13:13)
Righteousness (Ps. 45:4)
Faithfulness (1 Cor. 10:13)
Knowledge (Isa. 11:2)
Wisdom (1 Tim. 1:17)
Discernment (Heb. 4:12)
Immutability (Heb. 6:17)
He wears clothes (Dan. 7:9-14)
Eats food (Gen. 18:1-8; Ex. 24:11)
Rests (Gen. 2:1-4; Heb. 4:4)
Dwells in a city (Jn. 14:1-3)
Sits on a throne (Isa. 6; Dan. 7:9-11)
Walks (Gen. 3:8; 18:1-8, 22, 33)
Rides (Ps. 18:10; 68:17; Ezek. 1)
Manifests other powers and bodily presence like other beings

From Dake Bible Old Test – p. 547 (Anthropomorphism)

Anthropomorphism

Anthropomorphism is the ascription of human bodily parts, attributes, and passions to God, and taking the substantiating statements of Scripture to be literal, and not figurative. In support of such teaching an appropriate question is: If God did not mean all He said about Himself in over 20,000 scriptures then why did He say such things? They certainly do not add to a true understanding of Him if the passages do not mean what they say. Furthermore, why would God, in hundreds of places, refer to Himself as having bodily parts, soul passions, and spirit faculties if He does not have them? Would it be necessary for Him to tell us He has such in order to reveal that He does not have them? Would He not be more likely to say in plain language that He does not have eyes, hands, mouth, ears, and other bodily members?

It is logical not to question the plain, simple statements of Scripture about God and His body; it is logical to understand them in the same literal way that we understand like statements about angels, men, and other beings. We have no Bible authority to do otherwise. Rom. 1:20 alone proves this.

The truth is that God has revealed Himself to be seen by the natural eyes of men repeatedly; and Bible writers have given a clear record concerning what He is like. The many personal descriptions of God’s body and thousands of plain declarations regarding

From Dake Bible Old Test – p. 548 (Cont. from col. 2, p. 547)

His soul passions and spirit attributes should not be denied or interpreted contrary to what is written; they should be believed in all simplicity. The constant rejection of revealed facts about God certainly will not give us a true understanding of Him. To acknowledge them as truth will not make God any less glorious or powerful or great than He really is. God can be like man in bodily form and still be as magnificent as we have always thought Him to be. He can have a spirit-substance body and still be like man in size and shape; and He can have passions, feelings, desires, intelligence, and will power without being confined to man’s limitation and sinfulness. Truly He is not only all that man, angels, and other beings are in this respect, but infinitely greater in everything; and man, in reality, is simply a miniature of God in attributes and powers. See God in Index; also 44 appearances of God, p. 63

He has appeared to many as a person-to Adam and Eve (Gen. 2:7, 19:25); Cain (Gen. 4:6, 9, 16); Abraham (Gen. 17:1-22; 18:1, 22; 19:1); Isaac (Gen. 26:2-4; 26:24); Jacob (Gen. 28:12-15; 32:24-32; 35:1); Moses (Ex. 3:1-4; 24:12-18; 33:9-11); Joshua (Josh. 5:13-15); Samuel (1 Sam. 3:10, 21); Elijah (1 Ki. 12:11-18); David (1 Chr. 21:16-17; 2 Chr. 3:1); Isaiah (Isa. 6); and others

From Dake Bible Old Test – p. 453

c Such statements in Scripture give some a mystical impression of God-one so great, so large, so present everywhere, so spiritual and invisible that their theories become out of proportion with truth as expressed in other passages. Many seem to concentrate their teaching on making Him a mystery instead of simplifying the facts so that He can be understood by man. God never did give this kind of revelation about Himself; and it is hardly believable that Solomon and others intended to do so. What could Solomon mean by saying “the heaven and heaven of heavens can not contain Him? Would he want us to have the idea of his body, soul, and spirit being so large that they fill all space and matter? Is it size and substance he was trying to convey, or the simple fact that God cannot be limited to the place called heaven? Surely the size of His body, soul, and spirit are not referred to, for He is of ordinary size as proved by the many personal appearances He has made to men. See note r, Jn. 4:24. All God’s manifestations, traits, acts, passions, attributes, and powers-wherever they are mentioned in Scripture-are shown to be exactly like those of angels, and men, only more unlimited. They can be understood by comparison with those of other beings, as Paul plainly states in Rom. 1:20 where he says that all the invisible things, even the eternal power and Godhead are clearly seen by man, being understood by the visible things on earth, so that no man is without excuse in his ignorance of God and all other invisible things d Certainly not, for He is not to be limited or contained in any one place as a showcase valuable. Solomon was not stating that a house 41 ft. 8 in. wide, 125 ft. long and 62 1/2 ft. high could not hold the body of God; nor was he trying to give us the idea that all space could not hold him. It is plainly stated in many scriptures that the different members of the Divine Trinity will literally, visibly, and bodily dwell with men in eternity, and furthermore, that the very soles of their feet will walk in just such a temple in all eternity (Ezek. 43:7; 48:35; Zech. 6:12-13; 14:4-5, 9, 16-21; 2 Th. 1:7-10; Jude 14-15; Rev. 20:1-10; 21:1-7; 22:1-5). This millennial temple will be the eternal capital of God among earthly men and the place where the Trinity will be seen. Visibly and bodily they will carry on their program of dwelling among men and ruling the universe

From Dake Bible Old Test – p. 15

1 God and angels eat even in heaven, so why not on earth? (Ps. 78:25; Lk. 22:16, 18, 30; 24:30, 43; Acts 10:41; Heb. 13:2; Ex. 24:11). What could this mean other than what it says? One of the great promises of Christ to His disciples, to be fulfilled after their bodies have been resurrected and glorified, pertains to their eating. Lk. 22:30 says “That ye may eat and drink at my table in my kingdom”

From Dake Bible New Test – p. 86

n Satan, as an angel, could not possibly enter bodily into Judas, for he has his own personal spirit body as big as a man. The doctrine of interpenetration in Scripture, that is, persons entering into each other, as Paul said of Corinthians and Philippians being in his heart (2 Cor. 7:3; Phil. 1:7); God being in Christ (2 Cor. 5:19); Christ being in God (Jn. 14:20); God and Christ being in each other (Jn. 14:10-11); men being in both the Father and the Son (1 Jn. 2:24); men being in Christ (2 Cor. 5:17); men and the Spirit being in each other (Rom. 8:9); Christ being in men (Col. 1:27; Rom. 8:10); man and Christ being in each other (Jn. 14:20); all creation being in God (Acts 17:28); and Satan entering into men (Lk. 22:3; Jn. 13:27). It means in union with, consecration to the same end—one in mind, purpose, and life, not bodily entrance into. It may be best understood by a man and woman becoming one in life together, to be in each other’s plans, life, etc. Hence, Satan entering into Judas simply means Judas submitted to Satan’s temptation to betray Jesus. He became one with Satan, like men become one in spirit with God when joined to Him in consecration (1 Cor. 6:17)

From Dake Bible New Test – p. 96-97

r God is a Spirit Being, not the sun, moon, stars nor an image of wood, stone, or metal; and not beast or man. He is not the air, wind, universal mind, love or some impersonal quality. He is a person with a personal spirit body, a personal soul, and a personal spirit, like that of angels, and like that of man except His body is of spirit substance instead of flesh and bones (Job 13:8; Heb. 1:3)

He has a personal spirit body (Dan. 7:9-14; 10:5-19); shape (Jn. 5:37); form (Phil. 2:5-7); image and likeness of a man (Gen. 1:26; 9:6; Ezek. 1:26-28; 1 Cor. 11:7; Jas. 3:9). He has bodily parts such as, back parts (Ex. 33:23), heart (Gen. 6:6; 8:21), hands and fingers (Ps. 8:3-6; Heb. 1:10; Rev. 5:1-7), mouth (Num. 12:8), lips and tongue (Isa. 30:27), feet (Ezek. 1:27; Ex. 24:10), eyes (Ps. 11:4; 18:24; 33:18), ears (Ps. 18:6), hair, head, face, arms (Dan. 7:9-14; 10:5-19; Rev. 5:1-7; 22:4-6), loins (Ezek. 1:26-28; 8:1-4), and other bodily parts

He has bodily presence (Gen. 3:8; 18:1-22) and goes from place to place in a body like all other persons (Gen. 3:8; 11:5; 18:1-5, 22, 33; 19:24; 32:24-32;

mansion and in a city located on a material planet called Heaven (Jn. 14:1-3; Heb. 11:10-16; 13:14; Rev. 21); sits on a throne (Isa. 6; Dan. 7:9-14; Rev. 4:1-5; 22:3-6); walks (Gen. 3:8; 18:1-8, 22, 33); rides (Ps. 18:10; 68:17; 104:3; Ezek. 1); engages in other activities

He has a personal soul with feelings of grief (Gen. 6:6); anger (1 Ki. 11:9); repentance (Gen. 6:6); jealousy (Ex. 20:5); hate (Pr. 6:16); love (Jn. 3:16); pity (Ps. 103:13); fellowship (1 Jn. 1:1-7); pleasure and delight (Ps. 147:10); and other soul passions like other beings (Gal. 5:22-23)

He has a personal spirit (Ps. 143:10; Isa. 30:1) with mind (Rom. 11:34); intelligence (Gen. 1:26; Rom. 11:33); will (Rom. 8:27; 9:19); power (Eph. 1:19; 3:7, 20; Heb. 1:3); truth (Ps. 91:4); faith and hope (Rom. 12:3; 1 Cor. 13:13); righteousness (Ps. 45:4); faithfulness (1 Cor. 10:13); knowledge and wisdom (Isa. 11:2; 1 Tim. 1:17); reason (Isa. 1:18); discernment (Heb. 4:12); immutability (Heb. 6:17); and many other attributes, powers, and spirit faculties

He has been seen bodily many times (Gen. 18; 32:24-30; Ex. 24:9-11; Josh. 5:13-15; Isa. 6; Dan. 7:9-13; Ezek. 1; Acts 7:56-59; Rev. 4-5); and can be understood by the things that are made. Man is the visible image and likeness making the invisible God clearly seen as in Rom. 1:20. See 18 proofs that God can be seen, p. 222.

Additional Problematic Teachings

Key Errors in Dake’s Theology:

Tritheism: Teaching that the Father, Son, and Holy Spirit are three separate Gods, each with their own distinct body, soul, and spirit
God’s Physical Limitations: Claims God has a physical body that can only be in one place at a time
God is “ordinary sized”: Repeatedly states God appears as an “ordinary sized being”
God eats food: Insists that God literally eats food in heaven
God has bodily parts: Lists 63 supposed physical attributes including hair, loins, back parts
Denies God’s omnipresence: States “He is omnipresent, but not omnibody”
God rides chariots: Claims God literally rides on cherubim and chariots to travel
Satan has a physical body: Claims Satan has “his own personal spirit body as big as a man”
Misinterpretation of “image of God”: Reduces it to purely physical resemblance
Anti-mystical approach: Condemns any non-literal understanding of God as making Him “too mystical”

Summary of Dake’s Heretical Positions

CRITICAL WARNING: Finis Dake’s teachings fundamentally contradict orthodox Christian doctrine by:

1. Denying the Trinity: Instead teaching three separate Gods with separate bodies
2. Limiting God’s nature: Making God a finite being with physical limitations
3. Anthropomorphism taken to extreme: Insisting all biblical language about God must be taken literally
4. Denying God’s transcendence: Reducing God to a being essentially like humans but larger
5. Misinterpreting Scripture: Taking poetic and anthropomorphic language as literal descriptions
6. Creating a Mormon-like theology: His view of God having a physical body resembles LDS doctrine more than Christian orthodoxy
7. Undermining God’s infinity: Teaching God must travel from place to place physically
8. Contradicting the spiritual nature of God: Despite John 4:24 saying “God is spirit,” Dake insists on physicality

Orthodox Christian Response

The orthodox Christian position, held throughout church history, is that:

God is Trinity – one God in three persons, not three Gods
God is Spirit (John 4:24) – not possessing a physical body
God is omnipresent – present everywhere simultaneously
God is infinite – not limited by space or time
God is transcendent – beyond physical limitations
The “image of God” in humans refers primarily to spiritual qualities, not physical appearance
Anthropomorphic language in Scripture is accommodative, helping humans understand God, not literal description
The incarnation of Christ is unique – only the Son took on human nature