What does it mean to say that God is not physical?

It seems to me that the statement "God is not physical" can mean

1) God's acts are not determined by the laws of physics.
2) God has no location in space and time. 
3) God's acts have no physical effects. 

The first true are true, orthodox, and biblical. The third is, of course unorthodox. 

Is there a general conception of God?

Here is some discussion on Debunking Christianity.

I had been in a discussion on a prior thread with Cole, who had argued that in the absence of very strong, overwhelming evidence for God (perhaps, the kind that ought to persuade everyone), one should suspend judgment on the existence of God. I had argued that this is existentially impossible. People have to act as if God exists, or not. So, even in the absence of overwhelming evidence, a judgment call is necessary. This choice is partially a matter of evidence, but also can be, at least partially, determined by pragmatic considerations. Now, at this point I was referring to a general conception of God, not a concept that is tied to any revelation or interpretation of that revelation.

John replied by saying:

Yep, Vic is correct. We have to make a choice. We have to live as if Allah exists,
or as if Allah does not exist. There is no neutral position. I mean, what do you really have to lose if you believe and you are wrong? Well, that might differ from person to person. Here I am not talking about heaven and hell, but about the course of life on earth.
Such a provincial argument not even Vic gets it. ;-)

My reply was that:

I believe that Allah exists. Allah is the Arabic word for God, just as Dios is Spanish for God, and Dieu is French for God, and Gott is German for God. I am a theist, therefore, I believe that Allah exists. No problem.

John then said:

Such a typical disingenuous reply that is Vic, unless you are a Muslim. Are you? Do you believe the Koran? Of course you don't.

I then said

No, Muslims are my fellow theists. You are conflating the question of Allah with the question of how Allah might have revealed himself. In point of fact, the word "Allah" was in place as the word for the high god of Arabia before Muhammad picked it up.

If you accept belief in God, then you have to decide whether some revelation is true, or if there was one. But this is no way detracts from the fact that neutrality on the question of God is de facto impossible. You either act as if God existed, or as if God did not exist. You act as if Christianity is true, or as if it was not.

C. S. Lewis accepted theism first, then he had to decide whether or not there was a revelation.

John then said:

But Vic, you don't believe in Allah because Allah revealed himself in the Koran. He is a different god who did different things, has different characteristics, and denies ever doing some of the things your god claims to have done. You don't even believe in Yahweh, the tribal god of the Old Testament. As far as I can tell only a small number of people have ever believed in the god that you believe in. That you share a belief in a creator god with other theists is acknowledged. But when you claim to believe in their gods and they claim to believe in your god that is not in fact the case, since these gods different, sometimes significantly different.
So to say you believe Allah exists is empty disingenuous rhetoric. What you should say instead is that both you and Muslims all believe in a creator god.

He then posted new thread claiming that I had taken a preposterous position, repeating his usual mantra that defending religious beliefs makes smart people look stupid.

I suppose I was replying to his literal words, rather than to what I might have taken his meaning to be. What he meant was the deity revealed in the Qu'ran when he used the word "Allah." I sometimes drive my family members crazy by responding to their literal words and ignoring the obvious subtext.

 But my prior discussion wasn't about a God of any particular revelation, it was simply the idea of a being that is omnipotent, omniscient and perfectly good. I think there is a general conception of God, and people can subscribe to that notion without adjudicating the question of any particular revelation. C. S. Lewis did this when he became a Theist but not a Christian. John's initial comments are an objection to what I said only if my use of the term "God" made essential reference a Christian conception of God. So, in order to say what he said, he had make an assumption about what I was using the word "God" in a way that referred to a specific revelation. I think there is a general Judeo-Christian conception of God, which is developed in detail in different ways by the Jewish, Christian, and Islamic traditions. The word for this being, in Arabic, is Allah. I think you can use the word "God" without indicating whose revelation one accepts. Is there any reason to think my claim here is false? With this in mind, I can't see that my comments were preposterous.

John had to ignore the context of my comments in order for his original criticism to work.