Soul And Spirit(a Study Of Human Personality)

by Bishop, A. C. | Category: Fundamentals | Aug 1976

It is axiomatic that God is: that all that is physical derives from Him, and that all that is animate exists through Him (Heb. 1:1-3; John 1:1-4). God is Spirit (John 4:24), is omniscient and omnipresent in His creation. Man has a physical body animated by a life principle and through this is expressed a personality. The nature of man therefore cannot be stated adequately in physical or physiological terms, there are deeper psychological and spiritual aspects of his being.

The physical part of man or, for that matter of animals and plants that part which can be observed, measured and analysed - is not complete in itself. The natural life, for which man has long sought an explanation, cannot be quantified: it is spiritual, it lies beyond the physical world, and lies also beyond man's capacity fully to understand. Man, plants and animals all have this vital force, but although man and animals are similar to one another, there is also a great difference between them, and this difference is not primarily physical: it relates rather to the invisible, spiritual aspect of man.

Scripture uses two Hebrew and two corresponding Greek words to express this spiritual concept, and these translate into English as 'spirit' and 'soul'. 1 Thess. 5:23 might be understood to imply that a division is possible into spirit, soul and body, but Heb. 4:12 warns that such a distinction is neither readily nor unequivocally made by man. A study of the Greek and Hebrew words translated 'soul' and 'spirit' shows that they are not clearly distinguishable. The root meaning of the Hebrew word ruah is said to be 'to breathe out violently' and it is most frequently translated 'spirit'. The word is used to convey a range of meanings and in the New Testament the Greek word pneuma is similarly used. The Hebrew and Greek words translated 'spirit' are used to refer to the wind (Ezek. 37:9; John 3:8), as well as for the animating principle (James 2:26) which is often expressed as 'breath' (Ezek. 37:5-6, 8,10; Rev. 11:11, 13:15). It is used for the 'breath' or life of man and animals alike (Eccles. 3:21). This meaning is shared also by the Hebrew word nephesh and the corresponding Greek word psyche which are usually translated 'soul'. The link with natural life is stronger in this case however (Gen. 1:20, 24, 30; 9:15-16) and it is again used equally of man and animals. It is linked sometimes with blood, recognized as the symbol of physical existence (Gen. 9:4; Lev. 17:10-14).

Now Scripture states that the soul departs at death (Gen. 35:18) but James 2:26 uses the term spirit in the same sense (see also Eccles. 12:7). Clearly then soul and spirit may have similar attributes. A concordance study reveals many other similarities, for example both pneuma and psyche are used for the immaterial part of man; for the whole personality (Heb. 12:23 cf. Rev 6:9); for the seat of perception and feeling (Luke 1:46 cf. 47; Acts 17:16 cf. Acts 4:32); for the higher part of human life (Matt. 26:41 cf. Rom. 2:9). However, man is described as comprising body and spirit in Luke 8:55,1 Corinthians 5:3 and elsewhere, body and soul in Matthew 6:25 and Luke 12:20, and in 1 Thessalonians 5:23 as body, soul and spirit.

It may therefore be convenient to illustrate, soul and spirit as being like two circles which in large measure overlap and which together represent the non-physical, spiritual part of man. Part of this involves natural 'life' and because all life (whether natural or eternal life) derives ultimately from God who is Himself Spirit, the spirit at death returns to God who gave it. Of equal significance, however, is that part of man which is unique in being accountable to God and which more nearly relates to the whole personality and to which the term soul is generally applied. This is the part of man which is within his conscious control and which is readily appreciated: but in the New Testament it is the term spirit which is most commonly used for at least some of these attributes.

It is possible therefore to point to differences between soul and spirit and yet they are at the same time alike in their nature. It therefore follows that any form of words which seeks to express the complexities of the human spirit will necessarily be inadequate. One is left to reflect on the divine statement of Hebrews 4:12 that soul and spirit are neither readily separable by man nor readily discernible by him to be correlated with any particular function.

The epistles are replete with practical teaching which bears upon the conduct of the regenerate person. In this teaching there is frequent reference to spiritual matters, and it should be emphasized that the word may be used in several senses. In this article the word 'spiritual' has been used mainly in contrast with the temporal and physical realm. Scripture uses the word mainly of the human spirit under the control of the Holy Spirit, in contrast with which such words as 'carnal' and 'natural' are used to describe the human personality before redemption and not being under the control of the Spirit of God. The Christian is re-aligned through Christ with God and is indwelt by the Holy Spirit. The Holy Spirit animates the believer and makes him alive unto God; He can transform the personality provided He is neither quenched nor grieved so that the believer is no longer fashioned according to the world but conformed to the image of the Son of God. It is this power of God which results in a changed personality, outwardly discernible as 'conversion' and which frees a man from the bondage of sin. It frees him, not to live as he pleases, but according to the prompting of the Holy Spirit, so that he has a responsibility not to live unto himself as formerly, but unto Him who died and rose again. This cannot be fully possible within the confines of the physical body; hence the hope of the believer is to be with Christ and free from those limitations of human existence which inhibit the knowledge of God.

Bishop, A. C. | Aug 1976
Fundamentals