CONTENTS
IMPORTANT PREFACE - 2021 DEDICATION - TO MY FATHER INTRODUCTION CHAPTER ONE - WHAT IS MAN? CHAPTER TWO - THE LIVING SOUL CHAPTER THREE - THE SPIRIT WITHIN MAN CHAPTER FOUR - IS THE SOUL IMMORTAL? CHAPTER FIVE - LIFE, DEATH AND RESURRECTION IN THE PAULINE EPISTLES CHAPTER SIX - A WEEKEND IN HELL OR IN THE TOMB? CHAPTER SEVEN - HELLFIRE AND DAMNATION CHAPTER EIGHT - THE WRATH TO COME CHAPTER NINE - THE DAY OF JUDGMENT APPENDIX SCRIPTURE INDEX |
CHAPTER THREETHE SPIRIT WITHIN MAN
TFOR WHAT MAN KNOWETH THE THINGS OF A MAN, SAVE THE SPIRIT OF MAN WHICH IS IN HIM? EVEN SO THE THINGS OF GOD KNOWETH NO MAN, BUT THE SPIRIT OF GOD. I Corinthians 2:11 
HOSE who hold that the soul is an invisible, immortal entity within a man usually also talk about a man having a 'spirit' in the same terms. There seems to be much confusion on the difference between the soul and the spirit. For example: Does a man's soul go to heaven? Does his spirit go to heaven? Do they both go? Many are hard pressed to provide any Bible based definitions as to what exactly the soul and spirit are, let alone discuss their differences. Many believers in our day seem very confused
Part of the confusion on this subject comes from the word 'spirit' itself. The word comes down to us laden with centuries of meaning and superstitious thought. In this study, it is vitally important at the onset that we determine to concern ourselves only with what the Bible has to say regarding the spirit, and the way the word is used in the inspired scriptures. Any departure into the superstitions of pagan religions, ancient or modern, is sure to lead us down the path of error. The confusion on this subject is well illustrated in the following quote: The spirit and the soul often seem to be the same in many contexts, but that they are not the same is evident by the fact that the Word of God can divide them asunder (Hebrews 4:12). They are both invisible, representing the reality of which the body is only the outward expression. The fact that it is so difficult to distinguish between them has led many to assume they are synonymous; but this verse and others (especially Hebrews 4:12) make it certain they are not identical. Perhaps the non-physical part of man could be called the soul/spirit complex. Although probably too simplistic, it is convenient to think of the soul, body, and spirit representing the mental, physical, and spiritual components of man, respectively. Another way is to look at the human tri-unity as one's essential nature, his bodily person, and his spiritually influencing personality. Defenders Study Bible pg. 1335 While the above seems to be a good attempt to explain difficult Biblical concepts in a simple, rational way, it is almost admitted by the author that his conclusions amount to little more than speculation. I believe it can, and will be demonstrated that the confusion regarding the soul and spirit of man arise once again from the inability to harmonize the entire counsel of the Word of God with preconceived notions of what the soul and spirit are.
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My Peace Give I Unto You
Contrary to the above, the Bible shows us that there is a vast difference between the soul and the spirit. As we have seen already, 'soul' is a term used of the whole man or being, or that person's life, and comes from the Hebrew word Nephesh and the Greek word Psuche. In the Old Testament, Nephesh is rendered creature, life, body, mind, etc. It gives no indication of an invisible part of man which survives the body at death.
Similarly we have seen that the New Testament Greek word Psuche is rendered soul, life, mind and heart, and also gives no indication of an invisible entity within a man which could be separated from the body at death. There are a few New Testament passages which use 'soul' in a way that some interpret as departing the body at death and these will be considered later.
In contrast to the word 'soul', the word rendered 'spirit' is ruwach (roo'-akh) in Hebrew and pneuma (pnyoo'-mah) in Greek. It may come as a surprise to many that both these words have wind or air as their primary meanings. Or English word 'pneumatic' which comes directly from the Greek word 'pneuma' also carries this definition. For example, a pneumatic drill is an air powered drill, and a pneumatic tire is an air-filled tire. Both the Hebrew ruwach, and the Greek pneuma, came to be used in a broader sense of anything that was invisible yet exerted power or influence; the wind being a perfect example. It is of absolute importance that this definition is clearly understood.
As will be seen in this study, both the Hebrew and Greek words for spirit are used in many ways, but they always, without one exception, represent something that is invisible yet exerts power or influence. Once this definition is clearly understood, many Bible passages regarding the spirit will fall into place, and much confusion concerning the differences between the spirit and the soul will be made clear.
SPIRIT AND FLESHLY NATURES
DISTINCT AND SEPARATE
DISTINCT AND SEPARATE
Before considering the many ways in which 'spirit' is used in the Bible, it is important to consider a commonly accepted belief regarding the nature of man.
It is commonly taught that mankind has a dual nature; that is, he is a spirit being inside of a fleshly body. This is a serious error which has resulted in untold confusion. When we properly understand that 'spirit' is used in a number of ways, then we will also see that while mankind has a 'spirit' in one sense, in no way is he a spirit being in any sense. In fact, man is never called a 'spirit' except for one exception in the book of Hebrews which will be considered below.
Please notice how clearly both Jesus and the Apostle Paul draw this distinction.
It is commonly taught that mankind has a dual nature; that is, he is a spirit being inside of a fleshly body. This is a serious error which has resulted in untold confusion. When we properly understand that 'spirit' is used in a number of ways, then we will also see that while mankind has a 'spirit' in one sense, in no way is he a spirit being in any sense. In fact, man is never called a 'spirit' except for one exception in the book of Hebrews which will be considered below.
Please notice how clearly both Jesus and the Apostle Paul draw this distinction.
That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. John 3:6
Contrary to this clear statement, the popular teaching continues to be that man is both spirit and flesh. Jesus could not have been more clear, flesh is flesh, spirit is spirit. The two natures are always separate and distinct. Notice how the apostle Paul elaborates on this:
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Cor 15:45-49
Again the teaching is clear. Paul draws a very sharp line between the fleshly nature and the spirit nature as the following table illustrates:
| Human Nature | Spirit Nature |
| The first man Adam | The last Adam was made a quickening spirit. |
| that was not first which is spiritual, but that which is natural | and afterward that which is spiritual |
| The first man is of the earth, earthy | the second man is the Lord from heaven |
| As is the earthy such are they also that are earthy | and as is the heavenly, such are they also that are heavenly |
| And as we have borne the image of the earthy | we shall also bear the image of the heavenly |
Please notice that we are now only natural, and earthly. We are yet to be spiritual. Right now we bear the image of the earthly. Not until the future shall we bear the image of the heavenly. The fleshly and spirit natures are always separate and distinct. That which is born of flesh IS FLESH, not a spirit with a fleshly body.
Once this distinction is firmly grasped, much of the confusion regarding a man's 'spirit' will disappear. If we realize that 'spirit' when applied to man never means 'a being of a spirit nature inside of a house of flesh', we will be much more prepared to properly interpret the true meaning of passages in which 'spirit' is used.
'SPIRIT' IN THE OLD TESTAMENT
The Hebrew word ruwach is used in our English Bible in the following ways:
The invisible animating force of man, which God gives at man's formation or birth,
and which returns to God at death.
and which returns to God at death.
In many cases, 'spirit' refers to an invisible 'life-force' in mankind. Sticking to our original definition of the word, 'spirit' is used because this force is both invisible and powerful. Even today the secret of life remains a mystery. God as the author of life is the only one who can ultimately give and take it away. The 'spirit', the life-force which animates us, is given to us to use as stewards in service to God, but ultimately returns to Him when we die.
Notice how clear this definition becomes in the following verses.
Notice how clear this definition becomes in the following verses.
If he set his heart upon man, if he gather unto himself his spirit (Heb. Ruwach) and his breath; All flesh shall perish together, and man shall turn again unto dust. Job 34:14-15
This is exactly the sense of what we read in the Book of Genesis. God formed man from the dust of the ground, breathed life into the man, and man became a living soul. This shows the exact reversal of this process. If God should take away his breath, and the life force (the ruwach, or spirit) then man becomes dust again. This is exactly what was entailed in the warning which God gave to Adam; 'For dust thou art and to dust shalt thou return'. Consider further the following verses.
And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life (Heb. Ruwach), from under heaven; and every thing that is in the earth shall die. Gen 6:17
He will not suffer me to take my breath (Heb. Ruwach), but filleth me with bitterness. Job 9:18
For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath (Heb. Ruwach); so that a man hath no preeminence above a beast: for all is vanity. Eccl 3:19
His breath (Heb. Ruwach) goeth forth, he returneth to his earth; in that very day his thoughts perish. Ps 146:4
And they fell upon their faces, and said, O God, the God of the spirits (Heb Ruwach) of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? Num 16:22
All the while my breath is in me, and the spirit (Heb Ruwach) of God is in my nostrils; Job 27:3
Then shall the dust return to the earth as it was: and the spirit (Heb. Ruwach) shall return unto God who gave it. Eccl 12:7
All these verses refer to the invisible life force which animates the body. The body with this life force present is a 'living soul' (Gen 2:7) and without this force the man is a dead soul. The translation 'breath' is appropriate because in man and animals the life force is sustained by breathing. Dead men do not breathe, and a man who stops breathing or cannot breathe will die within minutes. In all these verses we maintain our definition of the 'spirit' being something invisible yet powerful. Please note that in none of the above verses is 'spirit' an immortal being which resides in a body of flesh.
The invisible characteristics or faculties of man
It is failure to discern this definition that has caused so much confusion. Remember that 'spirit' always refers to something invisible yet powerful. As such, all of man's mental and emotional faculties are spiritual faculties, in that they are invisible yet powerful. Note how this definition is brought out in the following verses:
And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage (Heb. Ruwach) in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. Josh 2:11
Which were a grief of mind (Heb. Ruwach) unto Isaac and to Rebekah. Gen 26:35
A fool uttereth all his mind (Heb. Ruwach): but a wise man keepeth it in till afterwards. Prov 29:11
God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their anger (Heb. Ruwach) was abated toward him, when he had said that. Judg 8:3
The sacrifices of God are a broken spirit (Heb. Ruwach): a broken and a contrite heart, O God, thou wilt not despise. Ps 51:17
I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit (Heb. Ruwach). Eccl 1:14
A talebearer revealeth secrets: but he that is of a faithful spirit (Heb. Ruwach) concealeth the matter. Prov 11:13
We see from the above that the mind and reasoning faculties of man are also properly called 'spirit' or 'ruwach'. No one has ever seen the mind, the will, courage, or emotions. What we do see is the outward manifestation of these things. Again our definition of something invisible yet powerful is in agreement with the Bible use of the word, and again the usage will not allow for an immortal entity which can be separated from man.
Power From On High' shown as Divine power in the giving of spiritual gifts.
And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit (Heb. Ruwach) of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. Exod 28:3
The Spirit (Heb. Ruwach) of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; Isa 61:1
Turn you at my reproof: behold, I will pour out my spirit (Heb. Ruwach) unto you, I will make known my words unto you. Prov 1:23
This type of spirit is often referred to as being poured out or falling upon. Again it is invisible yet powerful.
The invisible power of God manifesting itself
And with the blast (Heb. Ruwach) of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. Exod 15:8
And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast of the breath (Heb. Ruwach) of his nostrils. 2 Sam 22:16
When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit (Heb. Ruwach) of judgment, and by the spirit (Heb. Ruwach) of burning. Isa 4:4
The Holy Spirit
Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit (Heb. Ruwach), saith the LORD of hosts. Zech 4:6
Who hath directed the Spirit (Heb. Ruwach) of the LORD, or being his counsellor hath taught him? Isa 40:13
Then the spirit (Heb. Ruwach) took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place. Ezek 3:12
Invisible Spirit Beings
Who maketh his angels spirits (Heb. Ruwach) ; his ministers a flaming fire: Ps 104:4
From the above examples we clearly see that the Hebrew ruwach is used in many different ways, however the common thread which runs through each verse is that it is always used to represent something invisible, yet exerts power or influence. When the word is applied to man, it means either the life-force which animates the man, or the spiritual faculties of man; the mind, the will, the emotions, etc; that part of man which is capable of communication with God. It is the failure to discern between man's ability to posses God's spirit as the gift of life, and to have spiritual faculties, from man as a spirit being which has caused so much confusion.
Turning to the New Testament we see that the Greek word pneuma is used in the exact same way.
Turning to the New Testament we see that the Greek word pneuma is used in the exact same way.
'SPIRIT' IN THE NEW TESTAMENT
That the New Testament Greek word pneuma is the direct equivalent of the Hebrew word ruwach can be shown by comparing the following verses.
From the Old Testament :
From the Old Testament :
The Spirit (Heb. Ruwach) of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; Isa 61:1
...and from the new Testament where Jesus quotes Isaiah 61:1 in Greek:
The Spirit (Gk. Pneuma) of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, Luke 4:18
Being the exact equivalent of Ruwach, Pneuma is rendered in the New Testament in the following ways:
Of God Himself
God is a Spirit (Gk. Pneuma) : and they that worship him must worship him in spirit and in truth. John 4:24
In the Greek text of the New Testament, there is no indefinite article, and the verse would be more correctly translated as 'God is spirit'; that is, God is invisible yet powerful. One should begin to see how a proper understanding of this word straightens out so many problems.
The Holy Spirit
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit (Gk. Pneuma) of promise, Eph 1:13
And grieve not the holy Spirit (Gk. Pneuma) of God, whereby ye are sealed unto the day of redemption. Eph 4:30
He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit (Gk. Pneuma). 1 Thes 4:8
The new nature in the believer because we are begotten of God
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit (Gk. Pneuma) , he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit (Gk. Pneuma) is spirit.(Gk. Pneuma) John 3:3-6
This birth of the new nature is invisible, and yet we see the effects it brings in the life of the believer. Note the words of Jesus himself in the same conversation in John chapter three:
The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. John 3:8
But ye are not in the flesh, but in the Spirit (Gk. Pneuma) , if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. Rom 8:9
The Spirit itself beareth witness with our spirit, that we are the children of God: Rom 8:16
It is here that so much confusion begins. In the life of a believer God sends His spirit as a gift and seal. It is this gift of the spirit which brings about the new nature, and the new creature within man. It does not entail a change of nature from fleshly to spirit nature until is is consummated in the resurrection. This was brought out in the passage we considered earlier from the apostle Paul:
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Cor 15:45-49
So how does a man know if he has the Spirit? That is the sense brought out in Romans 8:16, God's spirit bears witness with OUR SPIRIT. That is, our spiritual faculties are awaked to an awareness of God. Our will is set to please God, our mindwants to know and learn of God, our heart aims to serve God. We seek to communicate with God, we feel emotions toward God. Because we are not currently of a spiritual nature and won't be until the resurrection, the only way the Spirit of God can manifest itself now is in the spiritual faculties of man. The man is thus awakened to serve God 'in spirit' instead of fulfilling the passions of the flesh.
God's spirit seals the man and brings about the new creature. We are given 'the mind of Christ (1 Cor 2:16). The life of the believer becomes the life which Christ has imparted to him by the Spirit, however the man must remain a new creature in a body of flesh which wars against it.
Again, it is important to remember that the gift of God's spirit which can now only manifest itself in our spiritual faculties will not undergo a change of nature from the fleshly to the spirit nature until the resurrection.
God's spirit seals the man and brings about the new creature. We are given 'the mind of Christ (1 Cor 2:16). The life of the believer becomes the life which Christ has imparted to him by the Spirit, however the man must remain a new creature in a body of flesh which wars against it.
Again, it is important to remember that the gift of God's spirit which can now only manifest itself in our spiritual faculties will not undergo a change of nature from the fleshly to the spirit nature until the resurrection.
The Animating Life Force of Man
For as the body without the spirit (Gk. pneuma) is dead, so faith without works is dead also. James 2:26
It is amazing to me how often this verse is quoted to 'prove' that man has a conscious immortal spirit when it says nothing of the kind. As we have discussed at length, man has a spirit either as spiritual faculties, or the life which God imparts to him. This verse is clearly in line with the way we saw 'spirit' used in the Old Testament. The body without its 'spirit' or the force which animates it is dead.
Character or Spiritual Faculties
For God hath not given us the spirit (Gk. Pneuma) of fear; but of power, and of love, and of a sound mind. 2 Tim 1:7
What will ye? shall I come unto you with a rod, or in love, and in the spirit (Gk. Pneuma) of meekness? 1Cor 4:21
That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit (Gk. Pneuma) of wisdom and revelation in the knowledge of him: Eph 1:17
For ye have not received the spirit (Gk. Pneuma) of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. Rom 8:15
In these verses, fear, meekness, wisdom and bondage are invisible and only manifested in one's actions. No one here would suppose that a 'spirit of bondage', or a 'spirit of meekness' were actual spirit beings.
The will, seat of emotion
Watch ye and pray, lest ye enter into temptation. The spirit (Gk. Pneuma) truly is ready, but the flesh is weak. Mark 14:38
Angels
But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits (Gk. Pneuma), sent forth to minister for them who shall be heirs of salvation? Heb 1:13-14
Demons
For a certain woman, whose young daughter had an unclean spirit ( Gk. Pneuma), heard of him, and came and fell at his feet: Mark 7:25
From these examples we see that the word is used in the New Testament in exactly the same ways as it is in the Old Testament. Again, in every instance, without exception, spirit is used to represent something that is invisible yet powerful.
CONCLUSIONS FROM THE ABOVE
In a previous section we demonstrated from the Bible that when the body dies, the soul dies also. The word 'soul', once properly understood never gives the indication that it survives the body at death. Now, having firmly established the way 'spirit' is used in both testaments, it will be much easier to make sense out of verses which previously would seem to contradict what we have learned about the soul.
Please note that in the above verses, when 'spirit' is used in regard to man, it is always in reference to either the life force given by God which animates man (thus frequently rendered 'breath' such as in Gen 6:17), or used of man's mind, will, emotions, 'heart', courage etc. This is in contrast with the way 'spirit' is used of God, angels, and demons. God is said to be 'a spirit' because God is an invisible being of a spirit nature. Angels are also said to be ministering 'spirits' because they are also invisible beings of a spirit nature.
Man is never spoken of in these terms. Man is not a spirit being by nature, because he must by definition be invisible to be such. Thus, while men can be said to posses spiritual faculties and to have a spirit which makes him a living soul, he is never referred to as a 'spirit' as a being. As Jesus himself stated:
Please note that in the above verses, when 'spirit' is used in regard to man, it is always in reference to either the life force given by God which animates man (thus frequently rendered 'breath' such as in Gen 6:17), or used of man's mind, will, emotions, 'heart', courage etc. This is in contrast with the way 'spirit' is used of God, angels, and demons. God is said to be 'a spirit' because God is an invisible being of a spirit nature. Angels are also said to be ministering 'spirits' because they are also invisible beings of a spirit nature.
Man is never spoken of in these terms. Man is not a spirit being by nature, because he must by definition be invisible to be such. Thus, while men can be said to posses spiritual faculties and to have a spirit which makes him a living soul, he is never referred to as a 'spirit' as a being. As Jesus himself stated:
Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. Luke 24:39
The earthly nature and the spirit nature are always shown to be distinct and separate. It is important to grasp this because many people believe and teach that a man's spirit is some invisible part of the man which, in their teaching, along with the soul departs at death.
In this teaching, there is already something within the man which is kin to the type of body angels posses, and can survive outside of the fleshly body. This is simply not a scriptural teaching. The real confusion regarding the differences between the soul and the spirit does not come from the Bible, but from preconceived ideas and assumptions. Only when we try to force these ideas into the text does the confusion result.
In this teaching, there is already something within the man which is kin to the type of body angels posses, and can survive outside of the fleshly body. This is simply not a scriptural teaching. The real confusion regarding the differences between the soul and the spirit does not come from the Bible, but from preconceived ideas and assumptions. Only when we try to force these ideas into the text does the confusion result.
OBJECTIONS CONSIDERED
Those who teach that the soul and spirit separate from the body at death claim to get their teaching from the Bible. If we hold that the Bible does not contradict itself, then we can be sure that one view is correct and the other wrong.
The problem becomes complicated because these two teachings ultimately form two systems of interpretation. That is to say; if a man is convinced that one or two verses solidly back up what he believes, he will interpret the rest of the Bible to fit with that belief. Proof -texts will be offered as satisfactory proof that a teaching is so, and any texts offered in contrast will be explained away or interpreted in light of what is already held to be true.
In considering the verses which follow, I am not attempting to 'explain away' anything. On the contrary, I hope to explain why each of these verses need not be read in a way that contradicts our teaching that the soul is mortal, the spirit is the breath of life, and man sleeps until the resurrection.
The problem becomes complicated because these two teachings ultimately form two systems of interpretation. That is to say; if a man is convinced that one or two verses solidly back up what he believes, he will interpret the rest of the Bible to fit with that belief. Proof -texts will be offered as satisfactory proof that a teaching is so, and any texts offered in contrast will be explained away or interpreted in light of what is already held to be true.
In considering the verses which follow, I am not attempting to 'explain away' anything. On the contrary, I hope to explain why each of these verses need not be read in a way that contradicts our teaching that the soul is mortal, the spirit is the breath of life, and man sleeps until the resurrection.
AS THE BODY WITHOUT THE SPIRIT IS DEAD
For as the body without the spirit (Gk. pneuma) is dead, so faith without works is dead also. James 2:26
Is James here teaching that when one dies, something ghostlike departs from the body? Not at all! Compare this with the following verse from the Old Testament.
Put not your trust in princes, nor in the son of man, in whom there is no help. His breath (Heb. Ruwach, Spirit) goeth forth, he returneth to his earth; in that very day his thoughts perish. Ps 146:2-4
The sense of both verses is exactly the same. When the invisible life force goes out of a body, then the body is no longer alive.
Rev 20:4
The souls of them that were beheaded...
THE SPIRIT RETURNS UNTO GOD
Then shall the dust return to the earth as it was: and the spirit (Heb. Ruwach) shall return unto God who gave it. Eccl 12:7
This is one of the most frequently cited verses used to 'prove' that a man's spirit is something ghostlike which departs from the body at death. Is this in fact what the verse teaches? Would such a conclusion be reasonable when in the same book (Ecclesiastes), Solomon writes the dead 'know not anything'? What a strange conclusion to reach when the same author writes:
For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath (Heb Ruwach); so that a man hath no preeminence above a beast: for all is vanity. Eccl 3:19
Does it make sense that the same author would reach two different conclusions within the same book? Is God the author of confusion?
Further complicating the matter is what these same people teach as to where the spirit goes upon death. If this verse really does teach that an immortal part of a man leaves the body at death, then it also must teach that all such spirits return to God. The problem is that this is not at all what many believe. The common belief is that only the righteous go to be with God, while the wicked go to hell. With hell being complete banishment from God's presence, could these spirits in any way be said to have 'returned to God'? If you begin to explain how a spirit in hell has returned to God, aren't you moving away from the plain sense of the verse into the realm of 'mental gymnastics'?
If we will compare scripture with scripture, we will find that this verse is in complete harmony with the entire teaching of scripture, as well as its own context in Ecclesiastes. We need only to compare the verse with the previous proof text to see its clear teaching.
God, as the ultimate giver and sustainer of all living things, is the only one who can give the breath of life, and the spark of life (Heb. Ruwach). Life is given as a gift of which we are only stewards. When we die, the breath of life which made us living souls goes back to God who, as the author of life, is its rightful owner. God as such then holds the only hope for that person of a future life and resurrection for the dead. Our hope is not in the belief that we are immortal in any respect, but in our faith in God, that should we lose our life he has the power to keep it and give it back to us in the resurrection.
Further complicating the matter is what these same people teach as to where the spirit goes upon death. If this verse really does teach that an immortal part of a man leaves the body at death, then it also must teach that all such spirits return to God. The problem is that this is not at all what many believe. The common belief is that only the righteous go to be with God, while the wicked go to hell. With hell being complete banishment from God's presence, could these spirits in any way be said to have 'returned to God'? If you begin to explain how a spirit in hell has returned to God, aren't you moving away from the plain sense of the verse into the realm of 'mental gymnastics'?
If we will compare scripture with scripture, we will find that this verse is in complete harmony with the entire teaching of scripture, as well as its own context in Ecclesiastes. We need only to compare the verse with the previous proof text to see its clear teaching.
God, as the ultimate giver and sustainer of all living things, is the only one who can give the breath of life, and the spark of life (Heb. Ruwach). Life is given as a gift of which we are only stewards. When we die, the breath of life which made us living souls goes back to God who, as the author of life, is its rightful owner. God as such then holds the only hope for that person of a future life and resurrection for the dead. Our hope is not in the belief that we are immortal in any respect, but in our faith in God, that should we lose our life he has the power to keep it and give it back to us in the resurrection.
I COMMEND MY SPIRIT
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. Luke 23:46
And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:59-60
These two verses give exactly the same thought as 'proof-text 2' above. Jesus and Stephen are not here asking God to receive their 'ghost' into heaven. Both knew that they would sleep until their resurrection and hence in dying they left all their prospects for a future life in God's hands. While the teaching is clear, and in harmony with what the rest of the Bible says about death, some further discussion will help us to appreciate even more that we have correctly 'divided the Word of truth' and arrived at the proper conclusions.
Luke 23:46 is giving the account of Jesus' death which is also given in the other three gospels:
Luke 23:46 is giving the account of Jesus' death which is also given in the other three gospels:
Jesus, when he had cried again with a loud voice, yielded up the ghost. Matt 27:50
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. John 19:30
And Jesus cried with a loud voice, and gave up the ghost. Mark 15:37
Between all four verses there are two phrases which are open to interpretation (or misinterpretation). These are 'into thy hands I commend my spirit', and 'Gave or yielded up the ghost'. Both of these are used by some to prove that a conscious immortal part of man departs from the body at death. Is this what these phrases really teach?
A look at the Greek text of the New Testament is again very enlightening.
In the accounts Mark, and Luke, the phrase 'Gave up the ghost' is being translated from one Greek word 'exepneusen' which means simply to breathe out, or expire. By no stretch of the imagination can this be used to prove that Jesus released an invisible ghost from his body. In both the New American Standard and New International versions, this phrase is rendered 'breathed His last'.
The accounts of Matthew and John use two different phrases which the King James translators rendered as 'yielded up the ghost' and 'gave up the ghost' respectively.
The Greek phrase in Matthew is 'afeeken to pneuma', which means literally 'yielded up his spirit'. So we see that the King James translation is accurate except for the use of the word 'ghost' for pneuma which is literally 'spirit'.
The Greek phrase in John is 'paredooken to pneuma'. This differs from Matthew's account in that 'paredooken' is used instead of 'afeeken'. The phrase literally translated here is 'entrusted the spirit'.
Combining all four accounts so far we know that Jesus did four things:
1) Said 'Father, into thy hands I commend my spirit'
2) He entrusted his spirit
3) He breathed his last
4) He yielded up his spirit
The Greek text of the phrase 'into thy hands I commend my spirit' is also interesting. Here the Greek word rendered 'commend' is paratithemai, and means 'to entrust as a deposit for protection'.
The beautiful harmony of the Bible can be seen when we compare all this with a couple of verses we studied earlier:
A look at the Greek text of the New Testament is again very enlightening.
In the accounts Mark, and Luke, the phrase 'Gave up the ghost' is being translated from one Greek word 'exepneusen' which means simply to breathe out, or expire. By no stretch of the imagination can this be used to prove that Jesus released an invisible ghost from his body. In both the New American Standard and New International versions, this phrase is rendered 'breathed His last'.
The accounts of Matthew and John use two different phrases which the King James translators rendered as 'yielded up the ghost' and 'gave up the ghost' respectively.
The Greek phrase in Matthew is 'afeeken to pneuma', which means literally 'yielded up his spirit'. So we see that the King James translation is accurate except for the use of the word 'ghost' for pneuma which is literally 'spirit'.
The Greek phrase in John is 'paredooken to pneuma'. This differs from Matthew's account in that 'paredooken' is used instead of 'afeeken'. The phrase literally translated here is 'entrusted the spirit'.
Combining all four accounts so far we know that Jesus did four things:
1) Said 'Father, into thy hands I commend my spirit'
2) He entrusted his spirit
3) He breathed his last
4) He yielded up his spirit
The Greek text of the phrase 'into thy hands I commend my spirit' is also interesting. Here the Greek word rendered 'commend' is paratithemai, and means 'to entrust as a deposit for protection'.
The beautiful harmony of the Bible can be seen when we compare all this with a couple of verses we studied earlier:
Put not your trust in princes, nor in the son of man, in whom there is no help. His breath (Heb. Ruwach) goeth forth, he returneth to his earth; in that very day his thoughts perish. Ps 146:2-4
Then shall the dust return to the earth as it was: and the spirit (Heb. Ruwach) shall return unto God who gave it. Eccl 12:7
So we see then that Jesus was not releasing a ghost from his body. Knowing he is about to expire, Jesus entrusts the Father with his very life, having faith that God will be faithful and raise him from the dead. Having thus done, he breathed his last and expired.
Those who would teach contrary to this must explain how a being can have his 'thoughts perish' and yet continue to think. They also must explain how someone can yield 'up' a spirit into the Father's hands while they teach that it actually descended into hell.
The exact same thought is brought out in the stoning of Stephen. Stephen is obviously imitating his Lord when he says 'Lord Jesus, receive my spirit' just before he died. By saying this he was entrusting his master with all his hopes for a future life and resurrection.
Those who would teach contrary to this must explain how a being can have his 'thoughts perish' and yet continue to think. They also must explain how someone can yield 'up' a spirit into the Father's hands while they teach that it actually descended into hell.
The exact same thought is brought out in the stoning of Stephen. Stephen is obviously imitating his Lord when he says 'Lord Jesus, receive my spirit' just before he died. By saying this he was entrusting his master with all his hopes for a future life and resurrection.
THE SPIRITS OF JUST MEN
MADE PERFECT
But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, Heb 12:22-23
Here we come to the only verse in the entire Bible where men are referred to as 'spirits'.
Some use this verse to teach that the 'spirits of just men made perfect' are those of saints who have died and gone before us into heaven. There are a couple of reasons why this interpretation simply can not be correct.
First of all, the Greek word for 'perfect' is teleioo which means to bring to a full completion and consummation. Do those who hold that these are disembodied spirits in heaven believe that they are now perfected? When does the apostle Paul teach that believers, both dead and living will reach perfection or consummation?
Some use this verse to teach that the 'spirits of just men made perfect' are those of saints who have died and gone before us into heaven. There are a couple of reasons why this interpretation simply can not be correct.
First of all, the Greek word for 'perfect' is teleioo which means to bring to a full completion and consummation. Do those who hold that these are disembodied spirits in heaven believe that they are now perfected? When does the apostle Paul teach that believers, both dead and living will reach perfection or consummation?
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Cor 15:52-54
So we see that it is not until the resurrection that men are perfected in any sense.
Second, men are never spoken of as having any type of spiritual body which lives outside of the physical body. Remember that the natures are distinct, and for men to enter heaven they must have a change of nature. Paul again tells us when this will take place.
Second, men are never spoken of as having any type of spiritual body which lives outside of the physical body. Remember that the natures are distinct, and for men to enter heaven they must have a change of nature. Paul again tells us when this will take place.
So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 1 Cor 15:42-44
So again we see that the condition of the saints as 'perfect' spoken of in Hebrews 12:22 is something which is not possible for any Christian until the resurrection.
So, what then is the meaning of Hebrews 12:22? Again we will find out answer by comparing scripture with scripture. Lets consider another statement by the apostle Paul:
So, what then is the meaning of Hebrews 12:22? Again we will find out answer by comparing scripture with scripture. Lets consider another statement by the apostle Paul:
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: Eph 2:5-6
Were Paul and those in Ephesus literally seated in Heaven when Paul wrote this? No, Paul merely wrote from a future perspective, calling something that was sure to come as though it were already a fact. Paul could do this because he had faith in God who himself stated in Isaiah:
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Isa 46:9-11
Paul is here obviously speaking from the viewpoint of 'the glory', describing the future scene men are called to.
YOUR WHOLE SPIRIT AND
SOUL AND BODY
And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 1Thes 5:23
This verse is widely quoted to teach that man is a trichotomy; that is, that he is made up of three parts, the body, the soul, and the spirit. Numerous works have been written to attempt to explain the function of each part. As we saw earlier, there is usually confusion as to the difference between the spirit and the soul, but most writers are in agreement that both the soul and the spirit depart from the body at death and continue to exist.
Before we attempt to show what Paul had in mind when he wrote these words, let's look first at what the verse does not say. Even if this verse does teach that man is made up of three parts, it says nothing about their function, and nothing as to what becomes of them at death. The teaching that the soul and spirit continue to exist and depart at death must be read into the verse.
There is good reason however, to believe that Paul was not trying to teach doctrinally that man was made up of three parts. Whatever conclusion we come to, we must make sure it is harmony with what the Bible teaches elsewhere about the nature of man. Remember that when studying the soul we saw that man is a soul.
Before we attempt to show what Paul had in mind when he wrote these words, let's look first at what the verse does not say. Even if this verse does teach that man is made up of three parts, it says nothing about their function, and nothing as to what becomes of them at death. The teaching that the soul and spirit continue to exist and depart at death must be read into the verse.
There is good reason however, to believe that Paul was not trying to teach doctrinally that man was made up of three parts. Whatever conclusion we come to, we must make sure it is harmony with what the Bible teaches elsewhere about the nature of man. Remember that when studying the soul we saw that man is a soul.
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Gen 2:7
So we saw that the body, plus the spirit (breath of life) equaled the soul.
Was Paul contradicting this? Not at all! To properly understand what Paul meant we must understand that many times poetic features of the Greek and Hebrew languages are used which are not evident to the English reader.
Dennis Bratcher, writing for the Christian Resource Institute, comments on these features and their use in 1 Thessalonians 5:23:
Was Paul contradicting this? Not at all! To properly understand what Paul meant we must understand that many times poetic features of the Greek and Hebrew languages are used which are not evident to the English reader.
Dennis Bratcher, writing for the Christian Resource Institute, comments on these features and their use in 1 Thessalonians 5:23:
A second issue relates to two features of Hebrew language that are also evident in the NT, especially when the writers are using OT texts or alluding to them directly certain languages communicate ideas or points of emphasis. First, Hebrew has a tendency to describe the whole by referencing parts of the whole. 'Strong right arm' is a way to refer to the overall strength or power of a person. 'From Dan to Beersheba' is a way to reference the entire land of Israel, from far north to south. 'David' is a way to talk about the Israelite monarchy.
Second, Hebrew has a tendency to string together two or more complementary images for poetic effect or emphasis. That is, the same idea is repeated with a series of words that mean the same thing. This is especially evident in poetic passages, and is termed parallelism . For example, in Psa 19:1, there are 2 pair of parallel lines in which the words of the paired lines mean essentially the same. The same feature can also be used to contrast ideas.
The implication of these features is that a series of words, such as 'with all your heart, with all your soul, with all your might' (Deut 6:4), is not an attempt to describe different aspects or compartments of human beings, but is a way to say 'with all of your being,' with the whole person. They are not 'parts,' as in a trichotomous view, but an emphatic way for an element to stand for the whole, and for a series of parallel terms to emphasize a point.
This feature is fairly obvious in the passage from 1 Thes: 'May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul, and body be kept blameless at the coming of our Lord Jesus Christ.' The emphasis is clearly on the whole person, not on a person composed of three parts.
There may be some sense in which the terms may reflect the person as seen from various points of emphasis, for example, the person in relation to God's gift of life (spirit), in relation to his existence as a human being (soul), and in relation to his existence in a physical world (body). But that is not quite the same as a trichotomous view, even a functional trichotomy. The conception is of a unified human being, not one who can be broken down into component parts. Copyright 1999 Christian Resource Institute
So we see that Paul was not attempting to teach doctrinally that man consists of three parts. Instead he was using a familiar poetic way of describing the whole man. This is in perfect harmony with Genesis 2:7 and everything else we have learned regarding the nature of man.
