{"id":1312,"date":"2018-02-03T08:45:59","date_gmt":"2018-02-03T07:45:59","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1312"},"modified":"2018-02-03T08:45:59","modified_gmt":"2018-02-03T07:45:59","slug":"the-composition-of-man","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-composition-of-man\/","title":{"rendered":"The Composition of Man"},"content":{"rendered":"
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<\/span><\/span>and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.<\/em><\/p>\n

Mark 12:30<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

This study on the composition of man will <\/span>be divided into three main sections: the material part of man, the immaterial part of man, and the relationship of the material to the immaterial.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Material Part of Man<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Origin<\/p>\n

Genesis 2:7<\/a> states that God formed Adam out of the dust of the ground<\/em>. While the material universe was created out of nothing, the material part of man was created out of something, the <\/em><\/span>dust of the ground<\/em>. Later in Genesis 3:19<\/a>, God told Adam that as a result of the Fall dust you are, and unto dust shall you return<\/em>. For that reason, 1 Corinthians 15:47\u201349<\/a> states that the material par<\/span>t of man is earthy<\/em> because it originated from the earth. More specifically, whereas Adam was made out of the dust of the ground, Eve was made from the rib of Adam. But, ultimately, Eve\u2019s origin is als<\/span>o from the dust because she was created out of Adam.<\/p>\n

The origin of the material part of man from the dust of the ground is true for the rest of humanity. Although all are born through the union of a m<\/span>an and a woman, because all of humanity originates from the first pair, man\u2019s ultimate source is still the dust of the ground. For that reason, the Bible teaches the unity of the human race (Gen. 1:27<\/span>\u201328<\/a>; 2:7<\/a>, 22<\/a>; 3:20<\/a>; 9:19<\/a> with 5:32<\/a>; Acts 17:26\u201328<\/a>; Rom. 5:12<\/a>; 1 Cor. 15:21\u201322<\/a>).<\/p>\n

As far as the origin of the material part of man is concerned, he was created from the dust of the ground<\/em> and all humani<\/span>ty had its origin with Adam. The fact that the Bible emphasizes the unity of the human race militates against the theory of evolution, which requires several different strains of development. In the e<\/span>volutionary hypothesis, all humanity did not descend from the same pair.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Transmission<\/p>\n

How is the material part of man transmitted? The answer is simple: it is transmitted through natural generation, by the union of the female egg and the male sperm. Only Adam and Ev<\/span>e were divinely created out of something. From then on, all humanity has been transmitted through natural generation. Sometimes people talk about how God created their baby, but in reality, He did not. The work of creation implies a work that only God can do, and yet scientists have been able to duplicate the fertilization of the female egg in a test tube. However, this is not <\/span>creation, it is natural generation. Only Adam and Eve were actually created by God. All of humanity from then on has been transmitted through natural generation by the union of the male sperm and the female egg.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Designations<\/p>\n

The Bible gives seven designations to describe the material part of man. The first designation is the word body<\/em>. This word will often refer to the material part of man. In fact, th<\/span>e Bible gives four different usages of the word body<\/em> emphasizing the material part of man. The first use is the word body<\/em> itself (Mat. 6:22\u201323<\/a>); most of the time when the word body<\/em> is used, it refers <\/span>to the material part of man. A second use is the body of sin<\/em> (Rom. 6:6<\/a>), which emphasizes the sin-nature\u2019s power to express itself is through the physical body. A third use is the body of this death<\/em> (<\/span>Rom. 7:24<\/a>), which also emphasizes the sin nature\u2019s control of the body. The fourth use is the body of our humiliation<\/em> (Phil. 3:21<\/a>), which emphasizes the body in its unglorified state.<\/p>\n

A second designa<\/span>tion is houses of clay<\/em> (Job 4:19<\/a>), which emphasizes the origin of the body as being from the dust of the ground.<\/p>\n

A third designation is the word sheath<\/em> (Dan. 7:15<\/a>). The point of this designation is th<\/span>at the immaterial part of man is the sword, and the material part of man is the sheath<\/em>, which contains the sword.<\/p>\n

A fourth designation for the material part of man is the word flesh<\/em>. In most cases, th<\/span>e word flesh<\/em> is used to speak of the sin nature, but now and then, it is used of the physical part of man (1 Cor. 15:39<\/a>; Gal. 2:20<\/a>; Col. 2:1<\/a>, 5<\/a>; 1 Tim. 3:16<\/a>; 1 Pet. 3:18<\/a>).<\/p>\n

A fifth designation for the <\/span>material part of man is temple<\/em> (Jn. 2:21<\/a>; 1 Cor. 6:19<\/a>). In the case of believers, the body is a temple in the sense that this is the place where God dwells.<\/p>\n

A sixth designation is earthen vessels<\/em> (2 C<\/span>or. 4:7<\/a>), emphasizing the frailty of man.<\/p>\n

And a seventh designation is tabernacle (2 Pet. 1:13\u201314<\/a>), which emphasizes the temporary nature of the physical body.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Future<\/p>\n

Three things should be mentioned concerning the future of the material part of man. First, it is destined to be resurrected from the dead. There will be a resurrection of all believers a<\/span>nd unbelievers alike (Jn. 5:28\u201329<\/a>; Rom. 8:11<\/a>; 1 Cor. 15:25\u201326<\/a>).<\/p>\n

Secondly, the body of the unbeliever will be cast alive into the Lake of Fire after this resurrection (Rev. 20:11\u201315<\/a>).<\/p>\n

Thirdly, the body<\/span> of the believer will have a better future in four ways.<\/p>\n

The first way is that the believer is now undergoing a process of sanctification, which includes both the immaterial and the material part of m<\/span>an (1 Thes. 5:23<\/a>).<\/p>\n

The second way is that the believer should therefore glorify God in, by, and through his body (1 Cor. 6:20<\/a>).<\/p>\n

The third way is that, in the future, the body of the believer will be g<\/span>lorified (Rom. 8:18<\/a>, 23<\/a>; 1 Cor. 15:35\u201358<\/a>; Phil. 3:20\u201321<\/a>).<\/p>\n

And the fourth way is that the eternal abode of the believer\u2019s body will be in the new Jerusalem<\/em> (Rev. 21:1\u201322:5<\/a>).<\/p>\n

To summarize the material p<\/span>art of man: Adam was formed of the dust of the ground<\/em> and all humanity had its origin in Adam. Subsequently, all humanity has been transmitted through natural generation, the union of the female egg a<\/span>nd the male sperm. The Bible gives seven designations for the material part of man: body, house of clay, sheath, flesh, temple, earthen vessels<\/em>, and tabernacle<\/em>. The future of the material part of man <\/span>is threefold: all are destined to be resurrected; the body of the unbeliever will be cast alive into the Lake of Fire; the body of the believer will be sanctified, glorified, and dwell eternally in the <\/span>new Jerusalem.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Immaterial Part of Man<\/p>\n

What the Bible has to say about the immaterial part of man is far more extensive, so the rest of this manuscript will be devoted to this subject. The study of the immate<\/span>rial part of man will be divided into five major categories.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Origin<\/p>\n

The origin of the immaterial part of man was at the very beginning with the breath of God. After God made the material part of man, He breathed the breath of God into him and he then bec<\/span>ame a living soul<\/em> (Gen. 2:7<\/a>). The material part of man originated with the dust of the ground; the immaterial part of man with the breath of God. Thus, man is a living soul<\/em>. The absence of the immater<\/span>ial means that the material part of man is dead (1 Kg. 17:21\u201322<\/a>; Acts 2:27<\/a>, 32<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Transmission<\/p>\n

The material part of man is transmitted through natural generation by the union of the female egg and the male sperm. Three suggestions have been made as to how the immaterial part<\/span> of man is transmitted.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. By the Pre Existence of the Soul<\/p>\n

The pre existence of the soul was the view of some ancient church fathers, such as Origen. This view held that all the souls that ever existed, do exist, or will ex<\/span>ist were created in the very beginning, but they enter the body either at conception or at birth. The soul of man has a separate, conscious, personal existence in some previous state. Having sinned in that pervious state, they are condemned to be born into the world in a state of sin in connection with the material body.<\/span><\/p>\n

The problem with this view is that it has no biblical support whatsoever. The<\/span> Bible does not teach the pre existence of the soul prior to the formation of the material part of man.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. By the Doctrine of Creationism<\/p>\n

The second suggestion is known as the doctrine of creationism. Insofar as the immaterial part of man is concerned, creationism teaches that each soul is individually <\/span>created and is placed into the body either at conception or at birth or at some time in between.<\/p>\n

Those who hold to this position believe it for three reasons. First, they point out that the body and s<\/span>oul are said to have different origins, with the soul coming from God. For example, they cite Numbers 16:22<\/a>, where God is called \u201cthe Father of the spirits\u201d; Ecclesiastes 12:7<\/a>: the spirit returns unto<\/em><\/span> God who gave it<\/em>; Isaiah 42:5<\/a>, Jehovah gives the spirit; Isaiah 57:16<\/a>: the souls that I have made<\/em>; Zechariah 12:1<\/a>, God forms the spirit of man within him<\/em>; and Hebrews 12:9<\/a>: the Father of spirits<\/em>. Thes<\/span>e various verses are supposed to teach that the body and the soul have different origins, with the soul coming from God. Secondly, they point out that the nature of the soul is spiritual, and that which is <\/span>spiritual must always come directly from God. Thirdly, they claim that this is the only way to explain why the Messiah did not have a sin nature.<\/p>\n

In spite of these reasons for believing in the c<\/span>reationist position of the origin of the immaterial part of man, this is not the best answer for what the Bible teaches. Five answers can be given to the creationist\u2019s claims. First, the body is also said to originate with God, just like the soul (<\/span>Ps. 139:13\u201314<\/a>; Jer. 1:5<\/a>), yet we know that the body comes into existence through natural generation. When these verses speak of the body coming from God<\/span>, it obviously points to its ultimate original source: God the Creator. All bodies after Adam and Eve are not created, but are transmitted through natural generation. When the Bible speaks of the soul<\/span> coming from God, it could also refer to the ultimate origin of the soul, which is God\u2019s creation by the breath of His mouth. But this does not have to mean that every single soul is created, anymore than every single body i<\/span>s formed by creation. Secondly, the fact that the soul is spiritual does not exclude the possibility of the soul also being transmitted through natural generation. Thirdly, the Messiah was protected from the sin nature, not because God created a soul for Him, but because of the overshadowing of the Holy Spirit (<\/span>Lk. 1:35<\/a>). Fourthly, this view fails to explain why the soul ha<\/span>s a tendency to sin unless God created the soul sinful. Yet this is something that they do not say. But why does the soul have a tendency to sin if the soul was created holy by God? And fifth, there is a moral problem with this view. According to this vie<\/span>w, God creates the soul sinless, and then He puts the soul into a sinful body that, in turn, corrupts it. The moral problem is: How could God create a holy soul, and then put it into a sinful body, knowing that upon contact, it would corrupt the soul? God created Adam and Eve, and He created the first souls for Adam and Eve, but He does not create every individual soul anymore than He creates every individual body.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. By the Doctrine of Traducianism<\/p>\n

The third suggestion for how the immaterial part of man is transmitted is the best view. Theologically, this is called the doctrine of traducianism, and teaches that<\/span> the immaterial part of man is transmitted through natural generation, just like the material part of man. At the point of conception, the material part of man is formed, but also, at the point of conception, the immaterial part of man is formed.<\/span><\/p>\n

Traducianism is the best view in light of Scripture for three reasons. First, Genesis 46:26<\/a> states that souls are already present in the loins. Secondly,<\/span> according to Genesis 5:3<\/a>, the \u201cbegetting\u201d includes the image and likeness of God, which is not a component of the material part of man, but of the immaterial part of man. Thirdly, the Bible teaches t<\/span>hat the sin nature is already present at birth (Job 14:1\u20134<\/a>; 15:14<\/a>; Ps. 58:3<\/a>; Jn. 3:6<\/a>), and the sin nature is part of the immaterial part of man. Even more conclusive is the fact that, not only is the <\/span>sin nature present at birth, the sin nature is present even at conception as David wrote in Psalm 51:5<\/a>: in sin did my mother conceive me<\/em>. The sin nature, a facet of the immaterial part of man, is alre<\/span>ady present at conception.<\/p>\n

The point is quite simple: just as the material part of man is transmitted through natural generation, so also is the immaterial part of man transmitted through natural gene<\/span>ration. At conception, both the material and the immaterial parts of man are present. That is why traducianism is so much against abortion. That is why, biblically speaking, abortion is an act of murder because it puts to death that <\/span>which has been conceived, which includes both the material and the immaterial parts of man.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Trichotomy of Man<\/p>\n

Trichotomy teaches a threefold division of man: body, soul, and spirit. The body is the material part of man; the soul and the spirit are two entirely separate entities of the<\/span> immaterial part of man. While this has become a rather popular position, is this really what the Bible teaches?<\/p>\n

Those who believe that man is trichotomous believe it for two reasons. The first reason<\/span> is based on 1 Thessalonians 5:23<\/a>, which mention the three parts: spirit, soul<\/em>, and body.<\/em> The second reason is based on verses that seem to teach a sharp distinction between the soul and the spirit, s<\/span>uch as 1 Corinthians 15:44<\/a>, which distinguish between the soulish or natural body, and the spiritual body; as well as Hebrews 4:12<\/a>, which speaks of the Word as a sword, dividing the soul and spirit.<\/p>\n

H<\/span>owever, when all that the Bible teaches concerning the composition of man is taken into account, it will not support a trichotomy of man. There are eight reasons why this is not the biblical view.<\/p>\n

The<\/span> first reason is that, while it is true 1 Thessalonians 5:23<\/a> mentions spirit, soul<\/em>, and body<\/em>; there are other Scriptures that make different distinctions. For example, Luke 10:27<\/a> states: You shall lov<\/em><\/span>e the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.<\/em><\/p>\n

Here, there are four elements: heart, soul, strength<\/em><\/span>, and mind<\/em>. If one applies the same principle of interpretation to Luke 10:27<\/a> that is used in 1 Thessalonians 5:23<\/a>, then man has four distinct parts, not merely three.<\/p>\n

A similar passage is Mark 12:30<\/a>:<\/span> and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.<\/em><\/p>\n

Here, Mark mentions the same four parts. Actually, what is happen<\/span>ing in Mark 12:30<\/a>, Luke 10:27<\/a>, as well as 1 Thessalonians 5:23<\/a>, is that these are paraphrases that stand for the whole man, both material and immaterial. They paraphrase Deuteronomy 6:4\u20135<\/a>, which teach<\/span>es that one must love God with his entire being, and that includes both the material and the immaterial parts of man. While it is true that 1 Thessalonians 5:23<\/a> mentions three parts, other passages of<\/span> Scripture make different divisions and do not mention all the same ones as 1 Thessalonians 5:23<\/a>. The Thessalonian passage cannot be used to teach trichotomy.<\/p>\n

A second reason that a trichotomy in man <\/span>is not the biblical view is that, although 1 Corinthians 15:44<\/a> makes a distinction between the soulish and the spiritual body, if that verse is examined carefully in its context, it is speaking about <\/span>the physical body. The body is soulish; the same body is spiritual. Yet no one thinks in terms of two bodies, only one. So, in answer to 1 Corinthians 15:44<\/a>, the verse is not speaking of the immateria<\/span>l part of man at all; it is speaking of the very same physical body.<\/p>\n

The third reason that a trichotomy in man is not the biblical view is that, while it is true that Hebrews 4:12<\/a> states that the swor<\/span>d can separate the soul<\/em> and the spirit<\/em>, this verse also states that it separates joints<\/em> and marrow<\/em>. If Hebrews 4:12<\/a> is used to teach a trichotomy in man on the basis that the sword separates soul and <\/span>spirit, it should also be used to teach not three parts, but four parts, because it also mentions joints and marrow. Actually, there are only two parts of man even in this verse. The joints and the marrow are simply facets of the material part of man, and the soul and spirit are facet<\/span>s of the immaterial part of man. It is better to see man as having two parts, each part having many facets. As far as <\/span>Hebrews 4:12<\/a> is concerned, two facets of the material part of man are joints and marrow; two facets of the immaterial part of man are soul and spirit.<\/p>\n

A fourth reason that a trichotomy in man is no<\/span>t the biblical view is that the terms \u201csoul\u201d and \u201cspirit\u201d are often used interchangeably, especially in the poetic portions of the Scriptures. For example, Luke 1:46\u201347<\/a> states: And Mary said, My soul <\/em><\/span>does magnify the Lord, And my spirit has rejoiced in God my Saviour.<\/em><\/p>\n

The principle of Hebrew poetry is not rhythm or rhyme, but parallelism in that the first line is followed by a second line that say<\/span>s the same thing using different words. Here is such an example where soul<\/em> and spirit<\/em> are used interchangeably. Hebrew poetical usage makes them interchangeable terms for the same thing.<\/p>\n

A fifth reaso<\/span>n that a trichotomy in man is not a good position is because the terms \u201csoul\u201d and \u201cspirit\u201d are also used in reference to animals. Ecclesiastes 3:21<\/a> uses the term \u201cspirit\u201d of animals; Revelation 16:3<\/a> u<\/span>ses the term \u201csoul\u201d of animals. Yet Trichotomists do not teach that animals are trichotomous. The fact that both \u201csoul\u201d and \u201cspirit\u201d are used of animals as well as man shows that these two terms cannot <\/span>be used to teach a trichotomous view of man.<\/p>\n

A sixth reason trichotomy cannot be the teaching of Scripture is that what is used of man in Genesis 2:7<\/a> is also used of animals. Genesis 2:7<\/a> speaks of t<\/em><\/span>he breath of life<\/em> being in man, and it is also used of animals in Genesis 6:17<\/a> and 7:21\u201322<\/a>. Furthermore, Genesis 2:7<\/a> speaks of man having the spirit of life or the soul of life or being a living soul<\/em>.<\/span> What is used of man in Genesis 2:7<\/a> is used of animals in Genesis 1:21<\/a>, 24<\/a> and 2:19<\/a>. If Genesis 2:7<\/a> is used to teach a trichotomy in man, it must also teach a trichotomy in animals, but trichotomists <\/span>do not do so and are, therefore, inconsistent.<\/p>\n

A seventh reason trichotomy cannot be the teaching of Scripture is that God also has a soul according to Isaiah 42:1<\/a>; Jeremiah 9:9<\/a>; Amos 6:8<\/a>; Matthew 12:<\/span>18<\/a>; and Hebrews 10:38<\/a>.<\/p>\n

And the eighth reason trichotomy cannot be the teaching of Scripture is that God also has a spirit (Jn. 4:24<\/a>). In other words, God is said to have a soul and a spirit. While eve<\/span>ryone believes God is a trinity, no one believes that God is trichotomous. There are three different Persons in the Godhead, but God is not three parts. Those who use the words \u201csoul\u201d and \u201cspirit\u201d to teach a trichotomy in man do not use it to teach a trichotomy in God.<\/span> Yet the Scriptures use these very same terms to speak of God.<\/p>\n

Therefore, it is not correct to speak of man as being composed of th<\/span>ree parts: body, soul, and spirit. Rather, man should be spoken of as being composed of two parts: material and immaterial, each part having various facets. This view is known as dichotomy.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Dichotomy of Man<\/p>\n

Dichotomy teaches a twofold division of man: material and immaterial, with each part having a number of facets. That this is the teaching of Scripture can be seen in four ways.<\/span><\/p>\n

First, throughout the Scriptures, man is viewed as being composed of only two parts. Some examples include: Ecclesiastes 12:7<\/a>, spirit<\/em> and dust<\/em>, representing to the body; Isaiah 10:18<\/a>, soul<\/em> and body<\/em>; <\/span>Daniel 7:15<\/a>, spirit<\/em> and body<\/em>; Matthew 10:28<\/a>, soul<\/em> and body<\/em>; 2 Corinthians 4:16<\/a>, the outward man<\/em> and the inward man<\/em>; and James 2:26<\/a>, body<\/em> and spirit<\/em>. Man is consistently viewed as being composed of onl<\/span>y two parts.<\/p>\n

Secondly, that which God breathed into man was only one principle and not two (Gen. 2:7<\/a>; Job 27:3<\/a>).<\/p>\n

Thirdly, the terms \u201csoul\u201d and \u201cspirit\u201d are used interchangeably and not seen in Scriptu<\/span>re as being two totally distinct entities. That these are used interchangeably is seen in three ways. First, the same functions are ascribed to both the soul and the spirit. For example, they both get depressed (<\/span>Gen. 41:8<\/a>; Ps. 42:6<\/a>); troubled (Jn. 12:27<\/a>; 13:21<\/a>); both are connected with the giving up of life (Mat. 20:28<\/a>; 27:50<\/a>); both are seen as being in Heaven (Heb. 12:23<\/a>; Rev. 6:9<\/a>); both can glor<\/span>ify God (Lk. 1:46\u201347<\/a>); and both were involved in the sacrifice of the Messiah (Jn. 10:15<\/a>; 19:30<\/a>). A second way of showing that soul and spirit are used interchangeably is that death is the giving up o<\/span>f either the soul or the spirit. Whether a person gives up his soul (Gen. 35:18<\/a>; 1 Kg. 17:21<\/a>; Acts 15:26<\/a>), or gives up the spirit (Ps. 31:5<\/a>; Lk. 23:46<\/a>; Acts 7:59<\/a>), it is viewed as physical death. A th<\/span>ird way to see that the soul and spirit are used interchangeably is that the dead are referred to by both names. Sometimes the dead are referred to as souls (Rev. 6:9<\/a>; 20:4<\/a>), and sometimes as spirits <\/span>(Heb. 12:23<\/a>; 1 Pet. 3:19<\/a>).<\/p>\n

The fourth reason for believing that the Bible teaches dichotomy and not trichotomy is that the teaching of some passages proceed on the assumption that man consists of only<\/span> two parts. In fact, these verses only make sense if they are understood as proceeding on this basis. One such passage is Romans 8:10<\/a>: And if Christ is in you, the body is dead because of sin; but the<\/em><\/span> spirit is life because of righteousness.<\/em><\/p>\n

This verse makes the clear distinction between the body<\/em> on one hand and the spirit<\/em> on the other. This passage clearly proceeds to teach what it does on the as<\/span>sumption that man consists of only two parts.<\/p>\n

Another passage is 1 Corinthians 5:5<\/a>: to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lo<\/em><\/span>rd Jesus.<\/em><\/p>\n

This verse also proceeds to teach what it does on the assumption that man consists of only two parts: first, the body, which is referred to as the flesh<\/em>; and secondly, the spirit.<\/em><\/p>\n

Another ex<\/span>ample is 1 Corinthians 7:34<\/a>: So also the woman that is unmarried and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit.<\/em><\/p>\n

This verse is also based on the <\/span>assumption that man has only two parts: body<\/em> and spirit<\/em>.<\/p>\n

Another example is 2 Corinthians 7:1<\/a>: Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spiri<\/em><\/span>t, perfecting holiness in the fear of God.<\/em><\/p>\n

Here again, there are only two parts to man: flesh, which is used here of the physical part of man, and spirit.<\/p>\n

One more example is Colossians 2:5a<\/a>: For thou<\/em><\/span>gh I am absent in the flesh, yet am I with you in the spirit.<\/em><\/p>\n

He is absent in the flesh<\/em>, that is, absent in the body; he is not there with them physically, but he is with them in the spirit<\/em>. Only two <\/span>parts of man are considered.<\/p>\n

These five passages are examples of teachings that clearly proceed on the assumption that man consists of only two parts, not three. Three parts are not consistently menti<\/span>oned, but two are.<\/p>\n

To summarize the composition of man: man is comprised of only two parts, dichotomous, and not three parts, trichotomous. Man is comprised of the material and the immaterial, and eac<\/span>h part has a number of facets. Elements such as soul, spirit, heart, mind, bone, joints, and marrow are various facets of either the material part of man or the immaterial part of man. Hebrews 4:12<\/a> me<\/span>ntions two facets of the material part of man: joints and marrow. Of course, there are other facets of the material part of man, such as bone, blood, and skin. By the same token, the immaterial part of m<\/span>an has a number of facets. While the soul and spirit are not separate entities, they are two facets of the immaterial part of man.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Seven Facets of the Immaterial Part of Man<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Soul<\/p>\n

The Hebrew word for soul is nephesh<\/span>. It is used seven hundred fifty-four times, but it is not always translated as soul<\/em>. In fact, forty-five different English words are used to translate t<\/span>his one Hebrew word, among which are: \u201ccreature,\u201d \u201clife,\u201d \u201cself,\u201d \u201cperson,\u201d \u201cmind,\u201d \u201cheart,\u201d \u201cwill,\u201d \u201cdesire,\u201d \u201cpleasure,\u201d \u201csoul,\u201d and \u201clife,\u201d both animal and human life.<\/p>\n

The Greek word for soul is ps<\/span><\/span>uchei<\/span>. It is used a total of one hundred five times, and seven different English words are used to translate this one Greek word: fifty eight times as \u201csoul,\u201d forty times as \u201clife,\u201d three times as \u201cmi<\/span>nd,\u201d once as \u201cheart,\u201d once as \u201cheartily,\u201d once as \u201cus,\u201d and once as \u201cyou.\u201d<\/p>\n

The Hebrew and Greek words, nephesh<\/span> and psuchei<\/span>, are used in a number of different ways and translated into a number of diffe<\/span>rent English words, showing that one cannot place a hard and fast meaning on the word soul<\/em>.<\/p>\n

The word \u201csoul\u201d emphasizes the non material, personal being, and it is used in sixteen different ways. First<\/span>, it emphasizes man in his relationship to his body or earthly circumstances (Rev. 6:9<\/a>; 20:4<\/a>). Secondly, it stands for the personal life of the individual (Jer. 31:25<\/a>; 1 Pet. 2:11<\/a>). Thirdly, it is use<\/span>d as the breath of life that departs at death (Gen. 35:18<\/a>; Job 33:18<\/a>; Ps. 16:10<\/a>; Is. 38:17<\/a>). Fourthly, it is used as the spirit of life that is embodied in the flesh (Ex. 21:23<\/a>; Job 31:39<\/a>). Fifth, the<\/span> soul is the subject of all activities (Deut. 4:29<\/a>; Ps. 42:2<\/a>). Sixth, the individual who possesses life is viewed as a soul (Gen. 2:7<\/a>; 14:21<\/a>; 46:26\u201327<\/a>; Num. 31:19<\/a>; 35:15<\/a>, 30<\/a>; Deut. 27:25<\/a>). Seventh, th<\/span>e soul is the center of one\u2019s mental activity (Lev. 26:11<\/a>; Job 30:25<\/a>; Ps. 42:2<\/a>; Song 1:7<\/a>). Eighth, the soul has the capacity to love God (Mat. 22:37<\/a>). Ninth, the soul needs watching (Heb. 13:17<\/a>). Tent<\/span>h, the soul can stand against the works of the flesh (1 Pet. 2:11<\/a>). Eleventh, the natural or soulish man is viewed as the unsaved man (1 Cor. 2:14<\/a>; Jude 19<\/a>). Twelfth, the natural or soulish body is th<\/span>e unresurrected body (1 Cor. 15:44<\/a>). Thirteenth, the soul is included in the process of sanctification (1 Thes. 5:23<\/a>). Fourteenth, it has the capacity to glorify God (Lk. 1:46<\/a>). Fifteenth, it needs to<\/span> be laid bare by the Word of God (Heb. 4:12<\/a>). And sixteenth, it was involved in the sacrifice of the Messiah (Jn. 10:15<\/a>).<\/p>\n

To summarize this facet of the immaterial part of man: one cannot place a hard<\/span> and fast meaning on the word \u201csoul\u201d for two reasons. First, the Hebrew and Greek words are translated by a number of different English words; and secondly, the word \u201csoul\u201d is used in a number of different ways.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Spirit<\/p>\n

The Hebrew word translated spirit<\/em> is ruach<\/span>, and the Greek word is pneuma<\/span>. This word emphasizes the non material, personal being in relationship to God (Jn. 4:24<\/a>; Heb. 12:23<\/a>; 1 Pet. 3:18\u2013<\/span>20<\/a>).<\/p>\n

Like soul, the word \u201cspirit\u201d is used in seventeen different categories. First, it is related to the higher aspects of man such as witnessing and giving assurance (Rom. 8:16<\/a>). Secondly, the spirit<\/span> is the principle of life (Lk. 23:46<\/a>; Acts 7:59<\/a>; 1 Cor. 5:5<\/a>). Thirdly, all men have a spirit, because the absence of the spirit means physical death (1 Cor. 2:11<\/a>; Jas. 2:26<\/a>). Fourthly, the spirit can <\/span>be corrupted (2 Cor. 7:1<\/a>). Fifth, the spirit is the seat of the emotions (Gen. 45:27<\/a>; Num. 5:14<\/a>; Ps. 51:17<\/a>; 143:4<\/a>; Prov. 15:13<\/a>; Eccl. 7:8<\/a>; Mat. 5:3<\/a>; Rom. 8:15<\/a>; 11:8<\/a>; Gal. 6:1<\/a>; 2 Tim. 1:7<\/a>). Sixth, the <\/span>spirit is the source of both life and death (Job 27:3<\/a>; 33:4<\/a>; 34:14<\/a>). Seventh, the spirit is the inner life of man (Mat. 5:3<\/a>; 1 Cor. 2:11<\/a>). Eighth, the spirit is God derived life (Ps. 51:10<\/a>; Is. 26:9<\/a>).<\/span> Ninth, the spirit is synonymous with the new nature (Rom. 8:6<\/a>, 10<\/a>). Tenth, spiritual sacrifices and singing are related to the spirit (Col. 3:16<\/a>; 1 Pet. 2:5<\/a>). Eleventh, the spiritual man is the one w<\/span>ho is rightly related to God (1 Cor. 2:15<\/a>). Twelfth, the spiritual body is the resurrected body (1 Cor. 15:44<\/a>). Thirteenth, the spirit is included in the process of sanctification (1 Thes. 5:23<\/a>). Four<\/span>teenth, the spirit has the capacity to glorify God (Lk. 1:47<\/a>). Fifteenth, the spirit can partake of corruption (2 Cor. 7:1<\/a>). Sixteenth, the spirit needs to be laid bare by the Word of God (Heb. 4:12<\/a>).<\/span> And seventeenth, the spirit was also involved in the sacrifice of the Messiah (Jn. 19:30<\/a>).<\/p>\n

Many of the things that are true of the spirit of man are also true of the soul of man. This is one of the r<\/span>easons one cannot make a sharp distinction between soul and spirit as trichotomists do. Rather, because they are not separate and distinct entities, soul and spirit are used interchangeably, and there is an overlapping. They are both facets of the immaterial part of man.<\/span><\/p>\n

To summarize the facet of the spirit of the immaterial part of man: one cannot make a sharp distinction between soul and spirit <\/span>because soul and spirit are used interchangeably, often overlapping.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Heart<\/p>\n

The third facet of the immaterial part of man is the heart<\/em>. The Hebrew word used is leiv<\/span> and the Greek word is kardia<\/span>. This word is used in three different senses in the Scriptures. First<\/span>, it is used only twice of the seat of physical life, the physical heart (2 Sam. 18:14<\/a>; 2 Kg. 9:24<\/a>). Secondly, it is used metaphorically as the middle of something or the inner part of something. For <\/span>example, it is used metaphorically in Exodus 15:8<\/a> as the heart of the sea<\/em>, meaning in the middle or the inner part of the sea; Deuteronomy 4:11<\/a> speaks of the heart of heaven<\/em>, meaning the middle or inn<\/span>er part of Heaven; and Matthew 12:40<\/a> mentions the heart of the earth<\/em>, meaning the middle or inner part of the earth. The third usage is the one that concerns this manuscript: the word heart<\/em> is used as<\/span> a facet for the immaterial part of man. In fact, this is its most common usage, for it is used more than seven hundred times as a facet of the immaterial part of man. It contains the broadest concepts of all th<\/span>e facets of man\u2019s immaterial nature.<\/p>\n

Usage of the word heart<\/em> can be divided into five categories. First, it is used as the seat of the intellectual life. In this sense, it is often a synony<\/span>m for the word \u201cmind.\u201d For example, the Bible speaks about the \u201cimagination of the thoughts of the heart\u201d (Gen. 6:5<\/a>); the thoughts and intents of the heart<\/em> (Heb. 4:12<\/a>); and evil thoughts<\/em> of the heart <\/span>(Mat. 15:19<\/a>); the heart is the place where the believer hides his knowledge of the Word of God (Ps. 119:11<\/a>). Secondly, it is used as the seat of the emotional life. The heart has the capacity to love <\/span>(Deut. 6:5<\/a>); to desire (Ps. 37:4<\/a>); to rejoice (Ps. 104:15<\/a>); to be bitter (Prov. 14:10<\/a>); and to be filled with sorrow (Rom. 9:2<\/a>). Thirdly, it is used as the seat of the volitional life. In this sense, <\/span>it is often a synonym of the word \u201cwill.\u201d The heart is able to choose (Ex. 7:23<\/a>); one can harden his heart (Ex. 8:15<\/a>); to turn aside (Ex. 14:5<\/a>); to seek (Deut. 4:29<\/a>); and to purpose (2 Cor. 9:7<\/a>). Four<\/span>thly, it is used as the seat of the spiritual life. Isaiah 6:10<\/a> and Hebrews 4:7<\/a> both speak of a heart hardened to spiritual truth. On the other hand, Ezekiel 36:26<\/a> speaks of a new heart, one that is o<\/span>pen to God\u2019s input. And fifth, it is used as the seat of sin, the place where sin resides (Gen. 8:21<\/a>).<\/p>\n

The Bible clearly distinguishes the heart of the unbeliever as over against the heart of the beli<\/span>ever. Among the things the Bible teaches concerning the heart of the unbeliever is that his heart is evil (Jer. 3:17<\/a>); desperately wicked and deceptive (Jer. 17:9<\/a>); uncircumcised (Acts 7:51<\/a>); hard and<\/span> unrepentant (Rom. 2:5<\/a>); hardened so that it cannot receive spiritual truth (Eph. 4:18<\/a>); and deceived (Jas. 1:26<\/a>).<\/p>\n

On the other hand, when a person becomes a believer, he gains a new nature that has a<\/span> new heart. The new heart can do all those things that the unbelieving heart is incapable of doing. The heart of the believer has the capacity to love God (Mat. 22:37<\/a>); it is circumcised (Rom. 2:29<\/a>); <\/span>it has the love of God spread abroad (Rom. 5:5<\/a>); it is obedient (Rom. 6:17<\/a>); it believes unto righteousness (Rom. 10:10<\/a>); it is the place where the Holy Spirit resides (2 Cor. 1:22<\/a>); and it is the pla<\/span>ce where the Messiah resides (Eph. 3:17<\/a>). Nevertheless, even the heart of the believer could become hardened (Heb. 3:8<\/a>, 13<\/a>). The writer of the Book of Hebrews is clearly speaking to believers when he <\/span>warns them against hardening their hearts, but he encourages them to make sure their heart is both true and pure (Heb. 10:22<\/a>).<\/p>\n

Because this facet is the widest aspect, it covers some of the same mater<\/span>ial covered by the facet of soul and spirit, as well as the facets of conscience and will, to be discussed later. Again, one must not divide these facets into separate and distinct categories, for the<\/span>re is an overlapping of all these facets comprising the immaterial part of man.<\/p>\n

To summarize the facet of the heart of the immaterial part of man: its usage is divided into five categories: it is the <\/span>seat of the intellectual life; it is the seat of the emotional life; it is the seat of the volitional life; it is the seat of the spiritual life; and it is the seat of sin. Furthermore, the Bible characterizes the heart of the unbeliever as being evil, desperately wicked and deceptive, uncircumcised, hard and unrepenta<\/span>nt, unable to receive spiritual truth, and deceived. The heart of the believer is characterized as being a new heart that has the capacity to love God, is circumcised, is obedient, believes unto righteousness, and it is where the Messiah resides. Nevertheless, the heart of the believer can become hardened.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Flesh<\/p>\n

The Hebrew word for this facet of the immaterial part of man is basar<\/span> and the Greek word is sarx<\/span>. The word flesh<\/em> is used in two main ways in both Hebrew and Greek.<\/p>\n

First, it is used of th<\/span>e material part of man as a reference to the skin or the physical body as a whole (Gen. 2:24<\/a>; 6:3<\/a>; 7:21<\/a>; 29:14<\/a>; Job 19:26<\/a>; Ps. 56:4<\/a>; 63:1<\/a>; Mat. 16:17<\/a>; 26:41<\/a>; Jn. 1:14<\/a>; Acts 2:31<\/a>; 1 Cor. 15:39<\/a>, 50<\/a>; 1 T<\/span>im. 3:16<\/a>; Heb. 5:7<\/a>).<\/p>\n

Secondly, the word flesh is used of the immaterial part of man in four ways. First, it is sometimes used in reference to the sin nature; the sin nature and the flesh are used inte<\/span>rchangeably and synonymously (Rom. 7:18<\/a>). The second way is that the flesh as the sin nature dwells within the immaterial part of man. Therefore, it is part of the immaterial part of man as a result o<\/span>f the Fall, and it will affect all other facets (Rom. 8:1\u201311<\/a>; Gal. 5:16\u201321<\/a>). The third way the use of the term flesh<\/em> is viewed in reference to the immaterial part of man is as being completely corrupt<\/span> and cannot be renewed. All the other facets are renewed in the believer, except this one. For that reason, it will be eradicated upon death. When a believer dies, this facet is gone forever. While the believer will have the other six facets of the immaterial part of man for all eter<\/span>nity, he will not have this facet. This facet was not originally part of man. When God created Adam and Eve, they had the other six facets, but not this facet. Only as a result of their Fall did this facet become an integral part of the immaterial part of man. However, upon death or at the Rapture the <\/span>flesh<\/em> facet i<\/span>s removed. Whereas man started out with six and now has seven, he will go back to six if he is a believer, because the sin nature will be eradicated either upon death or at the Rapture. And the fourth way the<\/span> word flesh<\/em> is used as a reference to the immaterial part of man is that it can be defined as the capacity to serve self. The sin nature or the flesh is that capacity to do all those things, g<\/span>ood or bad, that can in no way commend one to God.<\/p>\n

The flesh<\/em> is also called the sin nature. This is a theological term, for the Bible does not use the term \u201csin nature,\u201d though the concept itself is f<\/span>ound in the Scriptures. The Bible gives the term flesh<\/em> another name: the old man<\/em> (Rom. 6:6<\/a>; Eph. 4:22<\/a>; Col. 3:9<\/a>). The term old man<\/em> points to the origin of the flesh, which is Adam and his Fall. The wo<\/span>rd flesh emphasizes the sin nature itself, and the term old man<\/em> emphasizes the origin of the sin-nature, Adam\u2019s original sin.<\/p>\n

The Bible distinguishes the unbeliever from the believer in relationship t<\/span>o this particular facet. Concerning the unbeliever, this is the only nature he has, so everything he does in life is done on the basis of the flesh<\/em>, the sin nature; he is always opposed to God and His<\/span> holiness. Again, the unbeliever has no option, so everything he does or does not do, either good or bad, is done on the basis of the sin nature only (Rom. 8:5\u201313<\/a>; Gal. 5:16\u201317<\/a>; Col. 2:11<\/a>; 1 Pet. 2:11<\/a><\/span>; Jude 23<\/a>).<\/p>\n

The believer has a different status. When a person becomes a believer, he still retains his sin nature. The sin nature is not eradicated upon faith, but will only be eradicated either at d<\/span>eath or at the Rapture. However, in addition to his old nature, the believer has a new nature dwelling inside the immaterial part of him. Just as the old nature affects the other facets, this new nature also affects all other facets. In the case of the believer, he does have a choice; he can either do things or not do things on the basis of the old nature or on the basis of the new nat<\/span>ure. The new nature is the capacity to serve God with righteousness (<\/span>Rom. 6:18\u201320<\/a>). The source of the new nature is God (Col. 3:10<\/a>; 2 Pet. 1:4<\/a>), so the new nature is given another designation, the new man<\/em> (Eph. 4<\/span>:22\u201324<\/a>; Col. 3:9\u201310<\/a>). The old nature is the old man<\/em>, the new nature is the new man<\/em>. Because the old nature cannot be renewed, it is necessary to create a new nature in the believer, and that is why it<\/span> is called a new man<\/em> altogether. Because the believer has both natures, there is a conflict between them, as described in Romans 7:15\u201325<\/a> and Galatians 5:16\u201317<\/a>. The picture is that these two natures ar<\/span>e in a continuous struggle for the acts of the believer. The believer is encouraged to walk on the basis of the new man<\/em>, the new nature, and not on the basis of the old man<\/em>, the old nature or the fles<\/em><\/span>h<\/em>.<\/p>\n

To summarize the facet of the flesh of the immaterial part of man: this facet is used in two main ways. First, as a reference to the physical body. Secondly, in reference to the immaterial part of <\/span>man in four ways: it is used synonymously with the sin nature; it dwells within the immaterial part of man; it is completely corrupt and cannot be renewed; and it has the capacity to serve self. The biblical term for the sin nature is <\/span>old man<\/em>. This is the only nature an unbeliever posses and everything he does is done on the basis of the sin-nature. In contrast to the unbeliever, the believer is g<\/span>iven a new nature called the new man<\/em>, which has the capacity to serve God with righteousness. The believer has the option to walk on the basis of the new man.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. The Mind<\/p>\n

The mind<\/em> is also a facet of the immaterial part of man and there are two key Greek roots used, both of which are translated by the English word mind<\/em>. The first root is nous<\/em> (Lk. 10:27<\/a>; 24:<\/span>45<\/a>; 1 Pet. 4:1<\/a>), which means \u201ccognition.\u201d This rood emphasizes man as a cognitive thinker; it emphasizes the inwardness of one\u2019s mental attitude. The second root is phronema<\/span> (Rom. 8:6\u20137<\/a>, 27<\/a>; 1 Cor. 14<\/span>:20<\/a>; Phil. 2:5<\/a>), which means \u201cdeep reflection.\u201d This root emphasizes man as a deep, reflective, and meditative thinker.<\/p>\n

The mind is the facet in which the understanding is centered. It is the seat of <\/span>the intellectual life. This facet has been affected and marred by the Fall, but the mind can be renewed in the Messiah (Rom. 12:2<\/a>; Eph. 4:22\u201324<\/a>).<\/p>\n

As with some of the other facets, the Bible distinguis<\/span>hes between the mind of the unbeliever and the mind of the believer. The mind of the unbeliever is described as being evil (Gen. 6:5<\/a>); reprobate (Rom. 1:26<\/a>); unable to understand the things of God (Ro<\/span>m. 3:11<\/a>); at war with God (Rom. 8:6\u20137<\/a>); blinded by Satan (2 Cor. 4:4<\/a>); darkened and vain or empty (Eph. 4:17\u201318<\/a>); corrupt (1 Tim. 6:5<\/a>); and defiled (Tit. 1:15<\/a>).<\/p>\n

Because the unbeliever\u2019s mind is at war<\/span> with God, it must develop intellectual arguments against the truth of God. It is the unregenerate mind that came up with theories, such as Evolution and Theistic Evolution. It was the mind of the unbeliever that invented various theories <\/span>concerning the origin of the universe, such as the Big Bang, in order to explain something other than the way the Bible explains it. In the spiritual warfare, there is an intellectual conflict because the mind is the seat of the intellect for the unbeliever and the believer. This conflict is found in every area. In philosophy, the unbeliever thinks of philosophical arguments against Scripture; in sociology, there are sociological argum<\/span>ents; in science, there are scientific arguments. The reason the mind of the unbeliever must come up with something other than what the Bible teaches is because, if the Bible is true in what it claims concerning the origin of the universe and man, if there really is a Creator, then man is responsible to that Creator. The mind of the unbeliever does not wish to subject itself to the authority of the Creator, so the unbeliever must innovate different forms of argumentation; he must think up different theories to explain origins so that he can do away with God intellectually. Then, he will no longer feel any sense of responsibility to<\/span> this Creator. Man has become vain in his understanding, as his mind becomes more corrupt and reprobate, which, in turn, leads to immorality (<\/span><\/span><\/span><\/span>Rom. 1:22\u201332<\/a>). Indeed, when men have intellectually done away with God, the next step has been full scale immorality. For that reason, believ<\/span>ers must bring down strongholds against the truth of God. Therefore, believers are encouraged to use their minds to counteract the arguments that unbelievers raise against the biblical account of the Creator and the creature.<\/span><\/p>\n

The mind of the believer, however, is to have different characteristics from the mind of the unbeliever. The mind of the believer is not to think too highly of itself because<\/span> that could lead to pride (Rom. 12:3<\/a>; Phil. 2:5<\/a>); it has the capacity to love God (Mat. 22:37<\/a>); it is enlightened so that it can understand spiritual truth (Lk. 24:45<\/a>); it can serve the law of God (Ro<\/span>m. 7:25<\/a>); it can arrive at proper conclusions in the area of amoral issues (Rom. 14:5<\/a>); the mind of the believer is to reflect the mind of the Messiah (1 Cor. 2:16<\/a>); and it is by means of the mind tha<\/span>t the believer can understand the will of God (Eph. 5:17<\/a>).<\/p>\n

1 Peter 1:13<\/a> speaks of capturing the mind so that it does not have any undisciplined thoughts. This concept is also taught by 2 Corinthians 1<\/span>0:5<\/a>, which states that the believer must bring every thought into captivity to the obedience of Christ<\/em>. The thought life, which is a product of the mind, must be put into total subjection to God. The <\/span>formula of capturing every thought is twofold. First, is the renewing of the mind, which entails memorizing Scripture (Rom. 12:2<\/a>; Eph. 4:23<\/a>; Col. 3:10<\/a>). As unbelievers, our minds have been programmed <\/span>totally by the world. Even as believers, our minds are sometimes being programmed by the world. Therefore, their minds need to be reprogrammed or renewed by means of memorizing Scripture and meditating upon Scripture. The renewed mind will think the <\/span>way God is thinking, and the biblical principles one has memorized will seep down from the mind to the heart, and lifestyles will conform accordingly. Secondly, there are certain things believers should be focusing on. These are listed in <\/span>Philippians 4:8<\/a>, where Paul mentions a number of positive things. Then he states: think on these things<\/em>. While <\/span>much of what passes for \u201cpositive thinking\u201d today is not biblical, in Philippians 4:8<\/a> there is a form of biblical positive thinking. These are things that believers should be thinking about and, by th<\/span>is means, it will be possible to bring every thought into captive obedience to the Messiah.<\/p>\n

To summarize the facet of the mind of the immaterial part of man: it is the seat of the intellectual life th<\/span>at has been marred by the Fall. The mind of the unbeliever is described as: evil, reprobate, unable to understand the things of God, at war with God, blinded by Satan, darkened and vain, corrupt and defiled, and cannot be renewed. The mind of the believer is: not to think too highly of itself, has the capac<\/span>ity to love God, enlightened, able to serve the law of God, able to arrive at proper conclusions, to reflect the mind of the Messiah, able to understand the will of God, and can be renewed by means of <\/span>memorizing and mediating on the Word of God<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>6. The Will<\/p>\n

The Hebrew word for the will<\/em> of the immaterial part of man is ratzon<\/span> and the Greek word is theleima<\/span>. In both cases, it emphasizes the non material being in its cognitive aspect and activit<\/span>y. The word will<\/em> involves the aspect of putting forth effort and making choices. The will is the immaterial part of man\u2019s power to choose between motives and to direct its subsequent activity accordin<\/span>g to the motives it has chosen. It is the immaterial part of man\u2019s power to choose between ends and the means of obtaining those ends. He could choose legitimate means to attain legitimate ends or he could use illegitimate means to attain either legitimate or illegitimate ends.<\/span><\/p>\n

The Bible also distinguishes between the will of the unbeliever from the will of the believer. The will of the unbeliever<\/span> is a will that can do good things (Acts 27:43<\/a>). Yet the will of the unbeliever willfully forgets what God has done (2 Pet. 3:5<\/a>).<\/p>\n

On the other hand, the will of the believer is radically different. Ro<\/span>mans 7:15\u201325<\/a> speaks of the believer\u2019s will in action in the area of contrary choice. This passage describes the two natures or the two capacities struggling within the believer for control. Which way <\/span>the believer chooses to act, whether on the basis of the old nature or the new nature, he is making his choice on the basis of his will. According to 1 Corinthians 7:36\u201339<\/a>, the will of the believer ca<\/span>n make a choice from several possibilities, all of which would be right. It is wrong to teach that there is only one perfect will of God in every area for the believer. In fact, in order to determine what is or is not God\u2019s will,<\/span> one must first investigate all possibilities, and then exclude those options that are clearly contrary to Scripture and would require one to go contrary to the teachings of the Word of God. Suppose that there are five options open to a believer, but two would require the believer to act contrary to Scripture. These two choices would automatically be eliminated, but the other three would still be valid choices. Any one of tho<\/span>se three remaining choices will be fine with God. In this case, the believer should use his renewed will to make the choice that he needs to make, based on the wisdom available to his renewed mind.<\/span><\/span><\/p>\n

Furthermore, Philippians 2:13<\/a> teaches that God\u2019s will is worked out through the believer\u2019s will; God guides the believer in making proper choice<\/span>s by means of His Word. Titus 3:8<\/a> teaches that the will of the believer may will to do what is right. On the other hand, the believer\u2019s will may choose to do that which is wrong. In the area of the wi<\/span>ll, the believer can choose to do either right or wrong (1 Tim. 6:9<\/a>; Jas. 4:4<\/a>).<\/p>\n

These are the basic attributes of the will of the believer. The basic thrust of what the Bible teaches concerning the be<\/span>liever\u2019s will is this: What I do, I have willed to do, and am therefore responsible. One cannot simply say, \u201cThe devil made me do it.\u201d While the devil may put a temptation in front of a believer, subm<\/span>ission to that temptation is a matter of the will. That believer has chosen to fall to that temptation, for he could have resisted Satan to the point that he would flee.<\/p>\n

To summarize the facet of the <\/span>will of the immaterial part of man: it is the power of the immaterial part of man to choose between motives and to direct its subsequent activity to attain either legitimate or illegitimate ends. The will of the unbeliever can do <\/span>good things, but forgets what God has done. The will of the believer can act on the basis of his old nature or his new nature; and it can determine the will of God by means of His Word.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>7. The Conscience<\/p>\n

The final facet of the immaterial part of man is conscience<\/em>. The Hebrew Old Testament did not have a special word that meant \u201cconscience,\u201d rather, that concept was covered by the fac<\/span>et of the heart. Two places where the term heart is used in the sense of conscience are: 2 Samuel 24:10<\/a> and Job 27:6<\/a>. In the Greek New Testament, there is a specific word that means \u201cconscience,\u201d sune<\/span><\/span>idesis<\/span>, which is used a total of thirty-two times.<\/p>\n

All together, five things are true of the conscience. First, knowledge and conscience go together. It is because of the knowledge that one possesses <\/span>that the conscience can direct him one way or another. Secondly, conscience means a knowledge of both self and the act, in connection with a moral standard. It is the failure to conform to a moral standard that causes the conscience to act. Thirdly, conscience means a knowledge of self in relationship to known laws of right and wrong. A person has<\/span> the knowledge of what the law says and, when he disobeys it, the conscience operates. Fourthly, the conscience reveals whether or not acts conform to a standard. And fifth, the conscience judges according to the standard given to it. If the standard itself is wrong, then the conscience will be wrong; if the standard is right, the conscience will be right. The only true standard of judgment is the Word of God.<\/span><\/span><\/p>\n

The conscience has been affected by t<\/span>he Fall. It is a marred conscience, but it can still be a safe witness (Heb. 10:22<\/a>; 1 Pet. 2:19<\/a>).<\/p>\n

The Bible speaks about nine different types of conscience. First, there is an evil conscience (Heb. 10<\/span>:22<\/a>). Secondly, there is a good conscience (Acts 23:1<\/a>; 1 Tim. 1:5<\/a>, 19<\/a>; Heb. 13:18<\/a>; 1 Pet. 3:16\u201321<\/a>). Thirdly, there is a weak conscience (1 Cor. 8:7\u201312<\/a>). Fourthly, there is a strong conscience (1 Cor. <\/span>8:7\u201312<\/a>; 1 Cor. 10:25\u201329<\/a>). Fifth, there is a defiled conscience (1 Cor. 8:7<\/a>; Tit. 1:15<\/a>). Sixth, there is a wounded conscience (1 Cor. 8:12<\/a>). Seventh, there is a seared conscience, one that is no longer<\/span> able to guide at all (1 Tim. 4:2<\/a>). Eighth, there is a pure conscience, one that can do what a seared conscience cannot do (2 Tim. 1:3<\/a>). And ninth, there is a conscience void of offence (Acts 24:16<\/a>). <\/span>Because of these nine different types of conscience, the conscience is not an absolute guide. It has been marred by the Fall, but it can be a reliable guide at times if it acts upon the right standard, w<\/span>hich is the Word of God. But again, if the standard is faulty, the conscience will be faulty. For example, suppose someone has been taught that drinking Coca Cola or coffee is a sin, and that is the standard under which he has been raised. Whenever he partakes of Coca Cola or a cup of coffee, his conscience will bother him. But in this case, his conscience is wrong. It is a weak conscience, because i<\/span>t is based on a wrong standard, for the Bible does not teach that drinking coffee or Coca Cola is a sin. Therefore, only if one operates on the basis of the correct standard, the Word of God, is the conscience a proper guide.<\/span><\/span><\/p>\n

Another thing regarding the biblical teaching on conscience is that it has certain dispensational aspects. Under the Dispensation of Law, the Old Testament saint had hi<\/span>s sins forgiven and covered, but his conscience was not cleansed (Heb. 9:9<\/a>; 10:2<\/a>). Under the Dispensation of Grace, however, the New Testament saint not only has his sins forgiven, his conscience is a<\/span>lso cleansed (Heb. 9:14<\/a>; 10:22<\/a>).<\/p>\n

The main work of the conscience is to bear witness to the true standard (Rom. 2:15<\/a>; 9:1<\/a>).<\/p>\n

The Bible mentions seven things, which the conscience can or should do. First<\/span>, being obedient to government is a matter of conscience (Rom. 13:5<\/a>). Secondly, doing a good job for an unworthy employer is a matter of conscience (1 Pet. 2:19<\/a>). Thirdly, conscience should test the q<\/span>uality of a believer\u2019s testimony for the Lord (2 Cor. 1:12<\/a>). Fourthly, the conscience of others should agree that it is a proper testimony (2 Cor. 4:2<\/a>). Fifth, the conscience should attest to the trut<\/span>h of one\u2019s claims (Rom. 9:1<\/a>). Sixth, the conscience is a guide to social activities in relationship to other believers (1 Cor. 8:7\u201312<\/a>). Seventh, the conscience is the basis for which believers are to <\/span>endure trials (1 Pet. 2:19<\/a>). All of these will result in a good conscience.<\/p>\n

To summarize the facet of conscience of the immaterial part of man: conscience and knowledge go together; it is the knowledg<\/span>e of both self and the act in connection with a moral standard; it is a knowledge of self in relationship to known laws of right and wrong; it reveals whether or not acts conform to a standard; it judges according to the standard given to it; and it was marred by the Fall. Conscience is described as being: evil, good, weak<\/span>, strong, defiled, wounded, seared, pure, and void of offence. Conscience can be a reliable guide only if it acts on the right standard, the Word of God. Only under the <\/span>Dispensation of Grace is the conscience cleansed. The conscience is to bear witness to the true standard; t<\/span>o be obedient to government; to do a good job for an unworthy employer; to test the quality of the believer\u2019s testimony; to agree that it is a proper testimony; to attest to the truth of one\u2019s claims; to guide in social activities with other believers; and is the basis for believers to endure trials.<\/span><\/p>\n<\/div>\n<\/div>\n

\n
\n

III. The Relationship of the Material to the Immaterial<\/p>\n

In conclusion, there are six things about the relationship of the material part of man to the immaterial part of man. First, it is a vital union so that the immaterial part of man is the source of life to the material part of man. Secondly, certain states of the material part of man produce corresponding states in the immaterial part of man. For example, the immaterial part of man often operates on the basis of the five senses of the material part of man. Thirdly, some actions of the material part of man are dependent on the immaterial part of man, such as physical actions based upon the will; the will is a facet of the immaterial part of man, while physical actions are a facet of the material part of man. Fourthly, some actions of the material part of man are not dependent upon the immaterial part of man, such as the functions of the liver, heart, lungs, and other organs. Fifth, there is a realistic dualism in that the material and the immaterial are distinct parts that do interact, though their mode of interaction is not clearly known at this time. And sixth, the union between the two may be called \u201ca union of life,\u201d with both acting on the other.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. Mark 12:30 Introduction This study on the composition of man will be divided into three main sections: the material part of man, the immaterial part of man, and … <\/p>\n

\u201eThe Composition of Man\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1312","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1312","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1312"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1312\/revisions"}],"predecessor-version":[{"id":1313,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1312\/revisions\/1313"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1312"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1312"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1312"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}