Body mind and soul?

Soul is the 'whole person' in terms of the physical life. Its the life bound up in the body transported by the blood (DT 12:23, Lev 17:11). At death, it dies (numbers 23:10). 'Soul' is also the emotions of a physical kind.

'Spirit' is the 'whole person' which comes under God's influence. At death, the spirit returns to God (eccles 12:7) and it does not die. 'Spirit' and 'soul' are sometimes used interchangeable, but they are not the same. 'Spirit' is never linked with blood where soul is. In the bible, the mind is the heart. But the Hebrew understanding of personhood was a 'wholistic' being rather than the Greek idea that a person could be split into parts. The 'parts' mentioned by the Hebrews meant the whole person from a particular angle.

Mikecpking said:

Soul is the 'whole person' in terms of the physical life. Its the life bound up in the body transported by the blood (DT 12:23, Lev 17:11). At death, it dies (numbers 23:10). 'Soul' is also the emotions of a physical kind.

'Spirit' is the 'whole person' which comes under God's influence. At death, the spirit returns to God (eccles 12:7) and it does not die. 'Spirit' and 'soul' are sometimes used interchangeable, but they are not the same. 'Spirit' is never linked with blood where soul is. In the bible, the mind is the heart. But the Hebrew understanding of personhood was a 'wholistic' being rather than the Greek idea that a person could be split into parts. The 'parts' mentioned by the Hebrews meant the whole person from a particular angle.

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Well said... though kind of a hard explaination to understand it hits the nail on the head after you figure it out... haha but it takes me a while to figure things out most of the time anyway.

We are actually made of body, soul and spirit.
Our body is our physical body.
Our soul is our mind, emotion and will.
Our spirit is the part of us that is made to contact God and to contain His life. It consists of conscience, fellowship and intuition.

christianmomof3 said:

We are actually made of body, soul and spirit.
Our body is our physical body.
Our soul is our mind, emotion and will.
Our spirit is the part of us that is made to contact God and to contain His life. It consists of conscience, fellowship and intuition.

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Hi,
The idea the soul is the mind is not really coming from Hebrew concepts of what 'soul' is in the bible. Its a common misconception coming from roots in Greek philosophy which influenced later Jewish thought and early church thinking. The heart in Hebrew and NT teaching is 'the mind' or centre of consciousness. Hence Jesus stating 'let not your hearts be troubled' and For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander (Matt 15:19)

Also the greatest commandment makes a distinction between 'heart' and 'soul' in DT 6:5

Love the LORD your God with all your heart and with all your soul and with all your strength.


And what is 'soul'?

DT 12:23

But be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat.

The word 'life' is translated from the Hebrew word 'Nephesh' which also means 'soul'. Therefore, the soul is the life of a human or animal.

I have understood Body, Soul and Spirit as being three faculties for life. Our physical body is obviously the faculty, (or vessel,) for our biological life. Our Soul is the faculty for our consciousness of life while our human Spirit is the faculty for God's conscious presence of life. This last faculty, the human Spirit, becomes a faculty/body upon death, although a spiritual body and not a purely physical one as the former was. Lazarus and the rich man in Luke 16 both had bodies, (A finger, tongue, eye to see with, etc.,) after their physical deaths, you will remember. At resurrection this spiritual body will then become a spiritual/physical one, or, a celestial/terrestrial body as was originally intended for Adam. Since man was originally intended to house the person of God and not merely His power, (This was Satan's principle matter for envy,) he, and we, must exist where God exists in order to display Him and He abides infinitely so in both time and eternity, hence the need for a celestial/terrestrial body. An absorbing mystery!

scvic said:

That's where i'm confused. If the Lord separated the two when He spoke of the greatest commandment, how can mind be part of the soul?

What about God? Does He have a soul? Bible says that God is spirit (John 4 story of Samaritan woman at Jacob's well).

My understanding is that only our spirit is eternal. Our souls are not. But bible talks about losing our souls, we need to save our souls etc. Could someone explain?

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It is a confusing topic. There are actually 4 parts of man spoken of in the Bible - the body, soul, spirit and heart.
The soul, spirit and heart are referred to as our "inward parts" in Jeremiah 31:33.
We know the parts and functions of each from the verses in which they are spoken of in the Bible.
We know that soul and spirit are two different parts (although some argue that they are not) because Hebrews 4:12 tells us they can be divided and 1 Thes. 5:23 speaks of both in one sentence.
They are also shown as two different parts in Luke 1:46-47. And in Mark 12:30 it says "And thou shalt love the Lord thy God with all thy heart, and with all thy soul and with all thy mind and with all thy strength."

We see that the soul consists of mind, will and emotion from the many verses that speak of the soul in the Bible. For example, Prov. 2:10 suggests that the soul needs knowledge - a function of the mind. Job 7:15 says the soul chooses, which is a function of the will.
In Psalm 27:12, 41:2 and Ez. 41:2, the hebrew word for soul is translated into the word will. We see that emotion is also part of the soul from many verses including SoS 1:7, Psalm 42:1, Psalm 107:8, Jeremiah 44:14. There are many more verses that show the functions and parts of the soul, but I am not listing them all here - you can read about it in a book online called The Economy of God at http://www.ministrybooks.org/categories.cfm#GE

God is Spirit. His Spirit dwells in our human spirit when we are born again. As we grow in the Lord He spreads from our spirit to our soul.

Where the Bible talks about losing our souls - it tells us we must lose our soul life - this is speaking of our self - our lusts, our desires and our wants - our self that is not changed by God yet, our old man, which we must deny and put aside in order to follow the Lord and seek His will rather than our own.

scvic said:

That's where i'm confused. If the Lord separated the two when He spoke of the greatest commandment, how can mind be part of the soul?

What about God? Does He have a soul? Bible says that God is spirit (John 4 story of Samaritan woman at Jacob's well).

My understanding is that only our spirit is eternal. Our souls are not. But bible talks about losing our souls, we need to save our souls etc. Could someone explain?

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Hi,
What we need to understand about personhood are that people are a 'unity' not a collection of parts like into 'segments' like a neopolitan icecream! No body part is in isolation, but are aspects of the whole person.
In biblical terms, the 'soul' is animal (instictive) activity and is the life of the person in physical terms (Gen 2:7,19).
As to God having a 'soul' he uses it of himself to express emotion in Amos. But he is 'spirit'.
With the bible saying we 'lose' our souls, it means we lose our lives. To save 'our soul' literally means to save thew whole person, because in many places, the context of 'soul' means the whole person, not just a part of him.

christianmomof3 said:

It is a confusing topic. There are actually 4 parts of man spoken of in the Bible - the body, soul, spirit and heart.

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There are more than 80 parts mentioned in the bible!

The soul, spirit and heart are referred to as our "inward parts" in Jeremiah 31:33.

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Actually, there is no mention of 'soul' or 'Nephesh' in this passage, only 'Leb' which is the heart. The Hebrew centtre for reasoning is the heart

We know the parts and functions of each from the verses in which they are spoken of in the Bible.
We know that soul and spirit are two different parts (although some argue that they are not) because Hebrews 4:12 tells us they can be divided and 1 Thes. 5:23 speaks of both in one sentence.
They are also shown as two different parts in Luke 1:46-47. And in Mark 12:30 it says "And thou shalt love the Lord thy God with all thy heart, and with all thy soul and with all thy mind and with all thy strength."

We see that the soul consists of mind, will and emotion from the many verses that speak of the soul in the Bible. For example, Prov. 2:10 suggests that the soul needs knowledge - a function of the mind. Job 7:15 says the soul chooses, which is a function of the will.

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In this context, 'soul' here means the whole person. Otherwise it loses its context with Gen 2:7, Lev 17:11.

In Psalm 27:12, 41:2 and Ez. 41:2, the hebrew word for soul is translated into the word will. We see that emotion is also part of the soul from many verses including SoS 1:7, Psalm 42:1, Psalm 107:8, Jeremiah 44:14. There are many more verses that show the functions and parts of the soul, but I am not listing them all here - you can read about it in a book online called The Economy of God at http://www.ministrybooks.org/categories.cfm#GE

God is Spirit. His Spirit dwells in our human spirit when we are born again. As we grow in the Lord He spreads from our spirit to our soul.

Where the Bible talks about losing our souls - it tells us we must lose our soul life - this is speaking of our self - our lusts, our desires and our wants - our self that is not changed by God yet, our old man, which we must deny and put aside in order to follow the Lord and seek His will rather than our own.

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That is correct, beause cravings and emotions of a physical kind come from 'Nephesh'. Here are some hints of the relationship between soul, spirit and heart:

Nephesh - Psyche - Soul
The important passage in Genesis 2:7 sets the scene for this 'window - word' into the nature of personhood. An individual becomes a 'nephesh' from the infusion of divine breath into moulded dust. In physical terms 'nephesh' means, 'neck', 'throat', 'gullet' and came to mean 'life', that 'vital motion' which distinguishes a living being from a corpse.

'Nephesh' has such a variety of senses that we must make a careful definition in each particular case. Meanings overlap and are used side by side. It is easy to end up with contradictory statements about 'nephesh'. Here are some of the central statements about 'nephesh':-
• it is that vital life which is shared by both humans and animals [Gen 2:19].
• it is life that is bound up with the body, blood is the vehicle of nephesh [Dt 12:23], at death it dies [Nu 23:10] draining away with the blood, with resuscitation it 'returns'; not that it has gone anywhere.
• it can denote 'the living individual themselves' [Gen 14:21], and can replace the personal pronoun to create special emphasis [Ps 42:6], God uses it of himself [Am 6:8].
• it is strongly instinctive [animal] activity; desire, vital urge, feeling, emotion, mood [Dt 14:26].
• it is feelings and emotions of a spiritual kind; grief, pain, joy, peace, love [Ezk 27:31]; its highest expression is longing for God [Ps 25:1].
The New Testament uses the Greek 'psyche' with the sense of the Hebrew 'nephesh'. Paul's writings are significant for how rarely he uses it. The Synoptics are interesting in that one third of their usage refers to life beyond death [Mt 10:28,39; 16:25-26; Mk 8:35-37; Lk 9:24; 21:19], due to the overlap of present and future in the Kingdom of God; revolutionary in terms of its Hebrew roots.
This 'nephesh' is primarily the life of the whole person in terms of strongly instinctive [animal] activity. It reflects the glory and richness of God's gift of life to him though susceptible to death. It is not an independent substance which, as many have argued, survives death. It is, as we shall see a highly complex image very easy to misinterpret.
Ruah - Pneuma - Spirit
This 'picture - window' into personhood highlights our unique relationship with God.'Ruah' has its roots in the 'wind' which emphasises both its powerful and yet subtle nature. 'Ruah' is used in a number of different contexts:-
• for the wind in nature.
• for the nature of God's being ['Spirit of God', 'Holy Spirit']; dynamic, overwhelming, at times completely dominating [Jg 6:34], the root of prophesying [ISam 10:5-6] and abnormal strength [Jg 14:6].
• for demonic activity [ISam 16:14].
• for the 'principle of life' [akin to 'nephesh' often used interchangeably]. It is the life force present everywhere; independent, universal, it does not die.
• for the vital energy dwelling within each individual, that force which affects temperament.
Human 'ruah' is more than just the natural breath we breathe [which is 'nesama']. There is a vital energy within each person which is the result of the special 'in-breathing' of God; the centre of thoughts, decisions, moods, and is the dimension of personhood most directly open to the influence of God. 'Ruah' particularly stresses:-
• the direction of the will, it is the energy behind willing and acting, that which urges good and evil [Isa 29:24; Ps 51:12].
• the deep emotions; passion [Jg 8:3], grief [Gen 26:35] zeal [Hag 1:14], often seen in the panting of excitement or distress which is different from normal breathing.
• the seat of individual moral qualities and attitudes [Ecc 7:8; Isa 57:15; Num 14:24]. Ezekiel sees the Messianic age as a period when individuals will be permeated by Yahweh's 'ruah' which in turn will renew their own [11; 19; 18:31; 36:26; 39:29]. This is one of the most important words in Paul's vocabulary with his emphasis on regeneration, sanctification, fellowship with God [Gal. 5:22-23 etc].
• the experience of being in touch with God and under God's influence. The human 'ruah' searches out God's ways [Ps 77:7; Isa 26;9], it can be stirred or hardened by God [Jer 51; 11; Dt 2:30].
'Ruah' presents us with human nature's in interplay with the nature of God. It is stressing a person open to and transmitting the life of God [Rm 8:16; ICor 2:10-11]. It has no physical 'animal' character, [never associated with blood], transcending mere desire or feeling.
Leb - Kardia - Heart
'Leb' is a 'window - word' that looks in at personhood in terms of deepest emotions and from the perspective of intellect and will. 'Leb', in some ways, draws together every spiritual process. It is'conscious spiritual activity'.
It was early recognised that emotions and intense feelings produce physical effects in the heart [slow, quick, intermittent pulse rates, sometimes strong pain]. So it has come to picture the epicentre of the human person as an emotional being. Other bodily organs have been drawn alongside to add other facets to this idea:-
• Kidneys: the unfathomable depths of an individual, centre of emotions that only God can search out and test [Jer 11:20; 12:2; Isa 29:13].
• Bowels: emotions that can be deeply agitated; seething fermenting, troubling [Job 30:27; Lam 1:20].
• Inwards-Belly: emphasising the unique character of human spiritual nature in contrast to the external world [Phil 3:19; Jn 7:38].
• Bones: the basic structural element in man; spiritually and emotionally as
well as physically [Ps 35:10; Pr 3:8], they suffer seismic shock in emotional distress [Jer 23:9].
The other very important emphasis of 'leb' is personhood in terms of their inner direction; the deliberate conscious activity of the will and the responsibility it brings.
What comes from an individuals heart is 'the distinct property of the whole person' making them responsible for it. The 'responsible will' is central to the biblical concept of the 'heart'. Making God's will our own requires a new heart [Ezk 36:26].
Paul in his writings uses 'kardia' with all the senses of the Hebrew 'leb', but enlarges it by the introduction of two other words that emphasis 'will' and ' responsibilities':-
• Mind [nous]: human intellectual capacity [Phil 4:7] which may be good or bad. It may be immoral, vain, corrupt defiled [Rm 1:28; Eph 4:17]. It contains God's law [Rm 7:23] and in a Christian is renewed transforming life [Rm 12:2], imparting the mind of Christ [ICor 2:16].
• Conscience [suneidessis]: human faculty for moral judgment. It can be defiled [ICor 8:7] or pure [ITim 3:9]. It is that consciousness of 'being right within one's heart' [Rm2:15].
So 'leb' is conscious spiritual activity, stressing the sense of responsibility.
Contrast : Nephesh, Ruah, Leb
It will be quite clear that 'nephesh', 'ruah', and 'leb' overlap one another at significant points.
The distinctions between 'nephesh' and 'leb' at the higher level of understanding is very difficult. They are often used interchangeably [cf Ex 6:9 with Jg 16:16; Ecc 7:8 with Job 6:11], and yet they are not the same. The distinction is found back at their roots.
The overlap between all three is to be expected when we remember each is considering the whole man from a slightly different angle. Their contrasting stresses may be seen as:-
• Nephesh : instinctive 'animal' activity.
• Leb : conscious spiritual activity.
• Ruah : personhood open to the influence of the nature of God.
'Nephesh' and 'leb' stand in contrast with 'ruah' between them. 'Nephesh' and 'ruah' stress the 'lower' and 'higher' levels of consciousness.

scvic said:

Its been said that one's being is made up of body, mind and soul. Explain soul?

What about our spirit? How does it fit?

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Its been explained to me this way:

We are made in the likeness and image of God. Since God is a tri-une being, we must have 3 parts. And we do: body-soul-spirit.

Jesus Christ is described in Hebrews 1:3 as the "express image" of God. When Jesus died, his 3-fold being separated completely. His body went to the grave. His soul went to death/hell for 3 days/nights. His spirit went immediately to the Father.

Our body has 5 senses to interact with the world. Our soul and spirit have 5 senses, too. They correlate exactly as follows:
body: hearing-sight-smell-taste-touch
soul: memory-imagination-conscience-reason-affection
spirit: reverence-faith-hope-prayer-worship

hope this helps.