Here is something that refutes the notion that man is a tripartite being.
The error
Traditional Christian doctrine has been very unhelpful in giving us a biblical understanding of personhood, it has usually presented one of two views as being the correct way of defining the components of human being. They have been as follows:-
• TripartiteThis is the view that the human individual is composed of three components; 'the body', 'the soul' and 'the spirit'. This fails to take a whole biblical picture, and bases itself upon a misinterpretation of two verses:-
'May the God of peace himself sanctify you entirely;
and may your spirit and soul and body be kept sound and blameless
at the coming of our Lord Jesus Christ'
[ITh 5:23]
'Indeed, the word of God is living and active,
sharper than any two-edged sword, piercing until it divides soul from spirit,
joints from marrow;
it is able to judge the thoughts and intentions of the heart'.
[Heb4:12]
In context these statements are clearly the rhetorical words of a preacher, they are not foundational theological statements. They must be interpreted against the broad biblical background of statements about personhood; and not it against them.
• BipartiteThis is the view that the human individual is composed of two components; 'the body' and 'the soul', with the 'spirit' being the quintessence of the 'soul'.
Neither of these two views are satisfactory, because:-
• they create the impression that the human person is comprised of three [or two] quite distinct elements [like a Neapolitan ice cream!], rather than a totality.
• they do not do justice to the range of biblical vocabulary with the variety of senses in which it is used.
• they are influenced by Greek philosophy rather than by Jewish thought; the words of the New Testament have too frequently been filled with concepts from Greek speculation while the Hebrew ideas they are translating have been forgotten.
• to imagine 'body', 'soul' and 'spirit' as distinct entities is to fundamentally misunderstand the biblical concepts.
• in ITh 5:23 the verb and adjective are both singular; the implication is 'keep the whole of you', not 'parts' of you.
• in Heb 4:12 the implication is to 'permeate every dimension' of a person, not separating 'parts'..
• neither of the models give any direct mention to the 'heart' which is a key biblical concept.
Bearing these facts in mind we must now attempt to resolve our thinking about the riddle of human nature by looking more closely at the way in which the biblical words are used.
The keyThe Bible leads us towards an understanding of our personhood in its totality by approaching it in terms of our physical body. To the Hebrew mind 'personality' resulted from an 'animated body', it was not, as the Greeks thought, an 'incarnated soul'. The important biblical truth is that a person does not have a body they are a body. The Hebrews never thought about the body in isolation and for its own sake, they were only interested in the whole person and their relationship with God.
So the Bible sees the human body as the pathway into the whole person; it sees the physical body as the medium of an individuals personal life. Added to this, an organic and inseparable connection is seen between the physical and the spiritual dimensions of a person. As a result we see that various physical organs are spoken of as being connected with particular aspects of inner feelings and spiritual experience [eg breath, blood, heart, liver, kidneys, bowels etc]. In fact, at first sight, one could be forgiven for imagining that each individual person is composed of a number of unrelated and isolated centres of inner activity, seemingly independent of any unifying factor. Nothing, in fact, could be further from the truth; and understanding this paradox is in fact the essential key to understanding biblical anthropology.
The key to the biblical doctrine of personhood is understanding that the Hebrew mind saw no contrast or distinction between the 'one' and the 'many', the 'whole' and the 'part'. This results in two fundamental conclusions upon which everything else is built>
• the human person is a unity; a physical and spiritual totality which is an indivisible whole.
• the whole may be represented and seen in each particular part. At
any moment any part can stand for the whole person. It is interesting to note that the Hebrew scriptures mention some 80 parts of the human body, and yet, as we shall see, there is no single word for the 'whole'; almost any part can be used to represent the whole.
So in studying biblical anthropology we are presented with personhood as a totality and a whole; an indivisible unity. What the nature and substance of that unity is, is illuminated by a wealth of pictures which have their root in physical organs and observable phenomena from which they provide a 'bridge' into the spiritual depths of human personality:-
• each picture gives a vivid description of some aspect of the inner spiritual processes of personhood.
• each picture serves as a window into the whole person.
• each picture represents the whole person from a particular point of view.
Putting all the pictures together we have a series of windows each looking in on personhood as a whole, but highlighting different aspects of our unity from different perspectives. Imagine a free standing room with a window in each of the four walls and one in the ceiling; looking through each window gives you a view of the whole room, but each window also gives you a unique perspective on the whole room. The same is true of each of the biblical words.
The teaching of the Bible about personhood is profound. At first sight its approach may appear naive, but on examination we discover a treasury of pictures which interlock with one another in the most complex manner. Their variety of emphasis and colour, their subtle nuances in sense and feeling, all express deep truths about a person as a spiritual being.
The New Testament naturally builds from its Hebrew foundations. While it makes no clearer dogmatic statements than the Hebrew Bible, it does provide a centre around which all the fluid Hebrew ideas can arrange themselves - this is the personality of Jesus. Paul's treatment of the nature of personhood is the most elaborate in the New Testament, due to his emphasis on
'personal experience'. While he enlarges the biblical vocabulary he uses the new words in the
established biblical manner and framework. Also the New Testament emphasis on both the
present and future experience of the Kingdom of God, and its promise of the 'resurrection of
the body1, bring a new force to the whole subject.  « - ^
THE PICTURE - WINDOWS 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.
Basar - Sarx - Flesh'Basar' is the 'window - word' that looks at 'the whole life substance of personhood organised in visible form'. It is common to both human and beast. As we have seen we do not have a body, we are a body. 'Basar' is 'nephesh' in its outward form, the same reality is involved, a person as a living being. It is the whole tangible form of a person controlled by the 'nephesh', [there are different Hebrew words for simply the muscular parts of the body and for a lifeless corpse]. The Hebrew scriptures do not have a word for 'the body' in the way we would understand that term [the whole]. 'Basar' is 'flesh', though [as we shall see] the New Testament term 'body' is rooted back into it.
The Bible places high value on a person's physical aspect, 'basar' affirms our physical existence. It destroys the Greek idea, that has so often polluted Christian thinking, that 'the flesh' is a prison cell, the enemy of the spirit, which incarcerates the 'real self in matter.
However the Bible also affirms that the physical alone does not give complete meaning to personhood. 'Flesh' is simply the whole person from one particular perspective:-
• it is personhood in corporeal form: often used as a personal pronoun [2Cor 5:5; Eph 5:28]; notice how 'flesh', 'longs after God' [Ps 63:1], 'rejoices in God' [Ps 84:2].
• it is personhood in external and visible in contrast to internal and spiritual [Gal 4:13-14; 2Cor 12:7].
• it is personhood in earthly solidarity with earthly existence [Phil 1:24; Gal 2:20]. It is God's chosen will for us to be part of this world, our God-given sphere of life. It is neutral. John stresses Jesus came 'in the flesh' [Jn 1:14; Un 4:2].
• it is personhood in contrast to God: human as opposed to divine. It is 'mere mortals' in their weakness, their impotence, their mortality, temporary, perishable; in contrast to the power and eternal nature of God.
• it is personhood in opposition to God; flesh has been exploited by the rebellious forces of 'this age' and has fallen under sin and death [Rm 8:12; Gal 5:13]. It is a person living for this world. Their God-given place has taken over as the principle of his life and conduct [humanism]. An individual in their self-sufficiency. For this reason flesh will neither 'glory before God' [ICor 1:29], nor 'inherit the kingdom' [ICor 15:50]. In this sense 'being in the flesh' is incompatible with being a Christian [Rm 8:8]; not because it is evil but because it distorts a person's relationship with God.
'Flesh' is the whole person in visible form and it is good. Dependent life which requires a physical organism to sustain it. It stresses human impotence and the fact that ultimately we are wholly perishable. There is no promise of resurrection for the 'flesh'.
Basar - Soma - Body
The word 'body' is unique as a 'picture - window' into the whole person. It is a word that takes on particular significance in the New Testament vocabulary of Paul. The word 'flesh' [ ['sarx'] properly translates the Hebrew 'basar'. The word 'body' ['soma'] must find its origin in the same Hebrew root, but it develops quite differently. Paul speaks of 'the body of the flesh' [Col 2:11]; this makes a complete identity between 'body' and 'flesh'. It is significant that the Greeks stressed the contrast between 'body' and 'soul', while Paul draws the contrast between 'body' and 'flesh'.
The word 'body' carries the following emphases:-
• it is the external presence of the whole person. It is what an individual has that makes their earthly life possible [Gal 6:17; 2Cor 10:10]. In as much as it is the sum of sensual functions and physical appetites, it will pass away. Only when the 'body' has emphasised everything in 'flesh' does it diverge from it.
• it is personhood in opposition to God. The 'body' is identified with 'flesh' in the power of sin and corruption [Rm 6:6] humiliation [Rm 7:24] dishonour [ICor 15:43] and lust [Rm 6:12]. It is because sin is not just 'fleshly' but a reality of the whole person that it is essential that redemption be accomplished as a bodily event.
• it is what personhood is. The whole person is an expression of the very core of their being. Hence fornication is a sin against the body [ICor 6:18]. It is the 'body' that is the temple of the Holy Spirit [ICor 6:19-20].
• it is personhood made for God. It emphasised the strength of human creativity [ICor 6:13-20]. In contrast to 'flesh' it is not merely the external as opposed to the spiritual. It is not merely the human as opposed to the divine.
• it is personhood in solidarity. 'Body' stresses that which binds one individual to another. It contrasts the Greek idea which saw the body as the boundary that separated one person from all others. The 'body' never stresses the individual [singular or plural are not significant], it is social. It emphasises the solidarity of the human race [Heb 13:3]. Biblically a person's individuality is found only in their relationship before God [Jer 31:29-30]. It is in the vertical direction that biblical individualism is seen.
• it is the whole person destined for God. 'Body' stresses an individual's 'goal', 'destination', and 'end' in God, rather than their origins; 'the body is for the Lord' [ICor 6:13]. Only the resurrection reveals a person's true destiny, and only the 'body' carries an individual into their resurrection, and that as part of the 'Body of Christ'. Before the body is raised it is essential that it dies first [Jn 12:24; ICor 15:36]. 'Flesh' must be replaced by a 'resurrection body'.
