IT will be of interest, and may be of more practical importance than at first sight might seem, to present the differences between these two things. For metaphysical inquiries, I have no taste or skill; but when the Word of 'God uses words of this character, it can never be out of 'place to inquire how they are used, and what, as differ-mg from one another, they represent. Recent review of he subject has made it clearer than hitherto it has been to myself, and I just note down, in few words, the practical result arrived at.
I have noticed elsewhere, that a "living soul" is, in 'Scripture, ascribed not only to man, but " to everything that creepeth upon the earth" (Gen. 1:30, margin), and how it settles the question-if there were one-that the feelings, &c., which the lower animals display are, no more than with man himself, the result of bodily organization. I have also noticed that " spirit " is not in the same way ascribed to beasts, save in one passage, in Ecclesiastes (3. 19-21), where it is the language of a man in the maze of trying to solve for himself the problem of human life. Beyond the fact that " all are of the dust, and all turn to dust again," he sees nothing certain. " Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" And, in view of it, he " praises the dead which are already dead more than the living which are yet alive," and thinks those that have not been are better off still (ch. iv. 2, 3).
In no other place do you find spirit ascribed to the beasts. In Gen. 7:22, a passage in which (see margin) it has been thought to be found, is out of the question, as it is " all in whose nostrils was the breath of life," and this is not, as in the margin, " breath of the spirit of life," but "breathing of the breath of life." You have the expression in 2 Sam. 22:16, and the parallel place in the Psalms, the same נִשְסַחדוחַ translated, " blast of the breath of' his nostrils."
Spirit and soul, in man, are alike undying. I say this to avoid misinterpretation. " The spirit departs to God that gave it," and "they that kill the body cannot kill the soul."
Of the two words before us, which has the precedence in dignity, if I may so say, may be seen at once, from the fact just now adduced, that the beast has a soul, not a spirit, and from this other fact, that this word "spirit" is, as we know, applied to the Spirit of God, which "soul" never is.
" Spirit," too, gives us the character, " poor in spirit," a haughty spirit," "a sorrowful spirit." It also is pointed out as the seat of the understanding and judgment, &c. "What man knoweth the things of a man save the spirit of man which is in him?" The " mind" and the " spirit" are thus one; whereas the soul is recognized as the seat of the more purely emotional nature, the affections and desires, and, in fallen man, therefore, too often the will.
"Soul" is translated, even in our version, " appetite" (Prov. 23:2), and it is the seat, as in that passage, of the bodily appetites. "If thy soul longeth to eat flesh." " Eat grapes thy fill at thine own pleasure" (soul). " Asking meat for their lust," or soul. " If he steal to satisfy his soul when he is hungry." So we read of "chastening the soul with fasting."
But it is not merely bodily appetites that are ascribed to it, but all the affections; and thus very often, indeed, and wherever it speaks merely of men in nature, the will. Thus, "let her go whither she will" is literally" to her soul." "Ah, ah, so would we have it," is, " ah, our soul." "To bind his princes at his pleasure," or soul. "Deliver me not unto the will (soul) of mine enemies."
So, again, of right affections: " The soul of Jonathan was knit with the soul of David." " So panteth my soul after thee, O God." "My soul is athirst for God, even for the living God." " My soul followeth hard after thee."
So " the law of the Lord is perfect, converting the soul," i. e., turning the affections into a new and blessed channel.
So, again, the emotions incident to grieved or disappointed affections and appetites are ascribed to it.
Hannah is thus spoken of (1 Sam. 1:10), "as in bitterness of soul." So, "the soul of the people was grieved, every man for his sons," &c. " A sword shall pierce through thine own soul also."
I notice a few more passages out of many in this connection, as illustrating the way in which this word " soul" is used. " If it be your mind that I should bury my dead "-there it is will, intention. " Ye know the heart (soul) of a stranger," i. e. all the emotions and yearnings, of one in a foreign land.
Num. 30:2, "to bind his soul with a bond," i. e. that his affections and desires might not lead him off elsewhere. " My soul shall be satisfied," i. e. the longings of my heart. Then again, " Surely I have behaved and quieted myself as a child that is weaned from his mother, yea, my soul is even as a weaned child." Again: " Marvelous are thy works, and that my soul knoweth right well;" here it is the soul knowing, because the affections have been following with admiration the wonder of God's ways. So, again, Prov. 19. 2, " Also that the soul be without knowledge, it is not good"-affections without the bridle of the judgment; what does that lead to?" he that hasteth with his feet sinneth."
So again, it is taking Christ's easy yoke and light burden we " find rest to our souls." " In your patience possess ye your souls." " Which hope we have as an anchor of the soul." " Fleshly lusts which war against the soul."
These passages need no comment. I place beside them, for the devout meditation of His people, four texts, in conclusion, used with reference to our Blessed Lord, where I shall equally abstain from comment.
Matt. 26:38: "My soul is exceeding sorrowful; even unto death."
John 12:27: "Now is my soul troubled, and what shall I say? Father, save me from this hour? But for this cause came I unto this hour."
Isa. 53:10: "When thou shalt make his soul an offering for sin."
Isa. 53:11: " He shall see of the travail of his soul, and be satisfied."
On the other hand, of a right will, we find, Ex. 35:21, " every one whom his spirit made willing." " The spirit indeed is willing."
Anger and jealousy are ascribed to the spirit, but not, so far as I can see, hatred or malice. In Num. 5:14, we read of the "spirit of jealousy;" and in Judg. 8:3, " their anger (spirit) was abated." The reason is, as I think, that both these are emotions proceeding from a right, or perverted judgment, but not either of them " lusts."
Courage, too, is ascribed to the spirit; or rather, perhaps, spirit is used for it, as in Josh. 2:11. Even in ordinary speaking, too, courage is associated with " presence of mind."
Sorrow is connected with the spirit as with the soul, only that "grief of mind" (Gen. 26:35), " anguish of spirit" (Ex. 6:9), are the working of the judgment, even where a wrong one. As for other ways in which the word is used, there is no difficulty in them. Pride may, of course, act in the perversion of judgment, or in presumption, Which is the pride of desire, and so we read of " a haughty spirit," and " a proud heart," or soul.
As instances of the further use of the word, I only quote, without comment: " A man of understanding is of an excellent spirit." "Vanity and vexation of spirit." " They also that erred in spirit shall come to understanding." "The spirit of the living creature was in the wheels." " Then shall his mind (spirit) change."
And it only remains for me to remark, that the word translated "natural," in the expressions natural man," " natural body," is the adjective of ψνχη, or soul (ψυχικος), and is twice translated (James 3:15, and Jude) " sensual." In man, fallen man, the judgment has been led astray by, and subjected to the control -of, the lusts and appetites. This has debased and perverted it. The judgment is debased, because the heart is astray, and to the "natural man" the things of the Spirit of God are foolishness. This is the condition of all that are not born of God.
Let us pray that " the very God of peace sanctify us wholly, and that our whole body and soul and spirit may be preserved blameless unto the coming of our Lord Jesus Christ." F. W. G.