The Spirit of Man

The Spirit of Man

Thomas Allen

In “The Soul,” I showed that the Hebrews believed that the soul was mortal and ceased conscious existence when the body died. On the other hand, pagans believed that the soul was immortal. When the body died, the soul was liberated from the body to continue conscious existence elsewhere. In that article, I mention the spirit of man in passing and that like the soul, it ceased to exist when the body died.

In Babylonian Connection Between Ancient and Modern Religions (Phoenix, Arizona:  America's Promise, 1978), Stephen E. Jones gives an excellent explanation of the spirit of man (pages 20-23). A summary of his explanation follows.

Some theologians argue that the spirit of man is that part of human nature that allies with God. Also, some identify the spirit of man as what makes man a rational being. Nearly all believe that the spirit like the soul is immortal and continues to exist beyond the death of the body.

However, the Hebrew understanding of the spirit of man is the breath of God that animates the soul, which gives the body life. Thus, the soul of man contains the life-giving spirit of God. That is, the breath of life is the spirit of life. The Hebrew word for “breath” and “spirit” is the same word.

And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Gen. 2:7)

According to Genesis 2:7, God gave man whom he formed from dust life when He breathed the breath or spirit of life into his nostrils.

(For my life is yet whole in me, And the spirit of God is in my nostrils); (Job 27:3)

As stated by Job, a person lives if he continues to breathe. Once he ceases to breathe, his body, soul, and spirit die and cease to have any conscience existence.

According to the Hebrews, man is not a spirit. Man is composed of a body (flesh) and soul (blood). His spirit is merely the air in his lungs. When one breathes, the lungs give life (spirit) to the blood (soul). Then, the blood transfers life-giving air to the body. Thus, the spirit gives life to a person, but it is not the actual person. Like the air that a person breathes, the spirit is something that the person uses, but it is not the person.

At death, the body, soul, and spirit return to the original state where they wait until the resurrection. Upon death, the body returns to dust; the soul returns to Sheol (Hades), i.e., nonexistence; the spirit returns to God from where it came. Consequently, death is a reversal of creation.

At death, the spirit (breath) separates from the soul (blood). “When the breathing stops, the blood loses its life supply, and both flesh and blood begin to corrupt in death. The air (spirit) neither lives nor dies; it simply gives life for a season and then returns from whence it came” (pp. 21-22). 

The Bible describes death as follows:

and the dust returneth to the earth as it was, and the spirit returneth unto God who gave it. (Eccl. 12:7)

Thou hidest thy face, they are troubled; Thou takest away their breath [spirit], they [the people themselves] die, And return to their dust. (Ps. 104:29)

According to Acts, David is not in heaven. (For David ascended not into the heavens: . . . [Acts 2:34]) Therefore, “that the spirit returning to God does not imply that the person goes to heaven” (p. 22).

Likewise, when Jesus said, “Father, into thy hands I commend my spirit: and having said this, he gave up the ghost” (Luke 23:46), his spirit went to God, but he did not spend three days in heaven with his Father. John 20:17 proves that he did not go to heaven when he died. Jesus said to Mary, “Touch me not; for I am not yet ascended unto the Father.” Furthermore, Peter states that Jesus’ soul went to Hades, oblivion, where it had no conscience existence (Acts 2:31). 

Thus, neither man’s soul nor spirit is immortal. They cease existence when the body dies. Only when God resurrects the body do they return as they returned to Jesus when God raised Jesus from the dead.

Copyright © 2022 by Thomas Coley Allen.

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The Soul

The Soul

Thomas Allen

Is the human soul immortal or mortal? Does the soul continue to exist consciously after the body dies? Or, does it die when the body dies?

There are two views of the nature of man. One is the dualistic view, which is the popular Christian view and the pagan view. The other is the holistic view, which is the Hebrew and Biblical view.

Greek, Egyptian, and other pagan philosophers claim that the soul is immortal and continuous a conscious existence after the body dies. According to the pagan Greeks, the soul is trapped in a material body. When the body dies, the soul is liberated and continuous a conscious existence elsewhere because the soul is immortal and, therefore, indestructible. Consequently, a person cannot really die; he merely transitions to another form. Death is merely the separation of the soul and the body.

The Hebrews claim that the soul is mortal and dies with the body — that is, its conscious existence ends with the death of the body. Since the soul animates the body, it dies (ceases to have consciousness) when the body dies; it not a distinct substance. When the body dies, the soul ceases its function of the animating life-principle of the body, and, therefore, it also dies. Furthermore, according to the Hebrews, the soul and body are an indissoluble unit. Moreover, man does not have a soul; he is a soul.

While the pagans teach a dualistic nature of man (the soul is immortal and the body is mortal), the Hebrews in the Old Testament teach a holistic view (both the soul and body are mortal). The pagan view asserts that the body, which is mortal, and the soul, which is immortal, are two different substances that coexist within one human being. Nevertheless, they are two characteristics of the same person. Thus, human nature consists of two entities (a body and a soul) that function independently — the dualistic view of man.

Contrasting with the pagan idea is the Hebrew. The Hebrew idea is that of an animated body, and the soul animates the body. When one dies, the other also dies. Both the body and the soul are mortal. Consequently, human nature is an indissoluble unity where the body and soul are different aspects of the same person — the holistic view of man.

For the Hebrews of the Old Testament and the early Christians of the New Testament, immortality is a gift from God given at the resurrection. Immortality is not an innate human possession as the pagans and orthodox Christians teach.

Tertullian and Origen introduce the Greek notion of an immoral soul into Christianity. Augustine and Thomas Aquinas expounded this pagan dualistic view of human nature. Consequently, the pagan dualistic concept of man became the orthodox Christian doctrine.

During the Reformation, Calvin, Luther, and most other Protestant leaders maintained that the soul was immortal. According to Calvin and Augustine, when the body dies, the souls of believers enjoy blessings in heaven while the souls of unbelievers suffer torments in hell. (However, the Anabaptists preached the Hebrew holistic concept of the soul, i.e., the soul is mortal and ceases conscious existence when the body dies.)

Adherents of the pagan dualistic nature of man believe that death is the separation of the immortal soul from the mortal body. At the resurrection, the immortal soul is reunited with the body. Today, most Christians believe in this dualistic doctrine.

Conversely, adherents of the Hebrew holistic nature of man believe the soul like the body is mortal and, therefore, dies with the body. At the resurrection, the whole person, body and soul, is resurrected.

What Is the Soul?

What is the soul? The soul is the life-giving force; it is man’s consciousness and awareness. Consequently, the soul is that part of a being that interprets the outside world through the senses. It interprets what one sees, hears, tastes, smells, and feels. Therefore, the soul and not the brain is what sees, hears, tastes, smells, and feels. It is what perceives and evaluates. (Further, the soul is what gives all living creatures their life, consciousness, and awareness.  Consequently, all animals, plants, fungi, protists, and monerans have souls.)

Moreover, the soul is the seat of one’s emotions, personality, intellect, and memory. As such, it is what makes a human being human. It is that part of a person that believes, decides, reasons, judges, rejoices, sorrows, loves, hates, doubts, and the like. Furthermore, from the soul come man’s moral and religious attributes.

The soul is the mind as opposed to the brain. (Some theologians claim that the spirit of man is the mind instead of the soul. [See the last paragraph for a discussion on the spirit of man.]) Through the soul does a person perceive and understand the material world. However, the soul does not reside in the brain and has no corporal nature. On the contrary, the soul is distinct from and independent of the brain.

Although signals received from the senses are analyzed in the brain, the soul is what understands and gives this information meaning and significance. The brain merely serves as a vehicle delivering information to the soul. The soul observes and interprets the information formed in the brain.

The existence of the soul refutes materialism, and, therefore, it repudiates Darwinism and evolution. Materialists believe that the movement of chemicals in the brain controls a person’s thoughts, emotions, and actions. Blind, unconscious atoms and electrical signals cannot be the source of awareness, perception, thought, beliefs, emotions, and the like.

Some theologians distinguish between the soul of man and the spirit of man. For these theologians, the soul of man is identified with the secular exercise of an individual. The spirit of man is that part of human nature that allies with God. Also, some identify the spirit of man as what makes man a rational being. However, many treat the soul and the spirit as two names for the same entity. This article does not distinguish between the two.

Reference

Bacchiocchi, Samuele. Popular Beliefs: Are They Biblical? Berrien Springs Michigan: Biblical Perspectives, 2008.

Davis, John D. The Westminster Dictionary of the Bible. Revised by Henry Snyder Gehman. Philadelphia, Pennsylvania: 1944.

Douglas, J.D. et al., editors. The New Bible Dictionary. Grand Rapids: Michigan: Wm. B. Eerdmans Publishing Co., 1962.

Jacobus, Melanchthon W., Edward E. Norse, and Andrew C. Zenos, editors. A New Standard Bible Dictionary. New York, New York: Funk & Wagnalls Co., 1926.

Martin, William C. The Layman’s Bible Encyclopedia. Nashville, Tennessee: The Southwest Company, 1964.

Tenney, Merrill C., editor. The Zondervan Pictorial Bible Dictionary. Grand Rapids: Michigan: Zondervan Publishing House, 1967.

Yahya, Harun (Adnan Oktar). Darwin’s Dilemma the Soul. First English edition. Editor Tam Mossman. Translator Carl Nino Rossini. Istanbul, Turkey: Global Publishing, 2008.

Copyright © 2021 by Thomas Coley Allen.

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