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.55 Not the principle of life, butthat which bears in itself and manifests the life-principle.Hence spirit(ruach, pneu~ma) in the Old Testament never signifies the individual.Soul(yuch>), of itself, does not constitute personality, but only when it is thesoul of a human being.Human personality is derived from spirit(pneu~ma), and finds expression in soul or life (yuch>).The New-Testament usage follows the Old, in denoting all individualsfrom the point of view of individual life.Thus the phrase pa~sa yuch>every soul, i.e., every person (Romans 2:9; 13:1), marking them off frominanimate nature.So Romans 11:3; 16:4; 2 Corinthians 1:23; 12:15;Philippians 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usagewhereby the soul is the seat of personality, and is employed instead of thepersonal pronoun, with a collateral notion of value as individualpersonality. These and other passages are opposed to the view which limits the term toa mere animal life-principle.See Ephesians 6:6; Colossians 3:23; thecompounds su>myucoi with one soul; ijsoyu>con like-minded (Philippians1:27; 2:20), where personal interest and accord of feeling are indicated, andnot lower elements of personality.See, especially 1 Thessalonians 5:23.As to the distinction between yuch> soul and pneu~ma spirit, it is to besaid:1.That there are cases where the meanings approach very closely, ifthey are not practically synonymous; especially where theindividual life is referred to.See Luke 1:47; John 11:33, and 12:27;Matthew 11:29, and 1 Corinthians 16:18.2.That the distinction is to be rejected which rests on the restrictionof yuch> to the principle of animal life.This cannot be maintainedin the face of 1 Corinthians 15:45; 2:14, in which latter the kindredadjective yuciko>v natural has reference to the faculty ofdiscerning spiritual truth.In both cases the antithesis is pneu~maspirit in the ethical sense, requiring an enlargement of theconception of yuciko>v natural beyond that of sarkiko>v fleshly.3.That yuch> soul must not be distinguished from pneu~ma; spirit asbeing alone subject to the dominion of sin, since the pneu~ma isdescribed as being subject to such dominion.See 2 Corinthians 7:1.So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spiritneeds sanctification.Compare Ephesians 4:23.4.Yuch>soul is never used of God like pneu~ma spirit.It is used ofChrist, but always with reference to His humanity.Whatever distinction there is, therefore, is not between a higher and alower element in man.It is rather between two sides of the one immaterialnature which stands in contrast with the body.Spirit expresses theconception of that nature more generally, being used both of the earthlyand of the non-earthly spirit, while soul designates it on the side of thecreature.In this view yuch> soul is akin to sa>rx, flesh, not as respectsthe notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God. Hence the distinction follows that of the Old Testament between soul andspirit as viewed from two different points: the soul regarded as anindividual possession, distinguishing the holder from other men and frominanimate nature; the spirit regarded as coming directly from God andreturning to Him. The former indicates the life-principle simply assubsistent, the latter marks its relation to God. Spirit and not soul is thepoint of contact with the regenerating forces of the Holy Spirit; the pointfrom which the whole personality is moved round so as to face God.Yuch>soul is thus:1.The individual life, the seat of the personality.2.The subject of the life, the person in which it dwells.3.The mind as the sentient principle, the seat of sensation and desire.4.Answer (crhmatismo>v).Only here in the New Testament.For thekindred verb crhmati>zw warn, see on Matthew 2:12; Luke 2:26; Acts12:26.Compare Romans 8:3.The word means an oracular answer.In theNew Testament the verb is commonly rendered warn.I have reserved (kate>lipon).Varying from both Septuagint and Hebrew.Heb., I will reserve; Sept., thou wilt leave.To Baal (th|~ Ba>al).The feminine article is used with the name instead ofthe masculine (as in Septuagint in this passage).It occurs, however, in theSeptuagint with both the masculine and the feminine article.Variousreasons are given for the use of the feminine, some supposing an ellipsis,the image of Baal; others that the deity was conceived as bisexual; othersthat the feminine article represents the feminine noun hJ aijscu>nh shameHeb., bosheth, which was used as a substitute for Baal when this namebecame odious to the Israelites.6.Otherwise (ejpeinetai).Lit., becomes.No longer comes intomanifestation as what it really is. It gives up its specific character (Meyer). But if of works, etc.The best texts omit to the end of the verse.7 Obtained (ejpetucen).The simple verb tugca>nw means originally to hitthe mark; hence to fall in with, light upon, attain [ Pobierz całość w formacie PDF ]
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.55 Not the principle of life, butthat which bears in itself and manifests the life-principle.Hence spirit(ruach, pneu~ma) in the Old Testament never signifies the individual.Soul(yuch>), of itself, does not constitute personality, but only when it is thesoul of a human being.Human personality is derived from spirit(pneu~ma), and finds expression in soul or life (yuch>).The New-Testament usage follows the Old, in denoting all individualsfrom the point of view of individual life.Thus the phrase pa~sa yuch>every soul, i.e., every person (Romans 2:9; 13:1), marking them off frominanimate nature.So Romans 11:3; 16:4; 2 Corinthians 1:23; 12:15;Philippians 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usagewhereby the soul is the seat of personality, and is employed instead of thepersonal pronoun, with a collateral notion of value as individualpersonality. These and other passages are opposed to the view which limits the term toa mere animal life-principle.See Ephesians 6:6; Colossians 3:23; thecompounds su>myucoi with one soul; ijsoyu>con like-minded (Philippians1:27; 2:20), where personal interest and accord of feeling are indicated, andnot lower elements of personality.See, especially 1 Thessalonians 5:23.As to the distinction between yuch> soul and pneu~ma spirit, it is to besaid:1.That there are cases where the meanings approach very closely, ifthey are not practically synonymous; especially where theindividual life is referred to.See Luke 1:47; John 11:33, and 12:27;Matthew 11:29, and 1 Corinthians 16:18.2.That the distinction is to be rejected which rests on the restrictionof yuch> to the principle of animal life.This cannot be maintainedin the face of 1 Corinthians 15:45; 2:14, in which latter the kindredadjective yuciko>v natural has reference to the faculty ofdiscerning spiritual truth.In both cases the antithesis is pneu~maspirit in the ethical sense, requiring an enlargement of theconception of yuciko>v natural beyond that of sarkiko>v fleshly.3.That yuch> soul must not be distinguished from pneu~ma; spirit asbeing alone subject to the dominion of sin, since the pneu~ma isdescribed as being subject to such dominion.See 2 Corinthians 7:1.So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spiritneeds sanctification.Compare Ephesians 4:23.4.Yuch>soul is never used of God like pneu~ma spirit.It is used ofChrist, but always with reference to His humanity.Whatever distinction there is, therefore, is not between a higher and alower element in man.It is rather between two sides of the one immaterialnature which stands in contrast with the body.Spirit expresses theconception of that nature more generally, being used both of the earthlyand of the non-earthly spirit, while soul designates it on the side of thecreature.In this view yuch> soul is akin to sa>rx, flesh, not as respectsthe notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God. Hence the distinction follows that of the Old Testament between soul andspirit as viewed from two different points: the soul regarded as anindividual possession, distinguishing the holder from other men and frominanimate nature; the spirit regarded as coming directly from God andreturning to Him. The former indicates the life-principle simply assubsistent, the latter marks its relation to God. Spirit and not soul is thepoint of contact with the regenerating forces of the Holy Spirit; the pointfrom which the whole personality is moved round so as to face God.Yuch>soul is thus:1.The individual life, the seat of the personality.2.The subject of the life, the person in which it dwells.3.The mind as the sentient principle, the seat of sensation and desire.4.Answer (crhmatismo>v).Only here in the New Testament.For thekindred verb crhmati>zw warn, see on Matthew 2:12; Luke 2:26; Acts12:26.Compare Romans 8:3.The word means an oracular answer.In theNew Testament the verb is commonly rendered warn.I have reserved (kate>lipon).Varying from both Septuagint and Hebrew.Heb., I will reserve; Sept., thou wilt leave.To Baal (th|~ Ba>al).The feminine article is used with the name instead ofthe masculine (as in Septuagint in this passage).It occurs, however, in theSeptuagint with both the masculine and the feminine article.Variousreasons are given for the use of the feminine, some supposing an ellipsis,the image of Baal; others that the deity was conceived as bisexual; othersthat the feminine article represents the feminine noun hJ aijscu>nh shameHeb., bosheth, which was used as a substitute for Baal when this namebecame odious to the Israelites.6.Otherwise (ejpeinetai).Lit., becomes.No longer comes intomanifestation as what it really is. It gives up its specific character (Meyer). But if of works, etc.The best texts omit to the end of the verse.7 Obtained (ejpetucen).The simple verb tugca>nw means originally to hitthe mark; hence to fall in with, light upon, attain [ Pobierz całość w formacie PDF ]