RESPECTIVE FUNCTIONS OF SPIRIT, SOUL AND BODY
It is through the corporal body that man comes into contact with the material world. Hence we may label the body as that part which gives us world-consciousness. The soul comprises the intellect, which aids us in the present state of existence, and the emotions, which proceed from the senses. Since the soul belongs to man's own self and reveals his personality, it is termed the part of self-consciousness. The spirit is that part by which we commune with God and by which alone we are able to apprehend and worship Him. Because it tells us of our relationship with God, the spirit is called the element of God-consciousness. God dwells in the spirit, self dwells in the soul, while senses dwell in the body.
As we have mentioned already, the soul is the meeting point of spirit and body, for there they are merged. By his spirit man holds intercourse with the spiritual world and with the Spirit of God, both receiving and expressing the power and life of the spiritual realm. Through his body man is in contact with the outside sensuous world, affecting it and being is affected by it. The soul stands between these two worlds, yet belongs to both. It is linked with the spiritual world through the spirit and with the material world through the body. It also possesses the power of free will, hence is able to choose from among its environments. The spirit cannot act directly upon the body. It needs a medium, and that medium is the soul produced by the touching of the spirit with the body. The soul therefore stands between the spirit and the body, binding these two together. The spirit can subdue the body through the medium of the soul, so that it will obey God; likewise the body through the soul can draw the spirit into loving the world.
Of these three elements the spirit is the noblest for it joins with God.
The body is the lowest for it contacts with matter. The soul lying between them joins the two together and also takes their character to be its own.
The soul makes it possible for the spirit and the body to communicate and
to cooperate. The work of the soul is to keep these two in their proper order so that they may not lose their right relationship ---namely, that the lowest, the body, may be subjected to the spirit, and that the highest, the spirit, may govern the body through the soul. Man's prime factor is definitely the soul. It looks to the spirit to give what the latter has received from the Holy Spirit in order that the soul, after it has been perfected, may transmit what it has obtained to the body; then the body too may share in the perfection of the Holy Spirit and so become a spiritual body.
The spirit is the noblest part of man and occupies the innermost area of his being. The body is the lowest and takes the outermost place. Between these two dwells the soul, serving as their medium. The body is the outer shelter of the soul, while the soul is the outer sheath of the spirit. The spirit transmits its thought to the soul and the soul exercises the body to obey the spirit's order. This is the meaning of the soul as the medium. Before the fall of man the spirit controlled the whole being through the soul.
The power of the soul is most substantial, since the spirit and the body are merged there and make it the site of man's personality and influence. Before man committed sin the power of the soul was completely under the dominion of the spirit. Its strength was therefore the spirit's strength. The spirit cannot itself act upon the body; it can only do so through the medium of the soul. This we can see in Luke 1.46-47: "My soul magnifies the Lord, and my spirit has rejoiced in God my Savior" (Darby). Here the change in tense shows that the spirit first conceived joy in God, and then, communicating with the soul, caused it to give expression to the feeling by means of the bodily organ. (Pember's Earth's Earliest Age)
To repeat, the soul is the site of personality. The will, intellect and emotions of man are there. As the spirit is used to communicate with the spiritual world and the body with the natural world, so the soul stands between and exercises its power to discern and decide whether the spiritual or the natural world should reign. Sometimes too the soul itself takes control over man through its intellect, thus creating an ideational world which reigns. In order for the spirit to govern, the soul must give its consent; otherwise the spirit is helpless to regulate the soul and the body. But this decision is up to the soul, for therein resides the personality of the man.
Actually the soul is the pivot of the entire being, because man's volition belongs to it. It is only when the soul is willing to assume a humble position that the spirit can ever manage the whole man. If the soul rebels against taking such a position the spirit will be powerless to rule. This explains the meaning of the free will of man. Man is not an automaton that turns according to God's will. Rather, man has full sovereign power to decide for himself. He possesses the organ of his own volition and can choose either to follow God's will or to resist Him and follow Satan's will instead. God desires that the spirit, being the noblest part of man, should control the whole being. Yet, the will---the crucial part of individuality-belongs to the soul. It is the will, which determines whether the spirit, the body, or even itself is to rule. In view of the fact that the soul possesses such power and is the organ of man's individuality, the Bible calls man's a living soul.
THE HOLY TEMPLE AND MAN
Do you not know, writes the Apostle Paul, that you are God's temple and that God's Spirit dwells in you? (1 Cor. 3.16) He has received revelation in likening man to the temple. As God formerly dwelt in the temple, so the Holy Spirit indwells man today. By comparing him to the temple we can see how the tripartite elements of man are distinctly manifested.
We know the temple is divided into three parts. The first is the outer court, which is seen by all and visited by all. All external worship is offered here. Going further in is the Holy Place, into which only the priests can enter and where they present oil, incense and bread to God. They are quite near to God-yet not the nearest, for they are still outside the veil and therefore unable to stand before His very presence. God dwells deepest within, in the Holy of Holies, where darkness is overshadowed by brilliant light and into which no man can enter. Though the high priest does enter in once annually, it nonetheless indicates that before the veil is rent there can be no man in the Holy of Holies.
Man is God's temple also, and he too has three parts. The body is like the outer court, occupying an external position with its -life visible to all. Here man ought to obey every commandment of God. Here God's Son serves as a substitute and dies for mankind. Inside is man's soul which constitutes the inner life of man and which embraces man's emotion, volition and mind. Such is the Holy Place of a regenerated person, for his love, will and thought are fully enlightened that he may serve God even as the priest of old did. Innermost, behind the veil, lies the Holy of Holies into which no human light has ever penetrated and no naked eye has ever pierced. It is the secret place of the Most High, the dwelling place of God. It cannot be reached by man unless God is willing to rend the veil. It is man's spirit. This spirit lies beyond man's self-consciousness and above his sensibility. Here man unites and communes with God.
No light is provided for the Holy of Holies because God dwells, there. There is light in the Holy Place supplied by the lampstand of seven branches. The outer court stands under the broad daylight. All these serve as images and shadows to a regenerated person. His spirit is like the Holy of Holies indwelt by God, where everything is carried on by faith, beyond the sight, sense or understanding of the believing one. The soul resembles the Holy Place for it is amply enlightened with many rational thoughts and precepts, much knowledge and understanding concerning the things in the ideational and material world. The body is comparable to the outer court, clearly visible to all. The body's actions may be seen by everyone.
The order, which God presents to us, is unmistakable: your spirit and soul and body (I Thess. 5.23). It is not soul and spirit and body, nor is it body and soul and spirit. The spirit is the pre-eminent part, hence it is mentioned first; the body is the lowest and therefore is last mentioned; the soul stands between, so is mentioned between. Having now seen God's order, we can appreciate the wisdom of the Bible in likening man to a temple. We can recognize the perfect harmony, which exists between the temple and man in respect to both order and value.
Temple service moves according to the revelation in the Holy of Holies. All activities in the Holy Place and in the outer court are regulated by the presence of God in the Holiest Place. This is the most sacred spot, the place upon which the four corners of the temple converge and rest. It may seem to us that nothing is done in the Holiest because it is pitch dark. All activities are in the Holy Place; even those activities of the outer court are controlled by the priests of the Holy Place. Yet all the activities of the Holy Place actually are directed by the revelation in the utter quietness and peace of the Holy of Holies.
It is not difficult to perceive the spiritual application. The soul, the organ of our personality, is composed of mind, volition and emotion. It appears as though the soul is master of all actions, for the body follows its direction. Before the fall of man, however, the soul, in spite of its many activities, was governed by the spirit. And this is the order God still wants: first the spirit, then the soul, and lastly the body.
Watchman Nee (The Spiritual Man)
As we have mentioned already, the soul is the meeting point of spirit and body, for there they are merged. By his spirit man holds intercourse with the spiritual world and with the Spirit of God, both receiving and expressing the power and life of the spiritual realm. Through his body man is in contact with the outside sensuous world, affecting it and being is affected by it. The soul stands between these two worlds, yet belongs to both. It is linked with the spiritual world through the spirit and with the material world through the body. It also possesses the power of free will, hence is able to choose from among its environments. The spirit cannot act directly upon the body. It needs a medium, and that medium is the soul produced by the touching of the spirit with the body. The soul therefore stands between the spirit and the body, binding these two together. The spirit can subdue the body through the medium of the soul, so that it will obey God; likewise the body through the soul can draw the spirit into loving the world.
Of these three elements the spirit is the noblest for it joins with God.
The body is the lowest for it contacts with matter. The soul lying between them joins the two together and also takes their character to be its own.
The soul makes it possible for the spirit and the body to communicate and
to cooperate. The work of the soul is to keep these two in their proper order so that they may not lose their right relationship ---namely, that the lowest, the body, may be subjected to the spirit, and that the highest, the spirit, may govern the body through the soul. Man's prime factor is definitely the soul. It looks to the spirit to give what the latter has received from the Holy Spirit in order that the soul, after it has been perfected, may transmit what it has obtained to the body; then the body too may share in the perfection of the Holy Spirit and so become a spiritual body.
The spirit is the noblest part of man and occupies the innermost area of his being. The body is the lowest and takes the outermost place. Between these two dwells the soul, serving as their medium. The body is the outer shelter of the soul, while the soul is the outer sheath of the spirit. The spirit transmits its thought to the soul and the soul exercises the body to obey the spirit's order. This is the meaning of the soul as the medium. Before the fall of man the spirit controlled the whole being through the soul.
The power of the soul is most substantial, since the spirit and the body are merged there and make it the site of man's personality and influence. Before man committed sin the power of the soul was completely under the dominion of the spirit. Its strength was therefore the spirit's strength. The spirit cannot itself act upon the body; it can only do so through the medium of the soul. This we can see in Luke 1.46-47: "My soul magnifies the Lord, and my spirit has rejoiced in God my Savior" (Darby). Here the change in tense shows that the spirit first conceived joy in God, and then, communicating with the soul, caused it to give expression to the feeling by means of the bodily organ. (Pember's Earth's Earliest Age)
To repeat, the soul is the site of personality. The will, intellect and emotions of man are there. As the spirit is used to communicate with the spiritual world and the body with the natural world, so the soul stands between and exercises its power to discern and decide whether the spiritual or the natural world should reign. Sometimes too the soul itself takes control over man through its intellect, thus creating an ideational world which reigns. In order for the spirit to govern, the soul must give its consent; otherwise the spirit is helpless to regulate the soul and the body. But this decision is up to the soul, for therein resides the personality of the man.
Actually the soul is the pivot of the entire being, because man's volition belongs to it. It is only when the soul is willing to assume a humble position that the spirit can ever manage the whole man. If the soul rebels against taking such a position the spirit will be powerless to rule. This explains the meaning of the free will of man. Man is not an automaton that turns according to God's will. Rather, man has full sovereign power to decide for himself. He possesses the organ of his own volition and can choose either to follow God's will or to resist Him and follow Satan's will instead. God desires that the spirit, being the noblest part of man, should control the whole being. Yet, the will---the crucial part of individuality-belongs to the soul. It is the will, which determines whether the spirit, the body, or even itself is to rule. In view of the fact that the soul possesses such power and is the organ of man's individuality, the Bible calls man's a living soul.
THE HOLY TEMPLE AND MAN
Do you not know, writes the Apostle Paul, that you are God's temple and that God's Spirit dwells in you? (1 Cor. 3.16) He has received revelation in likening man to the temple. As God formerly dwelt in the temple, so the Holy Spirit indwells man today. By comparing him to the temple we can see how the tripartite elements of man are distinctly manifested.
We know the temple is divided into three parts. The first is the outer court, which is seen by all and visited by all. All external worship is offered here. Going further in is the Holy Place, into which only the priests can enter and where they present oil, incense and bread to God. They are quite near to God-yet not the nearest, for they are still outside the veil and therefore unable to stand before His very presence. God dwells deepest within, in the Holy of Holies, where darkness is overshadowed by brilliant light and into which no man can enter. Though the high priest does enter in once annually, it nonetheless indicates that before the veil is rent there can be no man in the Holy of Holies.
Man is God's temple also, and he too has three parts. The body is like the outer court, occupying an external position with its -life visible to all. Here man ought to obey every commandment of God. Here God's Son serves as a substitute and dies for mankind. Inside is man's soul which constitutes the inner life of man and which embraces man's emotion, volition and mind. Such is the Holy Place of a regenerated person, for his love, will and thought are fully enlightened that he may serve God even as the priest of old did. Innermost, behind the veil, lies the Holy of Holies into which no human light has ever penetrated and no naked eye has ever pierced. It is the secret place of the Most High, the dwelling place of God. It cannot be reached by man unless God is willing to rend the veil. It is man's spirit. This spirit lies beyond man's self-consciousness and above his sensibility. Here man unites and communes with God.
No light is provided for the Holy of Holies because God dwells, there. There is light in the Holy Place supplied by the lampstand of seven branches. The outer court stands under the broad daylight. All these serve as images and shadows to a regenerated person. His spirit is like the Holy of Holies indwelt by God, where everything is carried on by faith, beyond the sight, sense or understanding of the believing one. The soul resembles the Holy Place for it is amply enlightened with many rational thoughts and precepts, much knowledge and understanding concerning the things in the ideational and material world. The body is comparable to the outer court, clearly visible to all. The body's actions may be seen by everyone.
The order, which God presents to us, is unmistakable: your spirit and soul and body (I Thess. 5.23). It is not soul and spirit and body, nor is it body and soul and spirit. The spirit is the pre-eminent part, hence it is mentioned first; the body is the lowest and therefore is last mentioned; the soul stands between, so is mentioned between. Having now seen God's order, we can appreciate the wisdom of the Bible in likening man to a temple. We can recognize the perfect harmony, which exists between the temple and man in respect to both order and value.
Temple service moves according to the revelation in the Holy of Holies. All activities in the Holy Place and in the outer court are regulated by the presence of God in the Holiest Place. This is the most sacred spot, the place upon which the four corners of the temple converge and rest. It may seem to us that nothing is done in the Holiest because it is pitch dark. All activities are in the Holy Place; even those activities of the outer court are controlled by the priests of the Holy Place. Yet all the activities of the Holy Place actually are directed by the revelation in the utter quietness and peace of the Holy of Holies.
It is not difficult to perceive the spiritual application. The soul, the organ of our personality, is composed of mind, volition and emotion. It appears as though the soul is master of all actions, for the body follows its direction. Before the fall of man, however, the soul, in spite of its many activities, was governed by the spirit. And this is the order God still wants: first the spirit, then the soul, and lastly the body.
Watchman Nee (The Spiritual Man)
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