The Shema and Biblical Psychology

Posted on September 1, 2026 by jbwoodward

The Shema was the declaration of faith for God’s covenant people whom He redeemed from Egypt. The word comes from the verb “hear” in this famous declaration in Deuteronomy 6:4-5:

“Hear [shema], O Israel: The Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your strength.”

To this day, the Shema stands at the center of Jewish morning and evening prayer and is recited twice daily. “The twice-daily repeated Shema was well-known as an overarching obligation of each individual Jew, which included the duty of obedience to the other commandments given by God.”[1]

Does this text support man as spirit, soul, and body? Many settle for the label “multifaceted” when defining man’s makeup due to the additional word “mind” in one of Christ’s quotations of this passage. Although the Shema is primarily a summons to comprehensive covenant love, not a technical explanation of human constitution, a closer examination of the text and the Septuagint translation indicate that it is compatible with the holistic trichotomy of man.

The Hebrew terms in Deuteronomy 6:5

“You shall love the Lord your God with all your heart…” The Hebrew term for “heart” here is lebab (sometimes used in its shortened form, leb). It means “inner man, mind, will, heart.”[2] It literally means the “inner part” and conveys the inner, deeper aspect of spiritual and psychological functioning. It is used of man and can have a counterpart in God. Concerning God’s choice of King David, “The Lord has sought for Himself a man after His own heart…” (1 Sam. 13:14). The heart needed to be inclined to spiritual and moral obligations: “Oh, that they had such a heart in them that they would fear Me and always keep all My commandments, that it might be well with them and with their children forever!” (Deut. 5:29; cf. 1 Kings 8:58,61).

When the prophets needed a word to identify the regenerated spirit that God would grant in the New Covenant, the word “heart” was used. “I will give you a new heart and [“even”] put a new spirit within you [parallelism]; I will take the heart of stone out of your flesh [unspiritual] and give you a heart of flesh [living]” (Ezek. 36:26; cf. Jer. 31:33).

When used in this ontological sense (of the innermost part of man that lifts him above the animal kingdom), heart is equivalent to the human spirit [ruach]. Man has been made in the image of God (Gen. 1:27) who is in His nature, Spirit (John 4:24). But in the vast majority of instances, “heart” refers to the psychological heart of man, i.e., the seat (deeper functioning) of his immaterial faculties.

“You shall love the Lord your God with … all your soul.” The Hebrew term for soul here is nephesh, meaning “soul, living being, life, self, person, desire, appetite, emotion, and passion” [3]

It is significant that this word is sometimes used of animals (Gen.1:20-21, 24, 30). Although God created the heavens, the earth, plants, and animals by His spoken word, man (made in His image) had a different origin: “And the Lord God formed man of the dust of the ground [the substance that became the material body], and breathed into his nostrils the breath of life [which could imply spirit]; and man became a living being” [soul / nephesh]. I consider this to be an early, implicit reference to man as spirit, soul, and body.

“You shall love the Lord your God with … all your strength.” The Hebrew term, meod means “muchness, force, abundance, exceedingly; in different idioms (298 times) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)” [4]

This word can be used to indicate outward physical and material abundance. The immediate context uses meod to describe an increase in population: “that you may [physically] multiply greatly” in the promised land (Deut. 6:3). Meod is also used to describe many towns (Deut. 3:5), many wives (Deut. 17:17), much cattle and clothing (Josh. 22:8), and much land (Josh. 13:1).

We observe the progression from the innermost aspect of man (the heart) to the outer aspect of strength. Lange’s Commentary observes this progression, while noting the verse’s emphasis of totality of man’s duty to love God:

“Jehovah appears worthy of love, and indeed to the whole man, in heart and life, and in all his relations. Heart (Deuteronomy 5:26) the innermost, then soul as synonymous with life, thus already more external than heart, (Deuteronomy 4:29) and then strength, which designates the still more outward effective proofs of the life (Matthew 22:37; Luke 10:27; Mark 12:33).”[5]

The Expositor’s Bible Commentary underscores the verse’s emphasis on totality of devotion: “The exhortation to love ‘with all your heart and with all your soul and with all your strength’ indicates the totality of one’s commitment in the purest and noblest intentions of trust and obedience toward God. The words taken together mean that the people are to love God with their whole selves.”[6]

The Septuagint’s translation

The Septuagint is the earliest ancient Greek translation of the Hebrew Bible (the Old Testament). It is often abbreviated as LXX (the Roman numeral for 70) for the “70 translators.” The work was done in the third and second centuries BC to make the Biblical text accessible for those speaking the common language of the era.

Deuteronomy 6:5: καὶ ἀγαπήσεις [agape love] Κύριον τὸν Θεόν σου [the Lord your God] ἐξ ὅλης τῆς καρδίας [with all your heart] σου καὶ ἐξ ὅλης τῆς ψυχῆς [and with all your soul] σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου [and with all your strength]. https://www.septuagint.bible/

I know, “That’s Greek to me.”..

The Greek terms kardia (heart) and psyche (soul) are the New Testament counterparts to the Hebrew terms noted above. The word for strength is dunamis. The Greek word dynamis means power, strength, or ability. (The English word dynamite was later formed from this Greek word.)

Often dunamis conveys the meaning of demonstrated (outwardly manifested) power. “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles [dunamis], wonders, and signs which God did through Him in your midst…” (Acts 2:22; cf. 2 Cor. 12:12; Heb. 2:4).

So the LXX translation is an accurate translation of the Hebrew text.

New Testament quotations

Matthew 22: 36,37

36 “Teacher, which is the great commandment in the law?” 37 Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’

The third noun in the Shema, “strength” could be physical strength or other aspects of intensity. Intensity of will (determination) and intensity of mind (concentration) are within the semantic range of the Hebrew term meod. Evidently some manuscripts of the LXX have the term dianoia (mind).

Mark 12:29-30

28 Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, “Which is the first commandment of all?”
29 Jesus answered him, “The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one. 30 And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’…”

As in the parallel passage in Matthew, the word mind (dianoia) is used, but with the inclusion of the word “strength.” (As noted above, “strength” is the more literal translation of the Hebrew text of Deuteronomy 6:5.)

The word for strength here (and in Luke 10:27) is a synonym of the word dunamis (strength), which was used in the LXX translation of the Shema). Strength here is ischys, meaning “ability, force, strength.”[7]

Why did our Lord add the concept of “mind” to the original Shema in Matthew and Mark? Jesus likely spoke this saying in Aramaic or Hebrew. (Aramaic would use the Hebrew language in its written form but would be linguistically distinct. The original N.T. manuscripts were written in Greek.) We believe in verbal plenary inspiration of the Holy Bible (2 Tim. 3:16,17), yet the Scriptures are not a transcript. They are an accurate rendition, record or summary of words and events. So either Christ used a Hebrew word more closely corresponding with “mind,” or the Holy Spirit guided the Gospel writers to bring out a meaning implicit in the Hebrew wording of the Shema. Or Christ may have mentioned “mind” in an additional sentence. As observed above, the Hebrew word for “strength” (Deut. 6:5) would include other aspects of intensity, such as intensity of mind (concentration).

Luke 10:27

“25 And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall I do to inherit eternal life?”
26 He said to him, “What is written in the law? What is your reading of it?”
27 So he answered and said, ‘You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and ‘your neighbor as yourself.’”

Note that the quotation is from a Jewish lawyer in dialog with Jesus.

Conclusion

The famous and familiar Shema summarizes our supreme moral duty to God:

Hear [shema], O Israel: The Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your strength.”

The Lord Jesus affirmed that this is the supreme commandment of the Bible (Mark 12:29,30). And the second greatest commandment is to love your neighbor as yourself (Mark 12:31; Lev. 19:18).

In the accounts of Matthew and Mark, the concept of one’s “mind” was added. This was within the range of meaning of the original word, strength (intensity). A more complete study of biblical psychology assigns the faculty of “mind” to the soul (along with volition and emotions). The human spirit has faculties higher than soulical faculties of animals. Spiritual faculties include intuition, conscience, and communion. The intention of the Shema command is to emphasize the totality of our life and resources being devoted to God, who first loved us (1 John 4:19).

To affirm that the Shema supports man as spirit, soul and body does not require the nouns (heart, soul, and strength) to be mutually exclusive; rather, their functions overlap. “From the viewpoint of biblical anthropology, ‘heart’, ‘soul’, and ‘mind’ are not mutually exclusive but overlapping categories, together demanding our love for God to come from our whole person, our every faculty and capacity.”[8]

Whatever the specific details of how the Shema was originally quoted by the Lord Jesus Christ, this does not cancel the significance of the original heart, soul, and strength wording that would be quoted daily by His Jewish audience.

It has been observed that the words begin in the innermost aspect of man, “heart” —which is used uniquely of man made in God’s image—and progress through “soul,” to “strength” (implying outer demonstrated power). This corresponds to the inner to outer flow of 1 Thessalonians 5:23: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.” (This quotation demonstrates how progressive revelation contributes to the clarity of biblical psychology in the New Testament, especially in the Epistles.)

Thus Deuteronomy 6:4-5 commands the consecration of the whole person and 1 Thessalonians 5:23 describes God’s sanctifying preservation of the whole person as spirit, soul, and body. (These texts are compatible, but they are not using an identical vocabulary or necessarily making the same analytical point.)

In light of this study we conclude that, although the Shema does not prove holistic trichotomy it is compatible with it. In this model, the distinctions are real, but the person remains an integrated whole whom God redeems, sanctifies, and preserves.

__________

JBW

[1] Zondervan Illustrated Bible Backgrounds Commentary of the New Testament

[2] Brown-Driver-Briggs Lexicon. It is a frequently used term (252 x, and 593 x in its shortened form)

[3] Brown-Driver-Briggs Lexicon. 753 occurrences.

[4] Brown-Driver-Briggs Lexicon

[5] Lange’s Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical

[6] Expositors Bible Commentary Abridged

[7] Vine’s Expository Dictionary

[8] Expositors Bible Commentary Abridged

Biblical quotations are from the New King James Version

A. W. Tozer on the Nature of Man

Posted on August 1, 2026 by jbwoodward

Biblical introduction

For the [Holy] Spirit searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God”… Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (1 Cor. 2:10-12; 6:19 NKJV)

In his book, Man —The Dwelling Place of God, respected pastor and author A.W. Tozer refers to biblical psychology [the study of the immaterial aspect of man].

A publisher introduces this book as follows:

As God’s self-knowledge lies in the eternal Spirit, so man’s self-knowledge is by his own spirit, and his knowledge of God is by the direct impression of the Spirit of God upon the spirit of man.” In the heart of every Christian is the dwelling place where the Triune God desires to fellowship with his people. Tozer explores this truth with brilliant insight and care for God’s people.

Here are quotes from this book that indicate Tozer’s view of man as spirit, soul, and body.

Man’s spirit

The deep-in human entity of which we speak is called in the Scriptures the spirit of man. “For what man knoweth the things of man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God” (1 Corinthians 2:11). As God’s self-knowledge lies in the eternal Spirit, so man’s self-knowledge is by his own spirit, and his knowledge of God is by the direct impression of the Spirit of God upon the spirit of man.
(ch. 1)

[The effect of the Fall]

From man’s standpoint the most tragic loss suffered in the Fall was the vacating of this inner sanctum by the Spirit of God. At the far-in hidden centre of man’s being is a bush fitted to be the dwelling place of the Triune God. There God planned to rest and glow with moral and spiritual fire. Man by his sin forfeited this indescribably wonderful privilege and must now dwell there alone. (Ch 1)

[The effect of regeneration]

By the mysterious operation of the Spirit in the new birth, that which is called by Peter “the divine nature” enters the deep-in core of the believer’s [spiritual] heart and establishes residence there. “If any man have not the Spirit of Christ, he is none of his,” for “the Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:9, 16). (Ch 1)

Man’s soul

[Mind]

If the new doctrine, the influence of that new teacher, the new emotional experience fills my heart with an avid hunger to meditate in the Scriptures day and night. I have every reason to believe that God has spoken to my soul and that my experience is genuine. (Ch 29). It is altogether possible to practice fraud upon our own souls and go deceived to judgment. “If a man think himself to be something, when he is nothing,” said Paul, “he deceiveth himself.” (Ch 19)

[Will]

Faith as the Bible knows it is confidence in God and His Son Jesus Christ; it is the response of the soul to the divine character as revealed in the Scriptures; and even this response is impossible apart from the prior inworking of the Holy Spirit. (Ch 7) The will is the automatic pilot that keeps the soul on course. (Ch 8)

[Emotions]

How can I love by commandment? Of all the emotions of which the soul is capable, love is by far the freest, the most unreasoning, the one least likely to spring up at the call of duty or obligation. (Ch 8). Many enjoyable feelings may be aroused within the soul by low or even idolatrous worship. (Ch 29)

[Primary locus of progressive sanctification]

The healthy soul is the victorious soul and victory never comes while self is permitted to remain unjudged and uncrucified. (Ch 18). We should pray for an enlargement of soul to receive into our hearts all of God’s people, whatever their race, colour or church affiliation. (Ch 19)

Body

[Man’s spirit is distinct from the body]

The importance of all this can not be overestimated as we think and study and pray. It reveals the essential spirituality of mankind. It denies that man is a creature having a spirit and declares that he is a spirit having a body. That which makes him a human being is not his body but his spirit, in which the image of God originally lay. (Ch 1)

It is acknowledged that Tozer did not develop an elaborate psychological system based on trichotomy. Rather, his emphasis was primarily spiritual and devotional. So Tozer’s use of trichotomy was mainly a way of explaining spiritual experience and communion with God. Nevertheless this perspective on the nature of man was a significant factor in his profound teaching on the deeper Christian life.

JBW

[1] Man—The Dwelling Place of God (1966). Book description at Amazon.com

Aiden Wilson Tozer (1897 – 1963) See https://awtozer.com/
“Like C.S. Lewis, more of his books have been sold after his death than when he was still alive. He penned nine books, and over 50 more have appeared as well, many of them collections of his articles or sermons. His classic titles include The Pursuit of God (1948), and The Knowledge of the Holy (1961).” – billmuehlenberg.com/2009/10/02/notable-christians-a-w-tozer/

The Trichotomy of Man in the Writings of Iranaeus

Posted on July 1, 2026 by jbwoodward

In Man as Spirit, Soul, and Body: A Study of Biblical Psychology, I survey the record of church history in chapter 5. J.B. Heard observed that “Irenaeus, Justin Martyr, Clement of Alexandria, Origen, Didymus of Alexandria, Gregory of Nyssa, and Basil of Caesarea all note the distinction between soul and spirit, and designate the spirit as that which bears the truest image of God.[1]

Consider the first example just cited. Who was Iranaeus?

“St. Irenaeus of Lyons (c. 130–202 AD) was a prominent Greek bishop, apologist, and leading Christian theologian of the second century who fundamentally shaped early Christian orthodoxy. He is best known for defending the church against internal divisions and external heresies—specifically Gnosticism” (Wikipedia)

Irenaeus’ view on man’s makeup

Irenaeus taught that the complete human being consists of body, soul, and spirit. He explicitly says:

“…There are three things out of which, as I have shown, the complete man is composed — flesh, soul, and spirit. One of these does indeed preserve and fashion [the man]— this is the spirit; while as to another it is united and formed — that is the flesh; then [comes] that which is between these two — that is the soul, which sometimes indeed, when it follows the spirit, is raised up by it, but sometimes it sympathizes with the flesh, and falls into carnal lusts.”[2]

This quote demonstrates that:

Body (flesh) is an essential component of humanity.
Soul and spirit are distinguishable, yet neither by itself constitutes the whole person.
The soul occupies a mediating position regarding flesh and spirit.

Iranaeus was also holistic in the sense that three three aspects are essential to human nature created in God’s image.

“Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, “Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ.” [3]

What kind of trichotomy?

Because pneuma is used both of the human spirit and the Holy Spirit of God, some have contended that Iranaeus only held to a theological view of the trichotomy of man, i.e. that the distinct spirit in man is the Holy Spirit).[4] Which is kind of trichotomy was taught by this church father? I suggest, both are correct, when taken in context.

Iranaeus did affirm the trichotomy of man as created by God, and even the unregenerate man has a human spirit (a psychological trichotomy). See the two quotes above.

[However, the unsaved person is] “destitute of the celestial Spirit.” [Book V, 9]

But to be redeemed, man must be reconciled to God through Jesus Christ. This involves receiving the Spirit of God also (a theological trichotomy).

“Inasmuch, therefore, as without the Spirit of God we cannot be saved…” [Book V, 9]

“On the other hand, as many as fear God and trust in His Son’s advent, and who through faith do establish the Spirit of God in their hearts — such men as these shall be properly called both “pure,” and “spiritual,” and “those living to God,” because they possess the Spirit of the Father, who purifies man, and raises him up to the life of God. [Book V, 6] (emphasis added)

The trichotomy of Iranaeus has a firm biblical basis.

Man has a distinct human spirit and in the New birth he becomes indwelt by the Holy Spirit of God. Ezekiel prophesies of God’s blessings in the New Covenant: “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes” (Ezek. 36: 26,27 NKJV emphasis added).

The apostle Paul affirmed, “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His … you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our [human] spirit that we are children of God, Rom. 8:9,15,16 NKJV emphasis added).

A case could be made that if John Calvin followed the biblical anthropology/psychology of Iranaeus instead of Augustine, holistic trichotomy would be the majority view among Bible teachers and students today.

JBW

J. B. Heard, The Tripartite Nature of Man
Against Heresies (Book V, Chapter 9)
Against Heresies (Book V, Chapter 6) on 1 Thess. 5:23
“Part One: 2- The Theological Education of Saint Irenaeus” https://www.orthodoxonline.org/theology/en/orthodox-library/faith-and-doctrine/on-the-apostolic-preaching/

Dr. Mason on 1 Thessalonians 5:23

Posted on June 4, 2026 by jbwoodward

The commentator

Rev. Arthur James Mason M.A., D.D., (1851 – 1928) was an English clergyman, theologian and classical scholar. He was Lady Margaret’s Professor of Divinity, Master of Pembroke College, Cambridge, and Vice-Chancellor of the University of Cambridge. (Wikipedia)

The commentary

An excerpt from THE EPISTLES OF PAUL THE APOSTLE TO THE THESSALONIANS, in Ellicott’s Commentary for English Readers

“Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (1 Thess. 5:23 NKJV).

Spirit and soul and body.—This is St. Paul’s fullest and most scientific psychology, not merely a rhetorical piling up of words without any particular meaning being assigned to them. Elsewhere, he merely divides man according to popular language, into two parts, visible and invisible, “body and spirit” (1Corinthians 6:20; 1Corinthians 7:34, et al.); the division into “body and soul” he never uses. (Comp. Note on 1Corinthians 2:14.) The “spirit” (pneuma) is the part by which we apprehend realities intuitively—i.e., without reasoning upon them; with it we touch, see, serve, worship God (John 4:23-24; Romans 1:9; 1Corinthians 6:17; Revelation 1:10, et al.); it is the very inmost consciousness of the man (see, e.g., 1Corinthians 2:11); it is the part of him which survives death (Hebrews 12:23; 1Peter 3:19; comp. Luke 23:46; Acts 7:59). The “soul.” (psyche) includes the intellect, the affections, and the will: and it is of the very essence of the gospel to force sharply upon men the distinction between it and the spirit (Hebrews 4:12). Low-living men may have soul (i.e., intellect, affection, will) in abundance, but their spirit falls into complete abeyance (Jude 1:19); the soul belongs altogether to the lower nature, so that when St. Paul uses the two-fold division, “body and spirit,” the soul is reckoned (not, probably, as Bishop Ellicott says on our present passage, as part of the spirit, but) as part of the body; and when St. Paul describes the “works of the flesh,” he includes among them such distinctly soul-sins as “heresies” (Galatians 5:20). Sanctification preserves all these three divisions entire, and in their due relation to each other…”

Endorsement by author Hebert Lockyer: “No pastor’s study should be without this set of beneficial expositions. We have no hesitation in affirming that Seminaries, Bible Institutes and Christian Colleges adding Ellicott’s Commentary on the Whole Bible to their library will prove it to be the most sought after work of its kind. Students for the ministry will not be long in discovering the rich mine of truth its pages contain.” (1954)

The full commentary is available online at
https://www.studylight.org/commentaries/eng/ebc/1-thessalonians.html

Displacing the Kingdom of Self

Posted on May 5, 2026 by jbwoodward

Chaplain Earl Jabay recorded important insights for pastoral care and counseling. For example, in his book, The Kingdom of Self, he presents the root cause of mental and emotional problems and also the biblical solution for wellness. The back cover includes some of the qualifications of the author:

“Earl Jabay has had quiet continuing success in thousands of counseling situations… An ordained minister of the Reformed Church in America, with two pastorates behind him and extensive grounding in modern psychiatry, Earl Jabay joined the staff of the famed Neuro–Psychiatric Institute at Princeton in 1959, as a clinically trained Chaplain…”

An bookseller’s synopsis states:

“The Kingdom of Self … explores the concept of self-centeredness, arguing that excessive self-focus leads to self-destruction and mental illness, and offers a path to mental health through a spiritual, less self-absorbed life. Jabay, a chaplain, presents a revolutionary approach to mental well-being by reframing the “kingdom of self” as the source of problems, contrasting it with a healthier, God-centered life.

After showing the pervasive problems related of selfish living and the ineffective approaches of secular therapy, Jabay ends his book with a chapter called “The Power to Deliver,” where he talks about the One who can change and restore lives.

“King Self completely devoted himself throughout his life to acquiring power. From earliest childhood, he dreamed of controlling his world. Even supernatural power was called upon to support (but not control, thank you) the exciting destiny of himself as a god-king. The results, we know all too well, were completely disastrous. It was because King Self was fascinated with his own power. He was right in that he needed power—but wrong in looking to himself as the source of that power. This is the basic problem with all egocentrics: we lack the power to deliver ourselves from the power of evil. This is why we must turn away from the pseudo-religionists and the psychologists and turn to the God of all power. This God—this God of all power—has a name.   He is the Holy Spirit.”  

As he discusses the positive characteristics of Spirit-filled ministries, he observes the significance of man as spirit, soul, and body.

“The movement of the Holy Spirit accurately discerns the spiritual nature of our basic problem in life.   Most charismatics [those who value spiritual gifts], following the teaching of that most unusual Chinese Christian, Watchman Nee, affirm the biblical teaching that man is composed of spirit, soul, and body. Modern psychology ignores man’s spirit, because the behavioral scientists are so completely absorbed in the study of man’s soul (intellect, will, and emotions). [In secular psychotherapy] We are encouraged to develop our soulish powers by which to assert our mastery over life. Watchman Nee correctly discerned that this is the very worst mistake man can make. What we need is not soul-development but for our dead human spirits to be brought to life and joined by the Holy Spirit. We cannot really be helped until we are born of the Holy Spirit. Once our spiritual need is met by the Holy Spirit joining Himself to our spirits, a sure foundation for emotional health is laid.   What this means is that the problem with man is basically spiritual rather than psychological or genetic or environmental. We are human spirits who need the Holy Spirit. When “he who is united to the Lord becomes one spirit with him” (1 Corinthians 6:17), the basic life-problem is solved. How simple!” (bold font added) 

It is important to recognize that the spiritual answer to freedom from self-centered living is clarified through observing that man not only has potential for nobler aspirations in the soul, but has been created with a human spirit (Gen. 2:7; Prov. 20:27). This spirit needs rebirth (John 3:3-6), and then should be given ascendancy in man’s functioning (1 Cor. 2:10-16) as illumined and empowered by the Holy Spirit.

The Kingdom of Self, Earl Jabay. (Plainfield, NJ: Logos International, 1980), ch. 9. His other published books include The God Players, Power Greater Than Ourselves, and The Search for Identity.

Clarification: This book is critiquing self-centeredness, which corresponds to being in the flesh (an unsaved person’s state – Rom 8:8,9), or walking after the flesh (the condition of the carnal Christian – 1 Cor. 3:1-3). Note, however that there are three other aspects of “self” to define. See https://gracenotebook.com/sorting-your-self-out/

JBW

Four Spiritual States in Psalm 32

Posted on April 3, 2026 by jbwoodward

There are four different spiritual states that need to be discerned in the study of biblical psychology. Consider Psalm 32 as a passage of Scripture that conveys these different states.

Animals have no human spirit.
“Do not be like the horse or like the mule,
Which have no understanding,
Which must be harnessed with bit and bridle,
Else they will not come near you.” v. 9

When God created man in His image, He did not speak him into existence (as in the case of lower forms of life such as animals), but “the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath [spirit] of life; and man became a living being [soul]” (Gen. 2:7; cf. Heb. 12:9).

All people have a human spirit, but the unregenerate person (unsaved person) has a spirit that is dead toward God.

“Many sorrows shall be to the wicked;” v. 10a

“And you He made alive, who were dead in trespasses and sins…” (Eph 2:1; cf. Gen. 2:17).

Regenerate believers (who are born again spiritually) may lapse into a carnal condition in their soul (which can also include negative physical consequences).

“When I kept silent, my bones grew old
Through my groaning all the day long.
For day and night Your hand was heavy upon me;
My vitality was turned into the drought of summer. Selah.” vv. 3-4

For unhindered fellowship with God to be restored, confession and repentance are necessary.

“I acknowledged my sin to You,
And my iniquity I have not hidden.
I said, ‘I will confess my transgressions to the Lord,’
And You forgave the iniquity of my sin. Selah” vv.5-6

Disobedience and harboring sin can lead to divine chastisement for correction (vv. 3,4; cf. 1 Cor. 11:30,31; Heb. 12:5-11).

Regenerate believers are called to live as spiritual people, in unhindered fellowship with God.

Appreciating God’s pardon and cleansing

“Blessed is he whose transgression is forgiven,
Whose sin is covered.
Blessed is the man to whom the Lord does not [b]impute iniquity,
And in whose spirit there is no deceit.” vv. 1-2

Praying and trusting the Lord

“For this cause everyone who is godly shall pray to You
In a time when You may be found;
Surely in a flood of great waters
They shall not come near him.
You are my hiding place;
You shall preserve me from trouble;
You shall surround me with songs of deliverance. Selah” vv. 6-7

“…But he who trusts in the Lord, mercy shall surround him.” v. 10b

Looking to God’s instruction and guidance

[God responds to the psalmist]
“I will instruct you and teach you in the way you should go;
I will guide you with My eye.” v. 8

Expressing joyful worship

“Be glad in the Lord and rejoice, you righteous;
And shout for joy, all you upright in heart!” v. 11

Conclusion

These states of people (numbers 2,3,4 above) are also described in 1 Corinthians as

The natural (soulical) man who Ispiritually dead. (1 Cor. 2:14)
The carnal (fleshly) Christian (1 Cor. 3:1-4; cf. James 4:1-4)
The spiritual Christian (1 Cor. 2:6-12, 15, 16).

May we discern these states of spiritual condition in order to appreciate our dignity as created in God image, to share the gospel with the unregenerate, and live and counsel children of God to turn away from a carnal condition to live as spiritual, Holy Spirit-filled believers (Eph. 5:18).

JBW

The Anatomy of the Brain: A Marvelous Illustration

Posted on March 2, 2026 by jbwoodward

After giving the biblical, historical, doctrinal, and clinical evidence for holistic trichotomy of man (spirit, soul and body), we look for potential illustrations.

In chapter 6 of Man as Spirit, Soul, and Body I refer to an analogy in the design and function of the human brain:

The human brain is one unit, with the cerebrum divided into halves—the left cerebral hemisphere and the right cerebral hemisphere. Researchers have assigned distinct types of reasoning processes to each hemisphere. However, the dynamics of right and left hemispheres of the human brain are not merely different types of reasoning; they are biologically distinct. Even so, man has one immaterial element, yet this is composed of two parts (hemispheres), similar to the physical distinction of the right and left parts of the brain. [1]

In the newsletter of Reasons to Believe, Anastasia Young probes deeper and notices a three-in-one analogy in the brain. (She applies this illustration to God as the Trinity, but—since we are made in God’s image—it is not surprising to see this can also illustrate man’s triune makeup.)

Did you know the human brain is commonly described as having three major anatomical structures: the cerebrum, cerebellum, and brainstem? This isn’t a metaphor. It’s simply how neurologists describe the brain.

What’s striking isn’t just that there are three, but how they relate:

They are genuinely distinct, with different roles and structures

They are inseparable in function, never operating alone

Each is truly brain—yet none is the whole by itself

Damage to any part affects the entire person. Unity isn’t erased by distinction—and distinction doesn’t shatter unity.

…Creation does something important: it can train us to recognize that unity and real distinction are not contradictions. [2]

May we marvel at the design, complexity and function of our brain as created by God. May we also discern that we are “fearfully and wonderfully made” as triune: spirit, soul, and body.

JBW

[1] John Woodward, Man As Spirit, Soul And Body: A Study of Biblical Psychology (Grace Fellowship International, 2007), p. 92.

[2] https://reasons.org/blog

The Word of God: Written and Incarnate

Posted on February 1, 2026 by jbwoodward

In the study of biblical psychology, we explore how the soul and spirit are interrelated yet ontologically distinct. That is, the immaterial side of man is unified, yet has two distinct aspects —soul and spirit. One way to illustrate this sometime subtle, but also important distinction is to present a similar case of an “interrelated, yet distinct” relationship in biblical theology.

Consider the interrelationship of the written Word of God (the Bible) and the incarnate Word of God (The Son of God).

1. These two aspects of “The word of God” have much in common. (This phrase occurs about 200 times in the Holy Bible.)

The scriptural word of God: “So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD” (Deut. 8:3; cf 17:17;27:3; 29:29; Isaiah 1:1; 2:1; 55:11).

The incarnate Word of God: “In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God… And the Word became flesh [Jesus Christ] and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:1,14; cf; Rev. 19:13).

They are both the revelation of God (Prov. 30:5; Heb. 1:1-4; Col. 1:15)
They are both given through the Holy Spirit (2 Pet. 1:21; Matt. 1:18)

2. These two aspects of the word of God are interrelated.

The Son of God is the central character of the Holy Bible (Rev. 19:10). The written word has many Old Testament prophecies about the coming of the Son of God. The four Gospels, for example, are devoted to recording His person, words and works. The rest of the New Testament was authorized by Christ and unfolds further revelation of Him and about Him (Isaiah 53; Psalm 22; John 16:13).

“For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12). (Whereas most commentators interpret the “word of God” in Hebrews 4:12 as referring to the inspired Scripture (as indicated in the context – Hebrews 4:2,5,6,7,8), Greek Orthodox interpreters have applied this verse to the Son of God.) [1]

Jesus Christ, the Son of God, quotes and confirms the Old Testament as inspired. These examples are also recorded in the written word of God (John 15:39; 10:35; Luke 24:25-27). When the Incarnate Word of God quotes the written word of God they overlap in meaning even further (Luke 4:4; Deut 8:3).

3. These two aspects of the Word of God cannot be separated, i.e, one aspect does not disregard the other. As noted above, there is no Holy Bible without the incarnate Word of God (the Son), and the Son cannot be rightly regarded apart from this role in, and endorsement of, the written word of God.

4. However, these two aspects of the word of God are ontological distinct from each other. Here are obvious examples of some differences. (This is to show that distinguishing the written word of God and the incarnate Word of God is more than semantics; it is essential for orthodoxy.)

To state the obvious, unlike the Word of God incarnate (the Lord Jesus Christ)…
the written word of God:

Is not preexistent
Is not a man
Is not the Son of God
Was not born of the Virgin Mary
Was not baptized by the prophet John
Did not die on the Cross
Was not bodily resurrected
Did not bodily ascend to heaven
Will not return to earth at the end of the age…
(The list goes on.)

Therefore, it is obvious that the written word of God and the incarnate Word of God are not merely synonyms for the same thing/person.

Similarly, there is ample biblical evidence from word studies and New Testament exposition to see that the soul and spirit in man are interrelated, yet distinct. That is, although these aspects of the immaterial side of man sometimes overlap, or are used interchangeably, soul and spirit are ontologically distinct.

JBW

Trichotomy: Biblical Study

Posted on January 8, 2026 by jbwoodward

Over a century ago Dr. S.H. Kellogg wrote a 28 page scholarly journal article titled Trichotomy: Biblical Study.

The author introduced

Dr. Kellogg (1839-1899) was a Presbyterian minister and missionary to India. He graduated from Princeton and after 1864 served the Lord as a missionary to India. The Dictionary of Christian Biography in Asia recorded this about his knowledge and ministry:

[After 1879] He spent the next 15 years in the US and Canada, pastoring two large churches, the Third Presbyterian Church in Pittsburgh and the St James Square Presbyterian Church in Toronto. In between, he had a tenure at the Presbyterian Theological Seminary, Allegheny, Pa. … Kellogg also published profusely and was prominent in the General Assembly’s work of the Presbyterian Church of Canada. His book The Jews, or Prediction and Fulfilment, an Argument for the Times was favourably received. The Light of Asia and the Light of the World appeared in 1885 and was pronounced “critical, scholarly and brilliant”. One critic said that there was no other book in the English language which filled exactly its place as a thoroughly comprehensive and clearly discriminating comparison of the legend, doctrines and ethics of Buddha and of Christ. In 1892, Kellogg received a call to return to India to assist in the revision of the Hindi translation of the Old Testament. All the stakeholders in the project felt that he had special qualifications for this work, as he was recognised as an expert in Hindi and was also an accomplished Hebrew scholar.[1]

The article summarized

To begin, it is obvious from Scripture than man has two seperable parts, material and immaterial. However, the important question is whether the human soul and spirit are not merely synonyms, but ontologically distinct. “Stated as a biblical question, the question may put in this form: When the sacred writers speak as they do of body, soul, and spirit, do they mean thereby to denote the soul and spirit being in some sense different and distinct entities, or do these two words simply denote the same thing under two different aspects?” (462).

It is acknowledged the Platonism had a different kind of trichotomy, and Gnosticism and the controversy of Apollinarius (4th century A.D) have created a negative bias regarding the trichotomy of man.[2] However, this is a timely and important subject: “There are many indications that our time, partly as a result of exegesis [and we being] less than in former days under the control of the dogmatic spirit, and still more in consequence of recent discoveries in physiology, the minds many are inclining again to affirm the reality of a true trichotomy in human nature, as attested apparently both by Holy Scripture and modern physiological research” (462).

Kellogg than quotes A.A. Hodge who rejected human trichotomy” The word pneuma designates the one soul, emphasizing its quality as rational. The word psuche designates the same soul, emphasizing its quality the vital and animating principle the body.” Hodge’s argument for this interpretation is as follows: “That the psuche and pneuma are distinct entities cannot be the doctrine the New Testament, because they are habitually used interchangeably and indifferently” (462).

Kellogg’s “Biblical Study” article, then, is primarily based upon testing this conclusion by careful word studies of “soul” and “spirit” in the Old Testament and New Testament.

He noted the importance pf progressive revelation, that we see doctrines in basic form progressively developed over 1,500 years of Genesis to Revelation (pp.463,468).

Kellogg summarized the observations on the usage of nephesh (soul) and ruach (spirit) in the Hebrew O.T. with eight conclusions, including these: “4. While nephesh frequently is used to denote the whole man, soul and body, ruach is never thus employed. Still less can ruach be used, like nephesh, to designate irrational animal, as made up of a soul and a body. 5. While nephesh is even applied the body after the soul has left it, such a usage never occurs with ruach. On the contrary, ruach is contrasted with basar, ‘flesh,’ as something vastly higher (Isa. 31:3)… But finally, whenever the reference is to God or to angels, ruach is always found, and nephesh never. In other words, nephesh is never used except of the immaterial principle as in connection with the animal body (465,66).

The study continues with a detailed study of the Geek words for spirit (pneuma) and soul (psuche) in the New Testament. The classic text is given close examination: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (NKJV). He agrees with Alford’s conclusion about this test: “‘Pneuma is the SPIRIT, the highest and distinctive part of man, the immortal and responsible soul, in our common parlance: psuche is the lower animal soul, containing the passions and desires which we have common with the brutes, but which in us is ennobled and drawn up by the pneuma...'” Kellogg then quotes from Bishop Ellicott who came to the same conclusion in his commentary.

The study proceeds to an examination of soul and spirit as described in 1 Corinthians 15;44 in context. “It [the dead, physical body] is sown a natural body, it is raised a spiritual body. There is a natural [adjectival form of psuche] body, and there is a spiritual [adjectival form of pneuma] body” (NKJV). After discussing the implications of this text, he noted that Charles Hodge (who followed A. A. Hodge in advocating a dichotomy of man) conceded that this text implies a distinction of soul and spirit.

The article continues with a review of additional texts which are considered as confirming evidence of the soul/spirit distinction in man:

“But the natural [adjectival form of psuche] man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. But he who is spiritual [adjectival form of pneuma] judges all things” (1 Cor 1:14,15 NKJV). Similarly, Jude 19; 2 Pet. 2:12 are considered.

“For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow [body], and is a discerner of the thoughts and intents of the heart [the functional center of man]” (Heb. 4:12, NKJV).

Dellitzsch (who wrote the full length book affirming human trichotomy, Biblical Psychology) is favorably quoted.

The article then clarifies that trichotomy is not requiring soul and spirit to be different in substance (both are spiritual in the sense of being immaterial). So there is a sense in which man is dichotomous, with two separable elements, material and immaterial. However, the results of this biblical study show that soul and spirit are nevertheless ontologically distinct (480-82).

The article then connects the conclusion of these word studies and expository observations with doctrinal implications including the nature of creation, the fall, regeneration, and future resurrection (483-88).

Having presented this study, the article concludes with seven propositions that support man a spirit, soul and body (489-90).

A PDF of the full article is available here and deserves to be read by students of biblical psychology.

Dr. S.H. Kellogg, Trichotomy: Biblical Study in Bibliotheca Sacra 1890-07: Vol 47, iss. 187. pp 461-89. Accessed at https://archive.org/details/sim_the-bibliotheca-sacra_1890-07_47_187

[1] https://dcbasia.org/biography/kellogg-samuel-h

[2] The Platonists’ trichotomy was different; they [wrongly] believed that the mind (GK nous) in man was a part of the eternal self-existent God, or Logos (p. 470).

For a discussion of the Christology of Apollinaris, why it was condemned, and Augustine’s influence on the history of doctrine, see Man as Spirit, Soul and Body, chapter 5.

JBW

Oswald Chambers on Biblical Psychology

Posted on December 9, 2025 by jbwoodward

One of the most respected devotional writers of the last century is Oswald Chambers. Although best known for his daily devotional, My Utmost for His Highest, The Complete Works edition of his writings contains more than 40 titles.[1] In 1911 Chambers founded and was principal of the Bible Training College in London, England.

In his book, Biblical Psychology, Chambers presents a detailed biblical study of the nature of man. The Discovery House edition gives this description: “In this pioneering work, Chambers looks deeply at the theology of the soul. Basing his teaching on the foundation that God created people as relational creatures, Chambers looks at the psychology of man’s inner life and how he relates to God, to others, and to himself. He explores the moral dilemmas and emotional complexities Christians face as they try to reconcile their faith with a world full of fear, anger, shame, and selfishness; and he offers scriptural answers for these struggles. Here we see Chambers’ acute mind at work, sorting through Scripture and what God reveals there about the heart, soul, and spirit of people, and the effect redemption has on us and our relationship to God.” [2]

Throughout this study Chambers identifies three essential aspects of human design: spirit, soul, and body. In other words, the author of the best selling devotional book of all time was a trichotomist. Here are sample excerpts.

In reference to the creation account in Genesis

“God breathed into man’s nostrils the breath of life [Genesis 2:7] which became man’s spirit… Thus in man, degenerate or regenerate, there are three aspects, spirit, soul and body.” (p.14)

The distinct aspects and functions of man

“So man’s soul is not his body or his spirit, but is that creation which holds his spirit and his body together, and is the medium of expressing his spirit in his body … it is his spirit that moulds his body, and his soul is the medium the spirit uses to express itself.” (p.15)

Before and after the fall:

The more you meditate on the verse, [Genesis 3:7 “nakedness” before the fall] the more will you find in it, and there is quite sufficient to indicate this — that when Adam’s spirit, soul and body were in perfect faith and love to God, united to God, his soul was the medium which brought down the marvelous life of the Spirit of God, the very image of God, into his material body and clothed it in inconceivable splendor of light, until the whole man was the likeness of God. Instantly he disobeyed, that went, the connection with God was shut off, and spirit, soul and body tumbled into death… ” (p. 25)

The nature of regeneration

What does regeneration mean? The Holy Spirit lifting man straight back again out of the slough he has got into by death and sin, into a totally new realm, and by sudden intuitions and impulses that new life is able to lift soul and body up … The new birth God has given it is to get it to a place where soul and body will be identified with Christ, until spirit and soul and body are sanctified here and now, and preserved in that condition … by a certain, conscious, superior, moral integrity, transfigured through and through by the union made by the Spirit with God through the atonement of Jesus Christ.” (p. 27)

Dynamics of sanctification and glorification

The uniting of man’s personality, body, soul and spirit, may be brought about in various ways [artificially] … but the Holy Ghost alone through Jesus Christ will do it rightly, this is the only at-one-ment. When our personality is sanctified, it is not God’s Spirit that is sanctified, it is our spirit (1 Thess. 5:23) …” [that is sanctified]. (p.14)

“The marvelous hope before us is that in and through Jesus Christ, our personality in its three aspects is sanctified and preserved in that condition blameless in this dispensation, and that in another dispensation body, soul and spirit will be all instinct with the glory of God.” (p.16).

Conclusion

Oswald Chambers’ discernment of man as spirit, soul, and body was based on a grasp of the whole counsel of God in Scripture. We affirm that this perspective contributed to his profound and influential discipleship teaching.

JBW

[1] https://ourdailybreadpublishing.org/fv162.html

[2] https://ourdailybreadpublishing.org/biblical-psychology.html

Quotations from Chambers’ Biblical Psychology are from the 1914 edition available online at Internet Archive.