Tag Archives: trichotomy-of-man

Trichotomy: Biblical Study

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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

A Biblical Question Answered

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This is an excerpt from a respected topical book, 1001 Bible Questions Answered. The publisher notes:

“Serious students of the Word of God will find answers to questions in 43 categories. In this well-researched book, Pettingill goes to the original sources and puts things into the proper context in examining the “difficult” questions not found in a super-level reading of the Bible. The questions are answered from a dispensational perspective.” [1]

The author(s) answer this question: Please explain the difference between the soul and the spirit…

  1. Man has a body. In this he is like all the creation of God throughout the animal and vegetable world. The brutes have living bodies, and so do the trees and plants.
  2. Man has a soul. In he is unlike the trees and plants, but he is like the lower animals. The soul is the seat of the emotions, the passions, the feelings, the desires, the desires, the likes and dislikes, the affections, and the will. All these things we have in common with the beasts.
  3. Man has a spirit. In this he is unique among God‘s creatures. “The spirit of man is the candle of Jehovah” (Proverbs 20:27), and it is this that is set aglow when he is born again; and then God Spirit testifies with man’s spirit that he is a child of God. God cannot be known by the body, nor by the soul, but only by the spirit. And even the human spirit is incapable of finding out anything about God or of knowing God except by revelation of the Spirit of God. “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man” (1 Cor. 2:11–15). The believer is spiritual only when he has ruled through his own spirit by the Spirit of God. If he is ruled by his body as dominated by his soul, he becomes a slave to his own affections, appetites, emotions, passions, and therefore is a willful, selfish man. The Word of God is extremely careful to distinguish between things of the soul and of the spirit, even judging “the thoughts and intents of the heart“ as to whether such thoughts and intents are spiritual or soulish (Hebrews 4:12). It declares that any wisdom which is not from above and therefore not from the Spirit of God, is earthly, soulish, devilish“ (James 3:15). It asserts that the false teachers of the end time are “they who make separations, soulish, not having the Spirit“ (Jude 19); and that having not the Spirit, they are “none of his“ (Rom. 8:9). And, finally, it gives us the glorious assurance that when we get our resurrection bodies (1 Cor. 15:44) they will be no longer be soulish (“natural” is incorrect here also), but spiritual: no longer dominated by selfishness and willfulness, but rather under the full and free control of the Spirit of God.[2]

The primary author was Pettingill. Both authors were leading figures in Bible institutes.”William Pettingill (1886-1950) was an American pastor, educator, and lecturer. In 1913, C. I. Scofield and Pettingill co-founded the Philadelphia College of the Bible, with Pettingill serving as dean. He wrote widely, served on the council of the Central American Mission, and was a staunch supporter of the fundamentalist movement … From 1928 to 1950, Dr. Pettingill traveled across North America, Central America, and Europe sharing his gift of stirring people to action from the word. “Keep looking up!” was his motto and it became the challenge to many.


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[1] e-Sword Bible software
http://www.biblesupport.com/e-sword-downloads/file/9343-pettingill-william-900-bible-questions-answered/

[2] William L Pettingill and R.A. Torrey, 1001 Bible Questions Answered, (New York: Bristol Park Books, 2011), 388-89.

Salvation of the Soul: Saving of the Life

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“The spirit of a man is the lamp of the Lord,
Searching all the inner depths of his heart.” Proverbs 20:27

Arlen L. Chitwood’s book, Salvation of the Soul: Saving of the Life, presents an explicit body/soul/spirit view of man. He graduated from Tennessee Temple and completed is formal education at Bob Jones University. Chitwood is a preacher and author of many books, publishing through The Lamp Broadcast based in Oklahoma.

Chapter one has the subheading, “The Tripartite Nature of Man.”

“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (I Thess. 5:23). Chitwood is explicit in applying this model of man:

“Man is a tripartite being comprised of spirit, soul, and body; and the salvation of man within its complete scope (past, present, and future) pertains to the salvation of man with respect to his complete being” (p. 3).

Chitwood gives a thorough explanation of creation, the fall, regeneration, sanctification and future glorification as clarified by the makeup of man. Regarding the Fall and regeneration, for example, he notes:

“The death of Adam’s spirit separated him from God (establishing the primary meaning of “death” in Scripture — separation from God), and this death (this separation from God) “passed upon all men” (Rom. 5:12). Scripture speaks of an unsaved person as being “dead in trespasses and sins” (Eph. 2:1). With an unredeemed, inanimate spirit (spiritually dead), he is alienated from God, separated from God (Eph. 2:12). But once the person has been born from above, he is then spoken of as having passed “from death unto life,” as having been “quickened” (John 5:24; Eph. 2:5). Possessing an animate spirit, possessing spiritual
life (having been made alive spiritually), he is no longer separated from the One Who Himself is “Spirit” (John 4:24)” (p. 7).

Regarding the soul/spirit distinction he observes,

“And Scripture also carefully distinguishes between salvation in relation to the spirit and salvation in relation to the soul. Salvation in relation to the spirit is ALWAYS dealt with in a past sense, BUT not so with the salvation of the soul. Rather, the salvation of the soul is ALWAYS dealt with in present and future senses:
“Receiving the end of your faith, even the salvation of your souls” (I Peter 1:9).
“Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls” (James 1:21).” (p. 8).

Noting the three tenses of salvation Chitwood summarizes:

Within man’s triune being (body, soul, and spirit [I Thess. 5:23]), the eternal salvation which he either already has or can have through faith in Christ has to do, during present time, with his “spirit” alone, not with his “soul” or “body” (John 3:6). Salvation in Scripture is seen inseparably associated with the complete gospel message, the complete preaching of the cross, the complete man (spirit, soul, and body) comprising past, present, and future aspects of all. We have been saved (past, having to do with “the spirit”), we are being saved (present, having to do with “the soul”), and we are about to be saved (future, having to do with the realization of the salvation of “the soul,” along with “the body”). (p. 161)

A major orientation of his writings is the Kingdom of God, especially in its future expression.

Arlen L. Chitwood, Salvation of the Soul: Saving of the Life, The Lamp Broadcast, 1983; revised 2020. www.lampbroadcast.org/pdfbooks.html

The Pilgrim Bible Notes

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The Pilgrim Bible, first published in 1948 by Oxford University Press, was designed to help young people learn about their faith. However, it soon became apparent that this book was an invaluable resource for new Christians regardless of their age, and the Pilgrim ably served thousands of readers for some forty years.[1]

On Genesis 1:26: “Of all the creation, only man was created like God, a Trinity. Plants have only a body. Animals have a body and a soul. Man is a trinity who has a body, a soul, and a spirit. Someone has likened the body to sense-consciousness, the soul to self-consciousness, and the spirit to God-consciousness … Man has all these characteristics: body, soul, and spirit. We must remember, however, that God is a Spirit (John 4:24). It is in His spiritual image that Adam was created, and not in His physical image. God has infinite intellect, sensibilities, and volition, and these attributes will bestowed upon Adam in creation, but in a lesser degree.”[2]

[1] Publisher’s note

[2] E Schuyler English, editor, The Holy Bible: Pilgrim Edition. New York Oxford University Press, 1952.