CREATED IN HIS
IMAGE and LIKENESS:
Body, Soul,
And Spirit?
Manuscript by
Marty Summers
9/2/04
2479 S. Brandywine Ct, Greenfield IN 46140
email: summerm@iquest.net
view online at: "members.iquest.net/~summerm"
TABLE OF CONTENTS
Introduction 3
Chapter 1 "His Image and Likeness" 4
1.1 Definitions 4
1.1.1 Meaning of His Image 4
1.1.2 Meaning of His Likeness 5
1.2 Communion with a Triune God 6
Chapter 2 "The Image and Likeness of Man" 7
2.1 The Dichotomy of Natural Man 7
2.1.1 The Soul of Natural Man 7
2.1.2 The Body of Natural Man 9
2.2 The Trichotomy of Believers 10
2.2.1 The Two Natures 11
2.2.2 The Body of a Believer 14
Chapter 3 "The Transformation Process" 16
3.1 Rebirth of the Heart 16
3.2 Renewal of the Mind 17
3.3 Reformation of the Will 18
Conclusion 20
FIGURE 1: The Triune God........................................................................................................................................ 6
FIGURE 2: The Triune Soul of Man.................................................................................................................... 8
FIGURE 3: The Soul of Man and God................................................................................................................ 8
FIGURE 4: The Dichotomy of Man vs God.................................................................................................... 10
FIGURE 5: The Trichotomy of a Believer.................................................................................................... 13
FIGURE 6: The Temple Typology........................................................................................................................ 14
FIGURE 7: The Transformation of Nature............................................................................................... 19
Introduction
"And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them." (Gen 1:26-27)
Right from the start of God’s word we find God saying let “us” make man in “our” image, after “our” likeness. Even the word for God used here is the plural Hebrew word “Elohiym.” It is, in fact, one of the basic tenets of Christianity that the Lord God is one yet three. Our God is a triune spiritual being and since we were created in His image and likeness then we need to understand just what that means. Then and only then can we better understand what Scripture means when it refers to the various constituent parts of our makeup like our heart, mind, will, soul, spirit and the like.
James Boice[1] says that there are three reasons why the creation of man must be studied. First, the general reason is that creation as a whole reveals something of its Creator. Second, the specific reason is that man's makeup as a unique part of creation made in the image and likeness of God reveals aspects of God's being that are not seen in the rest of the created order and must be seen if we are to understand God. And third, the theological reason is that we cannot have a genuine knowledge of God unless it is accompanied by a corresponding knowledge of ourselves.
The purpose of this manuscript is to help us understand the specific and theological reasons given by Dr Boice for studying the creation of man. It is not my intention to delve into the moral attributes of man that were shattered by the fall since there are many good books already on this subject. St. Augustine sums up these pre vs post fall attributes by saying the original posse non peccare ("able not to sin") has become a non posse non peccare ("not able not to sin"). And Calvin further delineates St. Augustine's statement even further. But there is a continuing debate over the constituent part’s of man’s makeup. There are those who believe that man is simply a two-part being consisting of body and soul only. Thus they are called dichotomists because they believe man is a dichotomy. There are also those who believe man is a three-part being consisting of body, soul, and spirit. They are called trichotomists because they believe man is a trichotomy. This debate about whether man is a dichotomy or a trichotomy is the issue I wish to address for it is here that we distinguish between our self-consciousness, our world-consciousness, and our God-consciousness.
One note of warning seems appropriate here and that is that while it is true that we were created in His image and likeness we are not little gods. But let us not stop short in our study of this image and likeness for while it is similar to God Himself it is not identical for scripture says Adam begat a son in his own image and likeness.
"And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: (Gen 5:3)
There is an acknowledged moral aspect in this verse, which was corrupted by the fall and inherited by Adam's descendants, however there is also a constituent aspect referring to Adam's makeup which is different than God’s and that is what I will focus on.
Chapter 1 "His Image and Likeness"
One of the first things we must do if we are to understand what His image and likeness is, is to define and differentiate what the term's image and likeness mean. These terms are quite similar in definition but they are also quite unique in significance. It is a mistake to try to use them interchangeably. So what do they mean?
1.1 Definitions
Image is defined as: 1) a reproduction of the form of someone or something, esp. a sculptured likeness. 2) An optically formed duplicate, counterpart, or other representative reproduction of an object, esp. an optical reproduction of an object formed by a lens or mirror. 3) A close or exact resemblance to another; double: He is the image of his uncle.[2] The Hebrew word for image, tselem[3] is from an unused root meaning to shade; a phantom, i.e. (figurative) illusion, resemblance; hence a representative figure, especially an idol :- image, vain shew.
Likenessis defined as: 1) The state or quality of resembling or being like something. 2) An imitative appearance; semblance. 3) A pictorial, graphic, or sculptured representation of something; image. Synonyms: likeness, similarity, similitude, resemblance, analogy, affinity.[4] The Hebrew word for likeness, d'muwth[5] is from Hebrew 1819 (damah); resemblance; concrete model, shape; adverb like :- fashion, like (-ness, as), manner, similitude.
Obviously these terms are quite similar however there are certain key words and/or synonyms by which they can and must be differentiated. I tried to pinpoint the difference by bolding certain words in their definitions. But now I would like to delve into the difference a bit more.
1.1.1 Meaning of His Image
To differentiate image from likeness we will focus in on the word “form” highlighted above. Form is defined as: 1) The shape and structure of something as distinguished from its substance. 2) The body or outward appearance of a person or animal considered separately from the face or head; figure.[6] This body or outward appearance is where we can begin to understand the meaning of image and it is also where we can begin to detect a significant difference in the image of a man (Adam) versus the image of that man’s Creator (God). The Hebrew definition above, a representative figure or idol, also agrees with our choosing to emphasize the body or outward appearance of a being as the meaning behind the term image. So we can say the image of a man is his physical body while the image of God is His spiritual body. God Himself says He is a spirit and that a spirit hath not flesh and bones.
"God is a Spirit: and they that worship him must worship him in spirit and in truth." (Jn 4:24)
"Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." (Lk 24:39)
Since the image of God is spiritual and we are not able to see a spiritual body then it can be said that no man hath seen God at any time.[7] Thus, while we conclude that the image of God is spiritual and the image of man is physical we must still acknowledge that something in the makeup of man must be spiritual for it was created in the image of God. That something is what Scripture calls our soul. We will look further into this term later.
1.1.2 Meaning of His Likeness
To differentiate the word likeness from the word image we will begin by looking at two of its synonyms: analogy and affinity. The word analogy is a correspondence between unlike things that are otherwise not comparable. The correspondence consists not in the fundamental appearance of the things involved but in the similarity of certain of their properties or functions: the analogy between the working of the human heart and the distribution of goods and services under an economic system. Affinity is a correspondence based on kinship or on the possession of properties, characteristics, or sympathies that cause persons or things to be compatible or to have attraction for one another.[8] Recalling the Hebrew definition speaks of likeness as ones manner and the words highlighted above are the words “state” and “quality” then we can see that we are now speaking of the similarity of functions, characteristics, and/or behavior of two beings rather than their form, shape or outward appearance.
We must now turn our attention from the one and only God to the constituent members of the Godhead. As was noted in the introduction our God is a spiritual trinity and per His Self-revelation we know the Godhead consists of God the Father, God the Son, and God the Holy Spirit. Perhaps one of the best passages of scripture in which the individual members of the Godhead can be separately seen at work is in the book of Matthew where John the Baptist is baptizing the Lord Jesus.
"And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." (Matt 3:16-17)
To understand then the likeness of God we must distinguish between the individual functions, characteristics, and/or behavior of God the Father, God the Son (Christ), and God the Holy Spirit. Perhaps, since we were created in His likeness, we might better be able to differentiate their functions by differentiating the various functions of our soul. Using biblical terminology we will distinguish the makeup of our soul by saying it is spiritually divided into these three parts: heart, mind and will. We will deal more with this subject in the next chapter however using this division we can easily see our heart, mind and will are co-equal and co-eternal entities. Likewise the Godhead is co-equal and co-eternal entities.
To further grasp the workings of the Godhead perhaps it would be beneficial to map the individual members of the Godhead to the individual members of the soul He created. In doing so we might map the Father to the will of God, the Son (Christ) to the heart of God, and the Holy Spirit to the mind of God. While this mapping may not answer all our questions it is sufficient to aid us in our attempt to comprehend our Maker as well as our own makeup. We therefore see God as three distinct spiritual entities of equal preeminence combining to form one being (God) just like we find three distinct spiritual entities (will, heart, mind) of equal preeminence in the soul of man combining to form just one person (a man).
Consider the following passages in support of the above mappings:
"I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me." (Jn 5:30)
"And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth." (Lk 11:2)
"Husbands, love your wives, even as Christ also loved the church, and gave himself for it;" (Eph 5:25)
"Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." (Heb 12:2)
"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (Jn 14:26)
"For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." (2Pe 1:21)
1.2 Communion with a Triune God
For us to commune with our Creator a basic understanding of our makeup is necessary. Before proceeding with an in-depth look at our makeup I would encourage you to observe three rules when approaching your triune God. Do so with 1) a reverent mind; 2) a heart-felt expression of desire; and 3) a submissive will. Pray:
To the Father for the will of God to be done; in the name of the Son based on the love and compassion found within the heart of God; and as lead by the Holy Spirit according to the mind of God as revealed in His word.
Chapter 2 "The Image and Likeness of Man"
"And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." (1Cor 15:45-50)
2.1 The Dichotomy of Natural Man
The Apostle Paul, under the inspiration of the Holy Spirit, gives us a New Testament confirmation of the Old Testament claim that man was created a living soul. The Old Testament passage also tells us that man is not just an invisible soul but is, in fact, a soul living in an external body formed from the dust of the ground.
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." (Gen 2:7)
Based on these passages we may not be able to determine the entire makeup of man but we can conclude that the first Adam's makeup consisted of at least two parts. One part called a body, which is physical and/or visible and the other part called a soul, which is spiritual and/or invisible. Paul also tells us that the first Adam represents natural man and that his image is not the same as that of the last Adam. One note to keep in mind is that in evaluating the Godhead and our makeup it will help to distinguish between the pre-incarnate Christ and the incarnate Lord Jesus. But for now I'd like to offer one more proof passage that natural man consists of two parts and further claim that natural man consists of only these two parts. Jesus Himself confirmed this dichotomy by exhorting us not to fear those who can only kill the body but rather fear Him who is able to destroy both the body and the soul in Hell.
"And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." (Matt 10:28)
Perhaps the most perplexing question a dichotomist must answer regarding the makeup of natural man is how was natural man created in the likeness of a triune God if we do not include the spirit of man in the list of constituent parts? This conundrum has led some to erroneously conclude that man must be a trichotomy consisting of body, soul, and spirit. These are biblical terms used to describe man's makeup but the problem is that, as we have seen, God is a spirit and therefore does not have a body of flesh and bones so the body does not fit the model. We will address this error more later on but for now do not make the mistake of equating the terms trichotomy and trinity. Apart from the number three they are quite different in concept. The next question we must address is if natural man does not have a spirit then how can he interact with the spiritual world? Let me interject here that many dichotomists use the terms spirit and soul interchangeably. That too is an error. These questions are however easily answered if one understands the constituent parts of the soul and differentiates it from a spirit. The rest of this chapter is an attempt to map out the constituent parts of a soul and then to differentiate it from the spirit of a believer.
2.1.1 The Soul of Natural Man
The question before us now is how can the soul of natural man be created in the image and likeness of a spiritually triune God? In the first chapter it was shown that God's image is spiritual and that His likeness is triune. Therefore, since God does not have a body of flesh and bones and natural man consists of a body and a soul then it stands to reason that the soul of man must be what was created in the image and likeness of God. That means that the soul of man was created as a spiritual entity or perhaps more precisely a spiritually triune entity. In other words, the soul of man is not a single spiritual entity like that of a spirit but rather it is a spiritual trinity consisting of a will, a heart, and a mind; the combination of which form the inward, invisible, spiritual aspect of man.
FIGURE 2: The Triune Soul of Man
The Greek definition of the word soul (psuche[9]) implies this plurality for it is defined as the breath of man. This breath implies a continual breathing rather than just a single breath. This is in opposition to the Greek definition of spirit (pneuma[10]), which speaks of a single “current” of air or a single breath. Both words speak of the immortal invisible inward spiritual entities of a man. We'll deal more with the pneuma of a man when we talk about the trichotomy of the believer but for now we need only recognize the fact that the soul of natural man directly maps to the image and likeness of God as the following figure seeks to illustrate. Therefore natural man has no problem interfacing with the spiritual world whether that be God or otherwise.
FIGURE 3: The Soul of Man and God
We will now briefly examine the constituent parts of the soul (will, heart, mind) in order to understand their functions and/or characteristics.
2.1.1.1 Will
The will of man is commonly called the volitional aspect of man. It's simply our decision making process; the seat of choice. It is the entity through which we exercise the virtue of self-control or the lack thereof. Our will is an outward manifestation through the deeds of the body of what we really are on the inside.
"For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man." (Mk 7:21-23)
Our will determines what our body does. The Greek word thelema[11] translated 'will' in the bible speaks of ones determination; in the active sense it means a choice, purpose, or decree and it is the result of what is in our heart since our mind most often works to rationalize the desires of our heart.
2.1.1.2 Heart
The heart of man drives the nature of a man, righteous or otherwise, for out of it springs all the issues of life. It is the seat of emotion and/or desire. When the heart and mind are in agreement the will naturally follows.
"Keep thy heart with all diligence; for out of it are the issues of life." (Prov 4:23)
The Greek word for heart is kardia[12] and it speaks of our feelings. The writer of Hebrews talks about the intent of the heart.[13] Our nature or our disposition, our inclination, is germinated within the heart. What a man wants a man will figure out how to get and what a man wants stems from his sensitivity, compassion, and/or affection for others or self.
2.1.1.3 Mind
The mind of man involves his intellect. It is the repository of knowledge, facts and opinions. It is the mind of man that gives him his reasoning capacity. In the transformation process, God must change ones heart but man is responsible, in cooperation with the Holy Spirit, to renew his mind.
"And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Rom 12:2)
The Greek word for mind is nous[14] and it means intellect or thought and implies meaning. Facts mean nothing if one can't correlate those facts into some kind of logical meaning. Acting on knowledge without understanding is perhaps the greatest device in Satan's arsenal. It was, in fact, the missile of deception that sank Eve in the garden.
2.1.2 The Body of Natural Man
Up to this point, I've endeavored to show how the soul of natural man was created in the image and likeness of God. However I'd now like to show how man differs from God and can therefore raise children in his own image and likeness. One major difference is obviously found in our physical limitations. Another lies in the fact that we are not nor ever will be autonomous. But perhaps the most significant difference lies in the fact that our divine likeness with regard to original righteousness was shattered at the fall resulting in a limit being placed on our natural lifespan. There is one undeniable fact and that is that our natural bodies are destined for destruction; they are not eternal. Thus one way in which the Lord Jesus came in the image of man[15] and one way in which we raise children in our own image is in this temporal physical sense.[16] This sense was the enabling means whereby our eternal God could die in the flesh in our place. However, in addition to this temporal physical sense (image) we also raise children in our likeness involving a limited spiritual sense and therefore we read where the Lord Jesus also had to spiritually humble Himself and take on the form of a servant (our lowly likeness).
Biblically there is a lot of confusion surrounding the body of man. The Greek word used for the body of man is the word soma[17] and it speaks of a sound whole. The confusion comes when one equates the word flesh or sarx[18] with the body or soma when in reality the word flesh most often deals with something quite different than our epidermis. The word flesh deals with something inside the body, beneath the skin and not the body as we think of it. Paul says all they that are Christ's have crucified the flesh with the affections and lusts[19] and he also says I die daily.[20] Are we to believe that Paul physically died each day and was resurrected each morning? Are we to do the same? Of course not, let's just say that it is the body, which houses the soul that makes natural man a dichotomous.
FIGURE 4: The Dichotomy of Man vs God
It is not the body, soul, and spirit of man that makes man triune like God for the body is simply a vessel through which the soul expresses itself to the world giving the soul preeminence over the body. Furthermore the body is physical and temporal whereas the soul is spiritual and eternal. Thus the body is eliminated from the concept of a trinity in which each member is coeternal, coequal, and alike in substance. Yet the bible clearly speaks of man in trichotomous terms so what we must now resolve is just what is the spirit found within the believer but not within the nonbeliever?[21]
2.2 The Trichotomy of Believers
We have shown that the First Adam, natural man, is a dichotomy but what about the Last Adam whose image all believers share? Paul tells us that He is a quickening spirit. His image and likeness is spiritual not natural. His being is from heaven not earth. The Lord Jesus Christ was unique in that He was 100% man and 100% God at the same time therefore His makeup was a dualistic makeup, which is slightly different than that of the First Adam. The Lord Jesus had a human nature like the first Adam, albeit sinless, but He also had the Divine nature of God for He was, in fact, God in the flesh. As a man, He obviously had a body that was prepared for Him and that body just as obviously housed a unique human soul. That dichotomy allowed Him to be tempted in all points like as we are yet without sin. Thus, as we would expect, the bible tells us that He grew from childhood, as any human would. We read that He increased in wisdom referring to His mind; He prayed not my will but thine be done referencing His human will; and we read that He wept which is an obvious reference to the emotion of His heart.
"Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:" (Heb 10:5)
"For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." (Heb 4:15)
"And Jesus increased in wisdom and stature, and in favour with God and man." (Lk 2:52)
"Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done." (Lk 22:42)
"Jesus wept." (Jn 11:35)
Since the Lord Jesus had two natures (human and Divine) and because one’s nature is first and foremost an attribute of their heart for out of it are all the issue of life then it is here that I'd like to focus our attention for it is here that we will find something in the life of a believer that we will not find in the life of natural man – that thing is a new heart with a new nature. And it is here that we will be able to determine what the bible refers to when it speaks of the spirit of a believer.
2.2.1 The Two Natures
It is true that a believer is given a new nature and that we crucify the old nature as Christ did when He denied self even unto the death of the cross, however as we have seen this crucifixion is not a one-time thing. It is a constant and daily battle raging within the soul of a believer. In scripture we are told that a single fountain cannot yield both salt water and fresh nor can a fig tree bear olive berries.
"Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh." (Jas 3:10-12)
Since our nature is first and foremost an attribute of the heart since we tend to mentally justify the desires of our heart and once our heart and mind are in agreement then our will acts upon the desire then if you love your brother you will bless him and if you hate him then you will curse him. But you can't bless and curse your brother stemming from the opposite desires of a single heart for a single heart cannot produce both righteous and unrighteous desires. If you do both then the opposing desires must come from two different sources. Thus we need to examine the biblical concepts of “flesh” and “spirit.” We are all born with a sinful human nature.[22] God's word says so and our actions prove so. However, when we are born again we receive a new nature for we are made partakers of the Divine nature; the same nature as that of our Lord Jesus.
"Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." (2Pe 1:4)
The question now is what unique thing happens within a believer when he is born again that does not happen within a nonbeliever? What part of man is involved in this new birth process? When Jesus told Nicodemus that a “man” had to be born again, what aspect of man was He talking about? Obviously He was not talking about the physical for He rebuked Nicodemus for his natural question. That means He was talking about the spiritual aspect of man but was He talking about the soul, or some specific part of the soul or did He have something else in mind? I believe that Peter, under the inspiration of the Holy Spirit, answers that question for us when he talks of the hidden “man” of the heart. Jesus speaks of a man being born again and Peter speaks of the hidden man of the heart as that which is born of the incorruptible seed of the word of God.[23]
"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." (Jn 3:3)
"But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." (1Pe 3:4)
Assuming man can have more than one heart then we could end up with quite a communications problem for how would you distinguish between the naturally depraved heart of fallen man and the new tender heart of the believer? A believer receives a new heart with a new nature but he does not lose his natural heart otherwise he would never desire to sin since that would be contrary to the desires of the new heart. Furthermore a believer, like the Lord Jesus, cannot lose his natural heart otherwise he would lose his unique human nature. Rather than losing a part of his self-identity he simply partakes of another heart thus becoming trichotomous like his Savior. One heart makes him humanly unique while the other heart unites him as one with the Savior and all those composing the body of Christ. This is the issue we will now examine more closely as we grasp the meaning of the terms flesh and spirit.
2.2.1.1 Flesh
The bible has a lot to say about the flesh of man. The Greek word for flesh is sarx as we have already seen. Paul tells us that those who are in the flesh cannot please God.[24] Are we as children of God to believe that as long as we are in these bodies we cannot please God? Jesus said, I do always those things that please Him.[25] Enoch had this testimony that he pleased God.[26] And we are exhorted to walk in a manner that pleases God.[27] Obviously a child of God can and ought to strive to please Him therefore this term must be talking about something other than the body. As already noted the term speaks of the flesh as stripped of the skin or the flesh that is under the skin. It speaks of something inside the body and since this thing cannot please God then it must be incapable of exercising faith.
"But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Heb 11:6)
Faith is an issue of the heart for we are told that it is with the heart that man believeth unto righteousness and the Greek word believeth as used in this verse is the word pisteuo[28] literally meaning 'to have faith.'
"For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." (Rom 10:10)
The natural heart of man was so corrupted by the fall that it renders him incapable of exercising faith and therefore totally unable to please God. This natural heart is what the bible calls the flesh. It renders us past feeling[29] therefore requiring God to do something lest will slip off into eternal damnation without even caring until it's too late. But God thankfully doesn’t leave us to ourselves. He gives us a new heart, one that is tender and sensitive to Him rather than hardened and calloused against Him. One that is capable of pleasing Him for it is capable of expressing love and desiring right. God gives His children a new heart with a new nature; He places within them a new spirit.
"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." (Eze 36:26)
One might ask why God would leave the depraved heart within a believer to do battle with the new heart? To which I would say one reason is because it is the soul of man that makes him unique. Therefore it is this natural heart, which produces unique desires within the individual whereas it is the spirit of a believer, which unites that believer with all believers around a common set of righteous desires. A second reason is because a spirit is immortal. It never dies in a physical sense. Perhaps a third reason has to do with our ability to express love. The crucifixion of our old man refers to a prolonged stand of self-denial as the Lord did when He humbled Himself even unto the death of the cross. In other words, it gives us an opportunity to express selfless love rather than self-love. If one merely acts out of instinct like an animal then there is no real love being expressed. But if one freely chooses to do something contrary to his own desires merely to please another thereby putting someone else's pleasure before his own then that man is manifesting true love for another.[30] If then the flesh is a reference to the natural depraved heart then the spirit must be a reference to the new heart, the new spirit, God places within His children.
2.2.1.2 Spirit
The Greek word pneuma as we have already seen is a single current of air or blast of wind. In other words, it is a single spiritual entity as opposed to a soul, which is a combination of three spiritual entities. It is this new spiritual entity that the bible refers to as “the” spirit of a believer versus “a” spirit within man. It is this spiritual entity that natural man does not possess. Natural man is born with a single depraved heart of sin whereas the child of God receives a new spiritual entity when he is quickened by the Spirit of God and birthed into the family of God. It is this new entity that constitutes the trichotomous makeup of the believer because it is a third constituent part not innately received. So the believer consists of body, soul and spirit.
FIGURE 5: The Trichotomy of a Believer
One obviously should not worship the temple rather than the God who designed it and one should not get side-tracked in unimportant pursuits but for a fun and interesting change of pace I would encourage you to consider the makeup of man as it relates to the pattern of the tabernacle and/or temple. For example, the trichotomous makeup of the believer maps surprisingly well to the layout of Solomon's temple in that the new heart (spirit) is the holy of holies; the natural heart (flesh) is on the brazen altar; the will is the porch; the mind is the holy place; the body is the outer court; and the soul is the inner court. The tabernacle is obviously a type of Christ and I don't mean to diminish the typology in any way however if we are like Him and He is like fits the typology then there must be some interesting nuggets we can glean in regards to our own makeup as laid out in the design of the temple.
Furthermore one can contemplate the departure of the shekinah glory from the temple[31] and consider the departure of the glory of God from Adam. The shekinah glory left the temple after the temple become defiled and the glory of God departed from the heart of Adam after it became defiled; when it turned from God to self. One can consider the location of the Ark of the Covenant, which represented the very presence of Almighty God and ponder the scripture that says our bodies are the temple of God.[32] He says His Spirit bears witness with our spirit that we are the children of God.[33] The dwelling place of the Holy Spirit within the body of the believer is within the new undefiled heart and/or spirit, which He places in us during our new birth. It is here that the presence of God dwells. It is here that we come boldly to the throne of grace.[34] It is here that '”the” spirit of a believer is reconciled back to God.
2.2.2 The Body of a Believer
There is no significant difference in the body of a believer and that of a nonbeliever. They both will die and wait to be resurrected -- one to glory, the other to destruction. Paul however spoke of the believer bearing the image of the Last Adam. Therefore our transformation is obviously not complete; it is a work in progress. As we have seen and will see our spirit is instantaneously birthed anew, our flesh is crucified daily, our mind is in the process of renewal, our wills are conformed to His will, but our body awaits its redemption. Jesus was raised from the dead with a new glorified body and when our last enemy[35] has been defeated then we, too, will receive a body like unto His glorious body; one of flesh and bone[36] rather than flesh and blood;[37] thus never to die again. Then we will bear the image of the heavenly.
"And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." (Rom 8:23)
"Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." (Phil 3:21)
The body is just the soul’s external interface with the physical world. It is of little consequence if its driver is corrupt. But if the soul be transformed then the body will yield its members as instruments of righteousness unto God.[38] Therefore it is this transforming process that I wish to examine next.
Chapter 3 "The Transformation Process"
"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Rom 12:1-2)
As was noted earlier, our body is only a house of clay enabling our soul to express itself and it is currently in a holding pattern awaiting its redemption. It was designed by God to be a temporary container through which perfect knowledge could experientially be imparted as we experience the devastating effects sin can have upon the body. Therefore our body is not an issue with regards to the topic of transformation. We are, however, in a progressive process of transformation, which is called sanctification. Sanctification involves what has been coined the Divine/Human Cooperative because it involves our cooperation with the Holy Spirit as He rids our lives of sin. But before that transformation can even begin to take place God, alone, must choose to perform an instantaneous supernatural creative act in which He restores life to the dead.[39]
3.1 Rebirth of the Heart
Natural man has a major problem -- he's born spiritually dead and estranged from God. David said he was conceived in sin[40] and that man goes astray from the womb.[41] Natural man has a desperately wicked and deceitful heart,[42] which he cannot do anything about.[43] If sin separates between God and His children and shuts His ear to their prayer[44] then what hope is there for a sinful man to gain the ear of God? Natural man is in a helpless albeit not hopeless condition. Natural man lacks the active presence of God in his life. We have a physical and/or visible representation of this spiritually dead condition, or separation from God, clear back in the garden beginning with Adam. When Adam disobeyed the Lord he was immediately banned from the garden and a Cheribum with a flaming sword kept him from reentering the garden thus preventing him from ever walking and talking to the Lord in the cool of the day as he had previously done.[45] One ought to note that this spiritual death or separation from God was God's choice and therefore it must be God’s choice to restore the fellowship. Spiritual death simply means one is separated from God. It does not mean that we have some kind of spiritual corpse lying dormant within us. Spiritual death means that one's fellowship and communion with a holy God has been severed and can only be reestablished by God since He's the one who terminated it. Prior to the fall Adam's soul had a created state of righteousness, a state that was obviously acceptable to a righteous God. When Adam fell he corrupted this state of righteousness therefore the presence of God departed his soul leaving him in a darkened depraved spiritual condition. The created state of righteousness originating in the heart of Adam consisted of loving God first and foremost and esteeming others more highly than self.[46] We know that this order was reversed and/or corrupted because Adam hearkened to the voice of Eve rather than God thereby placing her above God and we also know that Adam placed himself above Eve because after the fall he tried to blame her thereby attempting to save his own neck.[47] Man has been self-centered and in need of a restored order of righteous affection ever since; man needs a new heart not tainted by original sin. Man needs a heart that has been quickened and until that happens his self-righteous deeds will fall short of God's mark every time. God will never accept a self-righteous person because self-righteousness merely results in puffing up an already proud and arrogant soul.[48] Man must be born again before he has any ability to cooperate with God in transforming his ways; before he can do anything pleasing and acceptable to God's.[49] The first step in our transformation requires God to do an initial supernatural work of grace in the soul of a person whereby He not only brings a dead heart back to life but that He replaces it entirely with a new one.
3.2 Renewal of the Mind
Once a man (heart) is born again God sends His Spirit to permanently indwell that new vessel.[50] It is through the illuminating work of the Holy Spirit[51] that as man actively reads God's word his mind gets passively renewed. Man stands in desperate need of having his darkened mind illuminated. This renewing work is a cooperative effort between the Holy Spirit and the individual and that is why the mere intellectual assent of fallen man will fall short. Natural man can grasp the facts of God's word and enjoy a better life by adhering to them but he cannot comprehend the spiritual truth behind those facts. For example, when Jesus spoke of rebuilding the temple He was speaking of His bodily resurrection but the disciples thought of masonry.[52] When Jesus spoke of being born again Nicodemus thought of gynecology.[53] When Jesus spoke of living water the woman at the well thought of H2O.[54] Natural man just simply cannot comprehend the spiritual truth behind the physical typology regardless of how hard he tries. The renewal of the mind however does require our diligent study of God’s word for the Holy Spirit will not just shovel into our mind what we are too lazy to read in the first place. If we neglect the study of His word then we will be taught a lesson the hard way thus God, through the prophet Hosea, cries out my people are destroyed for lack of knowledge.[55] We have been commanded to renew our mind. We do that by washing our mind with the water of the word.[56] In other words we do that by replacing our thoughts with His thoughts. God also tells us to be filled with the Spirit.[57] This is a very practical command. It is not a mystical thing at all.. Jesus told us that His words are spirit.
"It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." (Jn 6:63)
Therefore if you desire a greater measure of the Spirit then you need a greater knowledge of His word. If you desire spiritual life and life more abundantly then you must attend to His words for the words that He spoke they are spirit and they are life.[58] Jesus said ye do err not knowing the scriptures.[59] Paul exhorted young Timothy to study to show thyself approved unto God.[60] This Greek word for study is the word spoudazo,[61] which means to use speed, to make effort, be prompt or earnest; give diligence, endeavor, labor. This is not a mere surface level reading or a quick daily devotional as you run out the front door on your way to work. We must dig deep, dig often, and dig fast because we will be held culpable for our actions regardless of our knowledge or lack thereof. A lack of knowledge is no excuse especially for those who posses the word of God but neglect to feast upon it. However acting on knowledge without understanding can be a deceptive killer and so we must always guard against such an attack. We must cast down all imaginations that exalt themselves against the knowledge of God and we must take every thought captive bringing it into the obedience of Christ![62] Nancy Missler[63] astutely says if there is no mind change, then there will never be any life change either.' She also says 'thus, our efforts to change should not be focused on our wrong actions, but on our wrong thinking.' Once we have a new heart tender towards God and we are in the process of renewing our mind by replacing our thoughts with His thoughts[64] then reforming the will boils down to a choice.
3.3 Reformation of the Will
The reformation of our will takes a deliberate and determined choice on our part to do what we know is right regardless of how we feel about it. That behooves us to learn as much of God's word as we can because that is where He tells us what His will is. Sometimes God clearly says 'thou shalt' and/or 'thou shalt not' as in the Ten Commandments.[65] But sometimes He simply gives us guidelines and boundaries to stay within while leaving the specific choice up to us as in the selection of a mate. God says that we are not to be unequally yoked together with unbelievers[66] but He doesn't give us the name of the one we are to marry. The question is do we know what His will is and are we willing to do it even if it is contrary to our own will? The secret however to reforming the will is not simply to stop something but to replace it with something else that we should be doing. For example, if you stop eating your favorite food it doesn't mean that you will stop desiring it and/or being tempted to eat it again. In order to stop desiring it you must develop a taste for something else, which will take its place. It is no different with the will. Paul says you must not only put off the old man but you must put on the new man.[67] It is not good enough to simply stop lying you must start telling the truth. You must not just stop stealing but you must start working so that you can begin giving to the needy. When does a thief stop being a thief? When he is behind bars? If you lock him up then he is simply a thief who is temporarily unable to steal. Set him free and he will start stealing again because that is what a thief does. A thief stops being a thief only when he is free to steal but he would rather give than take. James speaks of sins of omission as well as sins of commission when he says to him that knoweth to do good, and doeth it not, to him it is sin.[68] The reformation of the will simply comes down to choosing to do what we know is right and sometimes that might require what Jay Adams has coined 'Radical Amputation.' Jesus said that it would be better to pluck out your eye and/or cut off you hand than to be cast into Hell with them.[69] Obviously that would be a drastic step indeed but you have no greater possession than your soul.[70] Have you ever heard the phrase 'The grass is greener on the other side?' It would be better expressed as 'the grass is greener where it is best cared for.' We tend to think we know what is best but we cannot see tomorrow so how then can we possibly know what is best? If we only knew the results of some of our choices before making the choice then we'd certainly change our mind because we might realize that we are about to make the biggest mistake of our life. Does God not say there is a way that seemeth right unto a man, but the end thereof are the ways of death?[71] Does He not exhort us not to lean unto our own understanding but rather acknowledge Him and trust Him?[72] He can say that because He knows the beginning from the end.[73] There is a fallacy that we are powerless to change our behavior until we have a change of desire. I say that is a fallacy for several reasons. One is because a choice can be predicated on knowledge just as easily as it can be predicated on desire. Another reason is that desire is an attribute of the heart which man cannot change. Only God can change the heart and for a believer He has already done so. Therefore the issue is not a change of desire but a choice to do what one knows he should do. As one chooses to do right he will develop new tastes which will result in the continual crucifixion of the old desires of the flesh and the strengthening of the new desires of the spirit eventually making obedience easier.
The following chart attempts to contrast the singularly depraved nature of a non-believer with the dualistic nature of a believer. The constituent parts of the soul should be read from left to right. For example the heart of a nonbeliever is unregenerate and therefore can only produce unrighteous desires. The natural heart of the believer is still depraved and therefore producing unrighteous desires while at the same time the new regenerate heart of the believer is producing righteous desires causing a conflict requiring a choice to be made. One chooses whether to act upon a particular desire by running the desire thru the grid of the mind. For the un-renewed mind of a nonbeliever the choice is not that difficult but for the believer who has a partially renewed mind the choice can be greatly complicated because he knows what is right but he desires to do what is wrong so he must choose whether he will please himself or please God. As was stated earlier whenever the heart and mind come into agreement then the will simply follows their lead. Therefore the nonbeliever can do nothing pleasing and/or acceptable to God. He may reform his will but reformation without transformation will only breed hypocrisy. The believer however can choose to please God but he can also choose rather to please himself and thus the internal conflict spoken of by Paul rages on within the soul of the believer. But the good news is that this internal struggle bears witness to the fact that one is in the process of transformation, which means that he has the active presence of God at work within him – it means he has been born again!
FIGURE 7: The Transformation of Nature
Conclusion
Have you ever heard the phrase 'forbidden fruit is the sweetest kind?' If you don't believe it then just ask Eve because it was forbidden fruit that was her downfall. Just tell a child that he cannot do something and then watch as that prohibition becomes an overwhelming desire in that child. Tell anyone that they can't do something and they will immediately think who are you to tell me that I can or cannot do something? I'm my own boss so if I want to do it then I will do it regardless of what you say. Thus a prohibition often becomes the catalyst that prompts one to do wrong and thus Paul says:
"The sting of death is sin; and the strength of sin is the law." (1Cor 15:56)
When we are told that we cannot do something then the first thing we do is mentally wonder why not. It is a seed planted within the soul through the eye-gate or the ear-gate. Satan will see to it that we begin to question the motive behind a command – any command.[74] That mental curiosity if it is not immediately banished will only breed a desire to experience the thing being prohibited. Therefore when God gave us the law sin took on a power that had to be broken. Why then did God give us the law in the first place? The law was given in order for us to know what sin is.[75] Dr Barnhouse[76] said the law is like a mirror showing us that we are dirty. A mirror shows one that his face is dirty so that he will get some water with which to wash the dirt away. It would be ridiculous for one to take the mirror off the wall and start to wipe his face with it in an effort to get clean. Likewise, the law is a mirror showing us that we are unclean so that we will turn to Christ in order for Him to wash us and not so we can take the mirror of the law off the wall and use it to wipe our own face. Chuck Missler[77] puts it this way 'The Law was given to expose our sin nature[78] and to incite the sin nature to sin more;[79] and, since the sin nature cannot be reformed, to drive us to despair of self-effort;[80] and, thus, to drive us to dependence upon the Holy Spirit alone[81].' Paul declares the law is a schoolmaster leading us to Christ so when we turn to Christ then the law has accomplished its purpose and then it is no longer needed.[82] So then for God to break the power of sin in the life of a believer He needs to do away with the law in regards to the believer. And that is just what Christ did when He nailed it to the cross with Himself.
"Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;" (Col 2:14)
Therefore Paul, under the inspiration of the Holy Spirit, could say all things are lawful for me but all things are not expedient. He could even say though I have the freedom to do certain things I will not be brought under their power.
"All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any." (1Cor 6:12)
Since they are not forbidden they have lost their power to incite curiosity about pleasures withheld. Does this give a child of God a license to sin? Paul says God forbid.[83] Of course not, the law is holy and just and good[84] but a child of God who loves God supremely and esteems others more highly than self does not have to strive to live by the law which is an impossible task anyway. But rather keeping the law will be a natural by-product for him.[85] God has given His children two kinds of power.[86] One kind is exousia[87] and the other is dunamis.[88] Exousia is a delegated power or a delegation of authority. It speaks of a token of control, a privilege or a right. It speaks of a God given internal ability to see and conquer the temptation of the flesh or to control one’s own will.[89] Paul talks about this kind of battle in the book of Romans.[90] Dunamis on the other hand speaks of force, strength and/or might. It speaks of the ability to defeat an external adversary or foe. It speaks of the ability to stand against the wiles of the devil and to quench all the fiery darts of the wicked.[91] This power comes from the Holy Spirit. God has saved us “positionally” from the penalty of sin through the merit and work of the Lord Jesus on the cross. That is called justification and is a legal term involving pardon. God is saving us “progressively” from the powerfully destructive consequences of sin as we cooperate with the work of the Holy Spirit within us. That is called sanctification and is an experiential term involving purification. And God will save us “panoramically” from the presence of sin through the work of the Father. That is called glorification and is a term of finality involving purpose. One has been completed, one is yet in the future, and one is currently operating in the life of a believer. The flip side of this two-fold power is seen in the book of Revelation where the kings give their sovereign control to the beast and then join him in fighting against the Lord with all their might.
"These have one mind, and shall give their power (dunamis) and strength (exousia) unto the beast." (Rev 17:13)
They will obviously be defeated but perhaps it ought to be asked why would they do such a thing? The reason is because God does not grant them repentance to the acknowledging of the truth[92] and furthermore He puts within their heart a willingness to do whatsoever He desires for them to do in order to bring His will to pass.[93] Because God rules and reigns omnipotent and because He is already victorious[94] then those who yield control of their will to Him will also be victorious as He is victorious. We will fight many personal battles in this lifetime and we will win some and lose some but the battle is the Lord’s and He will take our defeats and turn them into glorious ends for the Lord wills to make all things perfect and what He wills He will bring to pass. All things contrary to His will involve pain, hurt, and suffering. Does He not say the thief comes to steal, kill, and destroy?[95] To think that God is simply keeping something from us in order to keep us subservient to Him or to keep us from experiencing pleasure is to fall prey to one of the devil's favorite devices. His power lies in the form of mental deception with regards to a legal prohibition. Thus when the Lord removes the prohibition and opens our eyes of understanding then He in effect strips the enemy his power leaving us with no excuse for failure apart from I just did not bother to find out what the Lord's will is or I just decided to do my own will rather than His.
