What is the difference between the soul and spirit?

Man's constitution is defined in 1 Thess. 5:23 as "spirit, and soul, and body." (Observe the order, for careless folk frequently reverse it when making use of this text). Our English word "spirit" represents the Hebrew word "Ruach," and the Greek word "Pneuma." The spirit of man is the seat of his intelligence and judgement, and for this reason "Ruach" is sometimes rendered "mind and understanding." "What man knows the things of a man, save the spirit of man which is in him?" (1 Cor. 2:11). These words show plainly the proper quality and functions of the human spirit. Our English word "soul" is the translation of the Hebrew word "Nephesh," and the Greek word "Psuche." The soul, as distinguished from the spirit, is the seat of the affections and desires. Various Scripture passages show that the soul loves, hates, and lusts. The body is, of course, the outer vessel by means of which the spirit and the soul manifest themselves. The word "mortal" is frequently applied in the Scriptures to the body (Rom. 8:11; 2 Cor. 4:11, etc.); but the body is the only part of men to which the term is ever applied by God. What is the significance of the divine inbreathing recorded in Gen. 2:7? The birds, fishes, and beasts were called into being by the word of God, but when the moment came for the creation of the man, something very different appears. "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."

Man's soul gives him feelings, emotions, desires and even intuition, similar to what is seen in animals. But his spirit gives him intellect, understanding, reasoning power that can lift him above the level of his feelings and desires. Also, now that sin has entered creation, his spirit gives him a conscience to discern between good and evil, and which warns him against evil.

"Soul and spirit," as thus named together, can only be the two parts of the immaterial nature of man, which Scripture clearly distinguishes from one another. The soul is the lower, sensitive, instinctive, emotional part, which, where not (as in man) penetrated with the light of the spirit, is simply animal. The spirit is intelligent and moral, that which knows human things (1 Cor. 2:11). In the "natural man" (which is really the "psychic" or soul-led man, 1 Cor. 2:14) , conscience's recognition of God is in abeyance, and the mind itself is earthly. Important it is, therefore, to divide between soul and spirit.

This brief but full exhortation is followed by a beautifully suited prayer. "Now the God of peace himself sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ. Faithful [is] He that calleth, who will also do [it]" (ver. 23, 24). Thus does the apostle commend his beloved children in the faith to the God of peace Himself, after so comprehensively urging their own responsibility; and this both generally and in detail. This is the reason of distinguishing the spirit, the soul, and the body, the entire man inner and outer, and even the inner divided into spirit and soul, that they might look for God to set them apart wholly, and every whit within as well as without to be preserved entire without blame at Christ's coming.

It may be well to add that "the soul" is the seat of personality, "the spirit" is rather the expression of capacity. Hence the soul, with its affections, is the responsible "I;" as the spirit is that higher faculty capable of knowing God, but also of unutterable woe in the rejection of Him. The God of peace Himself claims and sanctifies us wholly. For this should we pray, as the apostle for the saints in Thessalonica, that they might be preserved entire blamelessly, and in every respect, at the coming of our Lord. And for our comfort he adds that, as He who calls us is faithful, so also He will accomplish His purpose. Peace with God, the peace of God, the God of peace; such is the order of the soul's entrance into and experience of the blessing through our Lord Jesus, as the Holy Ghost is the person who effectuates this wonderful purpose of our Father whether now in measure, or absolutely and perfectly at Christ's coming, a hope never separated in Scripture from any part of Christian life.

I am confirmed in the thought of the soul being the seat of I, and the spirit the seat of both intellectual and moral powers (which are to be developed in good and evil) and by the latter of which we are in relationship with God, or capable of being so; but all these are nothing till the will is right by a new nature - nothing but the capacity of error, and misery of a soul separated from God.

As to body, soul and spirit: soul and spirit are often used for the same thing, the soul in contrast to the body, the one expression or the other. But when both words are used, then the spirit is the higher part, soul being used for that which is joined to the body, and causes this to live; spirit, for the part in which man is in relation with God, inasmuch as God had breathed into his nostrils the breath of life. If there was nothing but soul, he would be no better than the beasts; but inasmuch as God, when the body was already formed, breathed into his nostrils in order that he should become alive, he is in relation with God Himself, and is eternally miserable if he is separated from God. Soul is often used for life, and for the soul properly so-called, in the same sentence, because in the Greek language there is only one word for the two, ψυχή . If a man shall lose his ψυχή for the love of Jesus, he shall gain it. (Matt. 16:25-26). The first time it is only life; the second it is much more. Also, "He that will save his ψυχή shall lose it," where the thing is still clearer.

In general the words "soul and spirit" are used without making any distinction between them for the soul of man was formed very differently from that of animals in that God breathed into his nostrils the breath (spirit) of life, and it was thus that man became a living soul. Therefore it suffices to say soul as to man, and the other is supposed. Or, in saying spirit, in this sense the elevated character of his soul is expressed. The animal has also its natural affections, has a living soul, attaches itself, knows the persons who do it good, devotes itself to its master, loves him, will even give its life for him; but it has not that which can be in relationship with God (alas! which can set itself at enmity against Him), which can occupy itself with things outside its own nature as the master of others.

"That the pneuma and psuche are distinct entities cannot be the doctrine of the New Testament, because they are habitually used interchangeably and often indifferently. Thus psuche as well as pneuma is used to designate the soul as the seat of the higher intellectual faculties-(Matt. 16:26; 1 Pet. 1:22; Matt. 10:28). Thus also pneuma as well as psuche is used to designate the soul as the animating principle of the body-(James 2:26). Deceased persons are indifferently called psuchai, (Acts 2:27, 31; Rev. 6:9; 20:4); and pneumata, (Luke 24:37, 39; Heb. 12:23)."

Let us now briefly consider the human soul. The Hebrew word for ‘soul' in the Old Testament is Nephesh and the Greek equivalent in the New Testament is Psuche (often translated ‘life'). We find that the word Soul does not always allow such a clearly defined meaning as in the case of the word Spirit. Often it is used to indicate the middle part of man between the body and the spirit, but at other times it is used to describe the whole incorporeal part, i.e., soul and spirit together. Sometimes the term includes the whole individual—body, soul, and spirit. This corresponds with popular usage in which man is usually regarded as dual — body and soul — the spirit being included in the term ‘soul'.

Of course it is the general way in which soul and spirit are used that helps us to a right conclusion. It is impossible to separate spirit and soul in every case, they are so intimately connected, but we can distinguish in this general way.