ment. people do use it. But we think they were bound to account for this new sense they attach to the word soul, unauthorised from any part of the Old TestaIndeed what absurdities would result from uniformly adopting this new sense. For example, we read of a fat soul, Prov. 11: 25, a lean soul, Ps. 106: 15, a thirsty soul, Prov. 25: 25, an hungry soul, Prov. 27: 7, and a dead soul. Moreover, brutes have souls, as we have seen above; and it remains to be proved, that the one is said to be mortal, and the other immortal. Psuhe. This word occurs in the Greek of the New Testament over ninety times. Parkhurst says, 66 it means breath; animal life; a living animal that lives by breathing; the human body though dead; the human soul or spirit as distinguished from the body; the human animal soul; the mind, disposition, particularly as denoting the affections; a human person; and the souls of those who were slain for the word of God." Matt. 10: 28, is the only text he refers to, that psuhe, soul, means the human soul. is allowed, that this word in the New Testament, corresponds to nephish, soul, in the Old, is rendered and applied in a similar manner, and ought to be considered in connexion with it. It In John 10: 24, psuhe is not rendered at all. In 2 Cor. 12: 15, it is rendered you, in the margin, your souls. In Rev. 8: 9. 16: 3, it is rendered life and applied to the brutes. When applied to men, it is rendered, 1st. Life, and expresses what we call natural life, Luke 9: 56. Acts 15: 26. 1 John 3: 16. Matt. 6: 25. Luke 12: 22, 23. Acts 20: 10. Phil. 2: 30. Matt. 2: 20. 10: 39. 16: 25. 20: 28. Mark 8: 35. 10: 45. Luke 9: 24. 14: 26. 17: 33. John 10: 11, 15, 17. 12: 25. 13: 37, 38. 15:13. Acts 20: 24. Rom. 11: 3. 12: Rom. 16: 4. Mark 3: 4. Luke 6: 9. 11. 27: 10, 22. 2d. Psuhe is rendered soul in the following texts. Acts 2: 41. 27: 37. 1 Peter 3: 20. Acts 2: 43, 3: 23. Rom. 13: 1. Luke 2: 35. Rom. 2: 9. Matt. 12: 18. Luke 1: 46. 2 Cor. 1: 23. 1 Thess. 2: 8. Matt. 11: 19. Acts 14: 22. 15: 24. 1 Peter 1: 22. John 12: 27. 2 Peter 2: 8. Heb. 6: 19. 29. Luke 21: 2 Peter 2: 14. 1 Peter 2: 11. 3 John 2. Rev. 14: 14. 18: 14. 1 Cor. 15: 45. To substitute the word person instead of soul in some of these texts, renders the sense more definite. In others, the word soul simply means the mind, or some one of its powers. In Rev. 18: 13, instead of "slaves and souls of men," it ought to be "bodies and lives of men;" for the Greek is-kai somaton kai psuhas anthropon. In Heb. 4: 12, and 1 Thess. 5: 23, a distinction is made between body, soul, and spirit; but as nothing is said about their immortality or suffering in a future state, they deserve no particular notice in our present investigation. 3d. In the following texts psuhe is rendered mind. Heb. 11: 3. Acts 14: 2. Phil. 1: 27. And in Eph. 6: 6. Col. 3: 23, it is rendered heart and heartily. Though psuhe is rendered soul in Acts 4: 32. Matt. 22:37. Mark 12: 30, 33. Luke 10: 27, yet the context and scope of the passages show, that some part of the mind is meant. Psuhikos occurs James 3: 15. Jude 19. 1 Cor. 15: 44, 46. 2 Cor. 2: 14, and is rendered sensual and natural. The following texts demand a more particular consideration. 1st. Those texts which speak of persons losing their souls. "For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Matt. 16: 26, see the parallel texts, Mark 8: 36, 37. Luke 9: 24, 25, and comp. Luke 12: 19, 20; to all of which texts our remarks shall apply. It is assumed from these texts, that soul in them, means an immortal soul which survives death, and its being lost, means its punishment in a future state. But this assumed sense, is contrary to the universal usage of nephish, soul, in the Old Testament. It is also unsupported by the usage of psuhe, soul, in the New. Besides, psuhe is rendered life in the contexts of these very passages, and in many other places, as we have seen above. It is so rendered in these texts, in most modern versions, and the scope of the writers require it. For example, did our Lord mean, that a man must lose his soul or go to hell for his sake, if he would save it from hell? And did he mean to affirm, that an immortal soul could eat, drink, and be merry? Had the word psuhe been only rendered life, uniformly in these passages, as in their contexts, no man would ever have thought of founding such opinions upon them. To illustrate the words"What shall a man give in exchange for his soul or life?" consult. Gen. 47: 13, 27, and Job 2: 4. But what ought to settle the question about these texts is, the phrase rendered to lose the soul, is in other places rendered to lose the life, where all will al low natural life is only intended; yea, is rendered to lose the life in the contexts of these very passages. See Acts 27: 22. John 12: 25. Luke 17: 33. Mark 8:35. Matt. 10: 39. The phrase, to lose life, is borrowed from the Old Testament, by the New Testament writers. See among other texts, Judg. 18: 25. Job 31: 39. To lose life is a common and natural expression, but to lose an immortal soul, is an unprecedented expression, not found in the Bible. I may add, that Luke, chap. 9: 24, 25, explains these texts thus, the persons cast themselves away, or kill themselves. Of what use is all the world to a man who loses his life? 2d. Those passages which speak of the salvation of the soul. They are the following. Heb. 10: 39, "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Again, James 5: 19, 20, "Brethren, if any of you do err from the truth, and one convert him; let him know, that he who converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." And chap. 1: 21," Receive with meekness the ingrafted word, which is able to save your souls." And 1 Peter 1: 9, "Receiving the end of your faith, even the salvation of your souls." And 1 Peter 3:20, "Wherein few, that is eight souls, were saved by water." All these texts, are a counterpart to the texts above, which speak of losing the soul, life, or person. Many people seem to think, the term salvation can be applied to nothing, except the salvation of immortal souls in a future state. But when eight souls were saved by water, all will allow, eight lives, or persons were saved. People forget that Paul and James wrote to believing Hebrews, and just before the destruction of Jerusalem. See Heb. 10: 25. James 5: 7, 11. Our Lord had told his disciples, that he who endured unto the end, the same should be saved, Matt. 24: 13, from all the calamities which came on the unbelieving Jews. And, that this is called perdition in the New Testament, needs no proof. But some Christians had drawn back to this perdition, and others were in danger of it. Paul and James, referring to this state of things,. say, concerning those who remained stedfast, we are not of them who draw back unto perdition, but of them who believe to the salvation of the soul, life or person. And if any one converted a sinner, or ane drawing back, he saved a soul from death, or this perdition. It was the ingrafted word received, and continued in, which saved them; and they, received the end of their faith, the salvation of their souls, lives or persons. The contexts of all the above texts are in unison with this view, but afford no evidence, that the salvation spoken of was a salvation of their souls from future endless misery. It is also in agreement with Scripture usage of the term soul, and the expression to lose the soul, life or person, as we have seen above. Had the salvation of the soul, meant the salvation of an immortal soul from eternal misery, let every candid man say, if these would have been all the places where such a thing is spoken of in the New Testament. 3d. Those texts which speak of persons having the care or oversight of souls. They are the following: 1 Peter 2: 25, "For ye were as sheep going astray; but are now returned unto the shepherd and bishop of your souls." Again, Heb. 13: 7, "Obey them that have the rule over you, and submit yourselves; for they watch for your souls as they that must give account; that they may do it with joy, and not with grief, for that is unprofitable for you." The phrase your souls as in preceding passages, simply means the persons themselves; and as Taylor observes, is used for the sake of the greater emphasis. Christians by believing in Jesus, or having returned to God by him, were under his oversight and care, as chief shepherd of all the sheep. The apostles and other teachers, were under shepherds, to feed and watch over the flock of God: 1 Peter, 5: 1, 5. It it a false notion, that ministers are appointed to watch over the immortal souls of their bearers, and if any of them should go to hell through their carelessness, they have to give an account of this in a day of general judgment at the end of this world. This notion, has fostered the pride and priestly dignity of clergymen. What souls did the apostles and other teachers then watch over as those who must give account? I answer, we have seen |