ARTICLE BY T. AUSTIN-SPARKS:
The Creation Formula (Genesis 2:7)
In taking up the statement as to man's constitution in Genesis 2:7, we would recall you to what has been said about the progressiveness of revelation. For here we have a precise instance of things being but in germ form in the first reference, needing the reflex of the later and fuller light. We would not say that this passage is a positive assertion, but more an implication. Later Scriptures bear out the implication. It will be noticed that we are not dealing with the account of man in Genesis 1:26, which rather describes God's intention for him than what actually is the case; that is, his place and office more than his being. Here is Genesis 2:7:
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of lives;* and man became a living soul".
*FOOTNOTE: The word here is in the plural. We do not propose to enter upon a discussion or enquiry as to the meaning of this and so add considerably to detail, but merely point this out for the present.
On the face of it, the statement appears to contradict all that we are saying, and to support the contention that man is dual or bipartite.
If we pass over to Paul's exact quotation of this passage in 1 Corinthians 15:45, we find that it is used to describe a difference between the first Adam and the last Adam. The former was made "a living soul", the latter "a life-giving spirit". This will help us. But first let us note the synthesis. There are three things:
(1) The material elements: "the dust of the ground".
(2) The formative factor: "the breath of lives".
(3) The final issue: "man became a living soul".
We need not discuss the first; most people will accept the material side of man's being. 'Adam', from adamah, means 'of the earth'. (It also includes a colour element: red earth.)
The second point brings us immediately to our present object. Here we have two sides or aspects.
(a) "The Lord God"””the One Who effects.
(b) "The breath of lives"””the means He uses.
Creation and emanation are not to be confused. When the animal part of man is in view there is nothing said which would support the idea that there is a oneness of nature between the created and the Creator. But when we are considering that part of man's being in which he is the image and likeness of God, we have a higher nature, and this is communicated, not created; the method is different. The spirit of man is not an act of creation, but rather in the nature of procreation. This breath of lives is not man's soul, but his spirit. We shall see later that this is not merely the abstract animating element which marks the difference between man as a living organism and inanimate matter, but something which, being out from God, is an organ, or faculty, as well as a function. From the general teaching of Scripture we conclude that it was the Holy Spirit, the Spirit of life, who breathed into man, and by this breathing not only made him animate, i.e. put the body-soul, physio-psychical life, into him, but formed the link with God, for ultimate Divine purposes.
When the animal part of man is in view there is nothing said which would support the idea that there is a oneness of nature between the created and the Creator. But when we are considering that part of man's being in which he is the image and likeness of God, we have a higher nature, and this is communicated, not created; the method is different. The spirit of man is not an act of creation, but rather in the nature of procreation. This breath of lives is not man's soul, but his spirit.
In Zechariah 12:1, we have the phrase "...the Lord... formeth the spirit of man within him". The word "formeth" is the Hebrew word yatsar, which means 'to mould into form'. God formed man's body out of the dust of the ground. He also formed man's spirit within him. (There must have been a 'him' there first.) Along with this must go the words of Hebrews 12:9, "The Father of our spirits". It is here that we are the offspring of God.
In Zechariah 12:1, we have the phrase "...the Lord... formeth the spirit of man within him". The word "formeth" is the Hebrew word yatsar, which means 'to mould into form'. God formed man's body out of the dust of the ground. He also formed man's spirit within him. (There must have been a 'him' there first.) Along with this must go the words of Hebrews 12:9, "The Father of our spirits". It is here that we are the offspring of God.
We must remember that the pneuma, or spirit, is vested with the powers of a definite and independent entity. Look at the following instances.
"Jesus perceiving in his spirit" (Mark 2:8).
"He sighed deeply in his spirit" (Mark 8:12).
"My spirit hath rejoiced" (Luke 1:47).
"Jesus rejoiced in spirit" (Luke 10:21).
"...worship the Father in spirit (John 4:23).
"He groaned in the spirit" (John 11:33).
"Troubled in the spirit" (John 13:21).
"Paul was pressed in the spirit" (Acts 18:5).
"Whom I serve in my spirit" (Rom 1:9).
"Serve in newness of the spirit" (Rom 7:6).
"The spirit of the man which is in him" (1 Cor 2:11).
"Absent in body, present in spirit" (1 Cor 5:3).
"That the Spirit may be saved in the day of the Lord Jesus" (1 Cor 5:5).
"My spirit prayeth, but my understanding is unfruitful" (1 Cor 14:14).
"I will pray with the spirit" (1 Cor 14:15).
"The spirits of the prophets are subject to the prophets" (1 Cor 14:32).
"...spirits of just men made perfect" (Heb 12:23).
There are those who contend that spirit, or pneuma, is just the life of the soul and body, the animating factor. We are aware that 'breath', 'wind', etc., are sometimes used of the same original word as 'spirit', but so they are of 'soul'. The usage in that case is because of the invisible power and action which is represented. No one will substitute 'wind' or 'breath' for any of the above usages of 'spirit'; it would at once be meaningless and absurd.
The relationship between soul and body is one which is well beyond our power to explain. The Bible makes many definite statements on the matter, but never explains it. For instance, soul and life are often interchangeable terms, and these are repeatedly said to be in the blood. "The life is in the blood... The blood... is... the life thereof" (Lev 17:11,14). Science has not helped us at all to understand this, but, of course, the fact is irrefutable. One thing is established””that while life properties and qualities are in the blood, after a given time they cease to be there, although the blood may still be retained. But, when we come to the matter of soul and spirit, not only are two so distinctly different words used, but these are said to be separable without either perishing, and each is vested with its own responsibility, set of faculties and destiny.
At least by inference, as the marrow is deeper than the joints, the spirit is more inward than the soul (Heb 4:12). As it is easier to reach the bone through the body, or flesh, so it is easier to reach the soul through the body than it is to reach the spirit through the soul. Much soul-piercing and cleaving has to be done before the spirit is really reached and dealt with. In other words, the physical senses are an easy way to the soul, but it requires the mighty energy of the Spirit of God to reach the spirit. But note, the difference between soul and spirit is only made manifest when the Word of God is driven in by the Holy Spirit's energy and might.
But, to touch definitely on point three,””"man became a living soul". First, the animal being out of the dust; then the spiritual life by the breath of God; and then the soul is mentioned. What did man become? "A living soul". Was that all? If that were all then what of the body? But this "living soul" has a body. Is that all? No! This living soul with a body has a spirit. This phrase, "living soul", well sets forth the nature of man's soul as in that first order as midway between matter and spirit; "lower than the angels" (pure spirits), higher than the brute. The quotation in 1 Corinthians 15:45 we said would help us. It does, in two ways. "The first man Adam became a living soul". The original of the last four words is egeneto EIS psuchen zosan. The eis is interesting; it is local, and implies that the soul is the meeting place of two opposite natures, the body and the spirit. The added clauses in Paul's statement make it clear, or strengthen the conclusion, that in the first Adam the soul is the terminus of body and spirit. The statement helps us in a second way by showing that in the last Adam the spirit is the terminus, or governing factor. Thus the soul is the nexus between the higher and the lower natures, not merely the difference between physical and metaphysical; it is the ego.
But, to touch definitely on point three,””"man became a living soul". First, the animal being out of the dust; then the spiritual life by the breath of God; and then the soul is mentioned. What did man become? "A living soul". Was that all? If that were all then what of the body? But this "living soul" has a body. Is that all? No! This living soul with a body has a spirit. This phrase, "living soul", well sets forth the nature of man's soul as in that first order as midway between matter and spirit; "lower than the angels" (pure spirits), higher than the brute. The quotation in 1 Corinthians 15:45 we said would help us. It does, in two ways. "The first man Adam became a living soul". The original of the last four words is egeneto EIS psuchen zosan. The eis is interesting; it is local, and implies that the soul is the meeting place of two opposite natures, the body and the spirit. The added clauses in Paul's statement make it clear, or strengthen the conclusion, that in the first Adam the soul is the terminus of body and spirit. The statement helps us in a second way by showing that in the last Adam the spirit is the terminus, or governing factor. Thus the soul is the nexus between the higher and the lower natures, not merely the difference between physical and metaphysical; it is the ego.
Nothing that is said in this book is intended to infer that soul, as such, is a wrong thing, i.e. that it is wrong for man to have a soul, and that therefore it has to be destroyed. What we are saying is that the soul of man has become poisoned with a self-directive interest, and has become allied with the powers which are opposed to God. This is not known, nor imagined, to be so until a real awakening has taken place in the spirit. It is therefore wrong to live wholly or pre-eminently on the soul side of our being””now. The truly spiritual people will find their chief enemy in their own souls, and God finds His chief enemy in the soul of man. When the spirit is renewed, and Christ dwells and reigns within””in other words, when we are "filled with the Spirit"””then the soul can come to serve the Lord as a handmaiden of the spirit to real but governed usefulness.
So man awoke””so to speak””"a living soul". He came to a threefold consciousness; a world””or sense””consciousness through his psycho-physical body; a self-consciousness in his soul; and a God-consciousness by his””what? Does man arrive at the knowledge of God as a Person, a living Person, by his reason, feeling and volition? The Word of God denies this, and, in the matter of living union with God as an experience, man's history denies it. "Canst thou by searching find out God?" (Job 11:7). Philosophy gives a positive answer, inasmuch as it is the most deadly thing to faith; and philosophy is an intense activity of the soul, mainly on its reasoning side. Multitudes have been lost to a true and vital Christian experience through taking up philosophy as a subject. When God had breathed into the already fashioned man, something more than body and soul was there, and it was this that determined everything in relation to God's purpose through man. The soul was the meeting place of body and spirit. Let the soul surrender to the body and all is lost. Let it surrender to the spirit and all is well.
To sum up. Man became a living soul, having a body and a spirit. By asserting himself””the ego””in favour of the body and not of the spirit, he became a sinful soul. It is what he is, not just what is in him.
He has got to be saved from himself. This is accomplished in two ways. Christ's death in its representative nature is a potent thing to be entered into by the "natural" man, so that, by a crisis and a process, the power of Christ's death is wrought and established in the soul-consciousness of man. He becomes aware that he is forbidden to live and move on the basis of the self””ego””life. On the other hand, the resurrection of Christ is also a mighty power in man's spirit, and by its introduction by the Holy Spirit into man's inner being, he is made a spiritual man, as over against a merely natural. His position henceforth is most perfectly stated by the Apostle Paul thus:
"I (the natural man) have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that (life) which I now live in the flesh I live in faith, (the faith) which is in the Son of God, who loved me and gave himself up for (in place of) me"(Gal 2:20).
This is what Christ meant when in the undeveloped truth He said: "If any man would come after me, let him deny himself, and take up his cross daily, and follow me" (Luke 9:23).
The soul was the meeting place of body and spirit. Let the soul surrender to the body and all is lost. Let it surrender to the spirit and all is well. To sum up. Man became a living soul, having a body and a spirit. By asserting himself””the ego””in favour of the body and not of the spirit, he became a sinful soul. It is what he is, not just what is in him.
He has got to be saved from himself. This is accomplished in two ways. Christ's death in its representative nature is a potent thing to be entered into by the "natural" man, so that, by a crisis and a process, the power of Christ's death is wrought and established in the soul-consciousness of man. He becomes aware that he is forbidden to live and move on the basis of the self””ego””life. On the other hand, the resurrection of Christ is also a mighty power in man's spirit, and by its introduction by the Holy Spirit into man's inner being, he is made a spiritual man, as over against a merely natural. His position henceforth is most perfectly stated by the Apostle Paul thus:
"I (the natural man) have been crucified with Christ; and it is no longer I that live, but Christ liveth in me: and that (life) which I now live in the flesh I live in faith, (the faith) which is in the Son of God, who loved me and gave himself up for (in place of) me"(Gal 2:20).
This is what Christ meant when in the undeveloped truth He said: "If any man would come after me, let him deny himself, and take up his cross daily, and follow me" (Luke 9:23).
----- Taken from "what is Man” by T. Austin-Sparks
http://www.austin-sparks.net/english/books/what_is_man.html