What does Scripture mean by “soul” and “spirit”? Are they the same thing?

Ichthys

8. Conclusion

Although the arguments for trichotomy do have some force, none of them provides conclusive evidence that would overcome the wide testimony of Scripture showing that the terms soul and spirit are frequently interchangeable and are in many cases synonymous.

We might also note the observation of Louis Berkhof on the origin of trichotomy:

[size=0.95em]The tripartite conception of man originated in Greek philosophy, which conceived of the relation of the body and the spirit of man to each other after the analogy of the mutual relation between the material universe and God. It was thought that, just as the latter could enter into communion with each other only by means of a third substance or an intermediate being, so the former could enter into mutual vital relationships only by means of a third or intermediate element, namely, the soul.

Some trichotomists today have a tendency to adopt a related error that also was found in Greek philosophy—the idea that the material world, including our bodies, is essentially evil and something to be escaped from. The danger is to say that the realm of the “spirit” is the only thing that is really important, with a resultant depreciation of the value of our physical bodies as created by God and “very good” (Gen. 1:31), and therefore as something to be presented to God in service for him (Rom. 12:1).

Trichotomy can also have an anti-intellectual tendency. If we think of the spirit as that element of us that relates most directly to God, and if we think that the spirit is something distinct from our intellect, emotions, and will, we can easily fall into an anti-intellectual kind of Christianity that thinks that vigorous academic work is somehow “unspiritual”—a view that contradicts Jesus’ command to love God with all our “mind” (Mark 12:30) and Paul’s desire to “take every thought captive to obey Christ” (2 Cor. 10:5). Such a separation of the realm of the “spirit” from the realm of the intellect can too easily lead to a neglect of sound doctrine or of the need for extensive teaching and knowledge of the Word of God—in contradiction to Paul’s goal that he would work among God’s people to further both their “faith” and their “knowledge of the truth which accords with godliness” (Titus 1:1; cf. v. 9). Similarly, if we think of our spirits as a distinct part of us that relates most directly to God, we can easily begin to neglect the role of Bible study and mature wisdom in making decisions, and place too much reliance on “spiritual” discernment in the realm of guidance, an emphasis that has, through the history of the church, led many zealous Christians astray into false teaching and unwise practices. Finally, trichotomy can subtlely influence us to think that our emotions are not important or not really spiritual, since they are thought to be part of our soul, not part of our spirit.

By contrast, if we hold to a view of dichotomy that upholds the overall unity of man, it will be much easier to avoid the error of depreciating the value of our intellects, emotions, or physical bodies. We will not think of our bodies as inherently evil or unimportant. Such a view of dichotomy within unity will also help us to remember that, in this life, there is a continual interaction between our body and our spirit, and that they affect each other: “A cheerful heart is good medicine, but a downcast spirit dries up the bones” (Prov. 17:22).


Moreover, a healthy emphasis on dichotomy within an overall unity reminds us that Christian growth must include all aspects of our lives. We are continually to “cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God” (2 Cor. 7:1). We are to be “increasing in the knowledge of God” (Col. 1:10), and our emotions and desires are to conform increasingly to the “desires of the Spirit” (Gal. 5:17), including an increase in godly emotions such as peace, joy, love, and so forth (Gal. 5:22).

Systematic Theology: An Introduction to Biblical Doctrine.