Archive for August 4th, 2012

Some Final Thoughts on Body and Soul

Saturday, August 04th, 2012 | Author:

By now you have struggled through the implications of Matthew 10:28, Yeshua’s supposed endorsement of the “body-soul” dualism that we have been exploring for the last 4 days.  Perhaps we haven’t solved the riddle of the translation, but we have at least learned these few things:

1.  The “body-soul” or “body-mind-soul” or “body-spirit-soul” concepts found in most Christian theology are akin to those Greek philosophical systems found in Pythagoras and Plato.  They do not have readily available counterparts in Hebraic thought.

2.  Hebrew has no dualistic terms that approximate the categories found in Greek philosophy.  The Tanakh does not embrace, endorse or support the idea of the separation of Man into various parts.

3.  Since we believe Yeshua did not embrace this Greek dualism, the text in Matthew is either a) corrupt, b) an addition by someone else, c) a mangled translation of an attempt to convey a Hebrew concept in Greek language, or d) an idiomatic expression in Hebrew that was mistranslated as a word-for-word concept into Greek.

4.  We ruled out a) and b) above and determined that the most likely explanation for Matthew 10:28 is that it was spoken as a Hebrew idiom but badly translated into Greek, and subsequently forced to fit a Greek paradigm.  Since the Church had already adopted a Greek metaphysics by the time our versions of the Greek text of Matthew came into existence, it would not have caused in startled suspicion to read the text as “body and soul.”  The culture already assumed such a dualism was biblical.

With this in mind, we suggested that the appropriate idiomatic translation might be something like this: “Do not fear those who are able to inflict terrible means of death upon the body.  Rather fear the one who is capable of wasting away life.”  This idiomatic expression is also ironic (a common tactic employed by Yeshua) because the one who is able to waste away life is NOT God but rather you and I.  In other words, Yeshua is teaching us that not fulfilling God’s purposes for our lives is the equivalent of destroying life and WE ARE RESPONSIBLE.

Why is this so difficult to discern from the current Greek of Matthew 10:28 and virtually all the English translations?  Because English adopts the Greek paradigm of Man, breaking the unity of the embodied person into pieces which are subsequently treated differently.  To put is simply, English (and Greek) do NOT have the needed linguistic forms or ideas necessary to translate this Hebrew idiomatic expression.  Much like the HEbrew concept of hesed, Greek is simply inadequate to convey the Hebrew meaning.

Try talking to someone about what it means to be human but do not use any reference to body or soul.  You will see just how much our own thought patterns and language is saturated with this Greek idea.  Try explaining that the biblical text does not contain the idea of an immortal, disembodied soul and you will probably be considered a heretic.  Try explaining what it means to “sleep in the earth” until the Day of Judgment.  All of our Christian ideas about heaven and hell, reward and punishment, eternal existence, etc. come under attack.  No wonder people have such a terrible time when they try to answer the question, “What would this have meant to the audience that first heard it?”

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Losing Your Way (4)

Saturday, August 04th, 2012 | Author:

And do not fear those who kill the body but cannot kill the soul.  Rather fear him who can destroy both soul and body in hell.  Matthew 10:28  ESV

Soul – Greek dualism proposes that Man consists of at least two parts:  body (soma) and soul (psyche).  According to Greek philosophical thinking following Plato, the psyche is the superior part; eternal, pure, heavenly and intended to return to God who created it.  The body is the earthly part; corrupt, material, base, filled with mortal desires, impure and the prison house of the soul.  Death separates these two parts, allowing the soul to escape the body and achieve freedom from the material world.  Adapting this thinking to Christian theology, the early Church fathers asserted that God is interested in a man’s “soul” rather than his body.  It is the soul that is eternal and therefore must be redeemed in order to dwell eternally with the Father.  Those who do not receive the forgiveness of God through Jesus Christ are bound to the eternal torment of their souls in hell.  Since the body is temporal, declarations of faith achieved through torture are justifiable because they save the soul from eternal punishment at the minor expense of the agony of the body.  What matters most is the saving of souls.  What matters least is the condition of men in this transient world.  In Christian thought, Jesus was crucified in Plato’s cave so that men might experience God’s glory.

The problem, of course, is that Yeshua wasn’t a Greek philosopher.

When we try to understand the Greek word psyche from a Hebrew perspective, we must first trace the Greek meaning back to its development following Pythagoras.[1]  Pythagoras introduced the idea of reward and punishment in the afterlife.  If there is going to be reward and punishment in another life, then there must be some essence of the person that survives death, and that essence, according to Pythagoras, is the “soul,” the psyche.  For the first time, men thought of the body as a prison of the soul.  By 500 BC, the idea of an immortal soul was part of the popular culture of ancient Greece.  From this point, Greek thinking developed the themes that the body was evil and wicked but the soul was good and pure.  In addition, the soul was the rational element that constituted what it meant to be human while the body was that part of man most connected to animal behavior.  By the time of Plato, the psyche was considered the center of thought, emotion and will – essentially all the human attributes – while the body was the weight the soul had to carry in this life until death finally released it from prison.

If this description of the soul resonates with your understanding of Christian theology, don’t be surprised.  Hellenism greatly influenced the thought of the early Church fathers.  Greek philosophy played a significant part in the formation of Christian doctrine in the first few centuries of the official Church.  The crucial idea of an afterlife of reward or punishment is now central to Christian thinking.  But it wasn’t part of the worldview of the Tanakh.  As rabbinic thought was influenced by Hellenism, the idea of reward and punishment in an afterlife became a part of Jewish thinking.  But there were significant differences.  Jewish thought never viewed the body as a prison of the soul.  After all, God created man embodied.  The body was not evil.  Embodied man made choices that determined his ultimate end, but even that end was not disembodied spirit.  As we have learned, Man is soma.  The implicit dualism between good and evil, spiritual and material, soul and body, is not part of Hebraic thinking.

This adds more difficulty to understanding Matthew 10:28.  All the Hebrew texts use the word nephesh for the Greek psyche.  But nephesh is not “soul” in opposition to “body.”  Nephesh is “person,” the whole of what it means to be an embodied human.  Only in Greek dualism is body opposed to soul.  If Yeshua used the word nephesh in this verse, then He could not be suggesting a separation of body and soul.  Nephesh is the homogenization of human being.  It is not divisible into parts.  That makes our text in Hebrew almost unintelligible as it stands.  “Do not fear those who can kill the dead body but cannot kill the entire embodied person.  Rather fear the one who can kill both the entire embodied person and the dead body in Gehenna.”  What in the world can this mean?  The point is this:  any translation of the Hebrew ideas into Greek categories of body and soul is unintelligible.

We are left with only two options if we insist on reading the text as it is written.  Either the translator of Yeshua’s Hebrew statement changed the thought into Greek categories that were not part of Yeshua’s original thinking OR Yeshua was also influenced by Hellenism and He embraced the Greek dichotomy of body and soul.  Neither of these seems acceptable.  That leaves us with two other choices.  First, the text itself is not original and was added to Matthew’s gospel by someone else who embraced Greek thinking OR, second, this entire text is some kind of idiomatic expression and is mangled in translation.  Now you get to decide.  What makes more sense given the Hebraic worldview of Yeshua?  And what does this mean for the integrity of the Greek text of our New Testament?

Topical Index:  soul, psyche, Hellenism, dualism, soma, body, Matthew 10:28



[1] It’s interesting that in the earlier Homeric age the word psyche meant “vital force” of life, much closer to the Hebrew idea of nephesh hayah than the subsequent idea of psyche found in Greek philosophy.