171 
times in the New Testament. In each case it is applied, in a 
literal or figurative sense, to the highest powers of being, the 
immortal part of nature. In about two hundred and thirty 
instances the reference is to the person and work of the Spirit 
of God the Father, the Spirit of Christ, and the Holy Spirit. 
About sixty instances are references to the spirit of man, in a 
few cases in its disembodied condition. Some forty passages 
refer to created intelligences, as devils, unclean or evil spirits, 
spirits not said to be either good or bad, and angels. And 
the rest are figurative uses of Pneuma, either in opposition to 
the flesh, the letter of the law, or the world — or else under 
such forms of speech as the “ spirit of holiness,” the te spirit 
of meekness,” the “ spirit of promise,” the “ spirit of wisdom,” 
and the “ spirit of adoption.” The application of Pneuma to 
the highest powers of man’s being is also forcibly shown in 
the use of the adjective and adverb. The gifts of God, the 
Great Spirit, are “ spiritual” gifts. The things of the Spirit 
are “ spiritually ” discerned — spirit working in and through 
spirit. The creature holds communion with the Creator 
through or by means of the “ spiritual ” part of created 
nature. Thus it is that in one passage the “ spiritually ” 
minded man (irveypariKog) is opposed to the “ natural ” man 
(\pv\iKog), and in another to the “ carnal” man (aapKiKog). 
11. Soul (Psyche) occurs about one hundred times in the New 
Testament, and is almost as often translated “ life ” as ‘ ‘ soul.” 
There are no passages where “ life ” would not be the correct 
rendering, for it uniformly implies life as combining soul and 
body ; it never refers to life, or pure spirit, in the intermediate 
state. In the Old Testament loss of life is called the “pour- 
ing out of the soul. (Is. liii. 12; Job xi. 20; xxxi. 39, &c.) 
In the New Testament the idea of mortality is often asso- 
ciated with soul because of this implied combination of 
soul and body, — a combination, that is, which is liable to 
cease. To gain the whole world is put against the loss of the 
soul, —its death, figuratively speaking, in the eternal world. 
We are to fear Him who has power to destroy both soul and 
body in hell — ev yeivvy — the place allotted to the wicked after 
the resurrection — not in Hades, where the spirit, Pneuma, 
goes in its disembodied state. It is temporal gain and eternal 
destruction or loss of divine favour that are placed against 
each other. Matt. x. 39, and parallel passages refer to life 
here and life after the resurrection , passing over the inter- 
mediate state, which is peopled with “ spirits,” not “ souls ” 
or lives. The eight souls saved in the ark became “ spirits ” 
in Hades, and our Lord went in “ spirit ” (not in life or soul) 
to preach to the “ spirits in prison.” Matt. x. 38, 39, com- 
