YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

OUTLINES

BIBLICAL PSYCHOLOGY.

BY J. T. BECK, D.D.,

PROP. OED. THEOL., TUBINGEN,

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translates front tfjc ©prtj fEnlargeS an& fitoracteti ©erman fEUttron, 1877.

EDINBURGH:
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1877.

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TRANSLATOR'S PREFACE.

N this translation the authorized English
version has, where possible, been substi
tuted for Luther's. Quotations from the
Apocrypha follow Bagster's English edition. To make
the book more useful as a hand-book, the chief
illustrative passages have been quoted in full, with
marginal readings. The Italics of the author have
been preserved.
Any one acquainted with the German original will
readily understand that the translator's work was not
easy.

Glasgow, 1st April 1877.

PREFACE TO THE FIRST EDITION.

HIS volume consists of extracts from Lec
tures which I had occasion to deliver on
Biblical Psychology, in the years 1840
and 1841, to a mixed audience of
students and the general public. In preparing them
for publication, I haye kept in mind that they were
not originally written for professional theologians ;
and I do not claim to have treated my subject in
a strictly scientific manner. At the same time, I
cannot promise my reader exemption from an effort
of thought, which even the non - theologians who
attended my lectures or read my manuscripts used to
make with much pleasure and profit.
The increased pressure of duties brought on me by
my translation to the University of Tubingen, makes
it impossible for me to complete, at present, the
second part of my Doctrinal Science; and I am
therefore the more reluctant to withhold from publica
tion a work, which will at once serve as foundation
for the first part, and meet a prevailing want. Even
when at work on my Introduction to the System of

Preface to the First Edition. v
Christian Doctrine, I came to see very clearly that for
the scientific student, who wishes to define the first
principles of Christian apologetics, in a way that will
do justice to the teachings of Scripture, a Biblical
Psychology is absolutely indispensable. Throughout
the whole science of Christian doctrine, especially
in regard to the doctrine of Sin, Eedemption, Ee-
generation, of the Person of Christ and of the Sacra
ments, this want is much felt ; and it is felt with the
greater keenness' and frequency the more clearly the
logical connection and consistency of these thoughts
is brought out. Christianity has founded the most
unique doctrines of her unique theory (those of sin,
redemption, etc.) on certain definite conceptions of life,
which are of the first importance; but theology has
fallen into the bad habit of deriving these not from the
region of Christian thought, but from an alien, soil,
which, in all logical consistency, can only yield fruits
which are opposed to Christian anthropology. The
consequence is, that our theological digests of Christian
doctrine bear the stamp of superficiality, incomplete
ness, and bad logic, as well as a hybrid character,
alike repulsive to the keenness of thought, and to
the exactness (a/cptfieia) of faith. The philosophical
critics of Christian dogma have long known how to take
advantage of this weakness ; and it is high time for
theology even to take the hints of outsiders, and lay
this grievous fault to heart. It is high time for her
to set resolutely to work from within to remove this
fault.

vi Preface to the First Edition.
Even philosophy herself has in modern times {e.g. in
Dr. Ed. Schmidt's Rational Religion and Faith, esp. p.
95 seq.) spoken to theology, and admonished her in a
general way of her duty and right to be independent,
and of the deep disgrace involved in renewed payment
of the old ground-rent. But, to show how a man of
practical experience, with no leanings toward mysticism
or speculation, can lay his finger on the vital defect I
have spoken of, let me quote the testimony of Spener,
in his Consil. Theol. i. p. 212, ii. p. 251, who uses the
following language : " If there ever arose in our day a
knowledge of that Old Jewish philosophy (or science
of life) which was in use at the time of Moses, David,
Solomon, and the Prophets, it would most assuredly
and most justly claim the first place ; its own precise-
ness and perspicuity would be sufficient credentials.
Many phrases peculiar to Holy "Writ, which are a
crux to us in our present ignorance of their original
sense, would then be easily understood and fully
grasped. How much is there in the Bible that we
can hardly twist into a bare agreement with our pre
conceived notions, which would be all clear and
smooth, if we but knew the daily 'use and wont'
lessons of the ancient Jews! I frankly admit that
I am not myself initiated in that old philosophy ; but
I see clearly enough that our traditional philosophy
is ill in harmony with Scripture, and is not the one
employed by the sacred writers.''
The moral and religious ideas of Scripture cannot
be understood without a corresponding acquaintance

Preface to the First Edition. vii
with human nature. They all assume a certain
original essence, as well as an inward dissolution and
perversion, complete renewal and future perfection of
human nature ; and Scripture teaching, expounding
as it does the spiritual nature of man, cannot and
will not take for granted, or borrow ready-made from
human psychology, a comprehensive, thoroughgoing,
and correct knowledge of self. Eather will it form
the knowledge for itself by its own light, and out of
the revelations of the Holy Ghost, who searcheth the
heart and divideth asunder joints and marrow, soul
and spirit.
But what is harder than any study and learning ?
Un-learning, especially when the un-learner has to
count supposed scientific gains mere loss for a
science, which is yet an indispensable instrument
of his study, and especially in an age which
saves its spirituality only under the form of an
idea, and suffers its idealism to distort its view of
biblical realism. "We reply to modern idealism and
its utterances in the words that Jacob Grimm used
in regard to philology : " The man that sets no value
on perceived data, which defy all theory with the
invincible strength of certain fact, will never come
a step nearer the unsearchable Spirit of Language."
It is a common practice to assume that biblical
phrases and biblical ideas are so superficial and ill-
defined, that one need not trouble oneself to distin
guish them sharply from each other. In this way,
words and turns of expression, which are entirely

viii Preface to the First Edition.
different, we are told again and again mean the
same thing; and, where the very letter of Scripture
is against this interpretation, still the interpreter
never thinks of a better, but explains the text away
by metaphors, tropes, metonymy, and the like. At
last, if even these will not serve his turn, or if he is
partial to a summary procedure, he throws the odium
of contradiction on the head of the writers, and is
rejoiced that he was born in so critical and dialectical
an age, and is above such mistakes.
This style of writing is a blemish, which appears
more or less in all the few treatises that deal with
Biblical Psychology in any detail. Out of the whole
series, there is only one work eminently worthy of its
title, Fundamenta Psychologic ex Sacra Scriptura Col-
lecta} a book which contains an exhaustive collection
and analysis of the materials, with very acute obser
vations. The author, Magn. Eriedr. Eoos, has a clear
view of the true nature of Biblical Psychology, and
rejects the ordinary method of treatment, which con
sists either in fitting the ideas of the sacred writers into
the dogmas of a philosophy, or else in first propounding
definitions and theorems of one's own, and then trying
to recommend them on the authority of Scripture.
His attitude to the Bible is not that of a judge to a
witness, but of a disciple to a teacher. He uses it not
as a mere test of truth already found, but as a source
of truth still undiscovered, — a difference which once
1 Outlines of Psychology drawn from Holy Scripture, German trans
lation publ. Steinkopf, Stuttgart 1857.

Preface to the First Edition. ix
for all distinguishes a dead positivism from that
attitude of mind which is the sine qud non of a
living reproduction and spiritual comprehension of
Scripture truth. The rule that guides him in working
out the meaning of the various psychological phrases
in detail is simply the principle that a divinely in
spired writer never uses a single word without a
distinct meaning and purpose, and that the terms of
Holy Scripture are employed in a manner worthy
of God, to give correct and relevant descriptions.
The more seriously and circumspectly a man is ex
pounding any subject, the more careful is he in the
choice of words ; and shall we not allow as much
to the Spirit of God speaking by apostles and pro
phets ? A question which our theologians, or at
least our believing theologians, will do well to lay to
heart, over and above their dogmatics. The special
form and fashion of a plant may matter little
for the ordinary uses of it in daily life ; yet in the
making of it God has displayed a careful subtilty,
which the scientific observer cannot enough admire.
How much more must this be true of the words, which
God destined not for eating or smelling, but for instruc
tion in wholesome truth ! If God has given a most
excellent organism and a most delicate structure, not
only to the grain that is mainly intended to support
life, but to flowers and vegetables which are by no
means .necessaries, can it be otherwise with the noblest
of His works, the Holy Bible ? We may not only
expect Scripture to present its fundamental articles

x Preface to the First Edition.
in the most suitable words, but even in speaking of
the objects of the natural and spiritual life, we may
expect it to employ terms so appropriate and precise,
that the intelligent reader can discern in the apostles
and prophets the hand of that Spirit, who searches
not only the deep things of God, but all things what
soever, and looks the great world through and through,
in whole and part.
To the aristocratic self-importance of a science,
which would rise from the ground by its own strength,
all this will sound mere plebeian simplicity ; indeed,
it is obvious that such a science can have nothing
to do with any biblical psychology whatever that pre
tends to state more than the peculiar notions of the
Hebrew people. But, even apart from this point
of view, every serious attempt in this region has
many prejudices to encounter ; and the present essay
in particular, from its brevity and incompleteness,
would require many words of explanation and apology,
did time allow. Nevertheless, I wish and hope that it
may be of some vital service to those who are wrestling
for a knowledge of the truth, and reverencing in the
Bible a Wisdom, which the Lord possessed in the
beginning of His way as His master-workman. He
who has leisure and liking for an extended investiga
tion and full treatment of the subject will find in what
is given a foundation, in what is wanting a stimulus,
for efforts of his own, and will do good service to
himself and the science. Lastly, if any one refuses to
allow any additional weight to this psychology because

Preface to the First Edition. xi
it is biblical, let him by all means take it up as he
would another. Let him treat it as an original essay
of the author's, and test its leading ideas, not indeed
by any existing theory, but by a test which every true
theory must stand, the solid immoveable facts of real
life. THE AUTHOK.
Basel, 8lh March 1843.

PREFACE TO THE SECOND EDITION.

| HIS little' work, long out of print, was coming
more and more into request; and I felt
myself bound to prepare a new edition,
though I had no leisure for a thorough
revision, and therefore could not, as I had intended,
present the whole in a clearer and more extended form.
I was forced to content myself with rapidly revising
the whole at odd moments, and with making changes
and additions here and there, chiefly as a partial safe
guard against superficial interpretations.1 I must there
fore ask the reader's forbearance. At the same time, I
cannot regard these Outlines as superseded, even in
their present imperfect form, and even in light of the
fact that, since the first edition, many more comprehen
sive expositions of Biblical' Psychology, and many valu
able contributions to the study of it, have made their
appearance. The reception given to it is a sufficient
proof that it still meets a profound want in many
' minds. I shall never rise to the point of view
which wishes to " raise " faith to knowledge. To me,
1 The index of subjects has been carefully re-written by my friend
Dr. t. Str.

Preface to the Second Edition. xiii
the way of truth is to come through the knowledge of
my ignorance to the submissiveness of faith, and then,
making that my starting-place, to raise my knowledge
into faith.1 Touching this course of development there
are not only individual differences and relative limits,
but even present, absolute limits, limits that we cannot
pass, even by guidance of Eevelation and facts of
Nature, without falling upon phantoms and delusion.
Therefore both in knowledge and in practice the law of
limitation is the law of true progress. All true science
must learn and must teach not only knowledge, but
wisdom ; and the beginning of wisdom is something
that inseparably involves limitation, namely, the fear
of the Lord, as the one Lawgiver in the natural and
supernatural world. Accordingly, I frankly admit, I
am suspicious not only of an unbelieving science, but
of a science nominally believing, which does not keep
within the limits, general and special, inner and outer,
prescribed by God for our free observance ; and in all
my efforts to find the Wisdom already implanted in
the world, and the Wisdom whose likeness the world
is yet to receive, I hold fast by I Cor. xiii. 9 seq.2
THE AUTHOE.
Tubingen, 13i7i July 1862.
1 For more precise explanation of this, see my introduction to the
System of Christian Doctrine, Part I. sees. 1-5.
2 " For we know in part, and we prophesy in part," etc.

ERRATA.
Page 1, line 1, for "A Soul " read " The Human Soul.'
„ 15, „ 18, for "Ixiii. 6 " read "Ixiii. 5."
„ 27, „ 21, for "15 "read "xv."

CONTENTS.

Chapter I. Life of the Human Soul as Nephesh (Soul).
a. General View of the Sub ject.

Sec. 1. Extent of the- Life of Soul,
Sec. 2. Soul as Breath,
Sec 3. Soul as Blood, .
Sec. 4. Soul in its Supernatural Relations,
Sec. 5. Original Essence of the Soul, .

PAOE 1
235 7

B. Operations of the Soul as at once Sensible and Spiritual.
Sec. 6. The Life of Soul and Body as one of Feeling and Impulse, 14
Sec. 7. Physiological Character of Feeling and Impulse, . 15
Sec. 8. The Life of Soul and Body as one of Moral Reason, . 17
Sec. 9. Operations of the Soul through the Organs of Sense, . 26
Chapter II. Life of the Human Soul as affected by Ruaoh
(Spirit).
A. General View of the Life of Spirit.
Sec. 10. Province of Spirit,
Sec. 11. Spirit as Physical Force,
Sec. 12. Spirit as Soul-making Force, .
Sec. 13. Spirit with its Special Features in the Flesh,
Sec. 14. Spirit as Free from the Flesh,
B. Operations of Spirit in the Soul.
Sec. 15. Operations of Spirit in Sense,
Sec. 16. Operations of Spirit in the Moral Reason,
Sec. 17. The Inward Life of the Spirit,
Sec. 18. The Soul's Spiritual Sense (Nous),
Sec. 19. Operations of the Soul's Spiritual Sense,

OO34

36

39

47
54
56
58
60
6S
XVI

Contents.

Chapter III. Life of the Human Soul as centred in Lebh
(Heart).
a. Essential Nature of the Heart. PAGE
Sec. 20. General View of the Heart as Centre of Life, . 79
Sec. 21. Heart as Central Seat of Life, ... 81
Sec. 22. Heart as Holder of Personal Consciousness, Free "Will,
and Reason, . . . . .87
Sec. 23. Heart as Manufactory of all Free Acts and States, . 102
B. Relations of the Heart to the Life.
Sec. 24. Spiritual and Bodily Functions of the Heart in the
Soul, ...... 112
Sec. 25. Moral States of Heart, .... 128
Sec. 26. Relation of Heart to Language, . . . 138
Sec. 27. Relation of Heart to Revelation, . . . 142
Index of Subjects and Terms, . . . . .149
Index of Texts, ...... 155

OUTLINES OF BIBLICAL PSYCHOLOGY.

CHAPTEE I.
THE LIFE OF THE HUMAN SOUL AS
ISTEPHESH (SOUL).
A.  GENERAL VIEW OF THE SUBJECT.
Sec. 1. Extent of the Life of Soul.
SOUL is a being that combines generic,
specific, and individual qualities in a par
ticular way. Generically, it distinguishes
the animated and animal life of man and
beast from the life of mere things (Gen. i. 20: " Let
the waters bring forth abundantly the moving creature
that hath life ; " margin : " the creeping, living soul ; "
21, 24, 30, ii. 19, ix. 10, 12; Josh. x. 28 : Joshua
destroyed " all the souls" that were in Makkedah;. Eev.
xvi. 3, xviii. 13; Ezek. xlvii. 9, xxvii. 13). Specifi
cally, it distinguishes the personal life of man from the
life of mere animals (Gen. ii. 7 : " Man became a living
soul ; " 1 Cor. xv. 45 : " The first man Adam was
made a living soul;" Lev. iv. 2 ; Ex. i. 5 ; Gen. xiv.
A

2 . Outlines of Biblical Psychology.
21 ; 1 Chron. v. 21). Individually, it distinguishes
one man from another, and thus lays in every man a
foundation for the personal life of the Ego (Josh. ii. 14 ;
Jer. xxxviii. 17, cf. 20; 1 Sam. xviii. 1: "The soul
of Jonathan was knit with the soul of David ;" 3 : "He
loved him as his own soul;" xx. 17 ; Deut. xiii. 6 ;
Gen. xii. 13; Isa. xlvi. 2; Job ix. 21). It. thus
appears that soul, while it connects man and beast
by the bond of a common life, is at the same time the
source of those very peculiarities that not only dis
tinguish man from beast, but man from man.
Sec. 2. Soul m Breath.
Alike in man> and beast the soul is termed the
holder of life ; in other words, it is recognised as the
subject concerned in all sustenance, hazard, or loss of
life (%&, Gen. ix. 5; Josh, xxiii. 11; 'ri>K, 1« Kings
xix. 3; 2 Kings xvii. 7; 'J3, 2 Sam. xxiii. 17;
1 Kings ii. 23 ; Prov. vii. 23 ; ') nnn '_, Ex. xxi. 23 ;
Lev. xxiv. 17; Esth. ix. 16, 31; Job ii. 4; Deut.
xxiv. 6; Ex. xxi. 30, xxx. 12; 2 Cor. xii. 15 ; Acts
xv. 26, etc.). In the- first place, the soul comprises
the entire life of the bodily organism, and is therefore ]
to a certain extent connected, passively as well as
actively, with the world of sense. The life of the body
stands or falls with the existence of the soul, while no
less really the energy and the temper of the soul
depend on the state of the body (1 Kings- xix. 4 10-
Job xxvii. 8; Gen. xxxv,. 18 ; Jet. xv. 9 : 2 Sam. I

The Life of the Human Soul as Nephesh. 3
i. 9 ; Acts xx. 10 ; 1 Kings xvii. 21, 22 ; Lev. xxvi.
16; Ps. xxxv. 13: "I humbled my soul with fast
ing;" Isa. xxix. 8 ; Num. xi. 6 ; Prov. vi. 30 ; Matt.
vi. 25 ; Luke xii. 22, 23). Bound up in this way
with organic life (and it cannot else have intercourse
with the world of sense), the soul exists and acts under
the form of breath in the process of breathing (Heb.
nephesh, Gr. ^frv^-q, Lat. anima). What separates the
life of man and beast from the merely vegetative and
material life (of plants) is the very fact that it is
an animal and a breathing life. The vegetative life
in man and the animals is connected by breath with
the animal life, so as to form one single organism or
body. Sec 3. Soul as Blood'.
For the support and development of the whole
bodily life, breath and chyle are brought together in
the blood, in which, out of the inhaled atmospheric air,
by means of the power of the inward vital breath (the
soul), vital, i.e. breatheable, air is being constantly de
veloped.1 In this way the process- of breathing and
nourishment is, by the circulation of the blood, spread
over the whole body as one single process, bringing to
1 It is not a bodily organ that is the primary means of inhalation
and breathing; it is the soul that breathes. Soul is that breath
which gets its life from within (from- Suach, see below), and is
therefore spontaneous. The soul is the condition of inhalation and
breathing in the bodily organs. With the departure of the soul's
Buach the whole process of breathing in the body, i.e. the whole
function, of the soul, ceases, even although the outer vital air be intro
duced by mechanical means.

4 Outlines of Biblical Psychology.
every organ renewed powers of life and growth. In
blood, therefore, the invisible breath of the soul is
wedded to the most delicate corporeal matter or
material (fluid plasma), and what is invisible passes
into visible material life. Soul, since it at once gives
life to the body and lives by means of the body, exists
in blood as fleshly soul. Blood in its animated state
(i.e. in its capacity of breath) forms the life of every
fleshly soul ; in other words, it forms animal life, for
blood and breath, wanting in plants, are first met with
in , animals (Lev. xvii. 11:" For the life of the flesh
is in the blood;" 14; cf. iii. 17, ix. 4 ; Deut. xii. 23.
Hence "Soul poured out," Lam. ii. 12; "Voice and
cry of innocent blood," Gen. iv. 10 ; Heb. xii. 24,
compared with Job xxiv. 12:" Cry of the soul of the
slain;" cf. Eev. vi. 9, 10. Thus alternately: "Soul
of innocent blood," Deut. xxvii. 2 5 ; and " Blood of
innocent souls," or "Blood of a soul," Jer. ii. 34;
Prov. xxviii. 1 7. Cf. also the expression " soul" in the
case of physical contact with corpses, Num. vi. 6 :
"Soul of a dead body," E.V. simply "dead body;"
and conversely, Num. xix. 11, margin: "Dead body
of any soul of man," or directly " soul ;" Lev. xxii. 4 ;
Hag. ii. 13).
Now the soul, in working itself into the blood, never
fails to impart to it the peculiar character of its own life.
In harmony with this character, it is always either acting
on the whole body as a cause of development, or being
acted upon by the body as a capacity of development.
Because the soul of man is a higher type of soul than

The Life of the Human Soul as Nephesh. 5
that of the animals, human blood has a higher dignity
than the blood of animals ; and so, in detail, the per
sonal qualities of the individual human soul determine
whether the type of blood is high or low (Gen. ix. 6 ;
Deut. xxvii. 25 ; Ps. xciv. 21 : "They gather them
selves together against the soul of the righteous, and
condemn the innocent blood;" Matt, xxiii. 35 ; 1 Pet.
i. 19 ; Heb. ix. 12, 14; Acts xx. 28).
Note. — That the bodily soul has its seat in the
blood is the unanimous doctrine of the Egyptians, the
Persians, the pontifical books of ancient Eome, and the
Greek physiologists (Pythagoras, Empedocles, Hippo
crates, Galen). Philo, the Jewish philosopher, says :
yjrvxfis yap iart cnrovSr) to alfia, " the soul is poured
out, or offered, in the blood." Cf. Lam. ii. 12. So
Pythagoras, apud Diog. Laert. vii. 30 : rpecpeadac ttjv
¦^•v^tjv airo rov a"fiaro<;, " the soul is nourished by the
blood." See E. von Lasaulx, The Propitiatory Offer
ings of the Greeks' and Romans, Wiirzburg 1841, p. 5.
Compare my own Science of Christian Doctrine, pp.
221, 222, 625, and 626, n.
Sec. 4. The Life of the Soul in its Supernatural
Relations.
Even in its dealings with the sensible world, and
amidst all the joys and sorrows incident thereunto, the
soul of man partakes in a supernatural divine influence.
It can pass beyond the world of sense, and stand in
communion with God. This is a communion which
lays in the soul's own proper substance the foundations

6 Outlines of Biblical Psychology.
of a life different from its existence in the world of
sense, — a supernatural life, a life whose health or disease
depends on man's moral conduct (Ps. Ixvi. 9 : " Which
holdeth our soul in life ;" cf. 12, 16, cxix. 175 : "Let
my soul live, and it shall praise Thee ;" Isa. lv. 3 ;
cf. Ezek. xiii. 18, 19 ; Prov. xix. 16, xv. 32, iii. 22,
viii. 3 6). Sins are a corruption and a snare of the soul,
— a conception which does not ignore outward misfor
tunes while denying them chief importance (Prov. vi. 32,
xviii. 7, xxii. 25. Cf. Ps. vi. 3, 4, Ixix. 1 ; Job xxxiii.
18, 22, 28, 30, xxxvi. 14; Ps. cvi. 15, xxxiii. 19,
lxxxix. 48 ; Jas. i. 26 ; 1 Pet. i. 9 ; Heb. x; 39 ;
3 John 2 ; 1 Pet. ii. 25, etc.). These passages imply
that actions which have no immediate consequences
for good or evil in the outer world, become a vital
gain or injury to the soul in virtue of a higher inward
life. Sorrows of a sensuous sort obtain a murderous
weight, which sinks a man into the deepest loneliness
and gloom ; and sins obtain a power which continues
its destroying work even beyond the bounds of this
present life. When the soul is so lost in the life of
this world that a man loves the worldly life as his
own soul, — when he loves it as he loves the life of his
own personality, or Ego, — and when in this spirit he
takes it to him and keeps it as his own property, in
such a case the soul's life in the sensible world has
become the very soul itself. It is now a worldly Ego ;
and the nurture of it, whatever the outward gain, costs
the soul the loss of its own supernatural and eternal
development (Matt. x. 39 : "He that findeth his life

The Life of the Human Soul as Nepliesh. 7
shall lose it;" cf. Luke xvii. 33 ; Matt. xvi. 25, 26 ;
cf. Luke ix. 24, 25; John xii. 25). Here is an
opposition between the worldly and the supernatural
relations of the soul, — an opposition solved not by-
removal of the worldly existence and its conditions,
but only by severance of the soul from the worldly
mode of living ; in other wouds, by dissolution of the
worldly life in so far as it has become the life of the
personal Ego. Only on this condition can the soul,
which has become worldly and sensual, grow into the
life of supernatural and eternal Ego (Luke ix. 56,
cf. 54; John xii. 25 ; Luke xviii. 33, xiv. 26, cf. 33 ;
Eom. vi. 6 seq. ; Col. ii. 11, 12 ; and Ps. xlix. 11 seq.).
Sec. 5. Original Essence qf the Soul.
The human soul is, in its essence and origin, neither
a spiritual and supernatural being nor a sensible and
merely natural one. It is a being created by the
supernatural in-breathing of the Spirit of God; and,
accordingly, it combines in its breathing powers a two
fold life. While its vital force is spiritual and super
natural, it is revealed in a sensible form and sensible
modes of action (Gen. ii. 7 : " God formed man of
the dust of the ground, and breathed into his nostrils
the breath of life;" cf. Eccles. xii. 7, iii. 21; Isa.
Ivii. 16 ; John xx. 22 ; Job xxxiii. 4). Man is not a
spirit, for the spiritual element in him is interwoven
with the sensible life. He is not an animal, for the
sensible element in him is interwoven with higher

8 Outlines of Biblical Psychology.
spirituality. The animals have nothing but an earthly ¦
soul, which lives only as its body lives (Gen.i. 20, 24 j|
cf. Eccles. iii. 21: "The spirit of man that goeth
upward, and the spirit of the beast that goeth down
ward to the earth;" Jer. ii. 24). In virtue of the
spiritual energy present in its life, the human soul has
within it the nature and power of a self-consciousness
and knowledge which shine with a supernatural lightM
It is a divine, light-giving breath (Prov. xx. 27:" The i
spirit of man is the candle of the Lord;" cf. Job
xxxii. 8, xxvii. 3, 4 ; 1 Cor. ii. 11; Luke xi. 35).1
If a man would develope the moral reason within him,
if he would rise transfigured into the life of God,
his soul must be loyal to the source of its life, the
Spirit of God, and be ever drawing new supplies of
life from Him. In the same way, the natural light of
the human soul makes the entire sensible life of man
luminous (intelligent), and the body receives a soul
like character (1 Cor. xv. 44 : " It is sown a natural
body, it is raised a spiritual body;" 46 ; cr&fia yfrvxiKov,
"soul-like;" Luther and E.V., "natural body"). On
1 Hebrew Neschamah (cf. Gen. ii. 7 with Prov. xx. 27) is the specific
term for the life of the human soul as distinguished from animal
life (Josh. xi. 14, cf. 11, x. 40 ; Deut. xx. 16, with the restriction in
vv. 13, 14). In Job xxxii. 8 the Spirit of God produces wisdom and
understanding in man by breathing through him as Neschamah. In
Job xxvii. 3, margin, Neschamah is an essential condition of right
eousness. Gen. vii. 22 : " All in whose nostrils was the breath of life "
(margin : "breath of the spirit of life"), "of all that was in the dry
land, died," does not contradict the standing use of this term, for it
is simply a more complete explanation of the preceding phrase "every
man" at the conclusion of ver. 21, and the parenthesis "in the dry
land" means, " in contrast to the men in the ark."

The Life of the Human Soul as Nephesh. 9
the other hand, the soul may lose the proper element
of its life, communion with the Divine Spirit, and may
draw its supplies only from the sensible world. In
this case not only is the light, in the sensible being,
put out, but the soul itself acquires a sensible and
vain character, and that vital energy in it which is
supernatural and spiritual dies down (Eccles. iii.
19-21; cf. 2 Pet. ii. 12 ; Ps. xlix. 11 seq; Prov.
viii. 35, 36 ; Matt. x. 28). It is as possible for the
spiritual element of the soul to sink down by degrees
in the sensible, as it is for the sensible element to
rise up, gradually transfigured, in the spiritual.
Note 1. — Soul distinguishes animal and man not
only from all lower stages of bodily, but from the
higher stages of spiritual life. We never hear of a
soul in angels. The corporeal element is present in
the life of soul, but it is present under the form of
body, that is to say, as the immediate instrument
of the vital operations (2 Cor. iv. 7 : " We have
this treasure in earthen vessels ;" 1 Thess. iv. 4).
The spiritual element is also present in it, but only as
a light-giving (intelligent) vital force under bodily
manifestation. By means of soul; spirit obtains
entrance to body in such a way as to make body its
own peculiar instrument, and to make itself the inward
principle of life in body. Soul is therefore the means
of bringing body and spirit together. It enables them to
pass into each other and form one indivisible and inde
pendent being (individual) in this earthly life. Soul
gives to body a spiritual individuality wanting to the
rest of the corporeal world, in which spirit is only
present in a general sense as universal physical force,

10 Outlines of Biblical Psychology.
not in a special sense as a property of individual life'
(cf. below, sec. 10 seq.). Soul gives to spirit a cor
poreal individuality, i.e. a bodily one, wanting to it
in soulless bodies, with which spirit has no special
connection, — not using them as special instruments,
but simply moving them as parts of one system of
things. We now understand why, for example, plant-
life is divisible, and can be propagated by cuttings
and shoots. It stands in connection with no law but
the general forces of nature ; for a plant, being soul
less, does not combine body and living spirit into one
individual. As soon, however, as living spirit has
incorporated itself with body, and body with living
spirit, to form one individual (as happens in animals),
then the life is called the life of soul (Gen. i. 30;
Eev. viii. 9), and division of it results unavoidably in
partial or total death.
Note 2. — In every beginning of new life, a divine
creation and a creative use of means must be conceived
as .going together and mutually implying each other.
Consequently, even the continual beginning of human1
souls is neither the result of an absolute creation
(Creatianism), nor -of an absolute reproduction (Tradu-
cianism). But that abiding, effectual Power of God,
which conditions all life (ai8io<; Hvva/us, not the mere
Will of God), acts immanently in generation, as the
power which determines the forces and laws of nature,
both in their isolation and in their connection. Hence
e.g. Ps. Ii. 5 : " I was shapen in iniquity, and in sin
did my mother conceive me," compared with Ps.
cxxxix. 13 and Jer. i. 5 : "I (God) formed thee in the
belly." Note 3. — According to Ge'n. ii., the life of the soul

The Life of the Human Soul as Nephesh. 1 1
in man owed its beginning not to an inward spiritual
process, but to a life-kindling inspiration of God, a
free spiritual act showing itself in a physical form.
Accordingly, the spirit of man is represented not as an
immediate effluence from the divine essence or as a
part of the divine existence, but as a divine Work
(Zech. xii. 1 : " The1 Lord . . . which formeth.the spirit
of man within him"). On the other hand, the inspira
tion in question implies an act drawn from the inner
essence of God, and therefore the spirit of man is a
principle which God has freely placed out of Himself, an
essentially divine principle in the form of a created being.
So it can be said in Job xxxiii. 4 : " The Spirit of God
hath made me, and the breath (neschamah) of the
Almighty hath given me life." The human soul does
not come into being at a mere external word of com
mand or authoritative order from the' spirit of all
earthly life (the divine spirit of nature), like the
animal soul (Gen. i. 20, 24, cf. 2), which, coming
from beneath, again returns thither, and passes again
into the universal life of nature (Eccles. iii. 21 :
"The spirit of the beast, that goeth downward to
the earth;" so animals have no continued individual
existence). The original constitution of the human
soul has its roots in the Spirit of Life from above
(Eccles. xii. 7 : " The spirit shall return unto God who
gave it"), — that is to say, in a supernatural vital force,
in virtue of the inspiration of the Spirit of God com
municated from within by means of the living word
of God (Gen. i. 26, ii. 7). It .is a spirit possessed of
divine personality, the Logos-Spirit, the spirit of divine
reason and word, which, in the form of a created copy
(not the divine original), is immanent in the human

1 2 Outlines of Biblical Psychology.
soul , as the independent principle of its life (cf. John
i. 4, vi. 63, xx. 22). Therefore man is " son of God"
in the sense of actual genesis and homogeneousness of
essence (Luke iii. 38 ; Acts xvii. 28, 29). From this
original constitution, rooted in the Spirit of divine
Season and Word, and yet belonging to an independent
spirit, the human soul derives, first of all, a conscious
ness of itself as a self,-— a self-consciousness centralized
in an Ego. This is a feature by which the soul in self-
observation and self-knowledge distinguishes itself, on
the side of its inward existence as a self, from every
thing appertaining to it or surrounding it. By such
an existence (the existence of a spiritual and con
scious self), the soul, while affected and solicited from
without, has at the same time the power of either
opposing these influences or yielding to them. By
its self-consciousness it has also the power of active
self-determination, which it may either use (as a think
ing consciousness) in order to apprehend the object
of thought within itself, in which case it is under
standing, or in order to act upon the object with
conscious tendency towards a given end, in which case
it is will. The forms of the life of the human soul
above defined, are nothing more than the formal con
stituents of personality. What is immediately present in
the soul is only the potential personality: — personality
as the mere form and faculty of a spiritual self — the -
personality of a self-consciousness, which realizes itself
in action under the form of thinking and willing,— in
other words, personality as understanding and will.
This is the formal or psychic personality. Now, these
spiritual forms can be filled up with the spiritual sub
stance of personal life only on one condition, that

The Life of the Hiiman Soul as Nephesh. 1 3
the soul with its self-consciousness and self-determi
nation — in other words, with the formal acts of its
existence as a self — becomes connected with the super
natural, spiritual substance in which the soul and the
soul's spiritual form find both their origin and their
filling. Only when the soul is connected with tlie sub
stantial spiritual principle of personal life in God, is it
raised from the merely formal or psychic into the real
or pneumatic personality. Then, and then only, does
the real knowledge of things spiritual, as a knowledge >
which is also supernatural truth, begin to shape itself
in the consciousness. Only then is there the beginning
of real freedom, which means the actual determination
of self from a supernatural motive and for a super
natural end, in place of dependence on sense and con
finement to sensible ends. This is not given with the
mere form of personality ; it is not given with intel
lects and voluntas. It is the result of a moral process ;
and it is only by means of this process that, on the
basis of an original capacity wrought into the system
from the first, there is developed in the soul a moral
conformity to God, a personal likeness to God, a Son-
ship to God.
E.  THE OPERATIONS OF THE SOUL AS AT ONCE SENSIBLE
AND SPIRITUAL.
Soul comes into being (sec. 5) when spirit is in
corporated with body so as to form one individual.
Consequently the sensible element furnishes the first type
of the soul's operations, though in such a way that the
spiritual element not only can, but does, become incor
porated with the sensible. The body has feelings and

14 Outlines of Biblical Psychology.
impulses within it only so far and so long as it has the
soul within it. The soul's sensible life consists in a
life of feeling, with both an inward and an outward'
reference, by means of which external excitations and
influences awaken sensations of pleasure and pain,
as well as impulses of desire or aversion. On the
other hand, if these sensations are to become conscious
apprehension (perception with knowledge), and if these
impulses are to become voluntary action (motion with
choice), the soul must be at work on them with its
spiritual force ; in other words, the result must be
effected by the formative energy of the spiritual element
in the soul.

Sec. 6. Feeling and Impulse.
The life of the soul, as revealed in the action of the
body has as its basis the conscious feeling of pleasure
and pain, and a corresponding impulse within one's
own choice. AU this takes place in indissoluble con
nection with the body ; for it is in the body that the
soul receives and feels impressions eoming from with
out inwards, and in the body that it expresses and
expels them from within outwards. Everything, there
fore, that enters the soul, in the first place produces in
the soul's self-consciousness and spontaneity a corre
sponding idea and choice, and then assumes the form
of enjoyment or suffering, like or dislike. Whenever
anything makes its way into the soul from without,
whether from matter (food, drink, etc.) or from what

The Life of the Human Soul as Nephesh. 15
is outward though spiritual (see sec. 7), it is at once, in
the course of the soul's life and action, taken up and
treated either as an inward satisfaction of life with joy
and avidity, or as an inward disturbance of it with
pain and nausea (Prov. xiii. 19:" The desire accom
plished is sweet to the soul.;" xxix. 17, xvi. 24;
Deut. xii. 15, 20, 21 ; Ps. x. 3 ; 2 Sam. iii. 21 ; Job
xxiii. 13, x. 1, vi. 7; Gen. xxxiv. 4, 8; Deut. xxiii.
2 5 ; Prov. xi. 1 7). So, in the same way, the directly
spiritual states, actions, and purely supernatural facts
that make their way into the soul fall within the
sphere of pain and pleasure, and leave their mark on
the life of feeling and impulse; in other words, they are
incorporated with the sensible life of the soul, and find
sensible expression in the sensibility and irritability
of the body (Prov. ii. 10: " When wisdom entereth
into thine heart, and knowledge is pleasant unto thy
soul;" Ps.cxiv. 19, cxix. 129, 166., lxii. 2, 6, Ixiii. 6).
Sec. 7. Physiological Character of Feeling and Impulse.
It follows that what is directly corporeal and what
is directly spiritual can both equally well become soul,
and that, when they do so, they become objects of indi
vidual appropriation, falling within the inward life of
sensation and. impulse. But to this end body must
make itself inward in order to be within the internal
sensory, while spirit, in order to enter the sensory, must
leave its retirement, and in a manner make itself out
ward. The material act (eating and drinking) and the

1 6 Outlines of Biblical Psychology.
act of the spiritual life (prayer, knowledge) are alike
convertible into soul only when they force an entrance
into the seat of feeling and the home of impulse,
which, as compared with the body, are inward — com
pared with the spirit, outward. Then, and then only,
do they become a personal enjoyment and occupatiorm
of life. The inward parts of the body (Heb. kerev,
Ps. v. 9, lxiv. 6 ; more generally, belly, beten; Gr.
koilia, hollow of the belly and chest with their organs
and systems ; chadrei beten, " chambers ") are the seat
of that preparation and circulation of the blood which
are indispensable to nourishment and vital force. They
are the seat of that apparatus of nerves and muscles
which is indispensable to the life of feeling and motion.
Now, as such they are the home of all the feeling and
motion in life, whether bodily or spiritual in origin ;
and they are at once the starting-point from which
feeling and motion penetrate into the other organic
systems, and the goal to which they arrive on passing
through them (Job xv. 2 : " Should a wise man utter
vain knowledge " (margin : " knowledge of wind "),
"and fill his belly with the east wind?" and 35:
" Their belly prepareth deceit ; " xxxii. 1 8 ; Prov.
xviii. 8, 20, xx. 27, xxvi. 22; John vii. 38 ; Sirach
xxiii. 6 : " Let not the greediness of the belly nor lust
of the flesh take hold on me;" li. 21 : "My heart"
(Heb. and Sept. "belly") "was troubled in seeking
her" (wisdom)). Since all feeling and desire converge
in the inward parts of the belly as the centre of the
organic structure of man, it is there, too, that they gain

The Life- of the Human Soul as Nephesh. 17
the deep inward character of organic arid sensible im
pressions and expressions ; for the belly is the deepest
seat of the central sense of life in spirit and body.
Hence the use of the physiological terms, "hunger,"
"thirst," and "replenishment," "lengtheningand shorten
ing" (tension and relaxation) " of soul," " fixing the soul
upon," " tearing the soul away from," " bitterness ' of
soul," etc. (Prov. xiii. 4 : " The soul of the diligent shall
be made fat ;" Isa. xxxii. 6 ; Num. xxi. 4 ; Judg. xvi.
16 ; Job vi. 11 ; Gen. xliv. 30 ; Ezek. xxiii. 17, 22, 28;
Judg. xviii. 25; 1 Sam. i. 10),— terms which are not
merely metaphors, but reflect the actual organic con
dition of the soul. Even organs like the bowels, liver,
and kidneys (organs of secretion) are constantly express
ing feelings and desires as they affect the inward depths
of the organism. In this way they form the natural
means of distinguishing what does and does not
minister to the internal economy of life (good and evil
in the physical sense), and also of separating or secreting
it to keep the inward health unimpaired (purity and
purification in the physical sense) (Job xxx. 2 7 :
" My bowels boiled, and rested not ; " Isa. xvi. 1 1 ;
Ps. xL 8 ; Lam. i. 20, ii. 11. Cf. Job xvi. 13 ; Prov.
vii. 23; Ps. xvi. 7, cf. 8 and 4 ; Prov. xxiii. 16;
Job xix. 27 ; Jer. xii. 2, cf. xi. 20).
Sec. 8. Relations of the Soul as a 3f oral, Reason.
The soul in man, as was said above (sec. 1), is
identical with the life of the personal Ego, in which
B

18 Outlines of Biblical Psychology.
the spiritual and sensible elements are united and
form one twofold life (sec. 5). Consequently the
soul, in its life of feeling and motion, possesses the
power of holding conscious and voluntary intercourse
either with the sensible world or "with a supernatural
world indifferently ; and if anything from the higher
or from the lower world is to become the property of
man's life, it must be apprehended by the soul. But,
because of the twofold nature of the soul, it is neither
natural nor possible that spirit and sense should
remain isolated. On the contrary, the one passes
into the other, so that the spiritual element is inter
woven with the sensible life, and the sensible element*
with the spiritual life. The supernatural or spiritual
element, in becoming soul, forms a consciousness and
will which sinks into the life of feeling and desire
(sec. 6), and is thereby incorporated with the whole
man. In other words, it becomes organic ; it is mane
a physical property (sec. 7). Similarly, whenever
anything comes from the sensible world, and fills the
soul in its life of feeling and desire, it is seized by the
soul's spiritual power and with conscious freedom con
verted into spirit, changed into cognitive knowledge
and will (conception and moral law). The spiritual
and sensible elements, when they become united in a
personal Ego (the soul), acquire the distinctive marks of
a moral reason. So, on the basis of the physical feeling
of good and evil, right and wrong (sec. 7, end), the
soul builds up the spiritual conception of moral good
ness and equity. In other words, she connects with

The Life of the Human Soul as Nephesh. 19
the sensible memory of what has or has not proved
useful to the internal economy of her life, the spiritual
consciousness of a higher order of life conditioning
that memory, and she thus comes to develope the con
ception of law and order. So, too, the natural power
of choice and the natural activity of the soul are con
verted into a spiritual freedom of the will. In other
words, the activity of the soul becomes conditioned
by recognised fixed laws and the rounded system
which they constitute; and the consciousness of this
higher rule of life, with a respect for the spiritual ends
enjoined by it, determines whether the soul's desires
are or are not to respond to its sensations.
This essential feature in the life of the human soul
implies, therefore, the following points : Firstly, into
the soul spirit enters only through the medium of
sense ; secondly, in the soul sensuous processes assume
a spiritual character; lastly, by means of the soul
spiritual processes make their way into the body and
become organic. Now all this is displayed in the
two most important spheres of human life, Sin and
Grace. 1. It is through a sensible medium (serpent and
tree) that spiritual seduction and perversion enter the
souL But in the soul's conscious freedom the impulse
of sensuous pleasure and the act of sensuous enjoyment
become spiritual in kind and effect. They receive the
moral quality of being a conscious departure from
God, a conscious opposition to Him, and a conscious
perversion of His order (sin). When once these

20 Outlines of Biblical Psychology. .
spiritual qualities got a footing in the soul, they
became organic in it, forming the incorporated system
of sin (" body of sin," Eom. vi. 6). Accordingly, the
pleasures and passions excited by sin in the soul's life
of feeling and desire act directly on the members
(organs) of the body; and, as incorporated with its
vital economy, coincide with these even in name
(Eom. vii. 5 : " The motions of sins, which were by
the law, did work in our members to bring forth fruit
unto death ; " Col. iii. 5 : " Mortify therefore your
members which are upon -the earth,' fornication," etc.).
(a) That life of the soul which is of one piece with
the body, has, therefore, wholly fallen a prey to the
power of the senses, and that when the senses them
selves have already suffered a spiritual disorganization.
In other words, it has become Flesh (Heb. basar ; Gr.
<ra/)f) (cf. my Doctrinal Science, sec. 22, pp. 276—
278). It is true that the soul on its inward side can
still retain consciousness of the higher spiritual law,
and reach after it with its feelings and desires ; but
it is unable to put the law actually in force. The
spiritual tendencies of the soul have been met and
overcome by the power of lust working in the
organism; and she can no longer give the spirit a
place in her outward organism. She can no longer
enable the spirit to play through as well as throughout
the bodily members. She has been despoiled even of
that spiritual element in her which was her own
personal life or spirit ; and so she cannot even gain
enough conscious freedom and independence to make

The Life of the Humdn Soul as Nephesh. 21
the essentially spiritual element in her an object of
clear knowledge (Eom. vii. 14 : "We know that
the law is spiritual : but I am carnal, sold under sin,"
seq. Cf. 1 Pet. ii. 11: " Fleshly lusts, which war
against the soul ; " Jude 19: " Sensual, having not
the Spirit ; " 1 Cor. ii. 14 : " The natural man receiveth
not the things of the Spirit of God: for they are
foolishness unto him : neither can he know them, for
they are spiritually discerned"). Soul and spirit, since
the latter is joined to the former, and the former is
a prey to the power of lust working in the bodily
members, must first be severed again by an influence
of God's Spirit acting through sensible means ; in
other words, by the Word of God (Heb. iv. 12 :
" The word of God is quick and powerful, . . . piercing
even to the dividing asunder of soul and spirit ").
(b) Since the life of the soul is essentially a life of
feeling and impulse, outward influences are not only
possible but necessary to her. She cannot live from
her own resources, but depends on outward influences,
sensible as well as spiritual. For she has a twofold
nature — sensible and spiritual ; and, as a rule, she
is tied to both, and only in isolated cases has free
control of the measure and order of their appropriation
and use. She can rule the body and the world only
when she is by her own choice in continual depend
ence on above. Otherwise she falls into a slavish
dependence on sense and the world (Doctr. Science,
pp. 207 and 213). When the natural relation of
dependence is thus inverted, the spiritual and sensible

22 Outlines of Biblical Psychology.
nature of the soul suffers dissolution. In other words,
Death appears, and under the following aspects : —
(a) As dissolving the tie of body and soul, death
developes itself in the various weaknesses and ailments
of their vital functions up to the complete emergence
of the soul from its organic casement (Gr. oicr)vr\,
<7Kr\voi), whereby the soul becomes unclothed and
naked, while the body, which was only held to
gether as an organism by means of the soul, falls to
pieces. (/3) Death also dissolves the tie of soul and spirit.
Since the power of sin working in the organism tends
to keep the soul more and more aloof from apprehension
of spiritual things (1 Cor. ii. 14: "The natural man
receiveth not the things of the Spirit of God;" above (a)),
as well as from the influences of the spiritual world
(sec. 5), the spiritual energy in her flags and dies down
to a complete inefficiency (spiritual slumber and death)
(Eph. v. 14: "Awake, thou that sleepest, and arise
from the dead ;" 1 Thess. v. 6 ; Eph. ii. 1). And here
the law, even when strengthened by external revela
tion, can do no more than rouse from time to time
the slumbering spiritual energy; it cannot free that
energy from its chains and give it new life. In
deed, by its judicial severity, and by the oppressive
exhaustion which follows fruitless efforts, it only
increases the soul's feeling of its inward death (Eom.
vii. 10 seq); and nothing can thoroughly change the
state of affairs but a new spiritual quickening, de
rived from a life-giving spiritual principle. Without

The Life of the Human Soul as Nephesh. 23
this quickening, as the lamp of life dies down, the
darkness of the soul's life grows ever greater, till the
lamp at last goes out (Prov. xiii. 9 : " The lamp of the
wicked shall be put out;" xxiv. 20, xx. 20); as the
soul's capacity for a light-giving life is ever lessening,
she falls into deeper and deeper grades of outer dark
ness (Matt. viii. 12: "The children of the kingdom
shall be cast out into outer darkness ; " cf. Job xvii.
12, 13, xviii. 5, 6, 18); so that, at the last, death,
with its pains and terrors, begins from the inward
spirit as well as from the outward organism, and
interpenetrates the whole sensitive life of the soul
(Ps. xlix. 14 : "Like sheep they are laid in the grave,"
etc.; Luke xvi. 23, 24; John viii. 51: "If a man
keep my saying, he shall never see death;" 52 ; Jas.
v. 1, 3 ; Isa. Ixvi. 24 ; Mark ix. 44, 48 ; especially
after the resurrection has given the soul a new body,
John v. 29). As within the soul the bodily death
becomes an inward spiritual death, so, starting from the
soul, the spiritual death becomes in its turn an outward
and bodily one ; and when the whole being of a man
is thus penetrated through and through by death, his
personality (Luke ix. 25) expires and passes away (Gr.
a-rrwXeia). This is not absolute non-existence ; but it
is an absolute passivity, a death-like weakness and
woe, a decease of the soul's free energy and of its
personal and spiritual independence, wherein all that
survives is a dependent and impotent life of feeling
and desire, materialized into a merely animal existence
(Matt. x. 28 : "Fear him which is able to destroy both

24 Outlines of Biblical Psychology.
body and soul in hell;" xvi. 25, 26; Luke ix. 56;
Jas. v. 20; Heb. x. 39; Eev. xx. 14, 15, xxi. 8,
xxii. 14, 15, xiv. 10, 11 ; Mark ix. 42 seq.).
We see, then, that the soul's sensible action and
suffering become, in the course of her sinful develop
ment, spiritual action and suffering ; while, in the
same way, her spiritual action and suffering become
sensible and bodily.
2. Even the new quickening of the spirit by the
graqe of God begins from a sensible basis — first in a
general way, by the appearance of the Logos in the
flesh ; then in a special, by the means of quickening
and improvement which have a spiritual force and in
fluence placed (or embodied) in sensible organs, i.e. by
the word (connection of the spirit with a speaking body)
and sacraments (connection of the spirit with elemental
bodies). And, again, it is only in the conscious free
dom of the soul that the spirit delivers itself from the
sensible organs, and is delivered of the spiritual force
and influence, whereby the soul, when still alive, is
begotten to the life of a spiritual and eternal Ego
(sec. 4). The spirit becomes in its turn a personal
life ; and from its connection with the soul's sensations
and desires arises a spiritual disposition and spiritual
desires — in other words, a moral character (Eom. viii.
10 : "If Christ be in you, the body is dead because of
sin ; but the spirit is life because of righteousness ; "
5, 6 ; cf. Gal. v. 18, 25 : to irvev/jui %ayr), £?)v iv irvevfiari,
ra tov irvevfiaro<i <bpoveiv, irveviuLTi ayecrBai). But as
soon as spirit has again begun to influence the life of

The Life of the Hitman Soul as Nephesh. 25
sensation and desire, it also gives itself an outward
form in the spiritual walk (Gal. v. 25: irvevfiari
(TToi^etv), and a corporeal form in the life of sense. By
this is meant that, even as the soul's spiritual force
dies when sin becomes wrought into the flesh (made
organic), so the body of sin (see above, 1.) in its out
ward activity dies when the spirit enters (Eom. viii. 1 0 :
" The body is dead because of sin ; but the spirit is life
because of righteousness;" vi. 6). But this can, only
proceed from the soul, and take place by a crucifixion
and mortification of the sensible frame, or rather of the
sinful life of pleasure and desire which has its hold on
the members (Col. iii. 5 : " Mortify therefore your
members which are upon the earth;" Gal. v. 24); so
that the body too, with its members, becoming more
and more thoroughly possessed by the spiritual life in
the soul, and more and more thoroughly consecrated
to the service of God (1 Cor. vi. 13: "The body is
not for fornication, but for the Lord ; and the Lord for
the body;" 15-17, 19 ; Eom. vi. 12, 13, 19), receives
in return the capacity for a new quickening, which
makes it spiritual and even heavenly (Eom. viii. 1 1 :
" Shall also quicken your mortal bodies ; " 1 Cor. xv.
44, 46,48,49,5 3). So, again, the spiritual life and its
functions are, by dwelling in the soul and developing
there, made corporeal. They become the property of
the organism, even as the bodily life becomes the pro
perty of the spirit. At last the entire life of the
personal Ego enters into the bright glory and spiritual
power of the eternal life, even as in sin it eventually

2 6 Outlines of Biblical Psychology.
enters on the fiery desolation of the second death, the
chaotic waste of the world of matter.

Sec. 9. Operations of the Soul through the Organs of Sense.
The whole activity of the soul, as it weaves spirit
and sense together, and makes them its personal pro
perty, gets and keeps its concentrated and deep influ
ence on the inward life by possessing the inward parts-
pf the body (sec. 7). They are its workshop and
factory. In the same same way it reaches the utmost
height of its influence on the outward life in the head
and countenance (Deut. xxxiii. 16:" Let the blessing
come upon the head of Joseph ; " Prov. iv. 9, x. 6 ;
Eccles. ii. 14, viii. 1; Isa. xxxv. 10); and especially
in the brain, in which the organs of sense forming the
means of the soul's intercourse with the outer world
have their centre and their apex.1 It is here that
such of the soul's perceptive and formative energies as
have an outward reference have their seat and display
their functions, as distinguished from those which
have an inward, which tend to go ever more and more
deeply into the soul, and have their source in its
inmost depths. Hence the common distinction be
tween Head and Heart — that is, between a perception^
and formative power which has an outward height in
the soul, but no access to its depths, and a perception
1 Scripture does not directly tell us the importance of the head
in relation to spirit and soul ; but assumes this in its metaphors,
especially when it connects seeing and hearing with functions of the
spirit.

The Life of the Human Soul as Nephesh. 27
and formative power which has a hold on the depths
and secret parts of life. This explains why much
comes into the outward consciousness that does not
come into the inward, and vice versd.
1. The vital functions of the External Senses are
arrangements which the soul makes in them when she
treats them as tools. By means of the senses she
receives impressions from without, and by means of
the senses she reacts on the outward world ; but all
this only in virtue of the living presence in the senses
of her own perceptive and formative energy. By the
latter she shapes what the senses apprehend into a per
sonal property ; while, on the other hand, if the senses
are kept away from the soul's own sense, they cannot
so much as apprehend (man " seeing sees not, and
hearing hears not," etc., Matt. xiii. 13, 14). It is true
in general terms, that, so far as spirit enters soul in a cor
poreal form, the soul's sensible perception (Gr. dlaQncri?) is
the essential and fundamental condition and qualifica
tion for spiritual understanding, and for a man's whole
spiritual growth (Matt. xiii. 13, cf. 15, 11, 16). On
the other hand, sensible perception gains in richness
and acuteness from the activity of the spiritual growth,
and from the actual spiritual culture of the soul. The
senses acquire dexterity in testing and judging good
and evil in their various combinations and degrees
(Phil. i. 9, 10 ; Heb. v. 14: "Those who by reason of
use have their senses exercised to discern both good
and evil;" Luke ix. 44, 45). Conversely, that hind
rance to the inward vital energy which results from

28 Outlines of Biblical Psychology.
the soul's indolence in receiving the outward spiritual
impressions, tends more and more to clog all further sen
sible energy, perceptive or formative, together with the
spiritual advancement thereon depending (Matt. xiii.
15: "This people's heart is waxed gross" (eira^vBrj'
f) icapBta), " and their ears are dull of hearing, and
their eyes they have closed," etc. ; Eom. xi. 8).
2. The senses of Sight and Hearing have for their
corresponding outward element respectively light and
air ; and in the same way their inward service relates
to those qualities of the soul which are light-giving
and of the nature of breath. It is sight and hearing
that connect the soul's life of feeling and impulse, in
which both sense and spirit are actively present, with
all that range of being that appeals to the eye as form
and figure, and to the ear as sound and word. How
ever, if the objects appealing to these senses are to be
consciously apprehended and developed by the inner
man, we must first assume that the soul's apt and
active powers of attention, scrutiny, and discernment
are working' in and upon the senses, and serving as
a common property of healthy hearing and of healthy
sight, these being faculties which always aid each
other (Ps. cxix. 37: "Turn away mine eyes from
beholding vanity;" 15 : "I will meditate in Thy pre
cepts, and have respect" (Heb. and Luther, "I look")
"unto Thy ways;" ci. 6; Mark xiii. 23: "Take ye
heed " (fytefc Bk 0X6tct_, lit " See you"), " behold,
I have foretold you all things;" Matt. xi. 15; Job
xii. 11: "Doth not the ear try words?"). ' What is

The Life of the Human Soul as Nephesh. 29
at work in vision is chiefly the free activity of the soul
showing itself with inward plastic energy in its light-
giving power, — a power which secures warmth of
re-ception (love and hate) as well as clearness of
con-ception (Matt. vi. 22 : " The light of the body is
the eye," etc. ; 23 :, " If therefore the light that is in
thee be darkness, how great is that darkness !" Job
xxxi. 7; Ps. cxix. 18, 37; 1 Cor. xiii. 12; Prov.
iii. 21, xxii. 9 ; Luke xi. 36). On the other hand, the
ruling element in hearing is the receptivity of the soul,
conjoined with a tonic flexibility of the breathing
powers, whereby the soul is not only quick to catch up
what is addressed to it, but alert and accommodating
in responding thereunto (Ps. lxxviii. 1 : " Give ear, 0
my people, to my law ;" Prov. ii. 2 : " Incline thine ear
unto wisdom ;" Isa. xiii. 20 ; John vi. 45 ; Isa. L 4, 5 :
" The Lord God hath opened mine ear, and I was
not rebellious").1 In virtue of its povjer to give form,
the soul claims the given objects for itself with a keen
instinct for knowledge and freedom ; in virtue of its
1 Elastic bodies,, flexible cartilages, and bones form the chief elements
in the organ of hearing. Its tonic construction is betrayed by the
terms "tympanum" (drum), "malleus" (hammer), "incus" (anvil),
etc. The influence of the breathing powers on the mechanism is un-
mistakeable. A special pipe called the Eustachian tube, which passes
from the tympanic cavity to the pharynx, and opens behind the pos
terior nostril, fills the tympanic cavity with atmospheric air. The
close connection between the organ of speech and the organ of hearing
comes out in a fact of daily experience, — I mean the effort to repeat
again vocally, if only in thought, what we hear (and so to understand
and learn it), and then to give it an inward return and response in the
way of assent or dissent (and so to acquiesce and comply, or the
reverse).

30 Outlines of Biblical Psychology.
power to receive form, the soul gives itself up to those
very objects with docile acquiescence. These are,
therefore, the two prime conditions of all living pro
gress and development, and they find in the senses of
sight and hearing their means of communication with
the vast wealth of life (spiritual included) which is
revealed and expressed in the outer world (Matt.
xiii. 1 5 ; Deut. xxix. 4 ; Isar vi. 1 0 ; Prov. xx. 1 2).
Now, while it is by eye and ear that objects are
apprehended in their external character within space and
time, it is —
3. By Taste and Smell that objects are apprehended
in their internal character. For that is revealed, partly
to taste by means of an immediate substantial contact
on the part of man, partly to smell by an immediate
dynamic manifestation of themselves on the part of the
objects. It is only when the constituent parts of an
object are broken up by free human activity, or when
the object itself gives out the breath of its own pecu
liar life, that the internal character of the object is
discovered. The two senses of taste and smell are
therefore the means of procuring, in the first case for
the soul's free activity, in the second for its receptivity
(as before), an immediate experience of the internal
properties of the object, with definite perception of their
relation to the economy of our own life. Taste (in
which the ruling element is free activity, in union with
a subtle gift of discrimination) is the foundation and
condition of a definite insight, within experience, into
the essence of a thing, as well as the resulting practical

The Life of the Human Soul as Nephesh. 31
circumspection and wisdom in dealing with things and
cases in particular decisions, resolutions, actions (Job
vi. 30 : "Cannot my taste discern perverse things?"
Ps. cxix. 103 : " How sweet are Thy words unto my
taste ;" Heb. vi. 4, 5 ; 1 Sam. xxv. 33 ; Prov. xi. 22 ;
Job xii. 20; Ps. cxix. 66; Prov. xxvi. 16; Dan.
iii. 10, 29). On the other hand, the distinguishing
feature of smell is that mood of the soul which is the
spontaneous result of the specific total impression of
the essence of an object, thereupon directly affects the
whole conduct of the person impressed, and is, in short,
the vital atmosphere constantly inhaled and exhaled
(Gen. viii. 21: "The Lord smelled a sweet savour;"
Eph. v. 2 : "A sacrifice to God for a sweet-smelling
savour;" Ex. v. 21 ; Isa. xi. 3 ; 2 Cor. ii. 14 seq.).
4. The external sense of Touch or Feeling is a sense
whose function is partly to estimate the strength of
the internal connection of particles in a body, or the
measure and manner of its consistency, from the effects
of pressure and resistance, and partly to estimate the
force and value of the vital temperature (heat and cold)
from the effects of expansion and contraction. Accord
ingly, it enables us not only to perceive the bare
existence of an object having outward reality, but also
by the aid of a more searching operation of the soul
to perceive its peculiar power and manner of persistence,
as well as its dynamic relation to the soul in the
influence which it exerts on the process of our life either as
a help or as a hindrance. So far, then, as God reveals
Himself in external effects throughout the world as

32 Outlines of Biblical Psychology.
the eternal and all-pervading force, and influences
positively and negatively the vital process of the world
and of the individual, so far can He be perceived by
the, soul's external acts of feeling and touch, even as,
in other forms of His revelation, by the soul's acts
of sight, hearing, and taste (Acts xvii! 27: "If haply
they might feel after Him, and find Him ; " cf. Eom.
i. 20 ; 1 Pet. ii. 3 ; Heb. iii. 7, 8). God, on becoming
revealed, i.e. on entering this earthly world, enters as a
living reality into the essences and effects of the world
in all their earthliness ; and as He works in the heavenly
world on a heavenly, and in the spiritual on a spiritual
wise, so in creatures that are both soul and body He
works after a manner suited unto them. To God,
therefore (not as He is in Himself, high above all and
exalted above the highest worldly being, but as He
works in this earthly world), are ascribed the common
acts of a soul (Jer. xiv. 19:" Hath thy soul loathed
Zion?" Lev. xxvi. 11, 30, cf. 15; Ps. xi. 5; Isa.
xiii. 1 ; Jer. v. 9), and even acts of the special senses,
— for example, sight, hearing, touch, and even smell
(Gen. viii. 21 : " The Lord smelled a sweet savour") and
taste (Eev. iii. 20: "I will sup with him ; " ' Matt.
xxvi. 29: "I will not drink henceforth of the fruit of
the vine, until that day when I drink it new with
you in my Father's kingdom").

CHAPTEE II
THE LIFE OF THE HUMAN SOUL AS
AFFECTED BY EUACH (SPIRIT).
A.  GENERAL VIEW OF THE LIFE OF SPIRIT.
Sec. 10. The Province cf Spirit.
OD has life in Himself [John v. 26 : "The
Father hath life in Himself"], and is
therefore a Spirit within Himself . All other
life in its various forms and stages exists
and persists only through the Spirit which proceeds
from God. It follows that spirituality lies at the root
of all life, and connects the whole created world with its
God. Not that all things are equally close to Him ;
there are various degrees of nearness. In some cases,
spirit constitutes the whole inward and outward essence
of a creature, and its entire existence is spiritual. This-
is the World of Spirits. In others, spirit gives only
the inward animation and independence, placed in an
earthly body. The creature has spirit within it as its
private property, but it cannot yet be said to be spirit.
This is the World of Men and Animals. Last of all,
spirit is the element that waves through the whole of
c

34 Outlines of Biblical Psychology.
the material universe in the form of wind,1 not appropri
ated or even perceived by any individual. This is the
World of Nature (cf. sec. 5, note. John iv. 24 ; Ps.
civ. 30, with xxxiii. 6; Heb. i. 14, with Luke xxiv.
39 ; Eccles. iii. 19, 20 ; John iii. 8, with Ps. cxxxix.
7; andHab. ii. 19).
As in the higher world spirit comes to the fulness
of its own proper development in an outward life (a
" spiritual body," 1 Cor. xv. 44), so it pervades the
earthly world in the form of an inward life ; and,
since it begins from God and extends from heaven to the
element of earth, this earth of ours is, by an inward
and invisible process, steeped with divine and heavenly
influences. The entire province of life, both in its lowest
forms or stages and in its highest, is the province of spirit.
Sec 11. Spirit as Physical Force.
Spirit, so far as it works in the material and earthly
world, in other words, in so far as it is the Spirit of
Nature, has Air for its element. Spirit as Breath
(ruach, irvevfia) either dwells in the outward material
world, and is Breath of the Wind, or proceeds/ from the
inward parts of individual bodies, and is Breath of the
Mouth. It produces from itself the act of blowing and
breathing in all its forms (Gen. i. 2 : " Moved " (or
" waved ") "upon the face of the waters ; " ii. 7, with Isa.
ii. 22) ; and even in this physical form its spirituality is
1 ' ' Spirit " and " wind ' ' are the same word in the original languages
(Heb. ruach, Gr. rnifca, Lat. spiritus).

The Life of the Human Soul as affected by Ruach. 3 5
essentially dependent on the Spirit of God, as externally
manifested to the world in the breath of God's mouth
(Ps. xxxiii. 6 : " All the host of them by the breath
of His mouth "). Even in the original organization of
life on this earth (Gen. i. 2 seq), spirit takes the form
of a universal physical force ; for the breath of God
moves over the primeval element of earth, — the water
(2 Pet. iii. 5 : " The earth standing out of the water
and in the water "), and light (fire) and air (wind), are
developed from it as central forces of life. In this
corporeal form (breath), spirit is the indispensable con
dition of all life, collective and individual, in the
material world, from the lowest to the highest stages
(Ps. xxxiii 6 ; Job xxvi. 13 ; Ps. civ. 29, 30) ; and,
in the gentle wind or the stormy blast, in alliance
with water and fire, it effects the highest spiritual
revelations within the life of nature (1 Kings xix. 1 1 :
" The Lord passed by, and a great and strong wind
rent the mountains," etc. ; 12 ; Acts ii. ; John iii. 3, cf.
vii. 39 ; Matt. iii. 11, cf. Eev. iv. 5). It is spirit, then,
that begets every kind of blowing and breathing in
this entire mundane system, and spirit that produces
not only air, the universal element of life, but the
breathing of air, the first and last movement of life.
Even, therefore, in physical Ufe, spirit shows itself
to be that which has life in itself, and gives life to
what has none. It is identical with life and the prin
ciple of life (John vi. 63 : " It is the Spirit that quick-
eneth," etc.). It is the one universal and independent force
and source of life (Jas. ii. 26; Eev. xi. 11; Ezek. i. 20).

36 Outlines ofPiblical Psychology.
Note. — In the creation of our world (Gen. i.), spirit
is made material, and matter spiritual. The spiritual
sovereignty of God is most directly incorporated in
the subtlest acts, like breathing, speaking, seeing,
where it is breath, word, countenance ; and it creates
therewith the primitive matter and primitive forces of
a spiritualized material world, — e.g., water, light, air,
none of which in Scripture appear as mere matter, but
as the supports and the organs of spiritual energy in
a material form. God, as the living God and Creator
both of earth and heaven, dwells with us and works
among us not in a naked and bodiless spirituality, but
in the reality of life — life with all the features which
are essential to it here below, and which it owes to
God alone. He makes His abode in this material
world ; and by very reason of His presence, the matter
of the world is no mere raw material, but instinct with
spirit, and capable of a thorough spiritual transforma
tion (cf. sec. 9. 4, end). It is only when the divine
kernel of things, the spiritual energy of God, falls into
the background^ that this world of material nature is
"made subject to vanity" (Eom. viii. 20). Then,
indeed, it becomes vain matter, a matter robbed of its
spirit ; and it must needs sink down in dissolution and
corruption ; it must needs pass into the form of a life
less raw material

Sec. 12. Spirit as Soul-making Force.
The material world has a fleshly or soul's ex
istence only when spirit takes a particular form and
becomes the life of a body (individual life, cf. sec. 5,
note ; Gen. ii. 7, vi. 1 7). Indwelling in all flesh is

The Life of the Human Soul as affected by Ruach. 3 7
a God-given spirit in an individual form (Num. xvi. 22 :
"The God of the spirits of all flesh;" xxvii. 16 ; cf.
Job xii. 10: "In whose hand is . . . the breath of all
mankind," margin, " of all flesh of man ; " and Heb. xii.
9 : " The Father of spirits "). Fashioned p£) by the
Divine Artist in the inward parts of man's nature, and
capable of renovation and development (Zech. xii 1 :
" The Lord . . . that formeth the spirit of man within
him;" Isa. xix. 3; Ps. Ii. 10: "Eenew a right spirit
within me "), the spirit, even when, expressing thought,
which is a thing peculiar to itself, assumes the form
of Breath, which fills the bodily organ with pulsations
(neschamah) (Job xxxii. 18, 20, margin, cf. 8, 17;
Gen. vii 22, with ii. 7 ; cf. sec. 5). l This Spirit of Life,
by virtue of its indwelling, is in the first place the
means of distinguishing the life of a mere animal from
the free life of a man who can control the motions of
his own thought and his own body. It distinguishes a
life which is its own property from the rest of the
material world (Hab. ii. 1 9 ; Eev. xiii. 15: "He had
power to give life" (margin, "breath") "to the image of
the beast "). In the second place, it is the condition of
all power and of all duration of life in the body, yet in
complete dependence on the Spirit of God, which goes
forth into the world (Ezek. ii. 2 : " The Spirit set me
upon my feet;" xxxvii. 5, 6, 8 ; Job xxxiv. 14, 15 :
" If He gather unto Himself His Spirit and His breath,
all flesh shall perish together ").
Now, that which makes the inward life what it is,
and gives it its independence, is undoubtedly spirit ; and

38 Outlines of Biblical Psychology.
spirit is so far from depending on the body, that the
body depends upon it for its life. Spirit, however,,
does not give this inward life directly, but only through
the medium of soul. The soul is formed within the
body by the inspiration of the spirit, which it compresses
and expands in the form of breath in the body. It is
precisely in the breath that the spirit's inspiration is
preserved within the soul (cf. sec. 2), and the soul is
thereby the means not only of giving spirit to earthly
corporeality, but of giving earthly corporeality to spirit.
Hence every living thing on earth, that has a separate
bodily life, has also a soul ; and, on the other, hand, all
flesh (life of soul and body) exists only in virtue of
spirit (Job xii. 10, margin ; cf. sec. 5). So, even for the
individual life, spirit is the principle and the power by
which life persists.; soul is the seat, guide, and holder
of it, while body is its vessel and organ. The three are
specifically different ; but they exist only in connection
with one another (Matt. x. 28 ; 1 Thess. v. 23: "Your
whole spirit and soul and body "). The proper founda
tion of human nature, formed as it is out of spirit and
earth, is the Subject or Ego in the strict sense of the ,
word, that is, the Soul (1 Cor. xv. 45 : "The first man
Adam was made a living soul, the last Adam a quick
ening Spirit "), which connects the inward vital power
of the spirit with the outward vital organ of the body,
forming the two into one living individuality (sec. 5,
note). Accordingly, the soul in the body converts the
inward life into an outward and open one (sec. 7),
while in and by the spirit it becomes the vehicle of"

The Life of the Human Soul as affected by Ruach. 39
that inward life which is invisible and not dependent on
the body (1 Cor. v. 3 : " Absent in body, but present in
spirit;" vi. 20, vii. 34). As human life when tied
to the body is a "life in the flesh" (Gal. ii. 20), so
when disjoined from the body it is an existence " in
the spirit " (Eev. i. 1 0 : "I was in the Spirit on the
Lord's day;" iv. 2, xvii. 3). Hence the departed
are called "spirits" (Heb. xii. 23 : "The spirits of just
men made perfect ; " 1 Pet. iii. 1 9 : " The spirits in
prison "). But they are " souls " when the writer is
thinking of their previous life in the body, or of the
existence which lasts only with the blood and organism
(Eev. vi 9 : " The souls of them that were slain ; " 10,
xx. 4 ; Lev. xix. 28 : "Ye shall not make any cuttings
in your flesh for the dead " (Heb. and Sept., " for a
soul") ; and so, xxi. 11, "any dead body," Heb. "any
soul;" Num. xix. 11, margin, 13; cf. sec. 3).
Sec. 13. Spirit in the Flesh.
While man only has and is not a spirit, he not
only has, but is, a soul. Nevertheless, he became a
living soul only by the entrance of spirit; for a
quickening energy or power to give life is inherent
in the very nature of spirit, whereas the life which
soul has is not its own, but derived from spirit.
It follows that spirit is the necessary condition of the
life of the human Ego; and, when a man's life is
as it ought to be, spirit is the pregnant power to give
life and motive to the soul (1 Cor. xv. 45 : " The last

40 Outlines of Biblical Psychology.
Adam was made a quickening Spirit ; " with Gen. ii.
7 ; 2 Pet. i. 21 : " Spake as they were moved by the
Holy Ghost;" Eom. viii. 14 : "As many as are led
by the Spirit of God "). At creation (Gen. ii. 7) the
soul was formed by the union of the breath of God's
Spirit with the body ; and so its very origin gave it a
divine and spiritual endowment. In the new creation,
it is true, there is no creation of a new soul, but there
is re-endowment of an existing one by means of
new communications from the Spirit of God (1 John
iv. 13 : " Hereby know we that we dwell in Him, and
He in us, because He hath given us of His Spirit ; "
1 Cor. xii. 4, 11; Aets ii. 38, x. 45, xi. 17). But
although the spirit of man is only an endowment
(Zmpea) of the soul, imparted from and by the Spirit,
of God, it is not, therefore, a mere attribute of the
souL It is to be conceived as an independent spirit
(1 Cor. ii. 1 1 : " For what man knoweth the things
of a man, save the spirit. of man which is in him?"
John iii. 6 : " That which is born of the Spirit is
spirit"), and therefore as a substance sui generis, a
substance woven into the texture of the soul from
within and above, even as the body from without and
beneath. Moreover, the spirit, like the body, is given
to the soul only in an individual form ; and therefore,
if its growth is to go on and extend, it will need
constant supplies of life from the spiritual world.
But (1) even in the individuality referred to, spirit
is. not identical with our independent Ego — else were
we ourselves spirits. It is only one of the souVs pos-

The Life of the Human Soul as affected by Ruach. 41
sessions, the soul itself, being identical with the human
Ego. In short, it is the soul's quickening organ for
the unseen universe, as the body for the visible; and
in this way it comes to be called a man's " own " spirit.
For the same reason, its arrangements are so far
conditioned by the soul, that the latter has power to
claim or not to claim the spiritual substance for itself.
It has the power either to isolate itself and its own
spirit from the life of the Divine Spirit, or to take up
that life' into itself. True, in being severed from
spiritual life, the soul does not cease to be, as soul ; but
man, by becoming mere man with soul, loses the stamp
of the Spirit ( Jude 19:" These be they who separate
themselves, sensual, having not the Spirit ; " 1 Cor. ii.
14), falls a prey to the life of the external senses, and
receives the stamp of the flesh (sec. 8. 1, a). In this
apostasy of sense and desire the soul may not lose the
spirit altogether; but since spirit has its life from
God, and the soul its life from spirit, in becoming
carnal man begins to die.
This is the decline and detrition of life (BiafyQopa,
Eom. viii. 1 3 ; Gal. vi. 8), spiritual death (cf. sec.
8. 1, b). With any hindrance to influx and influence
of spiritual life, the activity of the spiritual life in the
soul is also hindered (1 Cor. ii. 14), — with any loss
of vitality in the spirit, or of its stimulating power
for the soul, the development and the energy of the
Spirit itself is also lost (Gal. v. 25, 18); and the Spirit,
no longer controlling the existence of the soul, ceases
likewise to control the senses and the daily walk

42 Outlines of Biblical Psychology.
(Eom. viii 4, 5). Therefore, although the spirit is
still inwardly present in the soul, it is no longer the
controlling and regulating principle of sense and
desire (Gen. vi. 3 : ?iT *&, " My Spirit shall not always
strive with man ") ; and at best, its liveliness is that
of a will which is good, but by the weakness of the
flesh ineffectual (Matt. xxvi. 41 : " The spirit indeed
is willing, but the flesh is weak;" Eom. vii 18).
Accordingly, as matters now are, the spirit can only
strive against the flesh, and the flesh against the spirit
(Gal. v. 17). Indeed, from its connection with the
soul (cf. sec. 8. 1, a), the spirit becomes ever more and
more serviceable to the soul's renegade and fleshly
tendency ; whence grow up in the spirit guile, treason,
defilement, with a corresponding spiritual malady, or
else a wisdom earthly in range as in origin (Ps.
xxxii. 2; 2 Cor. vii. 1; 1 Cor. ii. 6, 12; Jas. iii.
15). Thus tied to soul, spirit no longer has an
independent life of its own (cf. irvevfia firj e^opTe?,
"having no spirit," Jude 19), but exists only in
the shape of a spiritual faculty, the inner sense of
soul, — in other words, it is a reasonable spirit (ww).
Consequently, when the spiritual element in man is
only described as an inward law engaged in fruitless
struggles with the flesh, then the phrase "spiritual
element " means nothing but a mere law of vow, or
Law of Eeason (E.V., " law of my mind," Eom. vii.
23). But when it is not only a law but a life, then
it is the Law of Spirit, which means life (Eom. viii.
2 : " For the law of the Spirit of life in Christ Jesus

The Life of the Human Soul as affected by Ruach. 43
hath made me free from the law of sin and death ").
When completely drawn down into the corruption
of the flesh, the very spiritual principle in the soul
creates the feeling and disposition which are called
carnal (Col. ii. 18 : " Vainly puffed up by his fleshly
mind;" Eom. viii. 5-7), together with a corruption
and degradation peculiar to itself (1 Tim. vi. 5 :
"Men of corrupt minds;" 2 Tim. iii. 8; Tit. i. 15 ;
Eom. i. 28). In this corruption of the old spirit
there is need of a new spirit (Ezek. xviii. 31) within
the soul's spiritual faculty or vovs (E.V., "mind"),
and a constant renewal of it by itself ever after (Eph.
iv. 23 : " Be renewed in the spirit of your mind").
(2) The new life of the soul can, like its first life,
be produced only by the breath of the Spirit of God
(John iii. 8 : " The wind bloweth where it listeth,"
etc.; cf. John xx. 22: "He breathed on them, and
saith unto them, Eeceive ye the Holy Ghost "). Not
that the body has a new soul created for it ; but its
first soul, which has fallen under the power of corrup
tion, is born again to a new life (Luke xvii. 33 :
" Whosoever shall lose his life shall preserve it ; " cf.
p. 40, top). The man is renewed after the image of
God, who is Spirit (Col. iii. 10), till he is in the Spirit
(which in turn is in him as a life), and acts through
its power (Gal. v. 2-5; Eom, viii. 9, 10, 14: "The
spiritual man," •jrvevfiariKO';). For that which is born
of the Spirit of God is itself Spirit. It is opposed
to the flesh as a peculiar substance and power (John
iii. 6) ;' it is like the body, a man's own property (1

44 ' Outlines of Biblical Psychology. ¦
Cor. vi. 20: " In your body, and in your spirit, which
are God's;" xrv. 14 ; 2 Tim. iv. 22); and, like the
body, it is connected with the soul by an intimate
vital bond. For this very reason, in union with the
soul, the spirit forms from within (as the body from
without) a peculiar personal life, the inner man (Eph.
iii. 16; cf. 1 Pet. iii. 4 : " The hidden man of the
heart "), who represents the spirituality of life, even
as the outward man comes to represent its fleshliness,
whenever the substance of the flesh becomes fused
with the soul and developed into a fleshly personal
life. In this latter, it is the organic life (or life of the
bodily members) that is the effectual power in the
soul. It is this that makes the law, and is the ruling
principle of life there. On the other hand, it is the
spirit and its life that rule, whenever the Spirit has
again come into vital connection with the soul (Eom.
viii. 2). When again seated in the inner sense or voS?,
(Eph. iv. 23: irvev/iari tow voos, " Spirit of your
mind"), the spirit enables a man to apprehend
spiritual truths, both with knowledge and with heart,
till his whole personal being has spirit within it as at
once force, rule, and tendency (1 Cor. ii. 14: "They
are spiritually discerned;" 15, cf. 16 : "We have the
mind of Christ," vow Xpurrov; and 1 John v. 20 ;
Eom. viii. 5), and is conformed to the nature of spirit
by becoming life and peace (Eom. viii. 6 : "To be
spiritually minded is life and peace;" cf. xiv. 17).
Now, in this new formative process, man makes the
spirit at once the seat and the element of formation

The Life of the Human Soul as affected by Ruach. 45
(Gal. vi. 8: "He that soweth to the Spirit").
Accordingly, products of the Spirit are developed in the
character and life in the shape of spiritual qualities,
which in their turn grow to the " walk in the Spirit "
(Gal. v. 22, 25 : "If we live in the Spirit, let us also
walk in the Spirit ") ; and so the whole moral develop
ment of the man is brought about (Eom. viii. 4 ; cf.
sec. 8. 2). All this, however, takes place only if
there is constant vital union with the Spirit of God.
In individual men, the substance and power of the
Spirit of God, which taken by itself .is one, parts
itself into various kinds of special gifts (1 Cor. xii.
4 : " There are diversities of gifts, but the same
Spirit ; " 1 0, 3 0) ; and thereby it becomes the law of
every one's life to strive, by spiritual communion with
the brethren, to gain the higher gifts, the gifts that
lie above one's own level (1 Cor. xii. 31:" We have
all been made to drink into one Spirit;" xiv. 1^ 12).
Again, the Spirit is immanent in every one as a
beginning (airapxv, "first-fruits," Eom. viii. 23),
which, although living, has both capacity and need
of a larger development ; and, therefore, an increasing
development in the Spirit, resulting in the growth of
the inward man, in other words, the gradual appro
priation of the new type of life, remains still the
universal law . (Eph. v. 18, cf. iii. 1.6, iv. 24; cf. 1
Pet. i. 23 with ii. 2). It is only when the strength
of the personal life in the spirit (the strength of the
inward man) grows with the quicker or slower growth
of the outward life, and developes with ever fresh

46 Outlines of Biblical Psychology.
vitality (Luke i 80: "The child grew, and waxed
strong in spirit;" ii. 40 ; 2 Cor. iv. 16), that a
complete individuality — spirit, soul, and body— -caattf
be preserved blameless in the decisive epoch of
judgment ("The coming of the Lord," 1 Thess. v.
23). Whenever the spiritual beginning is abandoned,
the flesh regains advancement (Gal. iii. 3 : " Having
begun in the Spirit, are ye now made perfect by
the flesh?" cf. Heb. iii. 14); and whenever the
inward vital fire (Eom. xii. 11:" Fervent in spirit "),
which was kindled by the connection of the breathing
soul with the light-giving Spirit, is not stirred up (2
Tim. i. 6, 7 ; cf. Eph. iv. 23), it may be quenched (1
Thess. v. 19:" Quench not the Spirit ") so completely
that it can never again be renewed (Heb. vi. 4-6).
Note. — Spirit in all physical life is connected with
fire (sec. 11) ; and so fire is associated with spirit in the
soul's physical life (Matt. iii. 11), enabling it to produce
enlightenment there (Eph. i 1 7, 1 8 ; cf. 2 Cor. iv. 6).
Those born of the Spirit are children of light; the
fruits of light are identified with the fruits of the
Spirit (Eph. v. 9) ; and it is by the Spirit that man
becomes thoroughly enlightened, and comes at last
into the living brightness of Christ (2 Cor. iii. 18).
Accordingly man's inward spiritual life is to be con
ceived, when in union with the soul's bodily life, as
a burning and shining light (cf. sees. 5 and 8. 1, b,
/3) ; and the man of the spirit " has light " (cf. John
viii. 12, xii. 46), "is light" (Eph. v. 8), can "let
his light shine" (Matt. v. 16), "be in the light," and
" walk in the light" (1 John i, 7, ii. 9, 10).

The Life of the Human Soul as affected by Ruach. 47
Sec. 14. Spirit in its Freedom from the Flesh.
1. By an extraordinary higher influence of the
Spirit, man may even in this world be raised, with a
strong upward force, suddenly and without his own
will, beyond the flesh and his own ordinary life
(Ecstasy) (Acts x. 1 0 : " While they made ready, he
fell into a trance," e/to-Too-t? ; xxii. 17; cf. 2 Cor. xii. 2 :
" I knew a man in Christ . . . caught up to the third
heaven ; " 4). Such transports are events taking place
within the spirit, and wrought under the impulse of it
(Eev. iv. 2 : " Immediately I was in the spirit, and,
behold," etc. ; xvii. 3, xxi. 1 0 ; Luke iv. 1 ; 2 Pet.
i 21). They give rise to a seeing and hearing
independent of the outward senses, and extending
beyond the limits of space and time. Yet this
spiritual perception does not imply knowledge. To
understand the things perceived is matter for one's
own efforts ; the key must be sought elsewhere than
in the perception itself (Acts x. 11, cf. xi. 5, x.
17, 19 ; 2 Cor. xii. 4; Eev. iv. 1, 2, xvii. 3, 7 ; Dan.
viii. 15: " When I, even I Daniel, had seen the
vision, and sought for the meaning; " 16 ; cf. 1 Cor. xiv.
2 ; 2 Pet. i. 20^ 21 ; 1 Pet. i. 11). In such ecstatic
states, therefore, the soul exalted in the spirit is
rapt away from its outward functions (hence fast
ing, fainting, and exhaustion) ; and thereby, too, that
formative power of the organism which is the means
of external consciousness (sec. 9, beginning), and,
generally speaking, that whole spontaneous activity of

48 Outlines of Biblical Psychology.
JMb soul which produces knowledge, must be conceived
as suspended^ The result is, that the overpowering
spiritual perceptions so occupy the receptive powers,
that either the soul ' must receive on the spot a
specially thorough and clear solution, or else requires
to make repeated after-efforts of its own in order
to translate the perceived truths into knowledge (Dan.
viii. 18, 19, x. 1-3, 8-12). The transporting power
of the Spirit, instead of freeing the soul from its
outward functions, sometimes takes the body with it
(Acts viii. 39 : "The Spirit of the Lord caught away
Philip;" cf. 2 Cor. xii. 2, 4; 1 Thess. iv. 17; Eev.
xii. 5). This is notably the case when Christ is tran
sported into the wilderness (Matt. iv. 1 seq). This was
effected not by external compulsion, but by the ful
ness of the power of His own Spirit (Mark i. 12, with
Luke iv. 1 : " Full of the Holy Ghost "), and there
fore with a freedom implying complete conscious
ness, clear knowledge, and a spiritual tendency. It
was, as we might expect, the most perfect type of
this spiritual act, for in Christ everything spiritual is
given in its perfection.
2. Death becomes (a) in the sinner a state of con
demnation in the flesh (in soul and body) (1 Pet. iv. 6:
" For this cause was the gospel preached also to them
that are dead, that they might be judged according to
men in the flesh, but live according to God in the
spirit"), by means of the corruption which masters
not only the body, but the soul dwelling in it (Matt.
x. 28 ; cf. Acts ii 31, 27). Since neither the earthly

The Life of the Human Soul as affected by Ruach. 49
substance of the body (flesh in the narrower sense),
nor the element of soul in it (blood), can in its corrupt
state inherit the divine kingdom of life (1 Cor. xv. 50:
" Flesh and blood cannot inherit the kingdom of God) ;"
so even the soul suffers corruption in its vital rela
tions with the bodily organism, if it has sown to the
flesh, and thereby developed into a carnal soul (Gal.
vi. 8). But, although after death the natural man has
still a spiritual as well as a fleshly existence (1 Pet.
iv. 6), and that in an individual form, which requires
spirit to be conceived only as spirit of the soul (1 Pet.
iii 19 : "The spirits in prison"), yet, by the severance
of death, the life of the soul, which originally existed
as a twofold life (sec. 5), is withdrawn from the
body, becomes mere spirit of the soul, and falls under
the doom of imprisonment, on the analogy of the
world of evil spirits (1 Pet. iii. 19; Luke xvi. 2 6 ;
cf. 2 Pet. ii. 4, 17; Jude 6). On the other hand,
if, when still in the body, it became a carnal soul,
it is after death made subject to corruption, on
the analogy of the corporeal world; hence Scripture
speaks of a seeing and a tasting of death and death's
corruption, meaning a personal experience of them
(cf. sec. 8. 1, b, 8; Ps. xvi 9 ; Luke xvi. 23, 24).1
1 The corruption (Sixtpfapx) which enters with death is represented
by Scripture not as a mere decomposition of dead matter, but as a per
sonal feeling of sensible pain ; and this can only take place in a soul
whose organism is still in living intercourse with the world. The soul
by its very nature is in need of the body, and during its growth in this
world is occupied with sensible feelings and desires. Therefore, even
in its disembodied state, it must be conceived as having » constant
" concrescibility," a fruitless and painful inclination to consolidate
D

5 0 Outlines of Biblical Psychology.
In this way the consistency of individual life appears
to be rent and divided. Still it is not _ absolutely
destroyed; but as in a chemical solution the agents
always tend to form a new compound, so, while the
soul retains its capacity to have bodily senses, and the
spirit its capacity to have a soul, they must still be
held together by the joint effort after a living restoration
itself in a body ; for its former bodily organ is destroyed, and it is too
weak, because too unspirit'ual, to enter by itself on the process of new
creation, which can only be spiritually effected. But neither can the
spirit be conceived apart from the soul. The soul is the essential con
dition of its individual existence ; and, as it was drawn down by its
connection with the soul into the corruption of the flesh (sec. 13. 1), so
it is to be conceived as sunk therein after death, though it no longer
possesses the outward requisites of its former powers, the spiritual and
bodily apparatus of its mundane organism. Such a state is one of banish
ment into darkness — a darkness which, as far as the spirit's heavenly
essence or spiritual aspiration and activity are concerned, is an im
prisonment {$u\a.xi, xl%p,K\aiirix). The world of the dead (Hades), as
portrayed in Scripture, combines the elelnents and conditions of pain
felt in a body and soul (see above passages) with those of a spiritual
curse and spiritual darkness (add on the last head, Ps. xviii. 5, cxvi. 3,
xlix. 19 with 15, and sec. 8. 1, 6, /3). The state of death is localized in
the lower world as the state of life in the upper. In our world, some
of the elements above referred to are arranged in harmony together,
others are confined and controlled in their disturbing effects. In the
lower world (the source of all influences at enmity with life) they act
in antagonism and in unrestrained licence : in contrast with the
organized world of light, it is the unorganic world, the realm of
Chaos (Job x. 22 : "A land of darkness, darkness itself," etc.).
Death is not the victory of the soul over the sensible world ; it is the
subjection of the soul to the destroying forces of the world, and the
triumph of the disorganizing operations of material nature. Powerless
to rise to the supernatural world as long as its lost supernatural vitality
remains unrestored by God, the soul, by a natural attraction, sinks
down into the lower world, which is part of the sensible, being to
this sensible world of the living as reverse to obverse (Ezek. xxvi. 20 ;
Eccles. ix. 10). Hades is the headquarters of that present physical
death which affects both spirit and body.

The Life of the Human Soul as affected by Ruach. 5 1
of the dissolved individuality. The spirit has, indeed,
on parting from the body, been freed from its earthly
loads ; but its capacity of having a soul makes this a
banishment into the wilderness of death. Therefore
the desire for redemption unto life is only the more
strongly kindled in it ; and in those men who have not
yet gone so far as to sin against the Holy Spirit, the
word of the Spirit of life can bring about a spiritual
quickening that saves their whole individuality, even
when "they are condemned already in the flesh (1 Pet.
iv. 6; cf. 1 Cor. v. 5; lTim. i. 20). On the other
hand, in the case of those whose spirit has already come
to a decided break with the Holy Spirit, we must infer
a deeper downfall into the world of evil spirits. Their
own spirit will at first find an apparently higher sphere,
promising larger and loftier room for it, but will surely
at the same time find a punishment exactly appor
tioned and proportioned, as well as a final damnation
in common with the world of evil spirits (Matt. xxv.
41 : "Depart, ye cursed, into everlasting fire, prepared
for the devil and his angels ;" Eev. xx. 10, 14, 15).
(b) Even in the case of the righteous of every class,
the body suffers ordinary death, for it is an organ
under the power of sin (Eom. viii. 10:" The body is
dead because of sin"). But even with the righteous in
general, it does not assume the form of a personal ex
perience of corruption — that is, an experience of it in the
soul (Ps. xvi. 9 : " My flesh also shall rest in hope ; "
xlix. 14, 15; Prov. xii. 28, xiv. 32); but even so
far as the soul has still the sensibility of the organism

5 2 Outlines of Biblical Psychology.
(Eev. vi. 9-11), death means to the righteous, as
distinguished from the wicked, rest and consolation
(Luke xvi 25:" Now he is comforted, and thou art
tormented ;" 26 ; Isa. Ivii. 2 ; Job iii. 17-19). More
over, through Christ the soul enters immediately on
the life of paradise (Luke xxiii. 43 : " To-day shalt
thou be with me in paradise"), till at last it reaches
personal perfection in a heavenly spirituality (Heb. xii.
23). Still more with the regenerate in particular, the
living word of God accomplishes, even in this, life, a
thorough physical separation (Heb. iv. 12: "Piercing
even to the dividing asunder of the soul and spirit").
By the vital force of the spirit the flesh is wholly
killed, and thereby the body of sin is extracted, or, in
other words, is put off from the personal Ego (or soul)
(Gal. v. 24 : " They that are Christ's have crucified the
flesh;" Col. ii. 11 ; Eom. vi 6) ; and there arises in the
soul a spiritual life which, in the form of the inward
man, grows and is renewed day by day (2 Cor. iv. 1 6).
Accordingly the regenerate experience, even in this life
(cf. 1 Cor. xi. 31, 32), that inward spiritualizing of the
soul and that separation of it from the body which is
the condition of a new process of spiritual education ;
in other words, they experience that salvation of the
Spirit which is wrought by a judgment on the flesh
(1 Pet. iv. 6). In this way, that education of life
which has been already begun on the foundation of the
Spirit, becomes at death the eternal development of life
(Gal. vi. 8 : " He that soweth to the Spirit shall of the
Spirit reap life everlasting"); and this not only in the

The Life of the Human Soul as. affected by Ruach. 53
soul, but in the body. For the former is thereby
begotten unto life and salvation (1 Pet. i 9 ; Heb. x.
39, cf. 38), and seems to be clothed upon with a
heavenly organism at the very time when its connection
with the earthly body is dissolved (2 Cor. v. 1 : " If our
earthly house of this tabernacle were dissolved, we
have a building of God," seq.) ; while the latter (of
course, by means of the said heavenly organism) in due
time assumes incorruption and immortality, and becomes
a body once organized by soul, now by spirit, once of
earthly, now of heavenly substance (1 Cor. xv. 53-55,
especially the phrase, "Death is swallowed up in
victory ;" 2 Cor. v. 4 : " That mortality might be
swallowed up of life"). What is desired is, that a
heavenly clothing of the body, which does not necessitate
the laying aside of it, should be the means for its trans
formation into an immortal body (cf. v. 6 ; 1 Cor. xv.
44 : " It is raised a spiritual body ;" 49 ; cf. sec. 8. 2).
In this way, when the spirit, from having only an in
ward life and developing only the inward man, has at
last made its way into the outward man, then spirituality
forms the life of the whole person within and without,
and the whole man is a spirit fully trained for the
glorious life and liberty of the children of God (Eom.
viii. 21:" The creature itself also shall be delivered
from the bondage of corruption," etc. ; 23 ; cf. 2 Cor.
iii 17, 18).

54 Outlines of Biblical Psychology.
B.  OPERATIONS OF THE SPIRIT IN THE SOUL.
On the one hand, as power from on high, the Spirit
imparts the higher life in freedom and independence.
On the other hand, as the spirit of all life, or spirit of
the elements, it is already embodied in the physical
world, and in a special sense in the body, which owes
to it, as Spirit of souls, whatever life it has (sec. 10).
It follows that, without distinction of sensible or super
natural good or bad, all physical movements, especially
the physical (psychological) phenomena in the soul, are
to be referred to the Spirit. Moreover, since the Spirit
is the force at work in all vital movements whatever,
it shows its activity both in the sensible sphere of the
soul's life and in the relations of it as a moral reason.
Besides, it never ceases, in its self-contained and in
dependent reality, to display' that secret inward life
which is the invisible element in personality.
Sec. 15. Operations of Spirit in Sense.
Since the Spirit formed the soul for the very purpose
of using it as an instrument to act on the body (sec.
12), it is only because of its connection with the soul,
and because it is the Spirit of souls, that it can enter
into affections of sense. Again, since soul owes all its
life to Spirit, it is from Spirit that the life of Feeling
and Desire derives its energy, inward and outward.
The feelings and desires depend for their degree on the
measure in which spirit as an inward vital force is pre-

The Life of the Human Soul as affected by Ruach. 55
sent in them, actively or receptively — or, in general
terms, they depend on the degree of spiritual animation.
On the other hand, their kind (or quality) as pleasures
or propensities is determined by the soul alone (sees.
6, 7). In the states and arrangements of soul and
body, whenever there is, or is going to be, any display
of the dynamic relation (relation of force), or of the
impressibility (absorptiveness), or of the energy (active
influence) of the vital force that moves soul and body,
the " firm of spirit" comes always to the front. So, col
lectively, the conditions of sense, or of soul and body,
resulting from the most diverse impressions (e.g., alarm,
anger, wonder, pain, hastiness, restlessness, and their
opposites), are conceived as modes of the spirit (e.g., as
a shrinking, bowing, straitening, consuming of spirit).
"This indicates the energetic absorption of the vital force
in the phenomena in question, as well as the strength
with which they push their way (or penetrate) into the
very foundations of life, and occupy the whole vital
economy (Josh. ii. 11, v. 1 ; 1 Kings xxi. 5 : "Why is
thy spirit so sad, that thou eatest no bread?" x. 5 ;
Ps. cxliii. 7; Gen. xlv. 27: "The spirit of Jacob
their father revived;" Ps. lxxvi. 12, cf. 5, 6; Ex.
vi. 9 : " They hearkened not unto Moses for anguish
of spirit ;" margin : " shortness or straitness of spirit;"
Prov. xv. 13:" By sorrow of the heart the spirit is
broken;" xvii 22 ; Eccles. i 14, iv. 6 : "Travail and
vexation of spirit"). Therefore, in cases where a man
is described as strongly moved, or as fired with a
lively or passionate excitement, nis spirit appears as

56 Outlines of Biblical Psychology.
the direct subject of the emotion (Judg. viii. 3 :
"Then their anger" (margin, "spirit") "abated toward
him, when he had said that;" Isa. xxv. 4: "When the
blast" (Heb. " spirit") "of the terrible ones is as a storm
against the wall ;" Eccles. x. 4, vii. 9 : "Be not hasty
in thy spirit to be angry;" Prov. xxix. 11, cf. i. 23 ;
Ezek. iii. 14, cf. 6, 7 ; 2 Cor. ii. 13 ; cf. 1 Cor. xvi. 8 ;
Acts xvii. 11-16 ; John xi 33 : "He groaned in the
spirit, and was troubled").
Sec. 16. Operations of Spirit in the Moral Reason.
Since spirit comprises the whole energy of nature,
and the soul owes all its power of self-movement to
the spirit (cf. sees. 5. 12. 13), it is spirit that gives
life to personal will, causing it, in the spirit, to have
in its separate acts a free energy, and as a whole to
have the distinct marks of a permanent ruling ten
dency (disposition) (Ex. xxxv. 21:" Every one whom
his spirit made willing ; " Acts xix. 21:" Paul pur
posed in the spirit ... to go to Jerusalem ; " cf. xx.
22 : "Bound in the spirit," as one who is no longer
his own master, but is ruled by the energetic influ
ence of the higher spirit ; Ps. Ii. 12: " Uphold me
with Thy free Spirit ; " cf. Matt. xxvi. 41 : " The spirit
indeed is willing "). In this way, either by action of
the spirit or by action upon it, there are formed plans
and decisions which have all the intensity of freedom
(Ezek. xx. 32 : "That which come'th into your mind,"
Heb. "spirit;" 2 Chron. xxxvi. 22 : "The Lord stirred

The Life of the Human Soul as affected by Ruach. 57
up the spirit of Cyrus king of Persia," etc. ; Hag. i 14 ;
2 Kings xix. 7 : " I will send a blast upon him, and
he," etc. ; Heb. : " I will put a spirit in him, so that
he," etc.). Now, if anything gains mastery of the spirit
in a man, or, because he is a spirit, is planted in him
and occupies his personal will as a ruling motive and
sentiment, it thereby becomes an attribute of his per
sonal character, animating the whole man, forming an
ever active mood of the soul, and controlling the life of
it. Whatever does so becomes ipso facto an element
in a man's responsible or moral nature (Prov. xvi. 1 8 :
" Pride goeth before destruction, and a haughty spirit
before a fall ; " 19; Isa. Ivii. 1 5 : " I dwell in the high
and holy place, with him also that is of a contrite and
humble spirit ; " cf. Matt. v. 3 : " Blessed are the poor
in spirit;" Isa. xxix. 24, xix. 14, xxix. 10; Job xx.
3 ; Mai. ii. 15 ; Ezek. xiii. 13, xi. 19, xviii. 31 ; Eom.
viii. 15, cf. v. 14). In like manner, when the Spirit
of God fills a man, it acts as a peculiar power of
controlling his life ; it acts as a force which makes soul,
life, and personality, and from its diverse ways of
working produces the personal character (of an artist,
warrior, judge, prophet, etc.) (Ex. xxxi 3 : " I have
filled him with the Spirit of God, to devise cunning
works;" Judg. iii. 10: "The Spirit of the Lord
came upon him (Othniel), and he judged Israel ; "
Isa. xi. 2 ; Num. xxiv. 2 ; Isa. xiii. 1 ; cf. Luke i 17.
Cf. sec. 8).

58 Outlines of Biblical Psychology.
Sec. 1 7. Inward Life of the Spirit.
Whatever, then, has gained possession of the spirit,
whatever clings to it and sets it a-working, becomes
incorporated with the secret force deep down in the
inward life, and forms in the invisible foundations of
life an active property of the character. Nevertheless,
so long as it remains purely spiritual, and does not
reveal its true nature outwardly by means of the soul
and body, it is something secret and invisible to outward
perception (Ezek. xi. 5 ; Prov. xvi 2), and can there
fore, even in the spirit, be concealed from human eyes
by a furtive deceit which hides the inward man behind
the outward appearance (Ps. xxxii. 2 : "In whose
spirit there is no guile ;" lxxviii. 8). A knowledge of self,
which searches out the hidden inner man, is only pos
sible to the spirit (1 Cor. ii. 11: "For what man
knoweth the things of a man, save the spirit of man
which is in him ?" etc.). Again, whenever the invisible
world and the yet-hidden future are being revealed to
the forecast of the faithful, whenever their reflection is
being turned upon dark riddles of human life, — in
short, whenever they are confronted with the deepest
secrets of this world (secrets of life), — it is the spirit
which is most directly moved and affected ; whereas,
in the case of what has been already revealed, it is
the soul and heart that are brought into play (Luke
x. 21, cf. 20, i 46, 47, cf. 48-50 ; Ps. lxxvii. 6, cf.
2, 3, 8 seq.). Now, even as the spirit within us is an
invisible and inward power which hides in the secret

The Life of the Human Soul as affected by Ruach. 59
foundations of life whatever it secures as its own,
so whatever is at once supernatural and spiritual,
being itself a power from on high, hidden and secret,
can be secured only by the spirit, — that is, by the secret
inward power of man's being, not by a mere outward
power like that of the soul (cf. sec. 9 ; 1 Cor. ii. 4 :
" Not with enticing words of man's wisdom, but in
demonstration of the Spirit and power ; " cf. 4, 5, 7).
For this very reason, the spirit, at certain stages of its
growth, is in its farthest recesses (sec. 14. 1) capable
of a mysterious converse with God. The expression of
this is simply an unread riddle to the uninitiated, so
long as it reproduces the spiritual impression exactly
as made in the inward man ; but by nous it can be
translated into the language of daily life, and made
directly intelligible even to outsiders (1 Cor. xiv. 2 :
" He that speaketh in an unknown tongue speaketh
not unto men, but unto God," etc. ; 14-16), for in nous
the spirit is not at work directly, but through the
medium of soul (sec. 13. 1, sec. 18). In this way the
Secrets of a man's own heart, secrets of time or eternity,
and secrets of God's 'dealings with him, come out into
the light in us on the mysterious soil of spirit, because
whatever becomes spiritual property is taken up into
the most inward vital powers and energies, and there
by becomes a near and dear possession of the vital
economy.

60 Outlines of Biblical Psychology'.
Sec. 18. The Soul's Spiritual Sense.
Nous is the word used for spirit and heart, both in
God and man, in several passages of the Septuagint
Greek translation of the Old Testament (Isa. xl. 13 :
Tt? eyvto vovv Kvptoii ; E.V., " Who hath directed the
Spirit of the Lord?" Job vii. 17; Ex. vii 23; Isa.
xii. 22, x. 7, 12 ; Josh. xiv. 7, cf. 8), and in the New
Testament (Eom. xi. 34 : " Who hath known the mind "
(vovv) " of the Lord ? " 1 Cor. ii. 1 6). It is plain, then,
that nous belongs to spirit and heart ; but it does not
belong to them in their independence when they keep
themselves to themselves, but only when they act upon
the world and express themselves to it, in keeping with
the warnings of 1 Cor. xiv. (cf. sec. 17). First, then,
- although nous has no independent being of its own, its
existence being included in that of heart and spirit, it
does not appear merely as a special faculty, but as a
source of various activities, in which the spiritual and
inward life turns to the outer world and acts upon
it. In the second place, it is only within the soul
that the inward life contrives to reveal itself to the
outer world (sec. 8). Therefore nous is obviously the
point in which spirit and soul are brought, together ;
spirit becomes soul and assumes the features of
soul, the stream of life flows from within outwards ;
spirit finds its expression in a soul. Nous is accord
ingly presented to us either as the soul's primary
and general faculty qf intercourse with the outer
world (a faculty of the spirit with the features and

The Life of the Human Soul as affected by Ruach. 6 1
operation of the soul), or else as the spiritual sense of
the soul}
1. According to Eom. vii 23-25 ("But I see
another law in my members," etc.), the Law of God is
the property of man's soul transmitted to him by the
nous, even as the Law of Sin is transmitted by the
flesh. Though not spirit, it is spiritual (v. 14: "We
know that the law is spiritual "). It is simply the
ordinance of God impressed on the soul's spiritual sense,
enabling it to know itself in bondage to an inward
authority, the laws of truth and righteousness, to
which (and to no outward standard) its feelings and
desires must be conformed. This bondage to the
spiritual law (™ voi BovKevay vofup Qeov, v. 25) implies
that the spiritual essence of the nous is given (i.e., the
spiritual element in nous is originally present) neither
in the shape of a merely formal decision for truth and
justice, nor in that of a developed knowledge and
acquaintance therewith, but in the shape of a con
sciousness and state of will (cf. v. 14, 18, 21). Ac
cordingly the sense of truth and justice, combined with
lively powers of desire and development, is the essence of
1 Conscience (<ruvifSwris in the Sept., Eccles. x. 20, for secret thought,
E.V. "thought," "Curse not the king, no, not in thy thought," and
Job xxvii. 6) is the spiritual inward sense in which the stream of life
flows from without inwards. In Conscience soul receives the features
of spirit, and gives expression to spirit, just as in nous spirit gives
expression to soul (cf. Tit. i. 15 : "Even their mind and conscience is
defiled,'" ptfi'ia-vrai avruv xsct o vavs koli 9] ffVV6i$%ffls). Both nous and
conscience belong to Heart, which is the centre, spiritual as well as
physical, of the whole flow of life outward and inward. — Of this later,
in the chapter on the Heart.

62 Outlines of Biblical Psychology.
the soul's spiritual sense, and the foundation of all the
intellectual and moral order out of which the laws of
thought and morals (the true subject-matter of Logic
and Ethics) are developed. Again, the nous not only
has the law of the spirit for its subject-matter, but has
power to express the law in terms of soul. There is
here involved not only a general spiritualizing of
feeling and desire, by which they become conscious
perception and self-movement, reflective knowledge
and will, but the growth of a special knowledge and
will, — namely, a knowing and a willing of spiritual
things, or of truth and justice; and this is a pro
duct of the natural activity of the soul's spiritual
sense. This last, then, when at work, is that Eeason,
that spiritual faculty at once moral and" cognitive,
which in things of the spirit brings about discernment
and wisdom (Luke xxiv. 45 : " Then opened he their
understanding " (vovv) ; Eev. xiii. 18, xvii. 9 : " Here is
the mind" (vov<s) " which has wisdom "). In its actual
development, nous, judging as it does the relations of
life by their moral and religious meaning, appears as
Rationality or as an Understanding that has received
moral training (Eom. xiv. 5 : " Let every man be fully
persuaded in his own mind," iv t$ lB(<p vot; 2 Thess.
ii. 2). On the other hand, avow, is un-reason in the
ethical sense of the term (2 Tim. iii. 9 : " Their folly
shall be manifest to all men ; " Luke vi. 11: " They
were filled with madness "). 'Avotjtoi, are men des
titute of spiritual training and ill adapted to receive
it, men with whom truth finds no entrance, or at least

The Life of the Human Soul as affected by Ruach. 6 3
is not kept and used, — stiU with an ethical reference
(Luke xxiv. 25: "0 fools (dvorjToi), and slow of heart to
believe all that the prophets have spoken ; " Eom. i 14 ;
Gal. iii. 1, 3 ; Tit. iii. 3 ; 1 Tim. vi. 9). It foUows that
nous includes even a man's peculiar views of life and
way of thinking, for these form the basis of his moral
judgments and moral resolves (1 Cor. i 1 0 : " That ye be
perfectly joined together in the same mind" (vof) "and
in the same judgment;" 1 Tim. vi. 5 ; 2 Tim. iii. 8).
2. The fact that by its very nature nous contains
in it the spiritual law of God, as a power controlling
thoughts and will ; the fact that in aU its operations it
is essentiaUy a spiritual faculty, at once moral and
cognitive, — this alone enables it, —
(a) By its peculiar acts (of voelv) to discern in the
outer world the invisible existence of God; in other
"words, this alone makes Faith possible. Moreover,
this alone makes it possible for the original and per
manent dependence of -the world on God to grow not
only into knowledge, but into the fear and adoration
of God, through the believing use of the divine testi
monies given within the sphere of the soul's spiritual
sense (irla-rei voelv, e.g. Eom. i. 20: " Being under
stood from the things that are made ;" Heb. xi. 3 :
" By faith we understand," etc. ; 4 ; cf. my Propedeutic,
sees. 9—12). So the natural action of the soul's spiritual
sense, or the action of reason (in the biblical sense of
the term), gives rise to the religious view of the world,
on the side of knowledge and practice, — in other words,
to Faith in its origin and growth. In this way, even

64 Outlines qf Biblical Psychology.
that faith which is renewed and perfected by the
gospel is founded on particular acts of the soul's
spiritual sense (voelv, Kwravoelv, fieravoeiv, John xii. 40:
"Nor understand with their heart;" cf. 39: "They
could not believe;" Mark i 15: "Eepent ye, and
beheve"). For the same reason, man's whole spiritual
capacities, proceeding as they do from grace in Christ,
man's whole knowledge of the truth, and his whole
life in the truth, depend on that education, enlighten
ment, and endowment of the soul's spiritual sense
which is communicated by the Spirit of Christ (1 Cor. ii.
14; cf. 16 : "We have the mind (vovv) of Christ ;" Eph.
i 1 8 : "Eyes of your understanding," if we take the read
ing Stavota<i [others, icapBiasi] ; 1 John v. 2 0 : " The Son
of God . . . hath given us an understanding" (Bidvoiuv),
" that we may know Him that is true ;" Heb. viii. 10,
x. 16 ; cf. Eom. viii. 2). The New Covenant itself
is simply a new process of planting the law of God' in
the inward man,— in other words, within the range of
the soul's spiritual sense ; and the result is, that the
law reacts from within on the outer world with a
power to stimulate and develope.
On the other hand, —
(b) It is only a spiritual temptation that can corrupt
and bewilder the soul's spiritual sense in its vital action.
The understanding may be infatuated by faUacies, the
wiU bribed by lying motives ; and the movements of
thought and wiU may be thus diverted from their
simple and primitive course in the truth (2 Cor. xi. 3 :
" As the serpent beguiled Eve through his subtUty, so

The Life of the Human Soul as affected by Ruach. 6 5
your minds should be corrupted from the simplicity
that is in Christ ;" cf. Ps. xxxvi. 11 ; 2 Cor. iv. 4 ; cf.
Matt. vi. 22, 23). The first result is a division of soul
(James i 8 : "A double-minded man is unstable in
all his ways ;" iv. 8, SA/ru^o?, E.V. " a double-minded
man," waverer, in contrast to airXon??, simplicity), fol
lowed by irresolute decisions and subtle quibblings
(Btaicpivecrdai,, James i 6 ; Bidkoyi^eadai, Eom. i 21,
1 Cor. iii. 2 0), as well as doubtful hesitation (Btcrrd^etv,
Matt. xiv. 31, xxviii. 17). The effect of this weaken
ing and troubling of the' soul's spiritual energies, the
effect of this dislodgment of them from their inward
ground of truth and righteousness, is the growth of
Unbelief, in which a man's inward sense is shut to the
light, of truth (2 Cor. iv. 4 : " The god of this world
hath blinded the minds of them which believe not," etc.),
and he himself is a foe to it (Col. i 2 1 : " You, that were
sometime alienated and enemies in your mind by
wicked works ;" 22 ; cf. John iii. 20. See my Doctrinal
Science, pp. 2 7 2— 2 7 4). The soul's spiritual sense, when
separated in act and tendency from the law of God
which binds the inward man, is at the mercy of the
flesh, or outward life of the soul (wos t^? (rap/cos,
" his fleshly mind," Col ii. 1 8) ; and the" things of the
flesh become the conscious end and motive of the will.
They become that disposition (<f>povr]iia Tij9 a-ap/co?) in
which the thought and will sympathize with the mere
bodily life of the soul, and hate, combat, and con
tradict the truth and justice of the inward and
outward law of God (Eom. viii. 5 : " They that are
E

6 6 Outlines of Biblical Psychology.
after the flesh do mind the things of the flesh," etc. ; 7,
i. 32 ; cf. on the other hand, vii 15, 16, 22). When
nous is thus bound to the bodily life of the soul, the
spiritual element in man ceases to have the force of
law, and the soul loses even the underlying substance
of spirit, and thenceforward neither has nor gets any
thing spiritual whatever (Jude 19 : " Sensual, having
not the spirit;" 1 Cor. ii. 14). Thought and wiU in
the nous no longer possess their power of spiritual
perception and motion (2 Cor. iv. 4, iii. 14 : " Their
minds were blinded"). Ignorance and hardness of
heart enter the soul, lying and unrighteousness take the
place of truth and justice — even defiling, perverting,
and confounding with their vain and unclean matter
the sense now destitute of spiritual filling and power.
This is /mTaioT7]<; tov voo<i, vanity of spiritual sense,
E.V. "vanity of mind" (Eph. iv. 17 : "That ye hence
forth walk not as other GentUes walk, in the vanity of
their mind;" 18: "Having the understanding dark
ened," etc.; 19 ; cf. Eom. i 21, 22 ; 2 Thess. ii. 10-12 ;
Tit. i. 15: " Even their mind and conscience is defiled;"
1 Tim. vi. 5 ; 2 Tim. iii. 8 ; Eom. i. 28). Thus abandoned
to the influence of evil spiritual powers, the soul's
spiritual energies (Bidvoia, 'E.V. " the mind") act in
concert with the soul's bodily life of feeling and desire
(flesh) ; and, together, they form one life of pleasure and
sin (Eph. ii. 1-3). With all this want of spiritual supply
and support, the spiritual sense (" mind") still retains
the form of spiritual action. It stiU retains a form
of thought and wUl ; and so in its carnal state in

The Life of the Human Soul as affected by Ruach. 6 7
developes in man a swelling pride, whereby it leaves on
the vain fleshly life the spiritual gleam and gutter of
many even religious and moral forms (Col. ii. 18, cf.
23). But this is an earthly, selfish wisdom, born of a
lying spirit ; it is a selfish righteousness which gives
rise to arbitrary imitations of Christian happiness, and
wanders about, restlessly seeking and scheming, with
the spiritual powers of a mere formalist. The essential
wisdom and righteousness of God, the essence of the
spiritual life, — aU this is quite beyond its grasp.
Amidst wrestlings and fightings, within and without,
it spends and expends all upon self-enjoyment (James
iii. 15: " This wisdom descendeth not from above,
but is earthly, sensual, devilish;" 1 Cor. i 21, ii. 6 ;
Eom. x. 3 ; 2 Tim. iii. 5, 7 ; 1 Tim. i 7, vi. 4, 5 ;
James iv. 1—3. Cf. my Doctrinal Science, p. 217 seq.,
294-296). Therefore, when nous has gone astray in vanity and
uncleanness, when it has been dislodged from its
primitive stand upon truth and righteousness, if the
soul's spiritual sense is to be renewed, it must first of
all adopt a complete change of front. It must turn
from its path of lawlessness, and become subject to the
original law of God (jieTavoia, change of mind, repent
ance). But besides this, the sense now destitute of
spiritual filling must, through the Second Birth, receive
the Spirit again to dwell in it ; and this new spiri
tuality of the sense must ever continue to form and
re-form the personal life, of which the Truth, with
all its holiness and righteousness, is then made a per-

68 Outlines of Biblical Psychology.
manent possession (Eph. iv. 23 : "And be renewed in
the spirit of your mind;" 24 ; cf. Eom. xii. 2).

Sec. 19. Operations of the Soul's Spiritual Sense.
Nous is a spiritual faculty at once moral and
cognitive; it combines thought and will as powers
which pass into and mutuaUy limit one another (sec.
18. 1).
1. It is most directly at work in voelv, even as Eeason
is in Apprehension.
(a) In voelv itself the operations of the spiritual
sense are exhibited as mere action ; or, more expUcitly,
they appear first of aU as an act now going on, an
act in process of happening, in which the inward atten
tion is at work upon something or other with its spiritual
energies, in order to learn what it is and signifies. It
is a process of reflection and deliberation which pre
pares the way for an understanding (E.V. usuaUy
" understanding"),- a spiritual, a perceiving and marking,
or apprehending (Matt. xxiv. 15; Mark xiii. 14;
Matt. xv. 17; Mark vii. 18; 2 Tim. ii. 7; Eom. i
20 ; cf. Sirach xi. 7 : " Understand" (vorjo-ov) " first and
then rebuke ;" Wisdom xiii. 4, with arro : " Let them
understand by them how much mightier He is that
made them ;" Sirach xxxi 15:" Judge" (voov) " of thy
neighbour by thyself; and be discreet" (Btavoov) "in
every point"). As a completed act, full-formed appre
hension, voelv denotes the result of the spiritual
operation above mentioned, — namely, the -¦ spiritual

The Life of the Human Soul as affected by Ruach. 6 9
apprehension of the essence and meaning of a thing, or
spiritual understanding itself, — and is the Sept. trans
lation of pan and tewn (Matt. xvi. 9, 11, and Mark
viii. 17 j1 John xii. 40; Eph. iii 20; 1 Tim. i 7;
Heb. xi. 3).
But in no case is voelv a merely formal or external
activity of thought. Its relations are only with
spiritual things, or else with the spiritual meaning of
external objects ; and it is an activity of the under
standing which combines deep penetration and moral
earnestness. Consequently the general notion of voelv
may be thus defined : voelv is taking place whenever
an object is being touched and grasped by the spiritual
sense on the side of its spiritual essence and meaning.
So in tcaravoelv, where the energies of the spiritual
sense descend to things obvious and perceptible by the
senses, it is never the merely sensible perception that
is meant. It is a perception formed by a spiritual
combination — a perception by which the spiritual mean
ing is elicited from the sensible phenomenon (Matt. vii. 3 :
" Considerest not the beam that is in thine own eye,"
and Luke vi. 41, xii. 24, 27 ; cf. in Matt. vi. 26, 28,
the connection of ifiBXeveiv and Kara/jbavdaveiv, learn
ing by " beholding," and learning by "considering;"
1 In Matt. xvi. 9, the ^niMitiat connected with iai!i (E.V. : "Do
ye not yet understand, neither remember the five loaves," etc.) is the
reminiscence of a past experience, which is meant to convey under
standing of a present one (cf. vv. 9-11). In Mark, on the contrary,
the ffwuvai added to vouv (ovttw voiirt, auSe fvvUri ; E.V. . "Perceive ye
not yet, neither understand ?") is the higher stage, to which the
"understanding" is but preliminary (cf. Matt. xvi. 11 with ver. 12.
See below, under 2).

70 Outlines of Biblical Psychology.
Luke xx. 23 ; Heb. i. 3, x. 24 : " Let us consider one
another," i.e. consider the spiritual life by reference to
one another; James i. 23, cf. 24— sensible self-con
templation as likeness of spiritual; Eom. iv. 19, cf.
18 and 20: "Considered not his own body," ov
Karevorjcrev, — attached to the sensible nature of the body
no such spiritual meaning as would lead him to doubt
whether the promise could be fulfiUed). Or at least,
it implies that the man throws himself on the sensible
phenomenon with eagerness of spirit, and his observa
tion is accompanied by spiritual excitement (Acts vii. 3 1 :
As Moses " drew near to behold" (Karavorja-ai) the bush ;
xi. 6, xxvii. 39: "They discovered" (xaTevoow) "a
certain creek;" cf. 22-25, 33-36. The tones of the
apostle, by which the people were cheered in spirit, must
have been high-pitched to the very end of the whole
adventure). If the soul's spiritual sense is most directly mani
fested in the mere transient act of voelv, —
(b) In evvoia (E.V. "intent") and Sidvoia (E.V.
" mind," " understanding," etc.) it is manifested in its
substantial form in the ever-busy process which it
carries on by itself. This is the spiritual activity of the
sensible life. "Evvoia (which in Heb. iv. 12, k/htikos
iv0v/Ai]cre(ov ical ivvoimv /capBia<s, "a discerner of the
thoughts and intents of the heart," corresponds to
spirit, as ivOvprjcris to soul) signifies the spiritual element
in man's sensible life (i.e., it signifies Thought and
Will), viewed as a process of inward digestion and a
special inward attitude of the soul. For example, 1 Pet.

The Life of the Human Soul as affected by Ruach. 71
iv. 1, " Arm yourselves Ukewise with the same mind,"
tells us that we are to receive and inwardly digest out
ward suffering in the same way and in the same spiritual
attitude of soul as Christ has done (cf. loc. cit. 2, iii. 18).
In Bidvoia, on the other hand, the spiritual element
in the sensible life comes out as a process of close and
thorough scrutiny of outer objects, and as a special outward
attitude of the soul. In other words, it is the inclina
tions that lead to thought and wUl bringing the soul
into a moral and intellectual intercourse and connec
tion with the outer world (Heb. viii. 10: "I will put
my laws into their mind" (Bidvoiav) ; x. 16 : " In their
minds" (Biavoicov) "wiU I write them " (my laws) ; Matt.
xxii 37, — the law and the love of God not only in
the heart, but also in the Bidvoia, whereby the love
becomes a power acting outwardly in the life, an
laXv<;, TN» ; cf. Mark xii. 30 ; Luke x. 27 : "With all
thy mind" (Biavolas) "and with aU thy strength").
As a gift of God consequent on the spiritual renova
tion of the inward life, the Bidvoia not only makes
possible, but maintains, a knowledge' of Him that is
True, and a continuance in Him in the face of an
idolatrous and sinful world. It is an attitude and
utterance of the spiritual sense, showing itself in its
secular deaUngs as an intelligence combining morality
and faith (1 John v. 20, cf. 18, 19, 21; 1 Pet. i.
13 : " Gird up the loins of your mind ;" 2 Pet. iii. 1 :
" I stir up your pure minds by way of remembrance").
On the other hand, when j/oO? loses its spirituality, a
moral stupidity appears in its outward intercourse

72 Outlines of Biblical Psychology.
both of thought and will. It suffers a corruption at
once intellectual and moral, inducing mistaken efforts
and erroneous views, and manifesting itself in evU
works, pleasure-seeking, and fleshly conversation (Eph.
iv. 18 : "Having the understanding" (Biavoia) "dark
ened;" Col. i. 21; Eph. n. 3: "Fulfilling the
desires of the flesh and of the mind" (Biavoimv) ; cf.
Luke i. 5 1 : "In the imagination " (Biavoia) " of their
hearts;" xi. 17).
(c) The products of the operation of the spiritual
sense — i.e., every creation of thought and will in the
region of nous, every idea, purpose, plan, motive, etc.
— are, both collectively and separately, designated votj/jm
(2 Cor. x. 5 : " Bringing into captivity every thought
(vorjfia) to the obedience of Christ ; " xi. 3 ; PhU. iv.
7; 2 Cor. ii. 11). But as dinky/ia, which else
where means what is drawn, means in John iv. 11
the instrument for drawing, so by votffiara may be
understood the spiritual senses as instruments of the
spiritual activity of thought and wiU (2 Cor. iii.
14: "But their minds" (vorjjiaTa) "were blinded;"
and so, iv. 4 : " Hath blinded the minds of them which
believe not ; " Eoos, Psychol. Bibl. iv. sec. 26: " His
locis noemata non sunt' cogitata: quis enim de his
diceret ea indurari seu occcecari ? ").
But (2) the effect of all the direct operations of the
spiritual sense already described, is that the soul's life
of feeling and desire developes into definite spiritual
forms, notions, and principles, and receives aU the
moral and intellectual features of a_ reasonable being.

The Life of the Human Soul as affected by Ruach. 73
(a) In this way, from voelv (the spiritual under
standing of the essence and meaning of a thing), by
the application of voelv to perceptions of the soul in
the processes of comparison and inference, is formed
a-vviivai (literaUy, " bringing together ; " Mark viii. 1 7,
cf. 15, 16, 18-21; Matt. xvi. 12, cf. 9-11; Luke
xxiv. 45, cf. 44-46).' It is a knowledge which does
not merely give an understanding of the immediate
nature or meaning of anything, but goes on to gather
up the spiritual relations of it, their origin and pur
port ; in short, it is a knowledge which grasps the
whole system of its causes and consequences, by the aid
of comparison and inference, judgment and reasoning.
But in its normal health it is never a merely logical
comprehension ; it depends on a moral and intellectual
apprehension, and ends with an appropriation of the
thing apprehended (Matt. xiii. 15: " Lest they should
understand" (a-vv&a-i) "with their heart, and should be
converted;" 19; cf. Luke viii. 12). So avvievai is
often appUed to the word, especially in cases where this
has been given in a simUe or riddle ; and in order to
understand it we are required to pick up the points
of the comparison, to put together the relations
between word and thing, and apply it to, daUy life in
the way of inference (Matt. xiii. 51, xv. 10, xvi. 12,
xvii. 13 ; Luke ii. 50 : "And they understood not the
saying which He spake unto them ; " xviii. 34), or else
in cases where we try to read the divine wiU in the
events of our individual life (Eph. v. 1 7 : "Be ye not un
wise" (d<j>pove<i), "but understanding" (avvievTes) "what

74 Outlines of Biblical Psychology.
the wiU of the Lord is "). In any case, the result of
arvviivai is a new view of things, a view begotten
of a spiritual judgment and inference (so even Acts
vii. 25; 2 Cor. x. 12, margin). Xvveais therefore
appears, especiaUy in a man's conversation or style
of exposition, as an intelligence implying grasp and
power of judgment in regard to the matter on hand
(Luke ii 47 : "All that heard Him were astonished at
His understanding" (aypeaei) "and answers;" Eph. iii.
4 ; in a secular connection, Matt. xi. 25: " The wise
and prudent " (ao^&v ical crvvercov) ; 1 Cor. L 1 9).
As such, it is also profitable for doctrine ; for, when
the most obvious meaning of a doctrine has been
understood, a-wecns is more necessary than ever, to
wit, as a means of grasping the truths of the doctrine
in their connection with each other and with human
life (Col. i. 9 : " In aU wisdom and spiritual under
standing," cro^la, /col crvvecrei irvev/iariKy, with seq. ;
ii. 2, cf. 4 seq. ; 2 Tim. ii. 7). Hence, too, a man is
called dovveTo<i when he either does not grasp the
spiritual bearings of a mysterious word on life (Matt.
xv. 16: " Are ye also yet without understanding ? "
Mark vii. 18), or else is not consistent in carrying out
his religious principles (Eom. i. 21: " Their foolish
heart was darkened "), or else has sunk so low as to be
completely stripped of moral notions, and left with no'
respect for any moral considerations or consequences
whatever (Eom. i 31 : " Without understanding;" x. 19 :
"By a fooUsh nation I wUl anger you").
In awievai, then, the soul's feeling or perception

The Life of the Human Soul as affected by Ruach. 75
is by spiritual judgment and inference developed into
Conception. On the other hand, we find that, —
(b) In fypovelv, ^povrffia, <f>p6v7]<Ti<}, the operations of
the soul's spiritual sense have gained entrance to the
element of desire in the soul's life, transforming it
into an attitude of will or tendency of soul, which is
based upon a judgment or estimate, and enters deep into
the life, — in short, into a settled disposition (Phil. ii.
2 : " Fulfil ye my joy, that ye be like-minded," etc. ;
5), where the oneness of mind rests on the common
Christian view of life, and combines together a mutual
affection, a personal humility, a self-respect, and a
careful interest in others (cf. PhU. iii. 15, 16, with
8 seq; Eom. xii. 16, xv. 5; 2 Cor. xiii. 11; Phil.
iv. 2). This practical tendency of the soul always
implies thought ; it is not an attitude of wiU, due to
mere impulse, without consciousness, but one which
involves conscious aims, deliberate and purposed efforts,
in keeping with the judgment on each several object
(Eom. viii. 5 : " They that are after the flesh do mind "
(<f>povovo-iv) " the things of the flesh ; '' 6 : "To be car-
naUy minded" (^povvixa tj}? trap/cos) "is death ;" Matt.
xvi. 23:" Savourest " (tppovelsi) ; 1 Cor. xiii. 11: "I
understood as a child ;" Phil. iii. 19; Col. iii. 2, margin ;
Eom. xii. 16, xi. 20; 1 Tim. vi. 17; 1 Cor. iv. 6).
On the other hand, this thought always implies
practice ; it contains more than a mere mental judg
ment. It contains an estimate bound up with a
like or dislike, and expressing itself in an active
interest, for or against (Acts xxviii. 22: "We desire

76 Outlines of Biblical Psychology.
to hear of thee what thou thinkest;" Gal. v. 10;
Eom. xii. 3, xiv. 6 : "He that regardeth the day,
regardeth it unto the Lord," i,e. attaches a practical
value to a particular day in the interest of the Lord ;
Phil. iv. 10, i 7, cf. 3-6, 8-10). Qpovrjo-is, then,
appears especiaUy in the form of considerateness, mean
ing thereby not only a careful regard for persons-^and
things, but a discerning and circumspect estimate and con
sideration of them (Eph. i 8 : " In aU wisdom " (<?o<f)ia)
" and prudence" (<ppovijaei); Luke i 1 7 : " The wisdom "
(<ppov^a-ei) " of the just"). The (frpovifios displays a con
scientiousness in weighing what comes before him, and.
a methodic carefulness which goes shrewdly and sensibly
to its mark, — in short, a practical intelligence in opposi
tion to the theoretical intelligence of avveais and o-iWro?
(" qui poUticam sacram caUet," Eoos ; cf. Matt. vii. 24 :
" I wiU liken him unto a wise man, which built his house
upon a rock;" x. 16, xxiv. 45, xxv. 2 ; Luke xii. 42,
xvi. 8 ; 1 Cor. x. 15); in a bad sense, selfish wisdom
(Eom. xi. 25': " Wise in your own conceits " (trap
eavTol<; <j>p6vifioi) ; xii. 16 ; 1 Cor. iv. 10 ; 2 Cor. xi.
19). In the opposites of <ppovi/M><; and <ppovt]cn<i, viz.
a^pav and dtypoa-vvq, the main feature is a foUy
that attaches great weight to things insignificant and
unimportant, delivers short-sighted judgments on the
essence of things, walks in a vain show, and displays
a vain ambition, real or apparent (2 Cor. xi. 1 : " Bear
with me a little in my foUy;" 16: "Yet as a fool
receive me, that I may boast myself a little ; " 17,
19, 21, xii. 6, 11 ; Mark vii. 22). It is occupied with

The Life of (lie Human Soul as affected by Ruach. 7 7
things without (Luke xi. 40 : " Ye fools " (a<j>pove<s),
"' did not He that made that which is without, make
that which is within also ? " 1 Cor. xv. 3 6 ; 1 Pet. ii.
15, cf. 12) ; its projects are vain, and it lives from hand
to mouth (Luke xii. 20 : "Thou fool" (aabpmv), "this
night thy soul shaU be required of thee ; " cf. 18, 19;
Eph. v. 17 ; Eom. ii. 20. Cf. Tittmann, de Synon. Lib. i
p. 143).Finally, o-w<ppovelv is opposed to frenzy and
spiritual extravagance (Mark v. 1 5 : " Clothed and in
his right mind " (a-ax^povovvra) ; Luke viii. 3 5 ; Acts
xxvi. 25), as weU as to every real or apparent
exaggeration and passionateness (Eom. xii. 3 : " But
to think soberly " (<j>povelv eh to o-mabpovelv) ; 2 Cor.
v. 13 ; 2 Tim. i. 7). It is that healthy spiritual
attitude of the soul's desires, which, from a correct
judgment of the inward and outward circumstances,
determines the " golden mean " (1 Tim. ii. 9 : " Adorn
themselves . . . with shamefacedness and sobriety"
(ftera alBov<; icai aa><ppocrvvr}<;) ; 15, iii. 2 ; Titus i. 8, ii.
2-6, 12 ; 1 Pet. iv. 7: "Be ye therefore sober, and
watch unto prayer ").

CHAPTEE III.
THE LIFE OF THE HUMAN SOUL AS
CENTEED IN THE HEAET (LEBH, KAEDIA).
A.  ESSENTIAL NATURE OF THE HEART.

| HE Soul has the Spirit in and above it,
the Body by and about it (sec. 12) ;
and there is thus a double sphere of
life and action (a spiritual and a cor
poreal) existing together in one organism and in one
economy. This points to a centre, a vital centre, which
will serve as a meeting-place and source for the waters
of life, flowing in and out with aU their fulness of
bodUy and spiritual strength, and wiU owe its signi
ficance and special organic properties to this function.
Scripture ascribes this office to the Heart.
Note. — The Heart is the first thing to live. It exists
and acts sooner than the organism, and even furnishes
materials for the formation of it. So, too, it survives
the organism, being the last organ that fulfils its office.
HaUer eaUs it "primum yivens, ultimum moriens."
This points to the meaning which Scripture gives to
the heart — namely, centre of Ufe. Its first motion is the
sure sign of life, its stillness the sure sign of death. ¦

Life of the Human Soul as centred in the Heart. 79

Sec. 2 0. General View of the Heart as Centre
of Life.
Even lifeless objects (heaven, earth, sea, tree) have a
place within them that is represented as a centre,
surrounded (peripherically) on aU sides, and caUed the
"heart" of them (Deut. iv. 11 : "The mountain
burned with fire unto the midst" (margin, " heart ") " of
heaven ;" Matt. xii. 40 : "In the heart of the earth ;"
Jonah ii. 3 : " In the midst" (margin, " heart") " of the
seas;" Ex. xv. 8 ; Ps. xlvi 2, margin; Ezek. xxvii. 4,
margin, and so 25, 26, 27, etc.; 2 Sam. xviii. 14,
margin). So the human heart is, —
1. Placed explicitly in the inmost midst of our
nature, the meeting - place of every impulse and
movement of life (kerebh, sec. 7 ; Ps. xxxix. 3 : " My
heart was hot within me ;" Isa. xix. 1 : " The heart of
Egypt shaU melt in the midst of it;" Jer. xxiii. 9).
In virtue of this position, the heart is to be regarded
as the kernel in which the deepest and most central
vitality is concentrated, the " inward parts" in the strict
sense of the word, or as the most inward part of aU.
In this way, heart and inward part, lebh and kerebh
(Ps. lxiv. 6 : " Both the inward thought of them and
the heart"), are sometimes distinguished from each
other ; while again sometimes kerebh . is inward
part in the wide sense (Ps. v. 9 : " Their inward part
is very wickedness ;" xlix. 1 1), including heart, in the
same way as the physical inward parts include, in

8 0 ' Outlines of Biblical Psychology.
addition to the heart, all the other inward parts of the
body (Ex. xxix. 13: "The fat that covereth the
inwards ;" 22 ; Lev. iii. 3 ; Gen. xii. 21 : " When they
had eaten them up ;" margin : " When they had come
to the inward parts of them" (the kine)).
2. Even when " heart" is used in a physical sense,
the element of soul or psychical element is present also
(2 Sam. xviii. 14, margin ; 2 Kings ix. 24 ; cf. 1
Sam. xxv. 37: "His" (Nabal's) "heart died within
him ;" Ps. xxxvii. 15:" Their sword shall enter into
their own heart ;" Gen. xviii. 5 ; Judg. xix. 5 : " Com
fort thine heart with a morsel of bread ;" 8 ; cf. Acts
xiv. 17:" Filling your hearts with food and glad
ness;" James v. 5, with Luke xxi.' 34 ; Nahumu. 10 ;
Josh. vii. 5). On the other hand, even where the
heart is the holder of the spirit (Ps. xl. 10: "I have
not hid thy righteousness within my heart;" cf. Ps.
xxxvii. 31), the terms employed have a reference to
its bodily form (as " midst of the bowels ;" Septuagint,
fiea-ov t7j<s Koikia<s ; cf. John vii. 38 : " Out of his belly
(Koikia<i) shaU flow," etc.). The whole body is the organic
instrument of the soul, even when the latter is viewed
as spiritual ; so the bodily heart with all its attributes
is an organic instrument of the soul: it holds the
heart of the souL In this way the life of body and
soul meet inwardly in a common centre, as weU as
outwardly in the system of the senses (sec. 9). The
life of both as a whole, with aU its motions, growth,
and power, is kept up from the heart as the deepest
centre of it. (See passages above quoted.)

Life cf the Human Soul as centred in the Heart. 8 1
Note. — Accordingly, by means of the soul the spiritual
significance of the heart coincides with the bodily. It is
the central seat of the life-blood, the central organ of
the body, with a motive force of its own to set agoing
the whole circulation of the blood, a propelling force
to draw out the vital materials and energies and keep
them moving in all directions, and an attractive force
, to absorb and concentrate the vital streams. It is,
therefore, the centre of all active life in its constant
ebb and flow ; and it is, consequently, the workshop of
all independent activity and vitality. Centrality, a
spontaneous concentrated power to elaborate given
materials, a force to move and keep in motion the
whole machinery, — these are the three general charac
teristics of the life of the heart. As the soul with
all its special features is wrought organically into the
texture of the blood (sec. 3), so the central chamber of
the life-blood, the heart, with aU the features we have
described, forms the organic basis of the soul's life as a
vjhole. The spiritual meaning of the heart lies in the
fact that the soul is wrought into the blood, and the
spirit is inherent in the soul, enabling it to exercise
" functions of spiritual creation," as weU as in the fact
that aU the materials for perpetually sustaining and
renewing the bodUy life, in aU organs and ¦ operations,
are ready prepared in a fluid state in the blood.

Sec. 21. The Heart as the Central Seat of Life. l
Out of the heart proceed all inward and outward
acts of the soul's life (Mark vii. 2 1 : " For from within,
out Of the heart of men, proceed evil thoughts," etc. ;
22). All life, as it finds expression in the limbs,
F

82 Outlines of Biblical Psychology.
takes its origin and tendency from the heart (TriMrtn,
"issues," answering the questions "Whence?" and
"Whither?" Prov. iv. 23 : "Out of it (the heart) are
the issues of Ufe;" cf. 24 seq). Accordingly, it
appears as the inner workshop of the active life, from
which every manifestation of life, with all its pecu
liarities, is derived. In other words, —
1. Good and evU are stored in the heart as in a
treasure-chamber (Luke vi 45 : " A good man out of
the good treasure of his heart bringeth forth that which
is good"). It is a sort of storehouse or vital reservoir,
which is filled with the various streams brought to it
by the sensible and the spiritual functions (hence,
"Whose heart the Lord opened," Acts xvi. 14 ; " Laid
them up in their hearts," " Kept ... in her heart,"
with a view to future use, Luke i 66, ii. 51; xxi.
14: "Settle ... in" (Ut. "lay into") "your hearts"),
and converts what it gets into good or evil (Eccles. viii.
1 1, ix. 3 : " Yea, also the heart of the sons of men is
full of evil," etc. ; Esther vii. 5 ; Acts v. 3 : " Why
hath Satan fiUed thine heart, to He to the Holy
Ghost?" 4; cf. John xui. 2; Acts xiv. 17; John
xvi 6; Luke vhi. 15). What the heart receives is
not merely laid by as in a dead material storehouse.
Far from it : the heart is like a seed field, endowed
with powers of spontaneous conception, movement, and
development, which enable it either to appropriate and
transform a given matter or to reject it (Mark iv.
15-20, parable of the Sower; cf. 28 : "For the earth
bringeth forth fruit of herself," etc.; vi. 52: "They

Life of the Human Soul as centred in the Heart. 8 3
considered not the miracle of the loaves : for their
heart was hardened"). Now, whenever the inward
supply of one kind or another has reached its highest
point, the heart overflows ; it is in the last stage of
pregnancy, and, —
2. Pours itself out (cf. Ps. Ixii. 8 : " Pour out your
hearts before Him") by expressing itself in word and
deed. Both of these it brings forth (irpofyepeiv) from
its inward treasure-house, as the tree or the field
brings forth the fruit. In other words, they are the
result of an organic process perfectly necessary and
natural, which takes place whenever good or evil has
reached its highest level in the heart (Luke vi 45 :
" Of the abundance of the heart his mouth speaketh ;"
cf. 43, 44; Matt. xn. 34, 35, cf. 33; Mark iv. 26
seq. ; cf. James i 1 5). The heart is thus not only the
meeting-place of the various inflowing streams, but the
birthplace of the outflowing, — not only the scene of the
actions of the outward Ufe on the inward, but the
scene of the reactions of the inward on the outward.
The whole organic system of life is what it is by
means of the heart. The heart is the focus, in which
the rays of a man's life are so concentrated that they
are flashed back from that seat of vital warmth in
countless reflections (cf. 2 Cor. iv. 6). Moreover, the
different manifestations of life by word and deed are
simply the organic product of that Ufe which is centred
in the heart and grows there ; they are voluntary or
involuntary outpourings of its fulness. They may
thus enable us to pass judgment on the character of

84 Outlines of Biblical Psychology.
a man's heart, and to form decided views about the
whole man and his actions ; for the heart is the focus
of the entire life. The heart is the first and last
element that determines the moral value of a person,
both in his general character and in his particular acts
(Matt. xii. 33-35, 37; 1 Sam. x. 6, 9). Taken by
itself, however, the heart is a self-contained secret work
shop, a hidden deep, in which even falsehood confides
(Ps. xl. 1 0 : " I have not hid Thy righteousness within
my heart;" Job x. 13 ; Pr&v. xxvi. 25: "When he
speaketh fair, beUeve him not : for there are seven
abominations in his heart ;" Ps. Ixiv. 6 ; Prov. xv. 11).
For this reason, whatever is " in the heart" has the
features of a secret which needs to be brought out to
the Hght (Prov. xxv. 3 : " The heart of kings is
unsearchable ;" 1 Cor. xiv. 25; see below ; cf. iv. 5 :
" Who both wUl bring to Hght the hidden things of
darkness, and wuT make manifest the counsels of the
heart") ; and the thorough discovering of the heart is
the special work of God's Spirit, which is powerful to
guide the Ufe, even as God alone knoweth the heart
(1 Cor. xiv. 25: "And thus are the secrets of his
heart made manifest ;" cf. 24, rrpotyr)Tei>eiv; Luke U. 35 :
"A sword shall pierce through thine own soul also,
that the thoughts of many hearts may be revealed ;"
Prov. xvii. 3; Deut. viii. 2; Eom. vin. 27; Eev. ii.
23 ; cf. John ii. 25 ; Prov. xxiv. 12 ; Jer. xvii. 9, 10 ;
1 Kings viii. 39 ; Ps. xliv. 21).
3. The heart holds in it all that fulness of life that
is ever surging in and out within us ; it is the central

Life of the Human Soul as centred in ihe Heart. 8 5
seat of all movement. Thus, the inward life of man
displays aU its hidden motive forces in the heart, which
is its secret workshop, while at the same time it derives
all its hidden depth of power from the Spirit, which is
the invisible basis of its life (sec. 17). So the term
inward man (6 earn avdpa>7ro<;), like the term " inward "
in general, when used in relation to the heart (sec. 20.1),
has a wider meaning than hidden man of the heart (1
Pet. Ui 4). The life of the person, viewed as a part of
nature and subject to the law of external physical Ufe,
is the outward man. The Ufe of the person, as a whole,
viewed in its inward reference, as controUed by the law
of the Spirit of God, and made to share in a divine
replenishmeat, is the inward man (Eom. vn. 22, cf.
23 ; 2 Qor. iv. 16, cf. 18 ; Eph. iii. 16, cf. 19 :
" That ye might be filled with aU the fulness of
God"). Now, whUe the spirit is the invisible inward
power (sec. 17), giving power and strength to the
inward Ufe of the person (Eph. in. 16: "Strengthened
with might by His Spirit in the inner man"), the
heart is the dwelling-place and workshop, containing
motive forces of a lively tenacity and an effectual power
to adapt and transform, by means of which the entire
inward life of the person is filled and developed (Eph.
iii 17: "That Christ may dweU in your hearts by
faith," etc. ; cf. 18, 19, and Eom. v. 5). It is the
spirit alone that conveys things of the spirit into the
heart, and rules the heart's motive energies (cf. chap. U.) ;
and the spirit is so truly the first condition of the
growth of an inward Ufe in the (human) person, that,

8 6 Outlines qf Biblical Psychology.
wherever it is not in itself our Ufe, but only sets the
(spiritual) law a-working in the nous, even the inward
man is weak and hampered, gaining strength and con
stant renewal only from the spirit (Eom. vii. 22 :
" I deHght in the law of God after the inward man ;"
23:" But I see another law," etc. ; viii. 2 ; Eph. Hi.
16 ; 2 Cor. iv. 16, cf. 13). Again, in the "carnaUy
minded" in whom even the inner workshop of the heart
is slave to the nature and law of the flesh, an " inward
man " of any kind is completely out of the question.
Such men are called dead, simply because an inward
personal Ufe, quickened by the spiritual life and law
of God, has no existence at all in them (sec. 13. 1).
Now, whenever the spirit passes into the life and
remains there, the heart joins with it to effect the
creation and development of the " inward man." It
becomes the organ in whose secret workshop the
spiritual fiUing, adaptation, and transformation take
place (the spiritual " clothing" and " adornment" of
1 Pet. iii. 4). The "hidden man of the heart"
embraces the inward personal life, with all the organic
motive force by which it appropriates and adapts
spiritual things to itself. So, even in Eom. H. 29,
the inward Ufe of the Jew, with its genuine activity
and genuine doing of the law, is termed " circum
cision of the heart" or a removal of the flesh, which
is accomplished in the workshop and by the agency
of the heart, while its foundation and its power are
in the spirit.

. Life of the Human Soul as centred in the Heart. 8 7
Sec. 2 2. The Heart as Holder of the Personal Conscious*
ness together with Free-will and Reason.
Since a complete personal Ufe, with all its spiritual
qualities, can grow up from the heart as an inde
pendent inward existence (sec. 21), it follows that
the heart also contains the peculiar conditions that
make the soul's personal Ufe possible. The essential
importance of the heart for the personal life comes out
in the foUowing circumstance : God is said to have a
heart in His personal dealings with men, — in other
words, when the activity of His wisdom and love in
their unmixed inward independence is spoken of (Job
xxxvi. 5 : "He is mighty in strength and wisdom ; "
Heb. : " He is mighty by power of the heart ; " Ps.
xxxiii 11; Lam. iii. 33: "He does not afflict will
ingly ; " Heb. : " He does not afflict from the heart ; "
Hos. xi. 8; Jer. vi. 8 : "Lest my soul" (Heb. "heart")
"depart from thee;" iii. 15; 1 Sam. xni 14). On
the other hand, the beasts are never said to have
any but the merely sensible heart, although they have
soul and spirit, in the wide sense, in common with
man. They are only creatures with souls, souls
quickened by the Spirit in universal nature. Hence,
even by the centralizing power of the heart, they
cannot bring together in the unity of one consciousness
any other than the sensible elements and properties of
life ; and they reach only a sensible consciousness of
their own selves, never a personal consciousness with
its rational activity (Dan. iv. 16: " Let his heart be

88 Outlines of Biblical Psychology.
changed from man's, and let a beast's heart be given
unto him." When Nebuchadnezzar is degraded to the
life of a beast, which has no personal consciousness
and reason, the loss of the human features in his heart
is described by the phrase, " a beast's heart").
1. According to Eom. H. 15, it is in the human
heart, this inward workshop of man's life, that the Law
of God performs its proper function ; for its operation
(epyov1) is laid there as something written once for
all on the heart (yparrTov, not yeypap,fievov).
It appears, then, that the spiritual law is a sovereign
power wrought into the organism of the heart, and ever
busy there. This power acts as the basis of aU sense
of truth and uprightness, and of aU impulse towards
them; and this by concentrating in the heart the sense
and the impulse of a moral reason, and bringing them
within one central consciousness (or Conscience). The
latter not only makes them conscious, but gives them
an active power to bear witness to truth and justice, to
express themselves in accordance therewith, and to claim
the same from others (a-v/ji/jiapTvpovcra a-vvelBna-K;), so that
there is developed a judicial process of thought with an
accusing of -unlawful things and an excusing of lawful.2
This process of thought is an effect of the conscience on
1 To ifyst rod vi/icv does not mean "actions which the law requires,"
which Would be 'Ipya viftw, but (like 'Ipyor Xpitmd, iivkcu, tlayytXierav)
the business, operation, or function of the law. Cf. Knapp, Scripta
Var. Arg. p. 432, note 7.
2 How truly the divine authority of conscience and its faculty of
truth and justice are a primary consciousness of human nature, is
shown not only by Rom. ii. 15, but by the concurrent testimony of
many sayings handed down to us from Paganism,— e.g., Bpims £**?,,

Life of the Human Soul as centred in the Heart. 89
the reason, not the testimony of conscience by itself ;
and the thoughts that are named in connection with
the witness of the conscience in Eom. ii. 1 5 (" Their
'conscience' also bearing witness, and their thoughts the
meanwhUe accusing or else excusing one another")
belong to the nous. In other words, conscience and
nous (rational sense, sec. 18), as they are comprehended
in the Old Testamenjt under the one name of Heart,
are said in this passage to be powers and functions
of the heart which are co-ordinate or ranked side
by side ; so that they correspond to each other, and
mutually act on one another as harmonious elements
of the one life of the heart. Now, when the heart
is acting as conscience, it turns upon itself, returns
to that primary consciousness which is at once moral
and rational, and performs its functions with legisla
tive and judicial authority. On the other hand, when
it is acting as nous, and goes to work to develope
the inward spiritual Ufe of the soul, it turns to the
outer world, takes the general decisions of conscience,
shapes them into thought and will, applies them to
the concrete cases of outward Ufe, and comes out as a
faculty of moral reason. In the former case the heart
is Working with its contractive, in the latter with its
expansive power.1 It is the essence of Faith in a man
n rmifivrif his, " For every mortal, conscience is a god ; " Con-
scientia mille testes, "Conscience is worth a thousand witnesses;"
2vmi»Wj; (j-Xiittsj rm ^uxm, "Conscience chastises the soul."
1 Therefore legislative and judicial authority belong to nous or
reason not directly, but only indirectly. They belong to it so far
as it remains loyal to its own original essence (sec. 18. 1), namely, to

9 0 Outlines of Biblical Psychology.
that he possess and develope a divine witness within
him ; and Faith has an organic foundation in humanity,
— namely, in the immediate witness of conscience, and
in the nous, which is a part with it of the one heart.
Accordingly Christianity builds its renovation and com
pletion of Faith on this inward foundation already
laid ; that is to say, it commends them to every man's
conscience (2 Cor. iv. 2 : "By manifestation of the
truth commending ourselves to every man's con
science ; " 4 ; John vn. 17: " If any man wiU do
His wUl, he wUl know of the doctrine whether it be
of God;" 2 Cor. v. 11; 1 Tim. i 15: "A good
conscience, which some having put away, concerning
faith have made shipwreck ; " 19, Hi 9), and gives to
every man's nous a spiritual renovation on the basis
of fierdvoia (see sec. 18. 2, a and b, end).
2. Conscience being only a special power of the
heart, is limited in its free subjective action by the
spiritual state of the heart as a whole ; it shares the
heart's life or death, and its varying degrees of
strength and weakness. But by nothing is the action
the power of spiritual legislation, which reason can claim to share only
because it is one with the conscience in the heart's organic union of
conscience and reason. This stedfast loyalty is brought about by acts
of thought and will which make their way to the divine rules of
life, and so give a man power to know the truth and live in it (sec.
18. 2; a; cf. my Propasd,eutic, sec. 23, especially note 3). Since in nous
the heart is expanding, and turns not to itself, but to its manifestation
in the soul, the element of soul is joined on to the element of spirit ;
and so in nous the subjective or self-referent element makes its appear
ance, and the rational development of the direct dictates of conscience
depends on the state of the'thinking subject, i.e. on the large or small
education (and capacity for education) of his ethical understanding.

Life of the Human Soul as centred in the Heart. 91
of conscience so much limited as by the measure and
quaUty of the heart's rationality. It is the part of
reason to give shape by thought and wiU to the direct
dictates of conscience, and thereafter to apply them
to outward life ; therefore any contempt for them,
disbelief, misinterpretation, and misapplication of them,
can only arise in the sphere of reason. Consequently
everything untrue or questionable faUs not within the
province of conscience, but among the imaginations
(BiaXoyia-fiol), which contradict the consciousness by
which we know the truth and righteousness of God,
and pass away into vanity (Eom. i 21: " Became
vain in their imaginations;" cf. 19, 25, 32); or else,
if faith is not lost, become perplexed in their judg
ment of doubtful cases in practical life, because
faith has not had power to change the whole man
(Eom. xiv. 1 : " Him that is weak in the faith receive
ye, but not to doubtful disputations ; " Luth. : " Ee-
eeive ye, and do not perplex men's consciences ; " Gr.,
p/q eh Bihicpi(rei<i BiaXoyicrfidov).1 Conscience does not
1 Even language implies a uniformity of conception — German
Gewissen, Latin conscienlia, Greek iruveiiwris — that can only be ex
plained by the existence of a general feeling founded on facts.
Language sets conscience down as science and certainty ; and the
Bible never speaks of an erring, doubtful, or probable conscience.'
Consciousness, science, and conscience on the one hand, doubt, pro
bable opinion, and error on the other, are so completely in contradic
tion that even the schoolmen had to make a logical judgment out of
the conscience before they could produce an apparent reconciliation!
What is termed an erring conscience is really an erring knowledge
about conscience — in other words, a want of subjective knowledge.
Hence 1 Cor. viii. 7, where cases of conscience are mentioned, declares :
"It is not every man that has knowledge" (so Luther) ; E.V. : "There
is not in every man that knowledge ;" Gr., tvx. h ar«<ri» d yi£m).

92 Outlines of Biblical Psychology.
by itself lay down the law of God in specific and
definite commandments (ivroXai), any more than
reason does so with the laws of logic. The com
mandments are the developed law of God, not the
law of God as dHectly im-pressed on the heart, but
the same law ex-pressed. No/ws twv ivroX&v, "law of
commandments," is therefore the outward law of God
possessed by the Jews, in distinction from the heathen
(Eph. ii. 15: " Having aboHshed in His flesh the
enmity, even the law of commandments contained in
ordinances "). All that conscience does is to produce
(and this in connection with nous) combining acts of
thought (\oyio-fioC), whose province is to weigh and
decide what is right • or wrong in particular instances
(Eom. ii. 15). Take conscience in and by itself, it is
nothing but the conscious power of testimony belonging
to the moral sense and impulse which are at work in
the heart. It enforces truth and justice in the wide
sense ; and aU its com-mands and de-mands, its
legislative and its judicial acts, take their stand on
the one simple rule, that, whatever the particular
actions may be, there must be truth and justice in the
sense 'and impulse of the doer ; the spirit and motive of
the act must be in keeping with the man's sense of
truth and justice (cf. Eom. xiii. 5 : " Wherefore ye
must needs be subject, not only for wrath, but also
for conscience sake ; " 2 Cor. iv. 2, v. 11; 1 Pet.
ii. 19). "Be true and upright in thought, wiU, and
deed," — this is the voice of conscience. What and
how we must do, in order to be so, is not for con-

Life of the Human Soul as centred in the Heart. 93
science to judge, but for nous, the faculty of judgment,
the faculty of moral reason.1 Accordingly, when from
defective knowledge the moral reason judges sinful an
action which is essentiaUy and by itself innocent in
the doing of such an action, the conscience is so far
weak, that, being forsaken of true knowledge, it loses
its power and cheerfulness, and knows itself to be
inwardly defiled and wounded by the action in question
(1 Cor. viii. 7 : " Some ... eat it as a thing offered
to an idol, and their conscience being weak is de
filed;" 11, 12). At the same time, in this it is
simply proving firm to its sense of justice and truth ;
for, in dealing with everything that it rightly or
wrongly declares to be sin, or even to be doubtful,2 it
must act as representative of the holiness of the
moral sense and impulse. Every act of disloyalty to
its own moral judgment, even when that is objectively
and in fact incorrect, runs counter to the sense of
truth and the natural impulse towards it in the man,
and is an act of unbelief due to a wrong spirit and

1 Mutschelle, Moral Theology, vol. i. pp. 226 and 238: "Con
science, therefore, does not consist in a logical judgment about the
objective good of the action, but in a judicial one about the subjective
goodness of the agent. It is possible for a man to err in his logical
judgment about the legality of the action, but his conscience does not
therefore err in its judicial judgment about the morality of the agent.
It judges him even in regard to this very error, after its detection, and
as soon as it discovers whether or not the error was culpable."
1 Even heathenism saw that action was inadmissible in cases of
doubt. Pliny : " "Where thou doubtest, act thou not ; " Cicero : "It
is a good rule not to do an action when one is in doubt whether it be
right or wrong. Right shines by its own light ; doubt is a hint of
wrong."

9 4 Outlines of Biblical Psychology.
motive (Eom. xiv. 14 : "To him that esteemeth any
thing to be unclean, to him it is unclean;" 22, 23).
Consequently, if I injure another by doing an action
which, if not immoral in its essence and by itself, is
yet in contradiction with his peculiar moral judgment,
I do a most mischievous moral wrong to his con
science ; and stiU more, if I tempt him to do the
action himself (Eom. xiv. 13, 20, 21: "It is good
neither to eat flesh, nor to drink wine, nor anything
whereby thy brother stumbleth, or is offended, or is
made weak;" cf. 1 Cor. x. 28, 29, viii. 10 seq.)
To settle disputes about lawful and unlawful, to give
rest to the consciences of the weak, needs not a cor
rection of the consciences presumed to be erring, but
a more complete education of the whole man, an
education of His nous or moral reason; for that is the
seat at once of mistakenly narrow and of recklessly
free judgments (Eom. xiv. 5, cf. 3. What Luther has
translated in ver. 5 : " Let every one be sure of his
opinion;" E.V. : " Let every man be fuUy persuaded in
his own mind," is in the original Greek :" " Let every
one gain in his own nous the maturity and the con
viction of a perfect education," exacTo*; iv tb IBim
vol' TrkrjpofyopelaOw).
3. Since conscience appeals to the truth and justice
in the feeHng and motive of an action, and judges a
man accordingly, it also reflects, as in a faithful mirror,
the personal goodness or badness — in short, the prac
tical disposition — of the agent, whUe it does not
analyze the objective side and concrete character of

Life of the Human Soul as centred in the Heart. 9 5
the action itself. It is a good, pure, and uninjured
consciousness, wherever there is a right ordering of the
heart and in the disposition towards faith (1 Tim. i 5 :
" The end of the commandment is charity out of a
pure heart, and of a good conscience, and of faith un
feigned;" 19, iii. 9 ; 1 Pet. iii. 16), and of the feelings
and desires (Heb. xiii. 18 ; 2 Cor. i 12, iv. 2, cf. v.
11 with 12), even when the way the man has entered
upon is not exactly the right one (2 Tim. i. 3 : " God,
whom I serve from my forefathers with a pure con
science ;" cf. 1 Tim. i 13 ; Acts xxHi 1 : " I have lived
in aU good conscience before God untU this day ;" xxiv.
14, 16; cf. Phil. iii. 6; Eom. x. 2; Gal. i 13, 14, iv. 18).
Hence conscience is no security for objective, but only
for subjective truth or truthfulness ; and the witness
of a good conscience does not by itself justify a man
in the sight of God : for it does not embrace every side
of life, but only the side of personal true-heartedness,
and it is Umited by the subjective ignorance and weak
ness of the person concerned (1 Cor. iv. 4 : " I know
nothing by myself; yet am I not hereby justified;"
cf., in addition to the above passages, viz. 2 Tim. i
3, etc., the following: 1 Tim. i. 12, 13, 15; 1 Cor.
xv. 8, 9). In the very same way, again, it is an evil
and defied consciousness, wherever there is a want of
purity or truth of disposition in a man, even when he
possesses aU outward respectability and purity, and is
on the right way, and is upholding objective truth and
a righteous cause (John viii. 9 : " They which heard
it, being convicted by their own conscience, went out

9 6 Outlines of Biblical Psychology.
one by one," etc.; Titus i. 15; 1 Tim. iv. 2, 3).
LoyaUy and truthfuUy, in believer and in unbeliever,
it fulfils its appointed office of bearing witness and
passing judgment, so long as the general spiritual
activity of the heart does not otherwise come to a
stand-stiU (irmpcoa-K, sees. 9. 1, 18. 2, b). Even then it
is not conscience itself that is lost, but the man's know
ledge of it; in other words, conscience has lost its power
to utter itself. But, as soon as it regains freedom of
utterance, it brings its authority again into conscious
ness. A spiritual reconciliation, purifying the heart,
and therefore the whole disposition, is the only means
whereby conscience grows to a pure consciousness,
giving man the joy of entire guUtlessness and free
access to God (Heb. ix. 14 : " How much more shall
the blood of Christ . . . purge your conscience from dead
works to serve -the Hving God?" cf. 9, x. 2, 19, 22;
1 Pet. Hi. 16). Lastly, if the Spirit is in the heart
(2 Cor. i. 22 : " God, who hath . . . given the earnest of
the Spirit in our hearts"), the witness of the spirit
and the witness of conscience are conjoined in spiritual
union (Eom. ix. 1 : " I say the truth in Christ ....
my conscience also bearing me .witness in the Holy
Ghost;" cf. vUi 16).
Note. — In essence, conscience is not a mere moral
feeling. Eoughly speaking, feeling is the first im
pression in the soul; it is the exciting cause and
first beginning of every perception in the soul. So
conscience is first of all felt, but 'it is not, therefore, a
feeling. It is, indeed, not feeHng, but knowledge;

Life of the Human Soul as centred in the Heart. 97
and yet not knowledge of the reflective and combining
sort,— not a moral judgment (Melanchthon's "practical
syllogism"), that being an act of reason itself due to
conscience. Far from presenting knowledge in the
form of thoughts about being, conscience is, by its
very essence, a being which thinks itself, a conscious
being, conscious-ness, a knowledge given with the
moral being of ,each person and implied in it, a direct
moral consciousness, and, as a component part of the
heart, a direct central consciousness. Moreover, just
because of its connection with the heart, it is not an
inactive consciousness, but one whose very function
is to testify ; and it makes its voice heard in the
regions of reason, reaching thought and wUl by a
direct appeal. It also makes itself known, involun
tarily, as a feeHng which gives filling to thought — in
other words, as a sense ; and as a feeHng which gives
filling to vjill — in other words, as an impulse. The
matter thus expressed or appealed to, is nothing
but goodness as a law of truth for thought, and a
law of justice for wiU, demanding unconditional
obedience. For conscience makes no terms, but calls
a man to account, whether he wUl or no. Since all
this is innate in man, conscience points to the legis
lative power of a Creator — in other words, to a
Theonomy. Conscience, however, is not the substance
of divine goodness. The latter is not contained within
conscience, or in its essence derived from it. It is only
in its ethical sense that divine goodness is derived
from conscience, being in morals a command addressed
to the will, an obligation or spiritual law directly laid
down by conscience, and falling within the sphere of
nous. The effect of conscience in this connection is
G

98 Outlines of Biblical Psychology.
twofold, primary and secondary : the one the influence of
conscience on personal conduct, the other the influence
of personal conduct on conscience. The primary effect
of conscience, as effectuaUy influencing 'the rational
life (caUed conscientia antecedens, " the conscience
going before action"), consists in a constraint not
com-pelHng but im-pelling a man to place himself in
connection with the divine law of truth and justice.
In this primary effect, conscience legislates for nous.
It impresses its primary moral principles upon man's
rational Ufe, so as to affect his personal conduct, whUe
at the same time the latter retains its freedom of
choice. On the other hand, the conduct, in its turn,
by using its freedom, impresses conscience ; and the
result is the corresponding secondary effect, the " sub
sequent" conscience. The personal conduct is again
placed in connection with the law, and conscience
again declares the harmony or contradiction of the
conduct with the inward law. Conscience reflects the
law by becoming an imputing ' consciousness, which
either finds itself in harmony with the law, in which
case it is a good conscience (peace), or else in con
tradiction, in which case it is an evil conscience (dis-
peace). The secondary effect of conscience is judicial,
as its primary is legislative. As regards nous, neither
of them is more than an exciting cause ; and it is only
by union with nous — in other words, by a conscientious
reasoning ("concomitant" conscience) — that conscience
brings into being a concrete moral knowledge and wiU
exemplified in particular moral notions, judgments,
laws, and principles, a consciousness of guUt that is
not involuntary but morally free, justification in the
concrete, etc. AU this is a conditional and indirect

Life of the Human Soul as centred in the Heart. 99
consequence or effect of conscience, and is not directly
contained in conscience itself. A distinction must be
drawn between the immediate essence and direct effect of
conscience, and the effect produced only on condition of
the free co-operation of nous — namely, the utterance
and manifestation of conscience (apprehension and
application of truth, with theH products). Neglect and
confusion of these distinctions have led to many wrong
divisions of conscience, some by reference to knowledge
(right, doubtful, and wrong conscience), others to
moral energy (living and dead, sleeping and wakeful,
narrow and wide conscience). All this does not
belong to the objective character of conscience, or to
conscience as a given fact, but only to a man's sub
jective attitude towards conscience. It concerns the
apprehension and manifestation of conscience in that
rational life of man which is at once inteUectual and
moral. To have a complete notion of our own moral
being and attitude, we must take conscience and
reason together, not only .because they are directly
given to us as one in the organism, but because they
are united by a moral process. According to the
teaching of the Bible, the heart presents this union on
both its aspects. DetaUs belong to ethics.
From the preceding it appears that the Heart com
bines sense and desire with moraHty and reason, by
not only uniting their inward features in one common
consciousness, but propagating them abroad in the
form of thought and wiU. It is in the heart that, —
1. Life is concentrated and becomes a self-conscious
ness (conscience). This self-consciousness makes man
aware that the divine destiny of his life is an innate

100 Outlines of Biblical Psychology.
and primary feature of it; and it thereby so estabr
Ushes its authority with him that he regards his own
moral self-government (autonomy) (Eom. H. 14: "They
are a law to themselves," eavTol<; elcri vo/jlo<s ; cf. 1 5 :
"Who show the work of the law written on their
hearts") not only as a natural capacity or proper
foundation, but as the very end of life. It is not an
unconscious or natural law which man bears in his
bosom. In his fundamental consciousness of self, he
has a moral law which raises him above nature and
the world, and at once enables and obUges him, by his
own act, to learn the destiny given to him, and con
duct and judge himself accordingly. These are, the
specific features of personal consciousness ; whUe, as
its own lawgiver and judge, it knows its own freedom,
it is conscious also of obligation and responsibiUty to
its own testimony. In this way it is the foundation
of moral freedom, which, when viewed as a combina
tion of power and law, necessarily implies that
morality is a law of the inward life directly con
trolling sense and desire, whUe, at the same time,
free action is admitted, and physical compulsion both
inward and outward excluded, and that, so far as this
really happens in a man, moral freedom developes into a
quaUty of his person— in other words, into a character.
But the essential condition of this is, that that which
is innately or implicitly present in the person's con
sciousness, and is the subject of this command, should
also become expHcitly developed.
2. The development in question takes place in a

Life of the Human Soul as centred in the Heart. 101
man's moral reason (nous, voelv), by which the given
materials are formed and transformed into thought
and wiU, and then sent forth from the heart intq the
outer world. This development really depends on an
effort of one's own , wUl, which is Hmited by the
decisive choice of the soul (sees. 6 and 8), and by
the power of the spHit (sec. 16); and this effort is
carried out in the central seat of the heart under the
form of free thought and wiU. While, therefore,
moral autonomy is implicitly contained in the original
moral freedom of self-consciousness (freedom of con
science), and forms its chief end, the reaUzation of it
depends on that freedom of thought and will (rational
freedom) which belongs to man in virtue of his
reason. It is this freedom which decides whether
this or that rational development shaU or shaU not
take place, and above aU, whether at aU, or to what
extent, the said development shaU be in harmony
with the destiny of the personal consciousness as
implanted in it from the first ; so that, in this way,
all objects are grasped and secured by thought and
,wiU conscientiously — that is to say, in the moral spirit
of inward freedom. Whenever this actuaUy happens,
the result is the growth, in the heart's reason, of a
moral freedom of character and a life of moral reason,
and also the development of autonomy in a man to
such an extent that he not only has a divine Ufe
within him controlling his actions, but by his own
wiU and of his own accord he submits to divine
control. If it does not happen, still self-consciousness

102 Outlines of Biblical Psychology. i
asserts its original moral freedom against the rational
freedom which has played it false. It continues to
defend the law, and to arraign and condemn the
guUty, so long as there is any part of the" heart's
developing activity still open to the testimony of its
original moral freedom in the personal consciousness
— in other wqrds, so long as there is any part of it
that has not yet become the prey of darkness, inertia,
and lethargy (death).
From aU this it appears that the heart is holder of
the personal consciousness — that it is at work in moral
will and moral reason (cf. Deut. viii. 2 : " All the
way which the Lord thy God led thee ... to prove
thee, to know what was in thy heart, whether thou
wouldest keep His commandments, or no;" 5, 6, 14).
Lastly, it is the essential condition of a moral freedom
of character, and helps to build this up upon the soU
of that freedom of conscience whose seat is the heart,
and by the aid of that discernment which is lent by
its own freedom of thought and will.
Sec. 23. The Heart as Manufactory of all Free Acts
and States.
In keeping with the above conception, the heart is
in Scripture spoken of as the subject in which any
thing,— 1. Is embraced or enclosed within the personal con
sciousness, the latter being partly free, partly not free, 
free from external compulsion, but under moral obUga-

Life of the Human Soul as centred in the Heart. 103
tion and responsibiUty. In the heart man secures for
himself a self-consciousness independent of outward
authority, a self-consciousness in which his actions
and mental states gain a, position of moral independence
and are raised above the external world (Prov. xiv. 1 0 :
"The heart knoweth his own bitterness;" PhU. iv. 7 :
" The peace of God, which passeth aU understanding,
shaU keep your hearts and minds through Christ
Jesus ; " and Col. Hi. 15: " Let the peace of God rule
in your hearts ;" 2 Cor. Hi. 2, 3 ; Eph. v. 19 ; 1 Pet.
iii. 15: " Sanctify the Lord God in your hearts ; "
James iv. 8). But in the same way sin is inseparable
from the heart, and is fixed deep in the inmost con
sciousness (Jer. xvii. 1: " The sin of Judah ... is graven
upon the tablet of theH heart"), as an object of moral
self-knowledge, self-accusation, and self-condemnation.
In this way appeals are made to the heart as to the
unanswerable witness of guilt and ill desert (1 Kings ii.
44: "Thou" (Shimei) "knowest aU the wickedness which
thine heart is privy to;" Eccles. vii. 22); and a mishap,
which makes a man conscious of his own sins and of
God's justice, goes to his heart (Ex. ix. 14: "I will send
aU my plagues upon thy heart;" cf. 2 7). Thereupon the
heart sets a man at feud with himself by biting or pluck
ing (charaph, carpere) (Job xxvH. 6: "My heart shall not
reproach" (Heb. pluck, «nrp &>) "me as long as I live ; "
DeHtzsch and Eenan : " My heart shaU not reproach
one of my days "), smiting (nachah) (1 Sam. xxiv. 5 :
" David's heart smote him;" cf. 2 Sam. xxiv. 10 ; Jer.
iv. 18: " This is thy wickedness, because it is bitter,

104 Outlines of Biblical Psychology.
because it reacheth unto (Heb. is unto, *]?? 1J?) thy
heart"), convincing of sin and condemnation (icara-
yivdxriceiv ; 1 John Hi. 20: "If our heart condemn
us;" 21). Hence the commission of sin is " an offence
of heart" that maketh to stumble (michsol) (1 Sam.
xxv. 31: "This shall be no grief " (Heb. staggering)
"unto thee, nor offence of heart unto my lord"),
because it makes the self-consciousness lose its moral
attitude and moral power. When a man is only wish
ing to leave undone something which he is bound by
inward moral obligation to do, when duty is striving
with him, and his moral consciousness is keenly excited,
this excitement is sometimes compared to a fire within
the heart (Jer. xx. 9 : " I said, I wiU not make men
tion of Him, nor speak any more in His name. But
His word was in mine heart as a burning fire shut up in
my bones "). If, then, a man holds no converse with
his heart, he falls into a state of moral thoughtlessness
and Ucence, and the righteousness of God never comes
into his mind (Hos. vU. 2 : "And they consider not in"
(margin, " say not to ") " their hearts that I remember
aU their wickedness "). Bnt if the sinner turns again
into his heart, or finds it (Isa. xlvi. 8 : " Bring it
again to mind," Heb. " Go into your heart ; " 1 Kings
viii. 38 : " Thy people Israel, which shaU know every
man the plague of his own heart, and spread forth his
hands towards this house;" 47: "Bethink themselves,"
Heb. " Bring back to their hearts ; " 48 ; 2 Sam. vii. 27;
Deut. xxx. 1: "Thou shalt caU them" (the blessing
and the curse) "to mind," Heb. "Bring back to thine

Life of the Human Soul as centred in the Heart. 105
heart;" 2), he first of aU "comes to himself" (Luke
xv. 1 7 : "And, when he came to himseff, he said," etc.).
By a moral resolve he recovers his personal conscious
ness, and thereby not only learns his own misery and
moral responsibiHty, but his own moral freedom, and
his right to turn again to God by confession, prayer,
and prostration (Luke xv. 17: " How many lured ser
vants of my father," etc.; 19).
The heart also appears, —
2. As the subject which, by a free and rational act
of reflection, takes up objects from practical Ufe in
order to shape and adapt them for practical Ufe by
changing them into thoughts and resolves. Above aU, —
a. The evolution of thoughts is ever going on in
the workshop of the heart. The heart is ever exercis
ing a spontaneous formative faculty, a faculty of mould
ing Bnn, hard and raw material ; isi, soft material ; and
creating IVafc'D, figure (imagination) ; and this faculty,
whUe it gives to the internal phenomena of the soul
the distinct character within and without of moral and
rational thoughts, lays a foundation for a moral judg
ment about man and his responsibiHty (Gen. vi. 5 :
" God saw that . . . every imagination of the thoughts
of his" (man's) "heart was only evU continuaUy;" vHi.
21 ; Deut. xxxi 21 ; IChron. xxvin. 9 : "The Lord
searcheth aU hearts, and understandeth aU the imagina
tions of the thoughts;" cf. xxix. 18; Prov. vi. 14:
"Frowardness is in his heart, he deviseth mischief
continually;" 18, cf. Hi 29, xiv. 22; Ps. lxxiH. 7,
margin; Prov. xviii. 12). By this formative faculty

106 Outlines of Biblical Psychology.
thoughts are raised from the rank of mere ideas and
wishes to that of decision and thing decided on; in
other words, they receive a new form from the unifying
thought that arranges and is arranged in judgments,
resolutions, plans (BiaKoyiafiot, fiovkat), and gives
definiteness both to the disposition and to the acts of
a man (Isa. x. 7: " Howbeit he " (Asshur) " meaneth not
so, neither doth his heart think so ; but it is in his
heart to destroy and cut off nations not a few ; " Prov.
xvi. 9 : " A man's heart deviseth his way : but the
Lord directeth his steps;" xix. 21 ; Ps. cxl. 2 ; Matt.
ix. 4 : " Wherefore think ye evU in your hearts ? " xv.
19:" Out of the heart proceed evil thoughts, murders,
adulteries," etc. ; Luke ix. 46, 47, xxiv. 38; Ps. 1 xxiii
7 ; Neh. v. 7 : "I consulted with myself;" Heb., " My
heart consulted in me;" 1 Cor. iv. 5, vH. 37; 2 Cor.
ix. 11 ; Acts xi. 23).1 Whatever is selected by reflec
tion, as a means of giving definiteness to thought and
wiU without prejudice to freedom, is said to be found
in the heart, or said to fiU the heart (Isa. lxHi 4: "For
the day of vengeance is in mine heart;" x. 7; 2 Kings
x. 30 : "According to aU that was in my heart ;" 1 Sam.
xiv. 7 : "Do aU that is in thine heart ;" Esther vii. 5,
margin ; Ezra vii. 27, where there is a divine impulse
in the matter: " Blessed be the Lord God of our fathers,
1 Roos, Psych, iii. sec. 6 : "Ex his omnibus emergit hsec cordis
defmitio, quod sit causa cogitationum interna eaque libera. Cadunt
idese in spiritus brutorum, sed cogitata in eos non cadunt. Dantur
idese, quas homo aliunde oblatas recipit seu patitur; cogitationes autem
sunt figmentum hominis proprium, quo idese formantur, ac inter se
combinantur vel sejunguntur. "

Life of the Human Soul as centred in the Heart. 107
which hath put such a thing as this in the king's
heart;" cf. Neh. ii. 12 : "Neither told I any man what
my God had put in my heart to do ; " 2 Cor. vin. 1 6 ;
Eev. xvii. 1 7). Whatever also, because of the inward
bent of thought and wiU, is conceived even as an out
ward object of attention and intention, as weU as the
direct occasion of corresponding acts, is said to rise or
to be placed upon the heart (Isa. lxv. 17 : "The former
shaU not be remembered nor come into mind;" margin,
" come upon the heart ; " Luther, " be taken to heart ; "
cf. Jer. Hi. 16, margin, and li 50: "Eemember the
Lord afar off, and let Jerusalem come into your heart ; "
Luther, " let Jerusalem be in your heart ; " 1 Cor. ii. 9 ;
Ezek. xiv. 3, 4; Jer. vii. 31, margin; cf. xix. 5:
" Neither came it into my mind ; " Heb., " upon my
heart;" xxxii. 35; 2 Kings xii. 4: "AU the money
that cometh into any man's heart to bring ; " margin,
" The money that ascendeth upon the heart of a man
to bring;" 2 Chron. vH. 11; Acts vn. 23 ; Dan. i 8 ;
cf. 2 Sam. vii. 3; 1 Chron. xvn. 2 ; Acts v. 3: "Why
hath Satan filled thine heart to He to the Holy Ghost?").
The plastic act itself, which converts the objects into
definite forms of thought and wiU, is described as an
act of introducing, connecting, and presenting particular
facts before a man's own consciousness. It is caUed a
saying, speech, or address in the heart (3?3 "1?'!!, "1??))
with (Qy), upon fy), or into (^) (cf. among many other
passages, Eccles. H. 15; Ps. x. 6, 11, xiv. 1: "The
fool hath said in his heart, There is no God ; " Eccles.
i. 16 ; Gen. vHi 21 : "The Lord said in His heart, I

108 Outlines of Biblical Psychology.
wiil not again curse the ground any more for man's
sake ; " xxiv. 45 : " Before I had done speaking in my
heart;" 1 Sam. xxvH. 1, i 13; Deut. xv. 9; Matt.
ix. 3, cf. 4, xxiv. 48 ; Eom. x. 6 : " Say not in- thine
heart, Who shaU ascend into heaven ? " Eev. xvui 7).
Moreover, —
b. In aU that goes on in the region of heart, man
acts, if not always with a spirit of moral freedom, yet
with a power of choice that is all his own, and involves
his moral responsibility. In this way it is the heart
that enables him to do those actions that are free,
because springing from the inward motive of duty, and
free in proportion to the measure of a man's powers
(Ex. xxv. 2 : "Of every man that giveth it willingly
with his heart ye shall take my offering ; " xxxv. 5 :
"Whosoever is of a willing heart;" cf. 10 : "Every
wise-hearted among you;" 21: "Every one whose
heart stirred him up ;" 22, 26: "All the women whose
heart stirred them up in wisdom spun goats' hair; " 29 ;
2 Chron. xxix. 31; Jer. xxx. 21). Consequently
both what is done from (or of) the heart, and he who
does it, bear the stamp of a voluntary and conscientious
seriousness (Matt, xviii. 35: "If ye from your hearts
forgive not every one his brother their trespasses ; "
Eom. vi. 17; sirmlarly " singleness of heart," Eph. vi.
5 ; CoL in. 22 ; Prov. xxiH. 26 ; Lam. ii. 18, Hi 41 ;
Hos. vH. 14). And whatever is closely cherished as
a free and even joyful moral conviction and resolve,
whatever monopoHzes one's thoughts to any consider
able extent, is described as in the heart (John xiv.

Life of the Human Soul as centred in the Heart. 109
27 : " Let not your heart be troubled, neither let it be
afraid ; " 1- Kings viii. 17: "It was in the heart of
David my father to buUd an house;" 18; cf. 1 Chron.
xxn. 7, xxviH. 2 ; 2 Chron. vi. 7, 8, xxiv. 4, xxix. 10:
"It is in mine heart to make a covenant with the God
of Israel ; " 1 Kings x. 2). But the heart can decide
wrongly as weU as rightly ; it can adopt not only an
attitude or movement in keeping with the inward or
natural order, but one that is selfishly perverted there
from (Eccles. x. 2 : "I withheld not my heart from
any joy ; " cf. Prov. xii. 8 : " He that is of a perverse
heart "). It is therefore in its selfishness the source
and seat of a purely capricious and self-confident
thought and wiU, selfish notions, devices, and plans, in
opposition to the objective truth and wisdom of God
(Num. xvi. 28 : "I have not done them of my own
mind," Heb. "heart;" cf. 1 Kings xH 33 : "Even in
the month which he " (Jeroboam) " had devised of his
own heart ; " Ezek. xiU. 2,17; Prov. xvHi. 2 ; Isa.
lix. 13 : " Uttering from the heart words of falsehood ; "
cf. Num. xxiv. 13: " To do either good or bad of
mine own mind," Heb. "heart;" Jer. xxiH. 16, 26,
14; Isa. Ivii 17: "He went on frowardly in the
way of his heart ; " Eccles. xi. 9 : " Walk in the ways
of thine heart;" Prov. xxviH. 26: "He that trusteth
in his own heart is a fool"). In cases where a man's
heart is, without his own wiU or knowledge, circum
vented and led astray, his heart is said to have been
"stolen" from him (Gem xxxi 20: "Stole away
unawares to Laban the Syrian ;" Heb., " Stole the heart

110 Outlines of Biblical Psychology.
of;" and so, 26 : " That thou hast stolen away unawares
tome;" Heb., "That thou hast stolen my heart;" cf. 27:
" Didst steal away from me;" margin, "Hast stolen me;"
2 Sam. xv. 6 : "So Absalom stole the hearts of the
men of Israel ; " cf. Eccles. vii. 7 : " A gift destroyeth
the heart").
3. Since it is precisely on the free formative power
and moral resolve of the heart that the spiritual
character depends, the latter is described by general
or special predicates, relating to the heart of the
person in question.
(a) If a man neglects to turn aside to consult his
primary moral consciousness, and if his powers of
reason are not commensurate therewith, he is described
as heartless (2? 19% P^?). This denotes in general
terms the death or torpor of the functions of a man's
moral reason, — a case where we use the expressions,
" man of no conscience," " man with no sense of duty,"
"faithless and disobedient," "irrational and incon
siderate," "untaught and unteachable," "weak and lazy,"
" spiritless," etc., as the case may be (Jer. v. 2 1 : "0
foolish people, and without understanding;" margin,
"without heart;" cf. 23, 24; Hos. vn. 11 : "Ephraim
also is like a silly dove without heart;" cf. 9, 10;
Prov. xvH. 16, x. 13: "Void of understanding;" margin,
" Void of heart ; " 21 : " Want of wisdom ; " margin,
"Want of heart;" cf. Luke vi 39; Prov. xv. 21:
" Destitute of wisdom ; " margin, " Void of heart ; "
xxiv. 30, xvii. 18: " Void of understanding;" margin,
"heart;" cf. xxii. 26, ix. 15, 16; cf. vii. 10, vi. 32:

Life of the Human Soul as centred in the Heart. Ill
" Lacketh understanding ; " margin, " heart ; " so wine
and whoredom " take away the heart," Hos. iv. 11;
Jer. iv. 9 ; Job xH. 24 : " Overcharged " (torpid)
"hearts;" Luke xxi. 34, cf. : "Their eyes were
heavy " (fiefiapvfievoi) ; Matt. xxvi. 43 : " Fools and
slow of heart ; " Luke xxiv. 2 5). On the other hand,
whenever there is moral inteUigence, then there is
heart, and a man of heart (Job xii 2, 3 : "I have
understanding as well as you;" margin, "I have a
heart as weU as you;" xxxiv. 10: "Men of under
standing;" margin, "Men of heart;" and so 34. Cf.
getting and possessing an heart, Prov. xv. 32:
" Getteth understanding ; " margin, " Possesseth an
heart;" xix. 8: "Getteth wisdom;" margin, "an
heart "). Accordingly, —
(b) Wisdom and Folly, with the corresponding ad
jectives, are expressly predicated of the heart. Being
properties of the heart, they are to be looked on as
things dependent on the conduct, things of habit, in
short, as peculiar features of a man's moral character,
which leave their mark on his Hfe in the form of a
way of thinking and acting that rules it. Hence
even wisdom and foUy of heart have a decidedly
moral meaning throughout; and apply to a moral
state of wUl, to courage and resolution, to moral
intelligence and keenness of judgment, and their
opposites (Prov. xv. 14 : "The heart of hini that hath
understanding seeketh knowledge;" xxiH. 15: "My
son, if thy heart be wise, my heart shall rejoice, even
mine;" Eccles. viii. 5; Prov. x. 8, xi. 29, xv. 21 :

112 Outlines qf Biblical Psychology.
" Destitute of wisdom ; " margin, " Void of heart ; " cf.
Job ix. 4 : "He " (God) " is wise in heart, and mighty
in strength;" Isa. xxxii. 4; Prov. H. 10, xiv. 33,
xviii. 15; Eccles. H. 3; Ps. xlix. 3, xc. 12; Judg.
v. 15 : "For the divisions of Eeuben there were
great thoughts " (margin, " impressions ") " of heart ;" ,
16 ; Ex. xxxv. 10 : " Every wise-hearted among you;"
25, xxxvi. 2, cf. xxxi 6, xxxv. 34, 35, xxviH. 3 :
" Thou shalt speak unto aU that are wise-hearted . . .
that they may make Aaron's garments;".1 1 Kings
iii. 9, 12, cf. iv. 29: "Wisdom and understanding
exceeding much, and largeness of heart;" v. 12 ; Prov.
xii. 8, xviii. 2, xxH. 15; Job xxxi 27; cf. James- i. 26 ;
Ps. xcv. 10:" This is a people that do err in their
heart;" cf. Heb. iii. 10 ; Deut. xxviH. 28 : "Astonish
ment of heart ; " Job xvii. 4 : " Thou hast hid their
heart from understanding ; " Lam. Hi. 65: " Give
them sorrow " (margin, " obstinacy ") " of heart, Thy
curse unto them;" cf. 2 Cor. Ui. 14, 15 ; Eom. i 21 :
" Their fooHsh heart was darkened ").

B.  RELATIONS OF THE HEART TO THE LIFE.
Sec. 24. Spiritual and Bodily Functions of the Heart
in the Soul.
From the essence of the heart, as above explained,
it follows at once that the heart is the condition of
' Roos, Psych, iii. sec. 21, p. 115 : "Dentur licet homines improbi,
gemmas ac metalla tarn scite tractantes quam Bezaleel, sed ut tarn

Life of the Human Soul as centred in the Heart. 113
all relations and actions from the spiritual and bodily
side of the soul's life, so far as they occur (or are meant
to occur) with personal self -consciousness, and by means
of free-will. Even when they are from a moral point
of view not free, it is still the condition of them, so
far as they spring from a voluntary renunciation of
the primary moral freedom of man, have their judge
in the primary moral consciousness, and have a neces
sary (though, indeed, a maiming and even deadly)
influence on free moral action.
1. This dependence of the spiritual and bodUy
functions of the soul upon the heart is to be explained,
in general terms, by the fact that, on the one hand,
the soul's spiritual sense or nous (rational sense), when
taken by itself (sec. 18) and viewed in its own
specific mode of action (sec. 19), belongs to the heart
(voelv, Bidvoia, evvoia) (John xii. 40 : " Understand
with their heart ; " Luke i 5 1 : "In the imagination
of their hearts ; " Heb. iv. 12: " Thoughts and in
tents of the heart;" also iirivoia, Acts viii. 22 : "The
thought of thine heart ") ; and, on the other hand, by
the fact that it is in the heart that the soul's life of
feeling and desire reaches that heightened warmth and
powerful volume which is pecuHar to it in the form
of emotion (0vp,6s 1), and gains a personal meaning
seduli, tam fideles ac sinceri, tarn sereni ac constantes, denique tarn
felices Deoque probati in opere suo faciendo sint quam Bezaleel,
absque spiritu sapientise, quern is accepit, fieri non potest."
1 eufiis in the New Testament, although closely conjoined with
hostile heavings of the heart, is not, on that account, synonymous
with anger (ifyf). See Tittmann, Synon. ii 131 seq. It rather
H

114 Outlines of Biblical Psychology.
by finding a centre in self- consciousness, weaving
itself into the system of thought and will, and
assuming a form and energy which are at once moral
and logical. In this way there appears in the heart
(Heb. iv. 12: "A discerner of the thoughts and
intents of the heart;" cf. Matt. xii. 25; Acts xvii.
29), alongside of the spiritual ev-voiai (sec. 19. 1, b),
the iv-dvfjLi]<rei<s with an inward reference (the verb in
Matt. ix. 4 : " Wherefore think ye evil in your hearts?"
(evdvfielo-de) ; cf. i 2 0 : " WhUe he thought on these
things" (ravra . . . iv0v/M7jdivToi) ; Acts x. 19). They
are movements of the emotions, in which the sensations
denotes that emotional attitude which is at the root of anger as a
form of displeasure, and goes along with it throughout, — an attitude
in which the whole is strongly moved, and follows its inclinations
with great energy (Rev. xii. 12 : " The devil is come down unto you,
having great wrath " (fofiiv)). So, in the Apocrypha, it is used for
the emotional nature in general as the seat of strong feelings and
desires (Wisd. vii. 20: " (To know) the furies of wild beasts " (fofiahs
itiplrn) ; 2 Mace. vii. 21 : "Stirring up her womanish thoughts with
a manly spirit " (Uptrm tvpf), "she said unto them ; " xiii. 4 : " But
the King of kings moved Antiochus' mind" {riv tupat toZ 'AvTiix'"
" against this wicked wretch ; " Sirach x. 18: "Pride was not made for
men, nor furious anger " (Ipyh tupou) "for them that are born of a
woman "). In the Septuagint it corresponds to the Hebrew aph and
chema, "raging" and " burning," fitting in with those features of soul,
that make' it a breath not only effectually inspired, enkindled, and
impelled by ruach, but heated by the warmth of the heart, and so
heaving and seeking outlet. Even the verb tint is used, in classical
writers, of wind and fire. @vphs itself is explained by Plato as a
fuming and seething of soul (« Diets xx) ZS<ris rns ^t^iis) ; and after
him Galen describes it as a seething of the heat of the heart (?mj
rev xxtx rm xxp'Slxv hpjmZ), just as in connection with Ipyi (Rev. xvi.
19 : " The cup of the wine of the fierceness of His wrath " (ret tupm
T?f hpyns xlnv); and so xix. 15 : "Fierceness and wrath" (™J ivpou
xx) rns hpyns) "of Almighty God") it denotes the snorting and the
heat of wrath.

Life of the Human Soul as centred in the Heart. 115
aroused in the soul by given perceptions and impres
sions are brought together in the personal conscious
ness (Matt. ix. 3 : " Certain of the scribes said within
themselves ; " 4 : " Jesus knowing their thoughts "
(ivOv/Aycreis:)), and are transformed by thought into
reflections and plans (these last prominent in the
paraUel passages, Mark H. 8 : " Why reason ye these
things in your hearts?" Luke v. 22 : "What reason
ye in your hearts ? " (Bia\oyi%eo-6e) ; cf. above, «.).
Again, as for the ,iiri-6vp.iai, with an outward refer
ence, so long as the heart has no share in them, they
act only in the outward man, being mere unconscious
and involuntary physical impulses (Eom. vii.). But,
when they reach the heart (James i 14 : " Every man
is tempted when he is drawn away of his own lust "
(eiriOvfiuKi) "and enticed;" 15 ; cf. Mark iv. 19 with
15 ; Eom. i. 24; Prov. iv. 23), they leave their mark
on a man's thought, wiU, and action, and, in the form
of lustful passions in union with a personal conscious
ness, grow into persistent efforts and obstinate courses,
which give character to a man's whole system of life
(Eom. i 24 : "God also gave them up to uncleanness
through the lusts of their own hearts;" 26, cf. 21
and 28; Gal. v. 24 : "They that are Christ's have
crucified the flesh, with the affections " (iradr]fjiaai)
"and lusts" (iiridv(iiai<i); 19, 20, with Matt. xv. 19 ;
2 Pet. ii. 14; cf. the fleshly mind and disposition
described, sees. 18, 19); therefore they are morally
imputed to a man as sin fully born (James i 15 :
"When lust hath conceived, it bringeth forth sin,"

116. Outlines of Biblical Psychology.
with, Matt. v. 28 : "Whosoever looketh on a woman
to lust after her, hath committed adultery with her
already in his heart;" Prov. vi. 25). ,The phrases, IBiai
eTridvplai (2 Tim. iv. 3: "Their own lusts "), IBiai avrwv
i-jriOvfilai (2 Pet. iii. 3 : "Their own lusts"), iiridvpiai,
av-T&v (Jude 16:" Their own lusts "), eavrSv iiriQvp,iai
(Jude 18: "Their own lusts"), indicate that the natural
incHnations are now in-wrought features of character.
For, even where there is no question of sin, aU the
feelings of the soul get from the heart an energy
which either elevates or degrades a man's free Ufe ;
and by the heart they are made objects of thought
and wiU, leaving their own mark on these in turn
(John xiv. 1 : "Let not your heart be troubled;" 27
Eom. ix. 2 : " I have great heaviness and continual
sorrow in my heart;" 2 Cor. H. 4; Acts H. 37
"They were pricked in their heart;" cf. vii. 54
"They were cut to the heart;" xxi. 13; Luke iv. 18
" To heal the broken-hearted ; " Ps. xxi. 2 : " Thou
hast given him " (the king) " his heart's desHe ").
Accordingly, it is the heart that determines the
share which a man's mind and emotions have in his
dealings with other persons. When a man has my heart,
I wish weU to him, even as I think weU of him
(Judg. v. 9 : " My heart is toward the governors of
Israel;" Prov. xxiH. 6, 7 : " But his heart is not with
thee "). Oneness of heart is a correspondence of mind
and. emotions so complete that they who have it think
and wUl alike in mutual friendliness. They are aU of
one soul; they are all going one way; they display

Life of the Human Soul as centred in the Heart. 117
even in outward action a striking harmony of feeling
and incHnation, having actions, sufferings, and plea
sures in common (Acts iv. 32: "And the multitude
, . . were of one heart and of one soul : . . . they
had aU things common ; " Jer. xxxH. 39: "I will give
them one heart and one way, that they may fear me
for ever;" cf. Ezek. xi. 19 ; 1 Chron. xii. 38 : "Were
of one heart to make David king "). When a man is
in my heart, I know myself joined with him in an
inward communion of life, in the bonds of a single
persuasion and love ; and I pay him the esteem which
impUes an active interest (Phil, i 7 : " It is meet for
me to think this of you aU, because I have you in my
heart" (cf. what is said of §povelv in sec. 19. 2, b) ;
2 Cor. vii. 3, cf. vi. 11-13 ; 1 Thess. ii. 17 : "Being
taken from you for a short time in presence, not in
heart "). A man after my own heart is a man so to
my mind and after my likings, that I am well pleased
with him (Acts xin. 22 : "I have found David the
son of Jesse, a man after mine own heart ; " 1 Sam.
ii. 35 : "I will raise me up a faithful priest, that shaU
do according to that which is in my heart and in my
mind;" xiii. 14; Jer. iii. 15). An action done from
and according to the heart, is an action done out of per
sonal goodwiU, in accordance with a man's real mind
in a matter (Lam. iii. 33 : "He doth not afflict
willingly;" Heb., "from his heart;" 2 Sam. vii. 21 :
" For Thy word's sake, and according to Thine own
heart;" cf. 1 Chron. xvii. 19). Words to the heart are
words which sink deep into another's habits of thought

118 Outlines of Biblical Psychology.
and emotional temperament, and so attract, comfort,
and strengthen (Gen. xxxiv. 3 : " (Shechem) loved the
damsel, and spake kindly unto the damsel ; " margin,
" spake to the heart of the damsel;" and so in 1. 21 ;
Judg. xix. 3 : "To speak friendly unto her ; " margin,
"To speak to her heart;" Euth n. 13 : "That thou
hast spoken friendly ;" margin, " to the heart ;" 2 Sam.
xix. 7 : " Speak comfortably unto thy servants ; " mar
gin, " Speak to the heart of thy servants ;" Isa. xl.
2 : " Speak ye comfortably to Jerusalem ; " margin,
" Speak to the heart of Jerusalem ;" and so on in Hos.
ii. 14; 2 Chron. xxx. 22, xxxii 6).
2. This action of the heart on both the spiritual
and the bodily features of the soul — in other words,
on both its rational and its emotional action — has
always a peculiar way of showing itself.
(a) The rational action of the heart is, generaUy
speaking, displayed in a searching and sorting of given
objects, whereby it arranges them in a system of con
nected thoughts, with a view to the expression and
execution of them (Prov. xvi. 1 : " The preparations
of the heart in man" (maarchei lebh, from ?TJS>, to
arrange or sort) ; Luther: "Man indeed proposes in his
heart, but what the tongue is to speak comes from
God ; " tur, Eccles. H. 3 : "I sought in mine heart to
give myself unto wine, yet acquainting mine heart
with wisdom;" cf. i. 13 : "I gave my heart to seek
and search out by wisdom," etc.; vii. 25 : "I appHed
my heart to know, and to seareh, and to seek out
.wisdom, and the reason of things," — a going about to

Life of the Human Soul as centred in the Heart. 119
seek out and search through, a making of re-search, of
which tor again is a continuous series or bead-string).
More particularly, the rational activity of the heart is
engaged in preparing for it a corresponding utterance
by means of a process of reflection, in which the heart
sifts and separates, and of which the purpose is to
draw out the particular fact with a view to explain
and declare its meaning (hagah, njn, E.V. " search,"
" meditate," " study," etc. It combines the meanings
" murmur," " think," and " speak," — i.e. the evolution of
sound, of sense, and of word, — the two former leading up
to the last, and going with it. Note also that the pas
sages, Prov. xxv. 2 : " The honour of kings is to search
out a matter ;" 3 : " The heart of kings is unsearchable ;"
Isa. xxvii. 8 : "In measure, when it shooteth forth,
Thou wUt debate with it," point to the meaning " sift,"
" separate," an act which is at the root of the other
meanings of the word, especiaUy that of thinking (cf.
Isa. lis. 13; Josh, i 8; Ps. lxxvii. 12: "I will
meditate also of aU Thy work, and talk of Thy doings ;"
cxliii. 5) ; hagah, midway between " ponder," "i?J, and
"question," n^ (Ps. i. 2, lxHi 6, xxxviii. 12; Prov.
xv. 28, xxiv. 2), going before speech: "Their heart
studieth destruction, and their Hps talk of mischief;"
Ps. ii 1 : " Why do the heathen rage, and the people
imagine" (Heb. "meditate") " a vain thing ?" foUow
ing after SM"i, rage, in the Targums for non, murmur,
closely akin to hagah in the sense of murmur. As a
substantive, in Ps. xlix. 3 : "My mouth shaU speak of
wisdom, and the meditation of my heart shaU be of

120 Outlines of Biblical Psychology.
understanding," it is the contents and result, i.e. " views"
(DiJian, from P?, thought, in the distinctive sense) (Ps.
xix. 14; Lam. Hi 62). In the Septuagint hagah is
translated by fieXerdv (cf. in New Testament, Mark
xiii. 11 : " Take no thought beforehand what ye shaU
speak, neither do ye premeditate," /w?Se /leXerdre) ; in
Acts iv. 25, "imagine" is i/MeXerrja-av, translating Ps.
ii. 1 ; so 1 Tim. iv. 15, and- Sirach vi. 37: Biavoov ko\
fjuekera : " Let thy mind be upon the ordinances of the
Lord, and meditate continually in His commandments").
Now, when we bring aU the various aspects of a par
ticular fact together in the heart, comparing them and
reflecting upon them (av/jifidXkeiv) (Luke U. 1 9 : o-v/i/3d\-
\ovcra ev rfj icapBia auTij?, " Pondered them in her
heart," Luther : " Moved them about in her heart "),
we are thereby setting on foot a process of calculation,
connection, and combination (Heb. chaschabh, 2WQ, Greek
Xoyt&fiai). This is a process of thought by which
the • particular facts are connected into a practical
judgment and reasoning, and then made a means of
determining and estimating one's own conduct, as well
as the total result of the facts under scrutiny. It
combines the senses, " calculate with a view to so-and-
so," " calculate upon so-and-so," " set down to this or
that cause," " get at this or that by calculation "
(think it out), always with a practical tendency and
practical result. Aoyi&fiai is expressly connected with
the heart in the following passages : — Prov. xix. 2 1 :
" There are many devices in a man's heart ; " Isa. x. 7 :
" Neither doth his heart think so ;" 2 Sam. xix. 1 9 ;

Life of the Human Soul as centred in the Heart. 121
Ps. cxl. 2 : " Which imagine mischiefs in their heart ; "
cf. 4 : " Who have purposed to overthrow my goings ;"
Zech. vii 10, viH. 17. The acts of judgment and
reasoning appear clearly in Mark xi. 31 seq. : 'EXoyi-
Z,ovto 7T/30? eavroiK} = ev KapBia, " They reasoned with
themselves, saying," etc., for which Matt. xxi. 25 has
Bia\oyi£o/j,ai (SieXoyi^ovro irap' eavrol?, Xeyovres, etc.),
to emphasize either their want of decision or perhaps
simply the fact that they weighed the matter over,
this way and that. Cf. also Luke iii. 15:" All men
mused in their hearts of John," margin, "reasoned,"
Greek, BiaXoyi^ofievrnv irdwroiv ; so xxiv. 38, " thoughts"
(SiaXoyio-fiol) ; Mark H. 6-8 ; Matt. xvi. 7, 8 ; Luke ix.
46, 47. This combining process in the heart is finished
off and made a direct cause of action in the act of form
ing a fixed resolution, — in other words, in the act in
which the heart fixes on something as the end of a
definite plan, and sets to work to execute the plan
(DOT, samam, simmah, mesimmah, often depending on
chaschabh, with allusion to the original meaning " tie ;"
Ps. x. 2 : " The devices that they have imagined ;"
xxi. 1 1 ; Job xvH. 11: " My purposes are broken off,
even the thoughts of my heart," being here and in
Jer. xxx. 24: " Until He have performed the intents
of His heart," expressly referred to the heart ; cf. also
Ps. xvH 3 ; 1 Cor. vii. 37 ; Acts xi. 23).
(b) The workings of emotion. In consequence of
received impressions, there arises in the heart a warmth
working in the physical man, and kindHng feelings and
impulses pleasant or unpleasant, towards or away from

122 Outlin es of Biblical Psychology.
this or that object, with such an energy that they can
reach the inmost vital force of a man (ruach), and
hurry him on to a sudden word and deed (Ps. xxxix. 3 :
" My heart was hot within me ; whUe I was musing
the fire burned : then spake I with my tongue ;" cf.
Jer. xx. 9 : " His word was in mine heart as a burning
fire shut up in my bones ;" Deut. xix. 6 ; Luke
xxiv. 32: "Did not our heart burn within us?" Ps.
lxxvHi 2 1 ; Jer. iv. 19; Prov. xix. 3, xxiii. 1 7 ;
James iii. 14; Job xv. 12, 13 ; Acts vH. 54). This
is notably the case with joy, which is in many passages
of Scripture expressly connected with the heart. Joy
works from the heart outwards, as weU as on the heart
inwards ; it is a bodUy feeHng of revived Hfe (Prov.
xvii. 22 : "A merry heart doeth good like a medicine ;"
xiv. 30: "A sound heart is the Ufe of the flesh;"
xv. 30 ; Acts ii. 26 : "Therefore did my heart rejoice ;"
46: "Gladness and singleness of heart;" xiv. 17).
And it gives rise to a state of contentment and cheerful
ness, an inward happiness (^iD, tobhah), which is
affected by a man's outer Hfe, and affects that in its
turn (Deut. xxviH. 47 : " With joyfulness and with
gladness of heart for the abundance of aU things ; "
1 Kings viii 6 6 ; Prov. xv. 15: "He that is of a
merry heart hath a continual feast ; " Isa. lxv. 1 5 ;
Eccles. ix. 7, xi. 9, 10. Similarly, "Ufe of the heart;"
Ps. xxii. 26:" Your heart shaU live for ever ; " and
lxix. 32). In the same way, sorrow and sadness blend
with the heart, and work on it with the strength of
a bodily impression (Prov. xn. 25 : " Heaviness in the

Life of the Human Soul as centred in the Heart. 123
heart of man maketh it stoop ; " xHi. 12; Ps. lxi 2 :
"When my heart is overwhelmed;" Ezek. xHi. 22;
John xvi. 6 : " Sorrow hath fiUed your hearts ; " Acts
xxi. 1 3 ; Eom. ix. 2 ; cf. Eev. xii. 2). A heart out of
temper (T\, ra) makes even the outward carriage of a
man express vexation, and deprives aU outward marks
of joy of their value and effect (1 Sam. i. 8 : " And
why is thy heart grieved ? " Deut. xv. 1 0, cf. 9 ; and
2 Cor. ix. 7 ; Prov. xxv. 20: "So is he that singeth
songs to a heavy heart ;" xxvi. 23 : " Burning Hps and
a wicked heart are like a potsherd covered with sUver
dross "). Inward warmth is the common feature of all
those phenomena in the Hfe of soul and body that are
referred to the heart in the above-named passages, and
is at the same time seen to be a process affecting a
man's personal consciousness, together with the thought
and will thereon dependent, and that either by means of
free-will or in spite of it. This explains the emotional
power and depth of the phenomena in. question.
They are no mere phases of pleasure and pain — no
mere special forms of transient feeling; they are
moods of emotion, with a lively movement, inward and
outward, quick both to affect and effect (i.e. to impress
and express). They are also the foundation on which
Love and Hate are buUt up in the heart, with aU
the moral features of a definite disposition. For the
pure development of Love, in particular, the educa
tion of the heart is aU-important (Lev. xix. 17:" Thou
shalt not hate thy brother in thine heart;" Prov.
xxiii. 17 ; Ps. lxxiii. 21 ; Prov. xix. 3 ; James in. 14 ;

124 Outlines of Biblical Psychology.
2 Thess. Hi 5 : " And the Lord direct your, hearts
into the love of God ; " Eom. v. 5 ; 1 Tim. i 5). The
seal and sign of personal love is the opening of the
heart (Judg. xvi 15 : " How canst thou" (Samson) " say,
I love thee, when thine heart is not with me ?" cf. 17 :
" He told her" (DeHlah) " aU his heart ") ; and the
directing of the emotions towards any object, proceed
ing entirely from an impulse of free-will and inward
motives, and yet in response to the longing of the soul,
and for satisfaction of it, is the hearts desire (evBoicia,
fijn ; Prov. xxiii. 26 : " My son, give me thine heart ; "
Eom. x. 1 : " My heart's desHe," r/ fiev evBoicia tj}? e'//%
/capBiw; ; cf. 2 Cor. v. 8 : " We are confident, I say, and
willing" (ical evBo/codfiev) " rather to be absent from the
body;" and PhU. i. 15: "Of good-will," Bi evBoiclav).
3. Both the reason of the heart, which reflects, com
bines, decides, and the emotions of the heart, which
give warmth to feeling and desire, and raise them into
a personal mood and disposition, presuppose certain
acts, by which the heart and its objects are so placed
that they act and react on one another, and the heart
makes the objects its own. On the one hand, —
(a) In the case of aU objects, sensible and spiritual,
the reason and the emotions act together in such a
way that the man sets (MS?, IW, sum, schith) his heart
towards and upon an object by means of a certain
regardfulness, which involves an interest of the emotions
and an employment of the reason (Ex. ix. 2 0, 2 1 : " He
that regarded not" (margin, "set not his heart unto")
" the word of the Lord left his servants and his cattle

Life of the Human Soul as centred in the Heart. 125
in the field ; " cf. Deut. xxxH. 46 : " Set your hearts
unto aU the words which I testify among you this
day;" Prov. xxH. 17, xxiv. 30, 32 : "Then I saw and
considered it well ; " marginj " set my heart unto it ; "
Ezek. xl. 4; Ps. xlvin. 13 : " Mark ye well her bul
warks ; " margin, " Set your heart to her bulwarks ; "
Hag. i. 5 : " Consider " (margin, " Set your heart on ")
" your ways;" and so on, in ii. 15, 18 ; Job i 8, ii. 3,
vH. 17 ; Ps. lxH. 10 ; 1 Sam. xxv. 25 : " Let not my
lord, I pray thee, regard" (margin, "lay to his heart")
" this man of BeHal, even Nabal"). The precise mean
ing of this comes out in the foUowing phrases : "Turn
the heart "(23D, nJS, Tjsn), to denote a new movement in
an opposite direction (Eccles. vH. 25: "I appHed mine
heart to know ;" Deut. xxix. 18: "Whose heart turneth
away this day from the Lord our God ;" xxx. 17, in the
passive; Ex. xiv. 5; Ezra vi. 22; Ps. cv. 25: "He
turned their heart to hate His people ; " Hos. xi. 8) ;
"give the heart" fln J), or make it approach unto a
thing, with stress on the wiUingness of the act
(Eccles. i 1 3 : "I gave my heart to seek and search out
by wisdom concerning all things that are done under
heaven ;" 17 ; cf. Dan. x. 12 ; Eccles. vii. 21 : " Take no
heed " (margin, " Give not thy heart ") " unto aU words
that are spoken ;" vHi 9, cf. 1 6, and ix. 1, margin ; Prov.
xxni 12) ; " incline the heart" to or after a thing, in free
or in slavish attachment (nnx, ta n&J1) (Josh. xxiv. 23:
1 Roos, Psych, iii. sec. 3 : " Notatu dignum est quod cor ad verum
Deum inclinari dicitur, ad Deastros nunquam, sed post Deastros ; his
enim serviliter obsequitur homo ccecus. "

.126 Outlines of Biblical Psychology.
" IncHne your heart unto the Lord God of Israel ;"
ef. 1 Kings vHi. 58, and Ps. cxix. ,36: "IncHne my
heart unto Thy testimonies, and not to covetousness ; "
112, cxH. 4; Prov. H. 2, xxi 1, vH. 25; 2 Sam.
xix. 14 : "And he" (David) " bowed the heart of aU the
men of Judah ; " Judg. ix. 3 ; 1 Kings xi. 4, 5, 9) ;
" guide the heart straight " (Prov. xxHi 19:" Guide
thine heart in the way ; " cf. 2 Thess. Hi. 5 : " The
Lord direct " (/carevdiivai) " your hearts into the love of
God ") ; " the heart goes after " a thing, obsequious <
devotion in a bad sense (Job xxxi. 7 : " Mine heart
walked after mine eyes ;" Ezek. xx. 16 : "Their heart
went after their idols;" xxxin. 31, xi. 24); lastly,
whenever anything lays permanent claim to a man's
emotional and rational nature, whenever anything be
comes a lasting object of his active attention and warm
interest, then his heart is in it (Jer. xxH 17:" Thine
eyes and thine heart are not but for thy covetousness ;"
Matt. vi. 21 : " Where your treasure is, there wiU your
heart be also;" cf. Ps. xlix. 11: "Their inward
thought " (Heb. " heart ") " is that their houses shaU
continue for ever;" 1 Kings ix. 3 : "Mine eyes and
mine heart shaU be there perpetually;" Eccles. vii. 4).
The setting of one's heart towards or upon something,
may therefore go so far that one actuaUy is in it (cf.
1 Tim. iv. 15: "Meditate upon these things; give
thyself whoUy to them"); and this is the way in which
the reason and emotion of the heart operate from
within outwards. It is also the way in which —
(b) They operate from without inwards. They do

Life of the Human Soul as centred in the Heart. 127
so by an elementary act of a precisely opposite
character — namely, by setting things upon or in the
heart, taking them to heart, whereby they either be
come the object of an exclusive regard or appropria
tion on the part of a profound and conscientious
reflection, or they become an object of emotion, exciting
a man's feelings, and suggesting to him all manner of
thoughts and devices (Deut. xi. 18: " Therefore shaU
ye lay up these my words in your heart and in your
soul ; " Mai. ii 2 ; Ezek. Hi. 10; Isa. xiii. 2 5, Ivii.
1, 11; Jer. xU. 11: "The whole land is made
desolate, because no man layeth it to heart;" Ex.
vH. 23; Isa. xlvii. 7; Job xxn. 22; Luke xxi. 14:
" Settle it therefore in your hearts, not to meditate
before what ye shall answer;" cf. 12, 13; Lam. iii.
21 ; Deut. iv. 39 ; 1' Sam. xxi. 12 : "David laid up
these words in his heart, and was sore afraid;" cf.
Luke i 66; 2 Sam. xHi. 33, xix. 19). Strong
expressions, especiaUy in the first connection, are the
foUowing: "bind on the heart" (Prov. vi. 21 : "Bind
them" (the commandment of thy father and law of
thy mother) " continually upon thine heart, and tie
them about thy neck ") ; " write on the table of the
heart" (Prov. iH. 3 : "Write them" (mercy and truth)
"upon the table of thine heart;" vii 3 ; Song viii. 6 :
" Set me as a seal upon thine heart ; " Jer. xxxi. 33) ;
"keep in the heart" (Prov. iv. 21 : "Keep them" (my
sayings), "in the midst of thine heart;" cf. Hi 1, iv.
4; Lukeii..51: "His mother kept all these sayings
in her heart;" viii. 15 ; Deut. iv. 9). Whatever, then,

128 Outlines of Biblical Psychology.
is said to be becoming, or to have become, a matter
of firm persuasion and deep interest, is said to be on
and in the heart (Deut. vi. 6 : " And these Vords,
which I command thee this day, shaU be in thine
heart;" xxx. 14: "The word is very nigh unto thee,
in thy mouth, and in thy heart, that thou mayest
do it;" Ps. xxxvH. 31, cf. xL 8: "Thy law is
within my heart," though margin differently ; and
Isa. H. 7). Sec. 25. Moral States of the Heart.
To preserve unimpaired a thing's essential being
and mode of being, — in other words, its native possi
bilities and quaHties, and, besides, to develope and
assert them in every way, — this was the primitive
law and rule of all Ufe. Hence in the case of the
Heart also it is true, in general terms, that natural
conception of moral goodness and justice is only
reaHzed if the heart has retained its original being
unimpaired, if its essence and powers are being com
pletely developed in the way prescribed by its pecuHar
nature, and if its essential powers and functions retain
the vitality of health, whUe the slightest deviation
from this programme, either in excess or defect, is
the beginning of evU and error. But in the concrete
relations of life, the existence of good and evil is
determined by the special pecuHarities of the indi
vidual heart, which decide how a man can and wUl
act in a given case; if the action is carried out with

Life of the Human Soul as centred in the Heart. 129
thoroughness and without injury to the inward weU-
being of the heart, it is good ; if not, evU.
In this way, —
1. Even to indicate the moral state of the heart
as a whole, the sacred writers use predicates, which
denote partly its healthy internal condition, showing
that its essence and operations are pure and intact (oW,
"ia, line) ; partly its correctness, showing that its
- attitude and arrangements are straightforward and
perfect (Eh 1^). The intactness of the heart (shalem)
is shown in matters of duty by its firm and coUected
attitude, which impUes that sense and emotion have
fastened on the one thing needful, and are undivided
in their allegiance to duty. Accordingly the word is
used wherever the question is about a man's loyalty
and devotion to the worship of the one true God (1
Kings xi. 4 : " His wives turned away his heart after
other gods, and his heart was not perfect with the
Lord his God ; " cf. vHi 61:" Let your heart there
fore be perfect with the Lord your God, to walk in
His statutes," and 1 Chron. xxix. 1 9 ; 1 Kings xv.
14; cf. 2 Chron. xv, 17, with 8 seq; 1 Kings xv. 3,
cf. 5 ; 2 Kings xx. 3 ; 2 Chron. xix. 9, cf. 10, xxv.
2 : "He " (Amaziah) " did that which was right in
the sight of the Lord, but not with a perfect heart ; "
cf. 141) ; and in one passage it is even used of devotion
to David as the one righteous king (1 Chron. xii. 3 8 :
" AU these men of war . . . came with a perfect heart
1 Roos, Psych, iii. sec. 44 : " Non dicitur cor ejus fuisse rectum ;
fecit autem id extrinsecus, quod alias recti corde facere solent."
I

130 Outlines of Biblical Psychology.
to Hebron, to make David king over all Israel "). The
phrase "perfect heart " -(tam, from tamam, " a complete
or finished state ") is used in cases where sense and
emotion wiU the good unreservedly, where they are
devoted to duty in aU its parts, and there is no devia
tion from the straight path of rectitude1 (1 Kings ix.
4 : "In integrity of heart and in uprightness;" Eoos :
" Rectitudo effecit, ut faceret secundum praecepta Dei,
perfeetio cordis, ut faceret omne quod praeceperat ei
Deus — en perfectionem partium ! " Ps. ci. 2 : " I will
walk witiiin my house with a perfect heart"), and
also where the heart is closed to every evU design
and action, or, in other words, is guHeless (see a, below)
(Gen. xx. 5 : " Said he not unto me, She is my sister ?
... In the integrity of my heart and innocency of
my hands have I done this;" 6, cf. 2 Sam. xv. 11, also
Ps. ci. 2, with 4). ParaUel to perfectness of heart is
the uprightness of it (jashar; cf. 1 Kings ix. 4, above
quoted), which is contrasted with its opposite, fro-
wardness (ikkesh, K'i'J? ; cf. Prov. xi. 20; Ps. ci. 4 :
" A froward heart shaU depart from ' me," with 2 :
" I wiU walk within my house with a perfect heart "),
whenever sense and emotion have or have not taken
up the straightforward attitude of duty and love, and
remained uniformly obedient to their direction, without
adding or bating a jot (Prov. xvH. 20, xiv. 14 : "The
1 Roos, Psych, iii. sec. 44 : " Perfeetio (torn) absque dubio,
ut alias, ita quoque ubi cordi adscribitur, earn perfectionem, quam
Theologi partium vocant, indigitat, quemadmodum perfeetio, quam
vocant siheeritatis, vocabulis Jaschar et Shalem, sed diverso cum
respectu, designator."

Life of the Human Soul as centred in the Heart. 131
backslider in heart shall be filled with his own ways :
and a good man shall be satisfied from himself;" Ps.
xliv. 18:" Our heart is not turned back, neither have
our steps declined from thy way," with 17; 1 Kings
iii. 6, cf. ix. 4; Ps. xciv. 15 : "Judgment shall return
unto righteousness : and aU the upright in heart shall
, foUow it ; " cxxv. 4, 5 ; 2 Kings x. 1 5 ; Deut. ix. 5 ;
1 Chron. xxix. 17; cf. Acts viii. 21; Ps. vii. 10, xi.
2, xxxii. 11, xxxvi. 11, lxiv. 10, xcvH. 11). Purity
of heart is present wherever the- sense and emotion are
free from conscious guilt and averse to evil (tahor,
"bright," "cleanly; " bar, from barar, "to separate")
(Prov. xx. 9 : " Who can say, I have made my heart
clean, I am pure from my sin ? " Ps. Ii. 10: " Create
in me a clean heart, 0 God;" xxiv. 4: "He that'
hath clean hands and a pure heart;" lxxiii. 1 ; cf.
Jer. iv. 14 ; 1 Pet. i 22 ; 2 Tim. H. 22 ; Acts xv. 9 ;
Matt. v. 8).
2. Since the heart is the workshop' of the inward
vital movements, and since its action not only com
presses and restrains the vital current, but guides it
out and in, it must — to be healthy. — combine fixity
and flexibility in proper measure. This is an essen
tial condition of vital force, and these two requisites
give to the moral character of the heart its special
dynamical features.
(a) Whenever the inward Hfe, consciousness, sense,
and emotion, take up a strong position and persistent
activity in carrying out their lawful arrangements, then
the heart is fixed or stedfast (Jta, PJO, nachon, chasak).

132 Outlines of Biblical Psychology.
Accordingly this psychological term stands in close con
nection with the parallel phrases "trust" and "courage,"
" true-heartedness," " stedfast will," and a consciousness
"firmly rooted" in a known truth (Ps. Ixxviii. 8 : " A
generation that set not their heart aright, and whose
spirit was not stedfast with God ; " cf. the contrast in
7, 9-11, 37, with 34, 35; 1 Chron. xxix. 18; 2
Chron. xii. 14, cf. 12; Ezra vii. 10:" Ezra had pre
pared his heart to seek the law -of the Lord ; " 1
Sam. vii. 3 ; Ps. cxii. 7 : " His heart is fixed, trusting
in the Lord;" cviH. 1, xxxi. 24, IxxUi. 26, xxvHi 7;
Heb. xiii. 9 : "It is a good thing that the heart be
established with grace ;" James v. 8 ; 1 Thess. iii. 13).
From these passages it seems that stedfastness of heart
has the truth and grace of God to lean and build upon,
even as |OW, neeman, " stedfastness in the faith" (Neh.
ix. 8 : "And foundest his heart faithful before Thee;"
cf. 1 Kings vni. 6 1 ; 2 Kings xx. 3 ; 2 Chron. xix. 9 ;
Heb. x. 22), has the same foundation and contains the
very psychological term unddr discussion. In con
trast to stedfastness of heart, stand deadness, dulness,
and hardness of heart p?3, prn as weU as T3K and
nn'HE', nt?pT, a-KXrjpvveiv, ircopa)ai<s), want of feeling and
of desire for truth, in cases where, from defiant pre
sumption or stubborn immobUity of self-consciousness,
sense and emotion refuse to accept and use what is
given to them, where they are closed to the know
ledge as weU as the performance of duty, where
they adopt a hard and fast attitude, and lethargy
stops their fulfilment of the law (Ex. vii. 13: "He

Life of the Human Soul as centred in the Heart. 133
hardened Pharaoh's heart;" so 14, 22, vHi. 15, 32, ix.
12, connected with refusal to hearken; iv. 21, ix. 7,
35, x. 27, connected with refusal to do what he was
bidden; Ps. lxxvi. 5 : "The stout-hearted are spoUed;"
Isa. xlvi 12 : " Hearken unto me, ye stout-hearted,
that are far from righteousness ; " Deut. xxix. 1 8 ;
Jer. xxiii. 17: " Every one that walketh after the
imagination " (margin, " stubbornness ") " of his own
heart;" xi. 8, margin, xviii. 12, margin, 13 ; 2 Chron.
xxxvi. 13; Isa. Ixiii 17; Prov. xxviii. 14; Heb. iii.
8, 13, 15, iv. 7; Eph. iv. 18 : "Being alienated from
the life of God through the ignorance that is in
them, because of the blindness " (margin, " hardness,"
vcbpcoo-iv) " of their heart ; " Mark Hi 5 : " Being"
grieved for the hardness " (irmpwo-ei) " of their
hearts "). A meaning of the same kind is intended
by the foUowing phrases : " Fatness of heart " (Isa.
vi. 10: " Make the heart of this people fat ; " cf.
Matt. xiii. 15: "For this people's heart is waxed
gross;" Acts xxvHi 27; Ps. cxix. 70), "foreskin of
the. heart" (Jer. ix. 26: "All the house of Israel
are uncircumcised in the heart ; " cf. Acts vii. 5 1 ;
Eom. H. 29 :" Circumcision is that of the heart, in
the spirit, and not in the letter ; " Deut. x. 1 6 ; Lev.
xxvi 41; Jer. iv. 4; Ezek. xliv. 7: "Ye have
brought into my sanctuary strangers uncHcumcised in
heart and uncircumcised in flesh ; " 9), " They made
their hearts as an adamant stone " (Zech. vii. 12 ;
Ezek. xi. 19 : "I wUl take the stony heart out of
their flesh"), "rebellious heart" (Jer. v. 23: "This

134 Outlines of Biblical Psychology.
people hath a revolting and a rebelUous heart "). ' On
the other hand, the heart is broken <^f) when,- from
a deep consciousness of guilt, weakness, or injury,
a man's sense and emotion are overcome by pain
and fear, and abandon their stubborn attitude and
their proud display of power (Ezek. vi. 9 ; Ps. U.
17: "A broken and a contrite heart, 0 God, Thou
wilt not despise;" xxxiv. 18, cxlvii. 3 : "He healeth
the broken in heart, and bindeth up their wounds ; "
Isa. Ixi. 1 ; cf. Luke iv. 18; Isa. Ivii. 1 5 ; Jer. xxHi
9; cf. Lam. i. 22, v. 17; Ps. lxix. 20: "Eeproach
hath broken my heart;" simUarly : " Eend your heart,
and not your garments," Joel H. 13). The inward
dissolution and complete vanishing of the heart's
firmness, the disappearance of life as produced by
pain and fear, are expressed by the phrase "softening
or melting of heart ".(^n, Vp, D??) (Deut.xx. 3: "Let
not your hearts faint,"- margin, " be tender;" 8 : " Lest
his brethren's heart faint," margin, "melt;" Lev. xxvi.
36; Job xxiii. 15, 16: "For God maketh my heart
soft ; " 2 Chron. xiii. 7 ; Isa. vii. 4 ; Jer. Ii 46 ; 2
Kings xxii. 19 ; Deut. i 28 ; Josh. vii. 5; cf. Ps. xxii.
14: "My heart is like wax; it is melted in the
midst of my bowels ; " Isa. xiii. 7 and xix. 1 ; Josh.
H. 11, v. 1, cf. xi. 20; Nah. H. 10; cf. Ezek. xxi.
12, 20, and Dan. v. 6, 9).1 Expressions akin to the
preceding, and bringing out the accompanying sen-
1 After the general remarks already made on this head (cf.
especially sec. 20. 2), it need hardly be repeated that all these par
ticular terms, and the others to follow, find their explanation in
contemporaneous physical sensations.

Life of the Human Soul as centred in the Heart. 135
sations of the soul, are the foUowing : A " pierced,"
a "smitten," a "withered" heart (Ps. cix. 22 : "My
heart is wounded within me;" cii. 4: "My heart is
smitten and withered like grass ") ; a quaking " horror
of heart," in which it is thrown off its ordinary
attitude, and driven restlessly from one thing to
another (Job xxxvii. 1 : "At this also my heart
trembleth, and is moved out of his place ; " Ps.
xxxviii. 10: " My heart panteth;" Eccles. ii. 23; cf.
Deut. xxvHi. 28); a "faiHng of heart" (= "despair")
(Eccles. H. 2 0 : "I went about to cause my heart to
despair of" (Heb., "to make me cast down in heart
because of ") " all the labour," etc.) ; a " slackening,"
" faUing," or " faUing asunder " of the heart, pro
ducing an uncertain and thoughtless wandering (Gen.
xiv. 26: " Jacob's heart fainted, for he believed
them not;" 1 Sam. xvH. 32: '' Let no man's heart
faU because of him" (Goliath); cf. Ezek. xxH. 14;
Gen. xiii 28 ; Isa. xxi. 3, 4, cf. xlix. 22 and Ps. Iv.
4; 1 Sam. iv. 13, cf. xxviii. 5; Deut. xxviii. 65;
Isa, xxxv. 4, cf. xxxH. 4, vH. 2 ; 2 Kings vi. 11;
John xiv. 1) ; a " loathing " of heart, when the heart
is enfeebled and the body exhausted by toH (Eccles.
H, 22: "What hath man of all his labour, and of
the vexation of his heart, wherein he hath laboured
under the sun ? " cf. the " desolation," if it be not
the " numbness," of heart in Ps. cxliH. 4 : " My heart
within me is desolate ").
(b) -The heart has a power of self- movement, by
virtue of which it can rise high and expand widely,

136 Outlines qf Biblical Psychology. -
and can also be bowed down and straitened. When
ever, in a man's proud self-consciousness, sense and
emotion have many and large wants, when they raise
themselves, on high and extend themselves out broadly
with a vain and ambitious boldness, then he is said to
be of a high and wide heart (f^, V\, arn) (Prov.
xvi. 5 : " Every one that is proud " (Heb. " lofty") " in
heart ;" xviii. 12, " haughty " (Heb. " lofty") ; cf. xxviii.
25:" He that is of a proud heart " (Heb. " of a broad
soul" denoting sensual greediness) ; Ps. cxxxi. 1,
"haughty" (Heb. " lofty ") ; Ezek. xxviii. 2: "Thine
heart is lifted up," and 1 7 ; once in a good sense, 2
Chron. xvii, 6 : " His heart was lifted up in the ways
of the Lord"). In the same way, self-exaltation is
described as greatness of heart (713) (Isa. ix. 9 ; Dan.
viii. 25 : " He shall magnify himself in his heart;" and
Isa. x. 12: "I will punish the fruit of the stout heart
of the king of Assyria ; " margin, " I wUl visit upon
the king of Assyria the fruit of the greatness of his
heart ; " cf. Obad. i 3, JilT ; Ezek. xxviii. 6 : " Be
cause thou hast set thine heart as the heart of God ").
" High looks and a wide " (E.V. " proud ") " heart "
are connected in Ps. ci. 5 ; Prov. xxi. 4. In con
trast to this we have, " He brought down theH
heart with labour" (Ps. cvii 12), " straitness " and
" straitening " of heart (Ps. xxv. 1 7 ; 2 Cor. ii. 4 :
" Out of much affliction and anguish " (awo^*??,
straitening) " of heart I wrote unto you "). On the
other hand, it is a consciousness of God's grace and
truth — in short, it is faith — which, in contrast with

Life of the Human Soul as centred in the Heart. 137
this vain exaltation of self, widens the heart in a good
sense. Faith lends to sense and emotion, under in
ward and outward affliction, a power of free and
effective movement, bringing with it a wide trust
and a frank love, which rest on a sure and broad
foundation (Ps. xxv. 17:" The troubles of my heart
are enlarged ; " Isa. Ix. 5 : " Thine heart shall fear,
and be enlarged;" 2 Cor. vi. 11). But it does
more ; it gives a large grasp to a man's intellect, and
provides it with a wide field of exercise (1 Kings iv.
29:" God gave Solomon wisdom and understanding
exceeding much, and largeness of heart, even as the
sand that is on the sea-shore;" Ps. cxix. 32: "I
wUl run the way of Thy commandments, when Thou
shalt enlarge my heart," where former and latter
effect seem to be united). Eoos, Psych. Hi sec. 25 :
" From these passages it follows that enlargement of
heart is given to those who have gained great con
fidence about the obtaining of great faith, great love,
and great joy in work. The greater the number and
dignity of the objects so embraced, the greater the
enlargement of the heart. So David (Ps. cxix. 32,
above quoted) had gained great confidence in his
power to do aU that the Lord had commanded. In
the last days, Israel will gain confidence, that she may
receive proselytes and lay claim to the exalted posi
tion which the Lord wiU offer to her " (Isa. Ix. 5 :
" Thine heart shall fear, and be enlarged ; because the
abundance of the sea shall be converted unto thee ").
Solomon (1 Kings iv. 29, above quoted) had the

138 Outlines of Biblical Psychology.
courage to search out many things and derive much
wisdom from God. Paul (2 Cor. vi. 11) had much
confidence towards the Corinthians, in loving and ad
monishing them, — a confidence which the Corinthians,
from shame of their sins, were unable to return in
kind. Cf. 2 Cor. vi. 1 2, where " straitening in the
bowels " is opposed to " enlargement of the heart."
Sec. 26. Heart and Language.
The plastic formation of thoughts takes place by
means of the heart (sec. 24. 2, a), and that by virtue
of an act of expression (language) performed within a
man's own consciousness (sec. 23. 2, a). The heart
therefore contains, besides this power of forming
thoughts, all the essential conditions of an outward
expression in words, in so far as words not only express
the sensations of the soul or even the impressions of
the spirit directly in their intensity,1 but by a conscious
and free act impart or disclose in a way intelligible to
another the matter which reason and emotion have been
working upon in one's own inward man. This explains
the advantage that speech gives to man over the
1 This is the "crying," "weeping," "panting" of the soul (Ps. xiii.
1, cxix. 28 ; Job xxx. 16 ; Gen. xxvii. 4, 25), "pouring out" of the
soul (1 Sam. i. 15), "speaking in the spirit " (1 Cor. xiv. 14:
" My spirit prayeth ; " 15, 16). On the other hand, 1 Cor. xiv. 15,
19 : "I will pray with the understanding also," " I had rather speak
five words with my understanding," show that all intelligible and
explanatory language is uttered by means of the nous, which is part
and parcel of the heart, in conjunction with a power to react on the
heart of another (vv. 24, 25 ; cf. sees. 6 and 17).

Life of the Human Soul as centred in the Heart. 139
animals which have no heart; and it explains the
moral meaning of language (Job viii. 10: " ShaU not
they teach thee, and tell thee, and utter words out of
their heart?" Ps. xv. 2: "He that . . . speaketh the truth
in his heart;" xxxvHi. 8; cf. sec. 24. 2, b; Matt. xii. 34,
37). The heart does not stand in a merely passive
relation to language : it is not like other things, which
in certain cases become the cause and subject of talk,
and therefore in a sense the source of language,; but
according to its nature, its wise or foolish, good or evil
temperament, by its power of forming thoughts it lends
even to language, in and along with the matter spoken
of, a definite character corresponding with the inward
essence of the man — in other words, a spirit of moral
reason (Prov. xv. 28: "The heart of the righteous
studieth to answer: but the mouth of the wicked
poureth out evU things ; " xxiv. 2, xvi. 2 3, xv. 7, xii.
2 3 ; Ps. xii 6. The wicked man from what he sees
" gathereth iniquity " in his heart ; " and when he goetfi
abroad, he teUeth it " (Ps. lvHi 1, 2). Instead of speak
ing righteousness he has silenced its voice within
him; unrighteousness rules in his heart, and he passes
self-wUled and violent judgments). In this way
words and heart are described by one and the same
predicate (Ps. xix. 14 : " Let the words of my mouth,
and the meditation of my heart, be acceptable in Thy
sight ; " Prov. x. 8, where the wise in heart is said to
be at the same time wise in speech, while the fool in
speech is also fool in heart : " The wise in heart wiU
receive commandments : but a prating fool " (margin,

140 Outlines of Biblical Psychology.
"fool of lips") "shaU fall"). But besides this, the
heart is directly described in the case not only of well-
pondered, but even of intensely deep and thoughtful
words, as the efficient cause of what is spoken. It is
the speaking subject, and the tongue being to the heart,
as the pen to the writer, the mere instrument of out
ward expression (Ps. xiv. 1 : " My heart is inditing a
good matter; . . . my tongue is the pen of a ready writer;"
Eccles. v. 2 : " Let not thine heart be hasty to utter
anything before God ; " Ps. xxvH. 8 : " My heart said
unto Thee;" xxxvH. 4 ; Prov. xxni 33 : "Thine eyes
shaU behold strange women, and thine heart shaU utter
perverse things," — to wit, under the intoxicating excite
ment of love, which plays recklessly with deep truths
and hidden meanings). All this, however, does not
involve so immediate a connection between heart and
word that aU thoughts of the heart cannot help becom
ing words, or that the word is ever in fuU harmony
with the thought. For, in the first place, when a man
is expressing the thoughts of his heart, his expression
is influenced by various causes beyond his own control
(Prov. xvi. 1: "The preparations of the heart in man,
and the answer of the tongue, is from the Lord"). In
the second place, the freedom of man allows him to hide
within the heart what is present and actuaUy passing
in it, and to refuse it utterance (Ps. xl. 10: "I have
not hid Thy righteousness within my heart ; " Prov.
xii. 23; Job x. 13); indeed, it aUows him even to
use words when his sense and emotion are taking no
real part in the matter, or, if they are, it is one

Life of the Human Soul as centred in the Heart. 141
at variance with the true state of the heart (Isa,
xxix. 13;" This people draw near me with their
mouth, . , . but have removed their heart far from
me ; " Prov. xxiii. 7 : " Eat and drink, saith he to
thee ; but his heart is not with thee ; " Ps. xxviii. 3,
lv. 21).
But this hypocrisy, in which the outward expression
is at discord with the heart, is itself a work of the
heart and a trait of its moral character ; for it is the
heart itself by its own thought and effort that sets on
foot the false dissimulation (Isa. xxxii. 6 : " His heart
works iniquity, to practise hypocrisy ")4 In the same
way it becomes divided in two. Lying speech means
speech uttered with a double heart, or with two kinds
of heart (3^1 3^3, « with a double heart," lit. "with heart
and heart") (Ps. xii. 2; the opposite, 3^1 lb &6a, "not of
double heart," lit. "without heart and heart," 1 Chron.
xH. 33). The man has one heart within him and
really his, another without him and only seeming his.
For example, when the heart is cherishing hatred, not
only does lying flattery come into being alongside of
the hate, but it comes forward in aU feigned sincerity
as a seeming heart, devised for show and devising
show, standing by the real one, even as in Deut. xxv.
13, margin, the bag of the fraudulent merchant con
tains " a stone and a stone, an ephah and an ephah," —
i.e., two kinds of weights and measures, one for buying,
another for seUing. In contrast to this deceptive and
hypocritical double-heartedness, the fear of the heart-
searching God demands singleness of heart, plain sim-

142 Outlines of Biblical Psychology.
plicity, which makes the heart one within and without,
and keeps it so (Ps. Ixxxvi. 11:" Unite my heart to
fear Thy name;" cf. Ezek. xi. 19 and Jer. xxxii. 39 ;
Eph. vi. 5, 6 ; Col. iii. 22 (a7rXor^?, " singleness of
heart ") ; cf. Acts ii. 46 : " Did eat their meat with
gladness and singleness" (a^eXor?;?, "plainness") "of
heart "). Sec. 27. Heart and Revelation.
The law of God was wrought into the original
organization of the heart ; and it is a Uving power
there, having its witness in the deepest consciousness
of man under the form of conscience, and asserting its
predominance in the thought and wiU (of the nous)
(see sec. 22. 1). In like manner Eevelation, when it
is giving to man a new organization through the New
Birth, works the Nevj Law of God into the organic
structure of his heart. The stamp of its plastic power
and unique form is left not only on the intuitive con
sciousness of the man as a whole, but on his free
powers of reason and inference (sec. 22, especiaUy note)
(Jer. xxxi. 33, 34; Heb. viii. 10, 11 : "I wiU write
my law in their hearts;" x. 16: "I wUl put my
laws into their hearts, and in their minds wiU I
-write them" (i^iypd^o), cf. ypairrov iv ral<s icapBiai<:
airSv); Eom. ii 15). It is a divine activity which
purifies the heart, and transforms aU its dulness, hard
ness, immobility (sec. 25. 2,' a), and double-minded
dividedness (sec. 26). By imparting the Spirit of God,

Life °f the Human Soul as centred in the Heart. 143
who is then making his way into the heart, it renews
the extinguished spirituality of the inward life. The
fear and the love of God, which are, as it were, the
frame for a man's life, and the peace of God, which is,
as it were, the private property belonging to it, become
living reaUties in the heart, the basis of a moral renewal
of the character and action (Acts xv. 8 : " God, which
knoweth the hearts, bare them witness, giving them
the Holy Ghost . . . ; and put no difference between us
and them " (the Gentiles), " purifying their hearts by
faith;" cf. Ps. H. 10 ; Ezek. xxxvi. 25-27, cf. xi. 19,
20 ; Jer. xxxii. 39, 40 ; Deut. xxx. 6 ; cf. Eom. v. 5 ;
Gal. iv. 6; and 2 Cor. i. 22 ; Col. iii. 15; cf. Phil. iv. 7).
To this end the word, as the seed of this new growth
of life (Luke viu. 11), must not only be sown in
the heart, but preserved there and appropriated by
reason tiU it becomes incorporated with the person,
planted in him, and bearing fruit in him (Matt. xiii.
19, parable of the Sower, cf. 15, 23, and Luke viu.
15 ; Prov. iv. 21: " Keep them " (my sayings) " in the
midst of thine heart;" iii. 1; Eom. x. 8; cf. James i. 21).
It is precisely in this receiving, keeping, and appro
priating of the word by the heart through the powers
of the moral reason (voelv), that faith grows up and
finds its sphere of action (Luke vHi 12, 13 ; John xii.
39:" Therefore they could not believe, because . . .
(40) He hath bHnded their eyes and hardened their
hearts;" cf. Matt. xiii. 15). Faith was wrought into
the structure of the heart from the very first (sec. 22.
1), but is now presented expHcitly as an act and state

144 Outlines- of Biblical Psychology.
of the heart (Luke xxiv. 25 : "Slow of heart to believe;"
cf. 32 : " Did not our heart burn within us," etc. ; and
Heb. iii. 12 : "An evU heart of unbelief;" Eom. x. 9,
10:" With the heart man belieyeth unto righteous
ness;" Acts viii. 37; Mark xi. 23).1 Faith brings
Christ, the true Word, the beginning (or principle)
and fulness of new Hfe, to dwell in the heart (Eph. Hi.
17: "That Christ may dwell in your hearts by faith;"
cf. 2 Pet. i 1 9). Faith brings the SpHit to purify the
heart (Acts xv. 9 ; cf. 8, above quoted). Stedfastness
and true enlargement of heart are faith's special work ;
stagnation or distraction, or a merely selfish enlarge
ment of heart, are its extreme opposites, whUe a divine
breaking and softening of the heart prepares the way
for it (sec. 25).
Now, as faith is the flower of the heart's reason, so
is love the flower of the heart's emotion — not that the
one exists apart from the other, but that as reason or
emotion predominates, faith or love is the principle of
action. The common fruit of faith and love is peace
of heart (see above), which, so long as we walk by faith
and not by sight, wears the form of hope (cf. Eom. xv.
13 : " The God of hope- fill you with aU joy and peace
in believing, that ye may abound in hope through the
power of the Holy Ghost"). The relations of faith to
God (Acts viii. 37 : "If thou believest with aU thine
1 Roos, Psych, iii. sec. 26 : "Elucet ex tota hac tractatione, fide'm,
quae cordi inest, non meram speculationera mentis esse, nee exercitium
memoriiB, nee affectum hodie prsesentem eras absentem, sed habitum
in intimis hominis recessions a Deo productum, qui, ut omnia quae
cordi inesse dicuntur, totum hominis statum format. "

Life of the Human Soul as centred in the Heart. 145
heart, thou mayest be baptized") and the relations
of love claim a man's whole heart, his fuU powers of
reason and emotion as bound up with the moral free
dom of his personal consciousness. This appears
directly from the phrases used to denote the connection
of man with God by faith and love in aU the special
acts and states of the connection, e.g. in regard to
seeking God, turning to Him (Ps. cxix. 2 : " That
seek Him with the whole heart;" 10; 2 Chron. xxx.
1 9 ; 1 Sam. vH. 3 ; Jer. Hi. 7, xxiv. 7, xxix. 1 3 ;
Joel ii. 1 2 : " Turn ye even to me with aU your heart"),
crying to Him, praising Him, keeping His statutes
(Ps. cxix. 145 : "I cried with my whole heart;" 58,
69: "I wiU praise Thee, 0 Lord, with my whole
heart ;" ix. 1 : " I wiU keep Thy precepts with my
whole heart;" Ixxxvi. 12, cxi. 1, cxxxviii. 1), fearing
and serving the Lord (1 Sam. xu. 24 : " Only fear the
Lord, and serve Him in truth with aU your heart;"
20), daUy walk and action (2 Chron. xxxi. 21 :
" He" (Hezekiah) " did it with aU his heart, and pros
pered;" vi. 14: "Thy servants, that walk before Thee
with aU their hearts;" 1 Kings vHi. 23, xiv. 8 ; 2
Kings x. 31). In the same connection in Deuteronomy,
the whole soul is always mentioned along with the
whole heart, to denote the powerful feeling and earnest
desire awakened and even demanded by the visible
blessing and earnestness of the divine goodness and
might displayed in the revelation from Sinai (Deut.
iv. 29 : "Thou shalt find Him, if thou seek .Him
with aU thy heart and with all thy soul;" x. 12, xi.

146 Outlines of Biblical Psychology.
13, of fearing, loving, serving; xxvi. 16, xxx. 2, 10,
of keeping commandments). The heart and soul are
similarly conjoined in the following other passages :
Josh. xxii. 5, xxiii. 14; 1 Kings H. 4 ; 2 Kings
xxni 3; 2 Chron. vi. 38 (cf. xv. 15, "whole heart"
and "whole desire," lis*!), but never in the Psalms.
Even God Himself carries out the planting of His new
covenant people in their land with His whole heart
and His whole soul (Jer. xxxH. 41: "Yea, I wiU
rejoice over them to do them good, and I wiU plant
them in this land assuredly with my whole heart and
with my whole soul"), for in doing it He is not only
actively fulfiUing His covenant promises and showing
forth the riches of His wisdom, grace, and truth, but
also giving men a sight and taste of His kindness and
bounty, joying and rejoicing over His people as a
bridegrbom over his bride (cf. Isa. IxH. 4, 5 : "As the
bridegroom rejoiceth over the bride, so shaU thy God
rejoice over thee ;" and Ezek. xvi). Again, as in the
complete conversion of King Josiah, Hke whom there
was no king before him, " neither after him arose there
any Hke him" (2 Kings xxiii. 2 5), so, in other cases,
particularly where there is mention of the love
required to fulfil the law, the whole strength is spoken
of as weU as the whole heart and soul (I.e. : " That
turned to the Lord with all his heart, and with all his
soul, and with aU his might"), being conceived as full
resistance to pressure and resolute overcoming of
obstacles (meod, 1N», from 11N, " to have the strength
that is shown in pressing and weighing down," layy<s,

Life of the Human Soul as centred in the Heart. 147
Deut. vi. 5, Luke x. 27). In Luke x. 27 and Mark
xii 30 ("with aU thy strength, and with all thy
mind"), the strength is further defined by the addition
of Bidvoia, whUe in Matt. xxii. 37 Bidvoia stands alone
beside heart and soul, without the addition of strength.
The Bidvoia is the seat of the operations of the heart's
spiritual power in union with the soul's sensible
faculties, which are simply the activity of thought and
wiU in its outward dHection (cf. sec. 18, beginning,
and sec. 19. 1, b) ; and when love has the whole Bidvoia
("aU thy mind") to draw upon, it can add most
effectively to its own strength, especially if, in the
dealings of thought and wUl with the outer world, it
adopts such an attitude as is at once divinely appointed
and moraUy defensible.
In this way, by seizing on a man's whole heart, the
love of God is monopolizing the entire powers of
reason and emotion in their moral focus ; and so it is
.particularly the spiritual depths of the divine revela
tion which are communicated to man as an outlet and
object for the love of his heart. On the other hand,
the love from the whole soul, which claims for God the
whole outward Hfe of feeHng and desire, is intimately
involved with the outward and visible side of this
revelation. It displays itself in grateful enjoyment of
external gifts, works, and guidances, receiving them
as blessings of God's might and goodness, and in
purification of the creature element and selfish bodily
life. The work of the complete Bidvoia, on both its
sides, is to realize, eyen in an encumbering and

148 Outlines of Biblical Psychology.
ensnaring world, the enduring and effective strength
of love ; and this it can only do through the operations
of the soul's spiritual sense, which, in aU dealings
with the world, whether of speech or action, displays
the intelUgence of a moral reason (sec. 19. 1, b).

INDEX.

I. INDEX OF SUBJECTS AND TERMS.
The following 'index of subjects serves to point out the leading
psychological notions in the treatise. Its only aim is to lighten the
labour of such readers as do not shrink from the task of grasping
the details in their whole connection, and thus gaining a thorough
mastery of the subject. It does not claim to be an exhaustive ex
planation of the said notions, or even one on which the reader can
rely, without subjecting the adduced passages to a careful examination.

Aie, the element in which Spirit
is actively present in the earthly
material world, 33 seq. ; cf.
Breath.
A'Mveis, the soul's sensible per
ception, as the essential and
fundamental condition and
qualification for the whole
growth of the spiritual life, 27.
Anger, 113, u..
Animal soul, a mere earthly soul,
whose life stands or falls with
its body, as distinguished from
thehuman, in which the sensible
element is interwoven with a
spiritual one, 1, 7-10, 87.
"Avotx, irrationality in the ethical
sense, 62.
"Atppeav, xQpofuvvi, the folly that
attaches special value to things
indifferent and unimportant,
76.
'AvXarns- See Simplicity.
Appropriation or exclusive regard,
12.
'Amixua, the second death, de
cease of the soul's personal and

spiritual independence and free
energy, with a relapse into
mere animal existence, 23.
'Atr6vtros, without understanding,
74. '
Atonement. See Reconciliation.
Attachment, an inclination (free
or servile) on the part of the
heart towards anything, 125 ;
cf. 116.
Attention. See Regardfulness.
Autonomy, moral freedom, 56,
57, 100, 101, 108. .
Bar, purity of heart, 129, 131.
Belly, the inward part of the
body, seat of the preparation
and circulation of the blood,
and seat of the apparatus of
nerves and muscles, 16, 17, 80.
Beten. See Belly.
Bin, thought in the distinctive
sense of the word, 120, top.
Blood, when made soul, i.e. when
made capable of breath, con
stitutes the life of soul or the
animal life in all flesh, 3, 39, 81.

150

Index of Subjects and Terms.

Body, vessel and instrument of
the soul, enabling the soul to
turn her inward life into an
outward and open one, 3, 8,
19, 20, 24, 25, 36 seq., 43, 44,
48, 49 seq., 54; cf. Breath.
Bondage of the Spirit. See Im
prisonment.
BouXxi, 106.
Brain, centre of the organs of
sense, 26.
Breaking of heart, 133, 134, 144.
Breath of God's mouth, the primi
tive force at work in all life on
this earth, 35 ; and, specially,
in all life of soul and body,
37.
Breath, the inspiration of God,
11 ; soul, as the invisible living
breath of God, connecting the
vegetative and the animal life
into one organism or body, 3,
28, 29, 37, 114.
Breathing-process, manifestation
of animal life, or life of blood,
3 ; cf. above, Breath, etc.
Caprice, that selfishly perverse
attitude and motion of heart
which contradicts the inward
natural order, 109.
Carnal Soul, or soul of the flesh,
that which gives life to the
body by the blood, and at the
same time has life by the body,
4, 49.
Central seat of life, and central
consciousness. See Heart.
Change of mind, a change of
front on the part of the soul's
spiritual sense, which thereby
turns from its own lawless
ways, and submits to the
original law of God, 67, 125,
145.
Character, 18 (distinctive marks),
24, 60 (features), 100, 105, 110,
111, etc. .
Charaph, carpere, 103.
Chasak. See Firmness of heart.
Chashabh. See Aeyi^ofitai.
Choice. See "Will.

Commandments, the law of God
fully developed and outwardly
expressed, as distinguished
from the same law given
directly by conscience, 92.
Communion, spiritual, 9, 45,
„ 117-
Conception. See luiium.
Conclusion. See Resolve.
Conscience, the spiritual law as
organically wrought into the
self-consciousness or heart, an
ever busy sovereign power, the
primary sense and impulse of
truth and justice, 61, 88 seq. ;
cf. Law of nous.
Consciousness, mere sensible con
sciousness of the life of a self,
87, cf. Animal soul ; personal
consciousness, 12, 18 seq., 20,
87, 94, 95, 100, 102 ; cf. Life of
Ego, Life of Personality.
Considerateness, tppitwis, 75.
Conversion. See Change of mind.
Conviction of heart. See Per
suasion of heart.
Creatianism, 10.
Creation of the soul, 7, 10, 11 ; of
the earth, 34-36.
Darkness in a soul's life, ex
tinction of the inward lamp
of life, 23, 46, 50, u., 102; cf.
Enlightenment.
Death, bodily death, dissolution
of the tie between soul and
body, spiritual 'death, dissolu
tion of the tie between soul
and spirit, 22, 41, 48 seq.,
102, 110 ; cf. Aia<p6opcL and
' AvruXua.
Decision, an idea translated by
heart into terms of will, 106.
Desire. See Life of feeling and
impulse.
Devotion of heart, 126; cf. 116,
117.
AiaxptvtffDxt, 65, 91.
AtaXoyiZ^ofAxt fiiu'xpivuv, ^tffrx%,uv),
indecision of judgment, and
over-refinement of reasoning,
65, 91, 106, 115, 121.

Index of Subjects and Terms.

151

Aixioix, the life of the soul's
spiritual sense, viewed as _
process of searching and shap
ing outward objects and in its
relations to things without, 64,
71, 113, 146, 147.
Aixtpiopx, death as decease and
detrition of the life, 41, 49.
Ai^tix'ix, division of soul, or
double-mindedness, 65.
Disposition, the soul's life of
desire as developed into an
attitude of will and tendency
of soul, which are based on
judgment and calculation, and
enter deep into the life, 43, 44,
65, 66, 75, 115, 123 ; spiritual
disposition, 24, 44 (" with
heart," disposition).
Aupix, spirit, an endowment of
the soul, 40.
Double-hearted, hypocritical, 141.
Doubt. See AixXoyiXofiai.
Dulness or lethargy, stubborn
immobility of self - conscious
ness, where sense and emotion
are closed to the knowledge and
fulfilment of duty, 22, 23, 41,
65, 66, 96, 132,1 133, 142, 144
(stagnation).
Ego, life of, the personal life, in
which spirit and sense are
united, and form a twofold
life, bearing the features of a
moral reason, 1, 6, 7, 11, 12,
18, 24, 38, 39 seq.
"Exirrxfis, occurrences taking
place within the spirit, and in
virtue of its moving force, 47,
48.
Elemental Spirit. See Spirit of
nature.
Emotion, the soul's life of feeling
and impulse, so far as it gains
a personal significance in the
heart, 113 seq., 144.
Emotional Activity, that action of
the heart which gives warmth
to feeling and desire, and raises
them into a personal mood and
disposition, 113, 118, 121-126.

Emotional Cravings, or Lustful
Passions, impulses of the soul
which have been developed by
personal consciousness into ten
dencies and efforts having all
the force of will, 115.
^motional Movements, sensations
of the soul centralized in a per
sonal consciousness, 70, 114.
Enlightenment, 46, 64.
"Emix, the life of the soul's spiri
tual sense viewed as a process
of shaping inward objects, and
in its relations to things within,
70, 113, 114.
'Ev6i/p.Ktzis. See Emotional Move
ments.
'EvtoXxi. See Commandments.
'Eiriivpixt, 115 seq. See Emotional
Cravings.
"Epyov vS/ioo as distinguished from
"Epyx VQfAov, 88.
Ethics, 62.
EvSoxlx, heart's desire, 116, 124.
Evil. See Good and Evil.
Faith, has an organic foundation
in the heart, 63, 64, 89, 136,
143, 144.
Feeling, 14, 15, 96.
Feeling, sense of feeling or Touch,
31, 32.
Fire. See Light.
Firmness or fixity of heart, an
action of the heart which holds
together and ties up the vital
currents, 131, 144.
Flesh, physically, the body as
possessing a soul, which the
Spirit of God, by taking an
individual form, has given to
it, 36, 37, 44, 48; ethically,
that whole life of the soul
which is of a piece with the
body, after the body has fallen
a prey to the power of the
senses, these being already dis
organized, 20, 21, 39 seq., 44,
49 (carnal soul), 65, 86, 115.
Fleshly Soul. See Carnal Soul.
Folly of heart, with a moral
reference, 111; cf. 71, foot.

152

Index of Subjects and Terms.

Form, mere form of spiritual
action, 66.
Freedom, morality viewed as a
> living law within man, directly
controlling sense and impulse,
and as implying self-determina
tion (action not due to any
physical compulsion, either in
ward or outward), 14, 100, 101
(freedom of character), 102 (of
character and conscience), 108,
113.
Freedom of the will, the natural
capacity of choice, so far as it
consistently decides in favour
of the higher rule of life, 19,
100, 101.
Fruits, what the Spirit produces,
products of the Spirit, 45, 62,
143.
God. See Spirit and Revelation.
Good and Evil, natural, 17, 128 ;
spiritual, 18 foot, 42 (spiritual
evil or malady), 49, 64, 65, 88,
93 seq.
Grace, as using means to quicken
and educate the spiritual sense,
19, 24, 64.
Guilt, consciousness of, sin as
cleaving inseparably to the con
sciousness, 103.
Hades, world of the dead, 50, n.
Hagah, reflection or meditation,
119. '
Hate, 123.
Head. See Brain.
Hearing, sense of, 28.
Heart, the spiritual meaning of
the heart becomes coincident
with the bodily by means of
the soul ; it is the central seat
of the whole vital movements,
the holder of personal con
sciousness, actively at work in
moral free will and reason, 61 n. ,
78 seq., 99, 102, 124, 144.
Heart, Man of the, the-inward per
sonal life in its organic activi
ties, so far as it is claimed and
transformed by the Spirit, 85.

Hope, 144.
Hypocrisy, double - heartedness,
141, 142.,
Ikkesh, perversenesspf heart, 130.
Imagination of the heart, 105.
Immortality, 27, 37, 39, 45, 49
and note, 50, 52, 53 ; none of
animals, 11.
Imprisonment of the spirit, 49,
50 n.
Impulse, life of. See Feeling.
Impulse, moral. See Moral Sense.
Individual spirit and life of a self,
9, 36, 37, 40, 41, 54, 56, 87.
Inspiration of God's Spirit. See
Breath of God's mouth.
Intellectual, see Moral Reason.
Intelligence, combining morality
and faith, 71, see AiAveix ; im
plying grasp and power of judg
ment, see _iW,f ; practical, see
$povqffls.
Invisible life, 39 ; spiritual things,
58 ; existence of God, 63 ; heart,
84 ; cf. Secrets.
Inward life, 15, 26, 37, 38, 46,
54, 58, 59, 70, 79, 83, 85,. 86;
cf. Personal Life and "Emia.
Inward man. See Heart.
Jashar, uprightness of heart, 130.
Joy, 122.
Judgment and reasoning, means
of knowledge by which the dis
position and action of a man
are modified, 73, 75, 93, 120 ;
cf. Resolve.
Kxrxvauv, that operation of Spirit
through the senses which ex
tracts a spiritual meaning out
of a sensible phenomenon, 64,
69, 70.
Kerebh. See Belly.
Kidneys, 17.
Knowledge. See Nos/V.
Koixlx. See Belly.
Language, inward, 107 ; outward,
138 ; addressed to the heart,
117.

Index of Subjects and Terms.

153

Law, of the nous, the spiritual
element in man so far as
it, even ineffectually, strives
against the flesh as an inward
law, 20, 42, 65, 86, 97 seq.;
of the Spirit, the same element
so far as it in its turn pre
sents itself in man with a life
of its own, 43, 44, 61, 62, 85,
128, 142, 146 ; of the flesh, see
Flesh.
Life, the Spirit of God is life and
the principle of life, and is the
only thing, both in the universe
as a whole and physical ani
mated nature in particular, that
has life in itself and gives it to
others, 33 seq., 54 ; cf. Soul,
Blood, Individual life, Outward,
Personal Life, etc.
Life of feeling and impulse, the
life of the soul in its bodily
operations, 14 seq., 24 foot, 25
seq., 50, 54, 55, 72.
Light, inward, 8, 23, 25 foot, 46 ;
outward (fire), 35, 46, 114.
Logic, 62, 92.
Aoyl^ofixi, a combining reflective
power of the heart, by which
it weighs and judges particular
facts, 92, 120.
Logos-spirit, 11.
Love,. 117, 123, 124, 142,- 144.
Lusts, 115. See Emotional Crav-

Man, 1, 7 seq., 37 ; man with
soul, fleshly man, 38, 39, 41 ;
spiritual man, 43 seq. ; inward
and outward man, see Personal
Hfe.
Matter, 31 seq., 34, 36, 37.
Melting of heart. See Softening of
heart.
Meod, strength, 146.
Mirxvoia. See Change of Mind.
Michsol, offence, 104.
Mind. See Nauj and Atxvotx.
Mood, 123, 124.
Moral Reason. See Reason.
Morality. See Conscience, Heart,
Law, Reason, etc.

Nachon. See Firmness of heart.
Neeman, stedfastness in the
faith, 132.
Nephesh. See Breath.
Neshaniah, life of the human
soul as distinguished from life
of the beasts, 8, 11, 37.
New birth, the new life, the life
born again of the Spirit of God
in the soul that is rescued from
corruption, raising the man
again till he is in the Spirit,
25, 37, 39 seq., 51, 52, 67
(second birth), 71, 86, 96, 142
seq.
New covenant, simply a new way
of planting the law of God in
the inward man, 64.
Noe/V, an activity of the under
standing which combines deep
penetration with moral earnest
ness, and, by an inward process
of attention, acts upon a given
object in such a way as to know
what it is and what it signifies,
63, 68, 69, 73, 101, 113, 118
seq.
Nous, the soul's spiritual sense,
which has definite moral
features, and combines thought
and will as powers which pass
into and mutually limit each
other, 42, 58, 59, 60 seq., 92,
93, 94, 113.
Oneness of heart, 102, foot.
Open Life. See Outward Life.
'Opyn as distinct from Suft.cs, 113
n., seq.
Outward Life, 26 seq., 38, 53, 65,
66, 70, 71, 85 ; cf. Personal
Life and Atdvotx.
Perception. See Kxrxvouv.
Perfectness of heart, 129.
Personal Life, as a part of nature
and the lawof outward mundane
life, it is the outward man —
again, as controlled by the
spiritual law of God, and shar
ing in the supplies of life which
he gives, it is the inward man,

154

Index of ' Subjects and Terms.

1, 25 ; life of the personal Ego,
37, 38, 53, 54, 85, 87, 115, 123,
124.
Personality; psychic and pneu
matic, 13.
Persuasion of heart, 117, 127.
Perverseness of heart, 109.
QpaveTv, tppovvpx, tppowitrts, 75, 76, 77,
117. See Disposition.
TIviufcxTtxos, 43.
Tluputrts, 96, 132, 133. See Dul
ness.
Pride, 67.
"YtJ%IJC6V ffwfix, 8.
Purity of heart, 129, 131, 144.
Ra (of the heart), out of temper,
123.
Rational action of the heart, that
action of the heajt which elicits
meanings, puts two and two
together, and draws conclu
sions, 68, 69, 118, 119, 120,
121, 142.
Rational law. See Law of nous.
Reason, Moral, 8, 17, 54, 62, 63,
65, 68, 93, 99, 101, 110, 111,
114, 143, and passim.
Reasonable spirit. See Nous.
Reconciliation, gives man free
approach unto God only if it is
a spiritual reconciliation puri
fying first the heart and then
the whole disposition, 96.
Reflection, 119.
Regardfulness, an operation of
reason and emotion acting in
concert, 124.
Renovation, consequence of New
Birth, which see.
Resolve, an act by which the
heart deliberately adopts a cer
tain plan and proceeds to carry
it out, 121.
Revelation of God, God entering
into this earthly world as a
living reality, 32, 33, 34, 58,
142.
Sacraments, means of quickening
and educating the spiritual
sense, 24.

Samam. See Resolve.
Secrets, of this world, 58 ; of the
heart, 58, 84, 85.
Self-consciousness, 14 ; cf. Con
science.
Self-determination, 12. See "Will.
Selfishness, self-seeking. See Cap
rice.
Self-knowledge, only possible to
spirit, 58.
Sense, moral, 88, 92 ; cf. Con
science.
Senses, external, 26 seq.
Shalem, integrity of heart, 129.
Simplicity of heart, oneness of
heart, 65, 108, 116, 141.
Sin, perversion of the divine order,
17, 18, 19 seq., 41, 42.
2x\«pmuv, 132. See Dulness of
heart.
Softening of heart, 134, 144.
luippnuv, of feeling and desire
when in spiritual health, 77.
Sorrow of heart, 122.
Soul, holder of a life raised above
the life of mere things, a partly
animal partly personal life, and
thereby the living middle-term
between spirit and sense, 1,
2, 3, 5 seq., 7 seq., 10 seq.,
36, 38, 48, 49, 57, 60, 145,
146.
Spirit, as a divine personality, ¦
Logos-spirit, 11, 12.
Spirit of God in relation to the
world, the universal basis of life
that connects the whole created
world with the God that created
it, the essential condition of life
in its lowest as well as in its
highest stages and forms, 11
seq., 31, 32, 33 seq. to 77 ; cf.
Spirit of nature, Spirit of souls,
and below.
Spirits, beings whose entire exist
ence is originally a spiritual
one, also men when severed
from the body by death, and
having only a soul's spirit, 33,
39, 49, 50 and n.
Spirit of the. Elements. See Spirit
of Nature.

Index of Texts.

155

Spirit of Nature, the Spirit of God,
as it exists in bodily form in
the world of nature, and works
there as the principle of all life,
10, 31, 32, 33, 34 seq., 54.
Spirit of Souls, the spirit as pre
serving the inward life of man
in its independence by means of
the soul, and without aid from
the body, 11, 37, 38, 49, 53.
lupfiuWiiv, 120. See Aoyi^oftxt.
-vx sv~i, tmitris, a knowledge which
comprehends the whole connec
tion of a fact or a truth including
causes and consequences, 69 n.,
73, 74.
Tahor, purity of heart, 129, 131.
Bupis, 113. See Emotions.
Tobhah, contentment, 122.
Tom, perfectness of heart, 129,
130 n.
Unbelief, a weakening and con
fusing of the soul's spiritual
energies, a dislodgment of them
from their inward foundation of

truth and justice, 65, 71, 91,
144 ; cf. Dulness of heart.
Vital force. See Life.
"Warmth of heart. See Emotional
activity.
"Water, the primeval element of
this earth, 35.
"Wide heart, 135, 136, 144 (en
largement of heart).
Will, an activity of impulse cor
responding to a conscious sensa
tion and within one's own choice,
14, 19, 21, 56, 57, 108, 123.
Willingness of heart, 124, 125.
Wind. See Air.
Wisdom of heart, in the moral
sense of the word, 111.
Word of God, Relation of spirit to
the, 21, 24, 73, 124, 143.
Word and Deed, are expressions
of itself to which the heart is
forced by the inward necessity
of an organic process, 83, 119,
138 seq.
World, Spirituality of the, 33, 34,
59.

II. INDEX OF TEXTS.

OLD TESTAMENT.

FADE 5

ix. 6,
Genesis.
ix. 10, 12, .
1
PAGE
xii. 13,
2
i., whole,
. 36
xiv. 21,
1
i. 2 seq.,
. 11, 34, 35
xviii. 5,
80
i. 20,
. 1, 8, 11
xx. 5, 6, .
130
i. 21,
1
xxiv. 45, .
108
i. 24,
. 1, 8, 11
xxvii. 4, 25,
138
I 26,
. 11
xxxi. 20, .
109
i. 30,
1, 10
xxxi. 26, 27,
110
ii. 7,
1, 7, 8, 11, 36, 37, 40
xxxiv. 3, .
118
ii. 19)
1
xxxiv. 4, 8,
15
iv. 10,
4
xxxv. 18, .
2
vi. 3,
. 42
xii. 21, .
80
vi. 5,
. 105
xiii. 28, .
135
vi. 17,
. 36
xliv. 30, .
17
vii. 21, 22,
8, 37
xiv. 26, .
135
viii. 21,
31, 32, 105, 107
xiv. 27, .
55
ix. 5,
2
1. 21,
118
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Index of Texts.

157

Joshua.

PACK
i. 8  119
ii. 11,
55, 134'
ii. 14,
2
v. 1,
55, 134
vii. 5,
80, 134
x. 28,.
. 1
x. 40,
8
xi. 11, 14,
8
xi. 20,
134
xiv. 7, 8,
60
xxii. 5,
146
xxiii. 11,
2
xxiii. .14,
146
xxiv. 23,
125
Judges.
iii. 10, .... 57
v. 9, .
116
v. 15, 16,
112
viii. 3,
56
ix. 3,
126
xvi. 15, 17
124
xvi. 16,
17
xviii. 25,
17
xix. 3,
118
xix. 5, 8,
80
ii. 13,
i. 8,
i. 10,
i. 13,
i. 15,
ii. 35,
iv. 13,
vii. 3,
x. 6, 9,
xii. 20, 24.
xiii. 14,
xiv. 7,
xvii. 32,
xviii. 1, 3,
xx. 17,
xxi. 12,
xxiv. 5,
xxv. 25,
xxv. 31,
xxv. 33,
Ruth.
1 Samuel,
118
123 17
108
138 117
135
132, 145 84
145
87, 117106 135 22
127103
125104 31
xxv. 37,
xxvii. 1,
xxviii. 5,
i. 9, .
iii. 21,
vii. 3,
vii. 21,
vii. 27,
xiii. 33,
xv; 6,
xv. 11,
xviii. 14,
xix. 7,
xix. 14,
xix. 19,
xxiii. 17,
xxiv. 10,
2 Samuel,
1 Kings.
ii. 4, .
ii. 23,
ii. 44,
iii. 6,
iii. 9, 12,
iv. 29,
v. 12, i
viii. 17, 18
viii. 23,
viii. 38,
viii. 39, •
viii. 47, 48
viii. 58,
viii. 61,
viii. 66,
ix. 3,
ix. 4,
x. 2,
x. 5, .
xi. 4, 5,
xi. 9,
xii. 33,
xiv. 8,
xv. 3, 5, 14,
xvii. 21, 22,
xix. 3, 4, .
xix. 10,
xix. 11, 12,
xxi. 5,
PAGE 80
108 135
2
. 1 15
. 107
. 117
. 104
. 127
. 110
. 130
79, 80
. 118
. 126
120, 127 2
. 103
. 146 2
. 103
. 131
. 112
112, 137
. 112
. 109
. 145
. 104
. 84
. 104
. 126
129, 132
. 122
. 126
. 131
. 109
. 55
126, 129
. 126
. 109
. 145
. 129 322
. 35
. 55
158

Index of Texts.

2 Kings.

vi. 11,
ix. 24,
x. 15,
x. 30,
x. 31,
xii. 4,
xvii. 7,
xix. 7,
xx. 3,
xxii, 19,
xxiii. 3,
xxiii. 25,

PAGE
. 135
. 80
. 131
. 106
. 145
. 107 2
. 57
129, 132
. 134
. 146
. 146

v. 21,
xii. 33,
xii. 38,
xvii. 2,
xvii. 19,
xxii. 7,
xxviii. 2,
xxviii. 9,
xxix. 17,
xxix. 18,
xxix. 19,

1 Chronicles.

2
. 141
117, 129
. 107
. 117
. 109
. 109
. 105
. 131
105, 132
. 129

vi. 7, 8.
vi. 14,
vi. 38,
vii. 11,
xii. 12, 14,
xiii. 7,
xv. 8, 9, 17,
xv. 15,
xvii. 6,
xix. 9, 10,
xxiv. 4,
xxv. 2, 14,
xxix. 10,
xxix. 31,
xxx. 19,
xxx. 22,
xxxi. 21,
xxxii. 6,
xxxvi. 13,
xxxvi. 22,

vi. 22,

2 Chronicles.

Ezra.

109145
. 146
. 107
. 132
. 134
. 129
. 146
. 136
129, 132
. 109
. 129
. 109
. 108
. 145
. 118
. 145
. 118
. 133
. 56

125

-vii. 10,
vii. 27,

ii. 12,
v. 7,
ix. 8,

vii. 5,
ix. 16, 31,

Nehemiah.

Esther.

Job.

i. 8, .
ii. 3, .
ii. 4, .
iii. 17-19,
vi. 7,
vi. 11,
vi. 30,
,vii. 17,
viii. 10,
ix. 4,
ix. 21,
x. 1, ..
x. 13,
x. 22,
xii. 2, 3,
xii. 10,
xii. 11,
xii. 20,
xii. 24,
xv. 2,
xv. 12, 13,
xv. 35,
xvi. 13,
xvii. 4,
xvii. 11,
xvii. 12, 13,
xviii. 5, 6, 18,
xix. 27, .
xx. 3,
xxii. 22, .
xxiii. 13, .
xxiii. 15, 16,
xxiv. 12, .
xxvi. 13, .
xxvii. 3, 4,
xxvii. 6, .
xxvii. 8, .
xxx. 16.

PAGE 132106

107106132

82, 106 2

125
125 2
521517
31
60, 125
139112 2
15
84, 140 .50
111
37, 38
2831
111 16
122 1617
112121 23 2317
57
127 15
134 4
35 8
61, 103 2
138

OS
IO

8
3

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160

Index of Texts.

lxxvii. 12,
lxxviii. 1, .
lxxviii. 7-11, 34,
lxxviii. 21,
Ixxxvi. 11,
Ixxxvi. 12,
lxxxix. 48,
xc. 12,
xciv. 15,
xciv. 21,
xcv.. 10,
xcvii. 11,
ci. 2, 4,
ci. 5,
ci. 6,
cii. 4,
civ. 29, 30,
civ. 30,
cv. 25,
cvi. 15,
cvii. 12,
cviii. 1,
cix. 22,
cxi. 1,
cxii. 7,
cxiv. 19,
cxyi. 3,
cxix. 2, 10,
cxix. 15,
cxix. 18,
cxix. 28,
cxix. 32,
cxix. 36,
cxix. 37,
cxix. 58,
cxix. 66,
cxix. 69,
cxix. 70,
cxix. 103,
cxix. 112,
cxix. 129,
cxix. 145,
cxix. 166,
cxix. 175,
cxxv. 4, 5.
cxxxi. i, .
cxxxviii. 1,
cxxxix. 7,
cxxxix. 13,
cxi. 2, 4,
cxli. 4,

35,

37,

119 29
132122142
145 6
112131 5
112
131130
136
28, 130134 3534
125 6
136132 134
145132 1550
145 2829
138137126 29
145 31
145133 31
126
. 15
145 15 6
131136 145 3410
106, 121
. 126

PAGE
cxliii. 4  135
cxliii. 5,
. 119
cxliii. 7,
. 55
cxlvii. 3, .
. 134
Proverbs
i. 23,
'. . 56
ii. 2, .
29, 126
ii. 10,
15, 112
iii. 1,
127, 143
iii. 3,
. 127
iii. 21,
. 29
iii. 22,
6
iii. 29,
105
iv. 4,
•
. 127
iv. 9,
. 26
iv. 21,
127, 143
iv. 23,
82, 115
iv. 24, 25,
. 82
vi. 14, 18,
. 105
vi. 21,
. 127
vi. 25, ,
. 116
vi. 30,
3
vi. 32,
6, 110
vii. 3,
. 127
vii. 10,
. 110
vii. 23,
. 2, 17
vii. 25,
. 126
viii. 35, 36
9
viii. 36,
6
ix. 15, 16,
. 110
x. 6, .
. 26
x. 8, .
111, 139
x. 13, 21,
. 110
xi. 17,
. 15
xi. 20,
. 130
xi. 22,
. 31
xi. 29,
. Ill
xii. 8,
109, 112
xii. 23,
139, 140
xii. 25,
. 122
xii. 28,
51
xiii. 4,
17
xiii. 9,
23
xiii. 12,
122
xiii. 19,
15
xiv. 10,
103
xiv. 14,
130
xiv. 22,
105
xiv. 30,
122
xiv. 32, .
51
Index of Texts.

161

xiv. 33,
xv. 7,
xv. 11,
xv. 13,
xv. 14,
xv. 15,
xv. 21,
xv. 28,
xv. 30,
xv. 32,
xvi. 1,
xvi. 2,
xvi. 5,
xvi. 9,
xvi. 18, 19,
xvi. 23,
xvi. 24,
xvii. 3,
xvii. 16, 18,
xvii. 20,
xvii. 22,
xviii. 2,
xviii. 7,
xviii. 8,
xviii. 12,
xviii. 15,
xviii. 20,
xix. 3,
xix. 8,
xix. 16,
xix. 21,
xx. 9,
xx. 12,
xx. 20,
xx. 27,
xxi. 1,
xxi. 4,
xxii. 9,
xxii. 15,
xxii. 17,
xxii. 25,
xxii. 26,
xxiii. 6, 7,
xxiii. 7,
xxiii. 12,
xxiii. 15,
xxiii. 16,
xxiii. 17,
xxiii. 19,
xxiii. 26,
xxiii. 33,

PAGE

PAGE
. :i j ¦->.
xxiv. 2, . . j 10, l:;'.i
139
xxiv. 12,
. 84
84
xxiv. 20, .
. 23
55
xxiv. 30, .
110, 125
111
xxiv. 32, .
. 125
122
xxv. 2,
. 119
110, 111
xxv. 3,
84, 119
119, 139
xxv. 20, .
. 123
. 122
xxvi. 16, .
. 31
6, 111
xxvi. 22, .
. 16
118, 140
xxvi. 23, .
. 123
. 58
xxvi. 25, .
. 84
136
xxviii. 14, .
. 133
106
xxviii. 17, .
4
57
xxviii. 25, .
. 136
139
xxviii. 26, .
. 109
15
xxix. 11, .
. 56
84
xxix. 17, .
. 15
. 110
130
Ecclesiastes.
55, 122
i. 13, ... 118, 125
109, 112
i. 14,
. 55
6
i. 16,
. 107
. 16
i. 17,
. 125
105, 136
ii. 3,
112, 118
. 112
ii. 14,
. 26
. 16
ii. 15,
. 107
122, 123
ii. 20, 22, i
3,
. 135
. Ill
iii. 19,
9, 34
6
iii. 20,
. 34
106, 120
iii. 21,
7, 8, 9, 11
. 131
iv. 6,
. 55
. 30
v. 2, .
. 140
. 23
vii. 4,
. 126
8, 16
vii. 7,
. 110
. 126
vii. 9,
. 56
. 136
vii. 21,
. 125
. 29
vii. 22,
. 103
. 112
vii. 25,
. 118, 125
. 125
viii. 1,
. 26
6
viii. 5,
. Ill
. 110
viii. 9,
. 125
116
viii. 11,
. 82
. 141
viii. 16,
. 125
. 125
ix. 1,
. 125
. Ill
ix. 3,
. 82
. 17
ix. 7,
. 122
122, 123
ix. 10,
. 50
. 126
x. 2,.
. 109
108, 124
x. 4, .
. 56
. 140
x. 20,
. 61
162

Index of Texts.

PAGE
PAGE
xi. 9, 10, . . . 109, 122
lix. 13, 1.09, 1 19
xii. 7, . . . . 7, 11
lx. 5,
lxi. 1,
. 137
. 134
Song of Solomon.
lxii. 4, 5,
. 146
viii. 6, ... . 127
Ixiii. 4,
. 106
*
Ixiii. 17,
. 133
ISALAH.
lxv. 15,
. 122
ii. 22  34
lxv. ii,
. 107
vi. 10,
30, 133
Ixvi. 24,
. 23
vii. 2, 4,
. 134, 135
ix. 9,
'
. 136
Jeremiah
x. 7,
(
10, 106, 120
i. 5, . . .
. 10
x. 12,
60, 136
ii. 24,
8
xi. 2,
. 57
ii. 34,
4
xi. 3,
. 31
iii. 7,
. 145
xiii. 7,
. 134
iii. 15,
87, 117
xvi. 11,
. 17
iii. 16,
. 107
xix. 1,
5
9, 134
iv. 4,
. 133
xix. 3,
. 37
iv. 9,
. Ill
xix. 14,
57
iv. 14,
. 131
xxi. 3, 4,
135
iv. 18,
. 103
xxv. 4,
56
iv. 19,
. 122
xxvii. 8,
119
v. 9,
. 32
xxix. 8,
3
v. 21,
. 110
xxix. 10,
57
v. 23, 24,
110, 133
xxix. 13,
141
vi. 8,
. 87
xxix. 24,
57
vii. 31,
. 107
xxxii. 4,
11
2, 135
ix. 26,
. 133
xxxii. 6,
141
xi. 8,
. 133
xxxv. 4,
135
xi. 20,
. 17
xxxv. 10,
26
xii. 2,
. 17
xl. 2,
118
xii. 11,
. 127
xl. 13,
60
xiv. 19,
. 32
xii. 22,
60
xv. 9,
2
xiii. 1,
,
57
xvii. 1,
. 103
xiii. 20,
29
xvii. 9, 10,
. 84
xiii. 25,
127
xviii. 12, 13,
. 133
xlvi. 2,
2
xix. 5, ' .
. 107
xlvi. 8,
104
xx. 9,
104, 122
xlvi. 12, .
133
xxii. 17, .
. 126
xlvii. 7, .
127
xxiii. 9,
79, 134
xlix. 22,
135
xxiii. 14, 1
5>
. 109
1. 4, 5,
29
xxiii. 17, .
. 133
li. 7,
128
xxiii. 26, .
. 109
lv. 3,
6
xxiv. 7,
. 145
Ivii. 1,
127
xxix. 13, .
. 145
Ivii. 2,
52
xxx. 21,
. 108
Ivii. 11, .
127
xxx. 24, .
. 121
Ivii. 15, .
5
7, 134
xxxi. 33, Zi,
127, 142
Ivii. 16, .
7
xxxii. 35, .
. 107
Ivii. 17 .
109
xxxii. 39, 4
o, .
ii
7, 142, 143
Index of Texts.

163

PAGE

PAGE
xxxii. 41, .
146
xliv. 7, 9, .
. 133
xxxviii. 17, 20, .
2
xlvii. 9, ' .
.
1
Ii. 46 
134
Ii. 50 
107
i. 8, .
Daniel.
. 107
Lamentations.
iii. 10, 29,
. 31
i. 20 
17
iv. 16,
. 87
i. 22,
134
v. 6, 9,
. 134
ii. 11,
17
viii. 15, 16,
. 47
ii. 12,
4
viii. 18, 19,
. 48
ii. 18,
108
viii. 25,
. 136
iii. 21,
127
x. 1-3,
. 48
iii. 33,
.' 87, 1 1 ;
x. 8-12,
. 48
iii. 41,
108
x. 12,
. 125
iii. 62,
120
iii. 65,
112
Hosea.
v. 17,
134
ii. 14,
. 118
iv. 11,
. Ill
EZEKIEL.
vii. 2,
. 104
i. 20, ...
35
vii. 9, 10,
. 110
ii. 2, . .
37
vii. 11,
. 110
iii. 6, 7, .
56
vii. 14,
. 108
iii. 10 
127
xi. 8,
87, 125
iii. 14,
56
vi. 9,
134
Joel.
xi. 5,
58
ii. 12,
. 145
xi. 19, 57, 117, 133, 14
2, 143
ii. 13,
. 134
xi. 20,
143
xi. 24,
126
Obadiah.
xiii. 2,
109
i. 3, .
. 136
xiii. 13, .
57
xiii. 17, .
109
Jonah.
xiii. 18, 19,
6
ii. 3, .
. 79
xiii. 22, .
123
xiv. 3, 4, .
107
Nahum.
xvi., whole,
146
ii. 10,
80, 134
xviii. 31, .
43, 57
xx. 16,
126
Habakkui
:.
xx. 32,
56
ii. 19,
34, 37
xxi. 12, 20,
134
xxii. 14, .
135
Haggai.
xxiii. 17, 22, 2S,
17
i. 5, .
. 125
xxvi. 20, .
50
i. 14, .
. 57
xxvii. 4, .
79
ii. 13,
4
xxvii. 13, .
1
ii. 15, 18,
. 125
xxvii. 25-27, .
79
xxviii. 2, 5, 6, 17, .
136
Zechariai
r.
xxxiii. 31,
126
vii. 10,
. 121
xxxvi. 25-27, .
143
vii. 12,
. 133
xxxvii. 5, 6, 8, .
37
viii. 17,
. 121
xl. 4,
. 125
xii. 1,
11, 37
164

Index of Texts.

Malaohi

PAGE

PAGE

xiii. 19, .

. 73, 143

ii. 2, . . . . . 127

xiii. 23, .

. 143

ii. 15, . . . . 57

xiii. 51,

. 73

-

xiv. 31,

. 65

Wisdom.

xv. 10,

. 73

vii. 20  114

XV. 11,

. 27

xiii. 4, .... 68

xv. 16,

74, 27

xv. 17,
. 68
Sirach (Eoclesiashcus).
xv. 19,
. 106, 115
vi. 37  120
xvi. 7, 8, .
. 121
x. 18,
. 114
xvi. 9, 11, .
69, 73
xi. 7,
. 68
xvi. 12, .
69, 73
xxiii. 6,
. 16
xvi. 23,
. 75
xxxi. 15,
. 68
xvi. 25, 26,
. 7, 24
li. 21,
. 16
xvii. 13, '.
. 73
xviii. 35, .
. 108
2 Maccabees.
xxi. 25,
. 121
vii. 21, . . . . 114
xxii. 37, .
71, 146
xiii. 4, . . . . 114
xxiii. 35, .
5

xxiv. 15, .
. 68
NEW TESTAMENT.
xxiv. 45, .
. 76
xxiv. 48, .
. 108
Matthew.
xxv. 2,
. 76
i. 20,
. 114
xxv. 41,
. 51
iii. 11,
35, 46
xxvi. 29, .
. 32
iv. 1, 2,
. 48
xxvi. 41, .
42, 56
v. 3, .
. 57
xxvi. 43, .
. Ill
v. 8, .
. 131
xxviii. 17, .
. 65
v. 16,
. 46
v. 28,
. 116
Mark.
vi. 21,
. 126
i. 12,
. 48
vi. 22, 23,
29, 65
i. 15,
. 64
vi. 25,
3
ii. 6, .
. 121
vi. 26, 28,
. 69
ii. 8, .
115, 121
vii. 3,
. 69
iii. 5,
. 133
vii. 24,
. 76
iv. 15 seq.,
82, 115
viii. 12,
. 23
iv. 19,
. 115
ix. 3, 4, .
108, 115
iv. 20,
. 82
ix. 4,
106, 114
iv. 26, 27, .
. 83
x. 16,
. 76
iv. 28,
. 82
x. 28,
9
23, 38, 48
v. 15,
. 77
x. 39,
6
vi. 52,
. 82
xi. 15,
. 28
vii. 18,
68, 74
xi. 25,
. 74
vii. 21, 22,
81
xii. 25,
. 114
vii. 22, .
. 76
xii. 33,
83, 84
viii. 15, 16,
73
xii. 34, 35,
83, 84, 139
viii. 17, .
69, 73
xii. 37,
84, 139
viii. 18-21,
. 73
xii. 40,
. 79
ix. 42, 43, .
24
xiii. 13, 14,
. 27
ix. 44, 48,
23
xiii. 15,
28,
30, 7
3, 133, 143
xi. 23,
. 143
Index of Texts.

165

xi. 31, 32, ,
xii. 30,
xiii. 11,
xiii. 14,
xiii. 23,

i. 17,
i. 46, 47,
i. 48-50,
i. 46 seq.,
i. 51,
i. 66,
i. 80,
ii. 19,
ii. 35,
ii. 40,
ii. 47,
ii. 50,
ii. 51,
iii. 15,
iii. 38,
iv. 1,
iv. 18,
v. 22,
vi. 11,
vi. 39,
vi. 41,
vi. 43, 44, .
vi. 45,
viii. 11,
viii. 12, 13,
viii. 15,
viii. 35,
ix. 24, 25,
ix. 44, 45,
ix. 46, 47,
ix. 54,
ix. 56,
x. 20, 21,
x. 27,
xi. 17,
xi. 35,
xi. 36,
xi. 40,
xii. 18, 19, 20,
xii. 22, 23,
xii. 24, 27,
xii. 42,
xiv. 26, 33,
xv. 17, 19,

Luke.

PAGE
. 121
71, 146
. 120
. 68
. 28

57,76
. 58
. 58
. 58
72, 113
82, 127
. 46
. 120
. 84
. 46
. 74
. 73
82, 127
. 121
. 12
47, 48
116, 134
115 62
110 69
83
82, 83
. 143
73, 143
82, 127, 143
. 77
. 7, 23
. 27
106, 121 7
. 7, 24
. 58
71, 146
. 72 8
. 29
. 77
. 77 3
. 69
. 76 7
. 105

xvi. 8,
xvi. 23, 24,
xvi. 25, 26,
xvi. 26,
xvii. 33,
xviii. 33,
xviii. 34,
xx. 23,
xxi. 12, 13
xxi. 14,
xxi. 34,
xxiii. 43,
xxiv. 25,
xxiv. 32,
xxiv. 38,
xxiv. 39,
xxiv. 45,
xxiv. 44-46,

i. 4, .
ii. 25,
iii. 3,
iii. 6,
iii. 8,
iii. 20,
iv. 11,
iv. 24,
v. 26,
v. 29,
vi. 45,
vi. 63,
vii. 17,
vii. 38,
vii. 39,
viii. 9,
viii. 12,
viii. 51, 52.
xi. 33,
xii. 25,
xii. 39, 40,
xii. 40,
xii. 46,
xiii. 2,
xiv. 1,
xiv. 27,
xvi. 6,
xx. 22,

ii., whole, .

John.

PAGE
. 76
23, 495249
7,43 7
73
70
127
82, 127
80, 111
. 52
3, 111, 144
122, 144
106, 121
. 34
62, 73
. 73

. 12
. 84
. 35
40, 43
34, 43657234
3323 29
12, 35
90
16, 8035
9546
2356 7
64, 143
69, 113
. 46
. 82
116, 135
108, 116
82, 123
7, 12, 43

Acts.

35

166

Index of Texts.

17,

ii. 26,
ii. 27, 31,
ii. 37,
ii. 38,
ii. 46,
iv. 25,
iv. 32,
v. 3, 4,
vii. 23,
vii. 25,
vii. 31,
vii. 51,
vii. 54,
viii. 21,
viii. 22,
viii. 37,
viii. 39,
x. 10, 11,
x. 19,
x. 45,
xi. 5,
xi. 6,
xi. 17,
xi. 23,
xiii. 22,
xiv. 17,
xv. 8, 9,
xv. 9,
xv. 26,
xvi. 14,
xvii. 11 se
xvii. 27,
xvii. 28,
xvii. 29,
xix. 21,
xx. 10,
xx. 22,
xx. 28,
xxi. 13,
xxii. l7,
xxiii. 1,
xxiv. 14,
xxvi. 25,
xxvii. 22-25, 33-:
xxviii. 22,
xxviii. 27,

16,

i. 14,
i. 19,
i. 20,

Romans.

PAGE

PAGE

. V2i

i. 21, 22, . 65

66, 74, 91, 112,

. 48

115
. 116
i. 24,
. 115
. - 40
i. 25,
. 91
122, 142
i. 26,
. 115
. 120
i. 28,
43, 66, 115
. 117
i. 31,
. . . 74
82, 107
i. 32,
66, 91
. 107
ii. 14,
. 100
. 74
ii. 15, . 88,
89, 92, 100, 142
. 70
ii. 20,
. 77
. 133
ii. 29,
86, 133
116, 122
iv. 18, 19, 20,
. 70
. 131
v. 5, . .
85, 124, 143
. 113
v. 14,
. 57
. 144
vi. 6 seq., .
7, 20, 25, 52
. 48
vi. 12, 13, 19,
. 25
. 47
vi. 17,
. 108
47, 114
vi. 19,
. 25
. 40
vii., whole,
. 115
. 47
vii. 5,
. 20
. 70
vii. 10 seq.
. 22
. 40
vii. 14 seq.,
21, 61
106, 121
vii. 15, 16,
. 66
. 117
vii. 18,
42, 61
80, 82, 122
vii. 21,
. 61
131, 143, 144
vii. 22, 23,
. 66, 85, 86
. 144
vii. 23,
42, 61
2
vii. 24, 25,
. 61
. 82
viii. 2,
42, 44, 64, 86
. 56
viii. 4, 5, .
41, 45
. 32
viii. 5, 6, . 5
4, 43, 44, 65, 75
. 12
viii. 6,
. 43
12, 114
viii. 7,
43, 66
. 56
viii. 9, 10,
. 43
3
viii. 10, .
. 24, 25, 51
. 56
viii. 11,
. 25
5
viii. 13, .
. • . 41
116, 123
viii. 14,
. 40, 43, 44
. 47
viii. 15,
. 57
. 95
viii. 16, .
. 96
. 95
viii. 20,
36
. 70
viii. 21, .
. 53
! '
9, . 70
viii. 23, .
45
. 75
viii. 27, .
84
. 133
ix. 1,
. 96
ix. 2,
. 116, 123
s.
x. 1, . .
. 124
. 63
x. 2, . .
95
. 91
x. 3, .
67
32, 63, 68
x. 6, . „
. 108
Index of Texts.

167

x. 8,.
x. 9, 10,
x. 19,
xi. 8,
xi. 20,
xi. 25,
xi. 34,
xii. 2,
xii. 3,
xii. 11,
xii. 16,
xiii. 5,
xiv. 1,
xiv. 3,
xiv. 5,
xiv. 6,
xiv. 13, 14
xiv. 17,
xiv. 20, 21
xv. 5,
xv. 13,

22, 23,

PAGE 143144 7428 75
76 6068
76,77 46
75,76 929194
62, 94
76 94
44 9475
144

1 Corinthians.

21, 22, 41

i. 10,
i. 19,
i. 21,
ii. 4, 5,
ii. 6,
ii. 7,
ii. 9, .
ii. 11,
ii. 12,
ii. 14, 15,
ii. 16,
iii. 20,
iv. 4,
iv. 5,
iv. 6,
iv. 10,
v. 3,.
v. 5
vi. 13, 15-17, 19;
vi. 20,
vii. 34,
vii. 37,
viii. 7,
viii. 10, 11,
viii. 11, 12,
x. 15,
x. 28, 29, .
xi. 31, 32, .

. 63
. 74
. 67
. 59
42, 67
58, 59
. 107
8, 40, 58
. 42
44, 64, 66
44, 60, 64-6595
106 75 7639 5125
39, 44
39
106, 121
91, 93 9493769452

xii. 4,
xii. 10,
xii. 11,
xii. 30, 31,
xiii. 11,
xiii. 12,
xiv. 1,
xiv. 2,
xiv. 4, 5,
xiv. 12,
xiv. 14,
xiv. 15, 16
xiv. 16,
xiv. 24,
xiv. 25,
xv. 8, 9,
xv. 36,
xv. 44,
xv. 45,
xv. 46,
xv. 48, 49,
xv. 49,
xv. 50,
xv. 53,
xv. 55,
xvi. 8,

19,

PAGE
. 40
. 45
40,-45
. 45
. 75
. 29
. 60
. 45
47, 59
. 45
44, 59, 138
. 138
59, 138
. 84
. 84
. 95
. 77
;, 25, 34, 53
1, 38, 39
. 8, 25
. 25
. 53
. 49
25, 53
. 53
. 56

2 Corinthians.

i. 12,
i. 22,
ii. 4, .
ii. 11,
ii. 13,
ii. 14, 15,
iii. 2, 3,
iii. 14, 15,
iii. 17, 18,
iii. 18,
iv. 2,
iv. 4,
iv. 6,
iv. 7,
iv. 13,
iv. 16,
iv. 18,
v. 1, 2, 4,
v. 8, .
v. 11,
v. 12,
v. 13,
vi. 11,

. 95
96, 143
116, 136
. 72
. 56
. 31
. 103
16, 72, 112
. 53
. 46
90, 92, 95
66, 72, 90
46, 83 9
86
85, 868553
124
92, 9595 77
117, 137, 138

65

46:

52,

90,

168

Index of Texts.

PAGE

PAGE

vi. 12,

. 117, 138

V. 2,- . . . 31

vi. 13,

. 117

v. 8, 9, ' .

. 46

vii. 1,

. 42

v. 14,

. 22

vii. 3,

. 117

v. 17,. .

73, 77

viii. 16,

. 107

v. 18,

. 45

ix. 7,

. 123

v. 19,

. ¦ . 103

ix. 11,

. 106

vi. 5, 6, .

. 108. 142

x. 5, .

. 72

x. 12,

. 74

Philippians.

xi. 1,

. 76

i. 3-i6, .... 76

xi. 3,

64, 72

i. 7, . .

. 76, 117

xi. 16, 17, 19,

. 76

i. 8, 9, 10, .

27, 76

xi. 21,

. 76

i. 15,

. 124

xii. 2, 4, .

47, 48

ii. 2-5, .

. 75

xii. 6, 11, .

. 76

iii. 6,

. 95

xii. 15,

2

iii. 8 seq., .

. 75

xiii. 11,

. 75

iii. 15, 16, 19,

. 75

iv. 2,
. 75
Gala
TIANS.
iv..7,
?2, 108, 143
i. 13, 14, .
. 95
iv. 10,
. 76
ii. 20, 39, .
. 39
iii. 1,
. 63
COLOSSIANS.
iii. 3,
46, 63
i- 9 seq  74
iv. 6,
. 143
i. 21, 22, .
65, 72
iv. 18,
. 95
ii. 2, 4, .5, .
. 74
v. 10,
. 76
ii. 11, 12, .
7, 52
v. 17,
. ' 42
ii. 18,
. 43, 65, 67
v. 18, 25, .
24, 41
ii. 23,
. 67
v. 19, .20, .
. 115
iii. 2,
. 75
v. 22,
. 45
iii. 5,
20, 25
v. 24,
25, 52, 115
iii. 10,
43
v. 25,
24, 25, 43, 45
iii. 15,
. 103, 143
vi. 8,
41, 44, 49, 52
iii. 22,
. 108, 142
Ephe
SIANS.
1 Thessalonians.
i. 8, .
. 76
ii- 17  117
i. 17, 18, .
. 46
iii. 13,
. 132
i. 18,
. 64
iv. 4,
9
ii. 1, . .
22, 66
iv. 17,
48
ii. 2, 3, .
66, 72
v. 6, 7, .
22
ii. 15,
. 92
v. 19,
46
iii. 4,
. 74
v. 23,
38. 4.R
iii. 16,
44, 45, 85, 86
* — , —
iii. 17, 18,
85, 144
2 Thessalonians.
iii. 19,
. 85
ii- 2,  62
iii. 20,
. 69
ii. 10-12, .... 66
iv. 17,
. 66
in- 4  i2s
iv. 18,
66, 72, 133
iii- 5, .... 123
iv. 19,
. 66
iv. 23,
43, 44, 46, 68
1 Timothy.
iv. 24,
45, 68
i. 5, . . .
95, 124
Index of Texts.

169

i. 7, . .
i. 12, 13, 15,
i. 19,
i. 20,
ii. 9, 15,
iii. 2,
iii. 9,
iv. 2, 3,
iv. 15,
vi. 4, 5,
vi. 5,
vi. 9,.
vi. 17,
i. 3, .
i.6, .
i. 7, .
ii. 22,
ii. 7, .
iii. 5, 7,
iii. 8,
iii. 9,
iv. 8,
iv. 22, 44,
i. 8, .
i. 15, .
ii. 2-6, 12.
iii. 3,

i. 3, .
i. 14,
iii. 7, 8,
iii. 8,
iii. 10,
iii. 12,
iii. 13,
iii. 14,
iii. 15,
iv. 7,
iv. 12,
v. 14,
vi. 4, 5,
vi. 6,
viii. 10,
ix. 9,
ix. 12,
ix. 14,
x. 2, .

Timothy

67, 69
90, 95
90, 95
. 51
. 77
. .77
90, 95
. 96
120, 126
. 67
43, 63, 66
. 63
. 75

. 95
. 46
46, 77
. 131
68, 74
. 67
43, 63, 66
. 62
. 116
. 44

Titus.

. 77
43, 61, 66, 96
. 77
. 63

Hebrews.

21, 52,

11

. 70
. 34
. 32
. 133
. 112
. 144
. 133
. 46
. 133133
70, 113, 114
. 27
30, 46
. 46
64, 71, 142
. 96 5
. 5, 96
. 96

x. 16,
x. 19,
x. 22,
x. 24,
x. 38,
x. 39,
xi. 3, 4,
xii. 9,
xii. 23,
xii. 24,
xiii. 9,
xiii. 18,

i. 6, 8,
i. 14, 15,
i. 15,
i. 21,
i. 23, 24,
i. 26,
ii. 26,
iii. 14,
iii. 15,
iv. 1-3,
iv. 8,
v. 1, 3,
v. 5, .
v. 8, .
v. 20,

i. 9, .
i. 11,.
i. 13,.
i. 19, .
i. 22, .
i. 23,.
ii. 2, .
ii. 3, .
ii. 11,
ii. 12, 15,
ii. 19,
ii. 25,
iii. 4,
iii. 15,
iii. 16,
iii. 18,
iii. 19,
iv. 1, 2,
iv. 6,
iv. 7,

James.

PAGE
64, 71, 142
. 96
96, 132
. 70
. 53
8, 24, 53
63, 69
. 37
39, 52 4
. 132

. 65
. 115
. 83
. 143
. 70
6, 112
. 35
122, 123
42, 67
. 67
65, 103
. 23
. 80
. 132
. 24

1 Peter.

. 6, 53
. 47
. 71 5
. 131
;. .45. 45
. 32
. 21
. 77
. 92 6
. 44, 85, 86
. 103
95, 96
. 71
39, 49
. 70
48, 49, 51, 52
. . 77

170

Index of Texts.

i. 19,

2 Peter.

rAOE
. 144

iii. 20,
iv. 1, 2, .

PAOK 32 47

i. 20, 21,

40, 47
iv. 2,
3935
39, 52
ii. 4, 17,
ii. 12,
. 49 9
iv. 5,
vi. 9, 10,
4,"
ii. 14,
. 115
vi. 11,
52
iii. 1,
. 71
viii. 9,
10
iii. 3,
. 116
xi. 11,
35
iii. 6,
. 35
xii. 2,
123
xii. 5,
48
•
1 John.
xii. 12,
114
i. 7, .
. 46
xiii. 15,
37
ii. 9, 10,
. 46
xiii. 18,
62
iii. 20, 21,
. 104
xiv. 10, 11
24
iv. 13,
. 40-
xvi. 3,
1
v. 20,
44, 64, 71
xvi. 19,
114
v. 18, 19, 2
1,
. 71
xvii. 3,
39, 47
xvii. 7,
47
3 John.
xvii. 9,
62
Ver. 2,
Jude.
6
xvii. 17,
xviii. 7,
xviii. 13,
107 108 1
Ver. 6,
. 49
xix. 15,
. 114
Vers. 16, 1
8, '.
. 116
xx. 4,
. 39
Ver. 19,
. 21
, 41, 42, 66
xx. 10,
xx. 14, 15,
. 51
24, 51
1
Ievelatio
tf.
xxi. 8,
. 24
i. 10,
. 39
xxi. 10,
. 47
ii. 23,
. 84
xxii. 14, 1
24
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