A Good Servant of Christ Jesus!

1Ti 4:6-16.     If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed.

Have nothing to do with irreverent, silly myths. Rather train yourself for godliness;

for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.

The saying is trustworthy and deserving of full acceptance.

For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

 Command and teach these things.

Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.

Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.

 Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you.

Practice these things, immerse yourself in them, so that all may see your progress.

Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.

 

1Ti 4:6

Mind for remembrance, A.V.; Christ Jesus for Jesus Christ, A.V. and T.R.; nourished for nourished up, A.V.; the faith for faith, A.V.; the good for good, A.V.; which thou hast followed until now for whereunto thou hast attained, A.V. If thou put the brethren in mind of these things (παῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς); if thou suggest these things to the brethren, lay them down as principles upon which their conduct is to be based; or, enjoin them (Liddell and Scott). It only occurs in this metaphorical sense here in the New Testament, but is very common in classical Greek, and not infrequent in the LXX. It has often the meaning of "to advise" or" counsel." Of course, "hypothesis," the assumed basis from which you start, is the same root. The brethren (τοῖς ἀδελφοῖς). The distinctive name for the members of Christ’s Church, throughout the Acts of the Apostles and the Epistles. The whole body is called ἡ ἀδελφότης "the brotherhood" (1Pe 2:17; 1Pe 5:9). A good minister (διάκονος). The application of this term to Timothy, like that of ἐπίσκοπος to presbyters (1Ti 3:2), is an indication of the early date of the Epistle, before the distinctive names of the Church officers had quite hardened down into a technical meaning. Nourished (ἀντρεφόμενος); here only in the New Testament, and not used in the LXX.; but in classical Greek not uncommon in the sense of "brought up in," "trained in from childhood." In Latin, innutritus. The phrase, "nourished in the words of the faith," etc., explains the καλὸς διάκονος, and shows what a man must be to deserve the appellation—one, viz., who is nourished in the words of the faith, etc. The faith; here again objective, as in verse 6 (see note). The good doctrine, etc. In opposition to the "doctrines of devils" in verse 1. The different epithets of this true Christian doctrine are ἡ καλή (as here); ὑγιαίνουσα (1Ti 1:10; Tit 1:9; Tit 2:1); ἡ κατ ̓ εὐσεβείαν διδασκαλία (1Ti 6:3); and in 1Ti 6:1-21. I we have simply ηδιδασκαλία, without any epithet. In like manner, ἡ πίστις ἡ, ἀληθεία ἡ εὐσεβεία, severally denote the Christian religion. Which thou hast followed until now (ᾖ παρηκολουθήκας). This is a rather more faithful rendering than that of the A.V.; it is, literally, which thou hast kept close to, either for the purpose of imitating it, or, as 2Ti 3:10, for the purpose of observing it. Or, to put it differently, in one case so as to teach it identically, and in the other so as to know it perfectly. In this last aspect it is also used in Luk 1:3. The classical use is "to follow closely any one’s steps," or "the course of events," when used literally; or, metaphorically, "to follow with one’s thoughts," "to understand."

1Ti 4:7

Unto godliness for rather unto godliness, A.V. The R.V., by putting a full stop after "fables," disturbs the natural flow of the thought. The two imperatives παραιτοῦ and γύμναζε connect and contrast the thoughts in the two clauses of the verse, as the A.V. indicates by the insertion of "rather." Profane (βεβήλους; 1Ti 1:9, note) Old wives’ (γράωδεις); only here in the New Testament; not used in LXX.; rare in classical Greek. Exercise thyself unto godliness (γύμναζε σευτόν). The verb γυμνάζειν occurs in the New Testament only in this place, twice in the Epistle to the Hebrews (1Ti 4:14; 12:11), and once in 2Pe (it. 14). In the LXX. it occurs only once, but is common in classical Greek. The metaphor is drawn from training for gymnastic exercises. As regards the whole passage, it seems that there were current among the Jews at this time many "fables" (1Ti 1:4; 2Ti 4:4; Tit 1:14; 2Pe 1:16), childish legends and doctrines, some of them directed especially to enforcing certain rules about eating and drinking, and other "bodily exercises," which St. Paul utterly discountenances, and contrasts with that "good doctrine" which he directs Timothy continually to teach. This would account, naturally, for the introduction of the phrase, γύμναζε σεαυτόν.

1Ti 4:8

Is profitable for a little for profiteth little, A.V.; for, for unto, A.V.; which for that, A.V. Bodily exercise. Exercise which only affects the body, such as those rules which the Jewish ascetics enforced. Γυμνασία only occurs here in the New Testament, and not at all in the LXX., but is not uncommon in classical Greek. Another form is γύμνασις, and γυμνάσιον is the place where such γύμνασις takes place. For a little; margin, for little, which is the best rendering, Πρὸς ὀλίγον, as Ellicott well remarks, may mean either "for a little while" or "for a little" (better, "for little"), but cannot mean both. The contrast with πρὸς πάντα determines its meaning here to be "for little," which is exactly the same meaning as the A.V. Promise of the life. The genitive here is the genitive of the thing promised, as in Act 2:33; Gal 3:14; 2Ti 1:1. And the thing promised is "the life that now is," meaning, of course, its enjoyment in peace and happiness (comp. Psa 34:12 [33., LXX]., where θέλων ζωήν is parallel to ἀγαπῶν ἡμέρας .. ἀγαθάς); and "that which is to come," viz. eternal life). There is no occasion to strain after greater grammatical precision. There is no contradiction between tiffs statement of the happiness of a godly life and St. Paul’s statement in 1Co 15:19. Another possible way of construing the words is that of Bishop Ellicott and the ’Speaker’s Commentary:’ "Having the promise of life, both the present and the future." But in this case we should have had τῆς τε νῦν καὶ κ.τ.λ.

1Ti 4:9

Faithful is the saying for this is a faithful saying, A.V. (1Ti 1:15, note). Here, however, the πιστὸς λόγος is that which precedes, viz. that "godliness is profitable for all things," etc., which we thus learn was a proverbial saying.

1Ti 4:10

To this end for therefore, A.V.; labor and strive for both labor and suffer reproach, A.V. and T.R.; have our hope set on for trust in, A.V.; them for those, A.V. For to this end; or, with this in view. He thus justifies his assertion that the saying he had quoted is a faithful one, by showing that the promise and all that it contained was the ground of all his labors and those of his fellow-laborers in the gospel. Strive (ἀγωνιζόμεθα); so many good manuscripts, instead of T.R. ὀνειδιζόμεθα; but the reading is doubtful. The sense of the T.R., "suffer reproach," seems preferable, and the expression more forcible, as conveying something more than mere labor—the bitter reproaches and persecutions which he endured (2Ti 3:11; 1Co 4:9-13; 2Co 11:23-27); and all because of his firm trust in the promises of the living God. Our hope set on. Rather a clumsy phrase, though it expresses accurately the ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι; but it was hardly worth altering the A.V., "we trust in the living God." In 1Ti 5:5 we have ἤλπικεν ἐπὶ Θεόν, with no appreciable difference of sense. Specially of them that believe; and therefore we who believe have special cause to hope in him, and to trust his promises.

1Ti 4:11

Command (παράγγελλε; see 1Ti 1:3, note; 1Ti 5:7; 1Ti 6:13, 1Ti 6:17). It is used very frequently in the Gospels of our Lord’s commands to the apostles and others, and by St. Paul of his own apostolic directions to the Churches (1Th 4:11; 2Th 3:4, 2Th 3:6, etc.).

1Ti 4:12

An ensample to them that believe for an example of the believers, A.V.; manner of fife for conversation, A.V.; love for charity, A.V.; R.T. omits in spirit, A.V. and T.R. Let no man despise thy youth. The construction of the sentence is manifestly that adopted in the A.V. and followed in the R.V. Timothy would certainly be under forty years at this time, and might be not above thirty-five. Either age would be decidedly early for so responsible an office—one in which he would have many elders (πρεσβύτεροι) under him (1Ti 5:1, 1Ti 5:17, 1Ti 5:19). An ensample (τύπος); properly the original "pattern" or "model" after which anything is made or fashioned; hence a "pattern" or "example." It is used in the same sense as here in Php 3:17; I These. Php 1:7; 2Th 3:9; Tit 2:7; 1Pe 5:3. Them that believe. The R.V. has apparently so translated τῶν πιστῶν in order to assimilate it with the πιστῶν in 1Pe 5:10. But οἱ πιστοί are simply "believers," or "Christians"—"the flock," as St. Peter has it, and had better be so rendered. Timothy is exhorted to make it impossible for any one to question his authority on the score of his youth by being a model of the Christian graces required in believers. In word. Specially in his teaching. The exhortation to Titus (Tit 2:1, Tit 2:7, etc.) is very similar, "Speak thou the things which befit the sound doctrine. In all things showing thyself an ensample of good works; in thy doctrine showing uncorrupt-ness, gravity, sound speech (λόγον ὑγιῆ)" etc. (comp. too 1Ti 5:17; 2Ti 1:13). Manner of life (ἀναστροφῇ; see 1Ti 3:15, note). Purity (ἁγνείᾳ); elsewhere in the New Testament only in 1Ti 5:2, where it has the same special sense (compare ἀγνός, 2Co 11:2; 1Ti 5:22; Tit 2:5; 1Pe 3:2).

1Ti 4:13

Heed for attendance, A.V.; teaching for doctrine, A.V. Till I come (1Ti 3:14; 1Ti 1:3). Reading (τῇ ἀναγνώσει). The public reading of the Scriptures (the Lessons, as we should say). This we know was the practice in the synagogue (Luk 4:16, etc.; Act 13:27; Act 15:21; 2Co 3:15). We see the beginning of reading the New Testament in the Christian assemblies in Eph 3:4; and Col 4:16; and generally in the fact of Epistles being addressed by the apostles to Churches. The ἀναγνώστης, the reader, lector, was a regular order in the third and fourth centuries. The Grace is being revived in our day. Exhortation (τῇ παρακλήσει); see Act 4:36, where Barnabas’s name is interpreted as meaning "Son of exhortation" (R.V.), and Act 13:15; comp. Rom 12:7 (where, as here, παράκλησις and διδασκαλία are coupled together); 1Th 2:3, etc. Teaching (διδασκαλία); almost always rendered "doctrine" in the A.V. But here, where the act of teaching (like the act of reading, the act of exhorting, in the two preceding clauses) is intended, "teaching" is perhaps the best word according to our modern usage. As regards the difference between διδασκαλία and παράκλησις, the former would express "doctrinal teaching," whether of dogma or of precept, the latter entreaties to believe the one and practice the other (see Act 11:23 and Act 14:22 for good examples of πράκλησις).

1Ti 4:14

The gift (χάρισμα). The verb χαρίζομαι means "to give anything freely," gratuitously, of mere good will, without any payment or return (Luk 7:42; Act 27:24; Rom 8:32; 1Co 2:12, etc.). Hence χάρισμα came to be especially applied to the gifts of the Holy Spirit, which are preeminently "free gifts" (see Act 8:20). It is so applied in Rom 1:11; Rom 12:6; 1Co 1:7; 1Co 12:4, 1Co 12:9, 1Co 12:28, 1Co 12:30, 1Co 12:31; 1Pe 4:10. Here, then, as in the similar passage, 2Ti 1:6, the "gift" spoken of is the special grace given by the Holy Ghost to those who are separated for "the office and work of a priest in the Church of God by the imposition of hands" (Ordering of Priests). This gift St. Paul bids him not neglect (μὴ ἀμέλει). The word contains the idea of contemptuous neglect—neglect as of an unimportant thing. In Mat 22:5 the persons invited to the feast made light of it, and went away to other things which they cared mere about. In Heb 2:3, τηλικαύτης ἀμελήσαντες σωτηρίας, and Heb 8:9, imply a contemptuous disregard. So here Timothy is reminded that in his ordination he received a great χάρισμα, and that he must value it duly, and use it diligently. It must not be let lie slumbering and smoldering, but must be stirred up into a flame. The lesson here and in 2Ti 1:6 seems to be that we must look back to our ordination, and to the spiritual grace given in it, as things not exhausted. The grace is there, but it must not be lightly thought of. Which was given thee by prophecy. This seems to be explained by Act 13:1-3, where Barnabas and Saul were separated for their work by the laying on of the hands apparently of the prophets and teachers, at the express command of the Holy Ghost, speaking doubtless by the mouth of one of the prophets. Timothy, it appears, was designated for his work by a like command of the Holy Ghost, speaking by one of the Church prophets, and received his commission by a like "laying on of hands" by the elders of the Church. If St. Paul refers, as he appears to do, to the same occasion in 2Ti 1:6, then it appears that he laid his hands on Timothy, together with the presbyters, as is done by the bishop in the ordination of priests. The presbytery (τοῦ πρεσβυτερίου). The word is borrowed from the Jewish nomenclature (see Luk 22:6; Act 22:5). In a slightly different sense for "the office of a presbyter," Sus. 5.50 (Cod. Alex.).

1Ti 4:15

Be diligent in for meditate upon, A.V.; progress for profiting, A.V.; be manifest unto for appear to, A.V. Be diligent, etc. (αῦτα μελέτα). Give all your attention and care and study to these things. It is just the contrary to μὴ ἀμέλει in 1Ti 4:14. The verb μελετάω, besides this passage, occurs in its classical sense of "premeditating" or "getting up a speech," in Mar 13:11 (where, however, the reading is doubtful), and again in Act 4:25, in the sense of "premeditating" certain actions. A kindred use in classical Greek is "to practice" or "exercise" an art, as rhetoric, dancing, shooting with a bow, and the like. It is very common in the LXX., in the sense of "meditating," practicing in the thoughts. Give thyself wholly to them (ἐν τούτοις ἴσθι); literally, be in these things; i.e. be wholly and always occupied with them. The similar phrases in Greek and Latin classics are Ἑν τούτοις ὁ Καῖσαρ ἧν (Plutarch); "Omnis in hoc sum" (Her., ’Ep.,’ Eph 1:1. 1); "Nescio quid meditans nugarum, et totus in illis" (Her., ’Sat.,’ 1. 9. 2); and in the LXX., Ἐν φόβῳ Κυρίου ἰσθι ὃλην τὴν ἡμέραν (Pro 23:1-35. 17). Thy progress (ἡ προκοπή). Progress, advance, or growth, is the idea of προκοπή. It is used twice in Phip Act 1:12, Act 1:25. A good example of its use in classical Greek is that in Polyb., Act 3:4, Αὔξησις καὶ προκοπὴ τὴς Ρωμαίων δυναστείας. The use of the verb προκόπτω for "to advance," "make progress," is still more common (Luk 2:52; Rom 13:12; Ga L 14; 2Ti 2:16; 2Ti 3:9, 2Ti 3:14). It is used equally of progress in good or evil. Unto all. The R.T. reads πᾶσιν for ἐν πᾶσιν in the T.R., which may be rendered either "to [or, ’among’] all persons" or "in all things."

1Ti 4:16

To for unto, A.V. (twice); thy teaching for the doctrine, A.V.; these things for them, A.V.; save both for both sate, A.V. Take heed (ἔπεχε); as in Act 3:5 (see too Luk 14:7). Thy teaching. The A.V., the doctrine, is the better rendering, though the difference of meaning is very slight. The use of ἡ διδασκαλίς in 1Ti 6:1 and 1Ti 6:3, and Tit 2:10 strongly supports the sense of "doctrine," i.e. the thing taught (see note on Tit 2:13). Continue in these things (ἐπίμενε αὐτοῖς); comp. Act 13:43; Rom 6:1; Rom 11:22, Rom 11:23; Col 1:23. It is impossible to give a satisfactory solution to the question—What does αὐτοῖς refer to? It seems to me necessarily to refer to what immediately precedes, viz. σεαυτῷ καὶ τῇ διδασκαλίᾳ, and so to refer rather to the sense of the words than to the exact grammar. The things which he was to "take heed to" were his own conduct and example (included in σεαυτῷ) an d the doctrine which he preached; and in a steady continuance in these things—faithful living and faithful teaching—he would save both himself and his hearers. The application of the words to the ταῦτα of Col 1:15, or to all the things enumerated from Col 1:12 onwards, or, taken as a masculine, to the Ephesians, or the hearers, as variously proposed by eminent commentators, seems alike impossible.

The Fruit Of The Spirit In Us!

Galatians 5:22&23

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,KJV

Galatians 5:23  

Meekness, temperance: against such there is no law.KJV

Galatians 5:22KJV

But the fruit of the Spirit,.... 

Not of nature or man's free will, as corrupted by sin, for no good fruit springs from thence; 

but either of the internal principle of grace, called the Spirit, Galatians 5:17 or rather of the Holy Spirit, 

as the Ethiopic version reads it; the graces of which are called "fruit", and not "works", as the actions of the flesh are; 

because they are owing to divine influence efficacy, and bounty, as the fruits of the earth are, 

to which the allusion is; and not to a man's self, to the power and principles of nature; and because they arise from a seed, either the incorruptible seed of internal grace, which seminally contains all graces in it, or the blessed Spirit, who is the seed that remains in believers; and because they are in the exercise of them acceptable unto God through Christ, and are grateful and delightful to Christ Himself, being "His pleasant fruits"; which as they come from Him, as the author of them, they are exercised on him as the object of them, under the influence of the Spirit; and because they are profitable to them that are possessed of them, seeing the promise of this life and that which is to come is annexed to them; and the good works which are done in consequence of them are profitable to men: 

once more, as the works of the flesh are the unfruitful works of darkness, and make men so, and therefore cannot be called fruit properly; these, as they are fruits, and are rightly and properly so called, so they make men fruitful, and to abound in divine things, and are as follow:

Love.

 This the apostle begins with, it being the fulfilling of the law, the bond of perfectness, and without which a profession of religion is insignificant; it may be understood of love to God, of which every man's heart is destitute, being enmity against God, until regenerated by the Spirit of God; when He sheds abroad the love of God in the heart, and which is the ground and reason of any man's truly loving God: and also of love to Christ, which the natural man feels nothing of till the spirit of wisdom and revelation, in the knowledge of Christ, opens his eyes to see the loveliness of his person, the suitableness of his grace, righteousness, and fulness, and the necessity of looking to Him for life and salvation; and likewise of love to the saints, which a carnal man is a stranger to, until he is renewed by the Holy Ghost, who in regenerating him teaches him to love the brethren; and which is the evidence of his having passed from death to life, through the mighty power of His grace. Moreover, love to the house and worship of God, to the truths and ordinances of the Gospel, all which men have naturally an aversion to, may be included in this first fruit of the Spirit: the next follows, which is

Joy.

even that which is in the Holy Ghost, and has Him for its author. 

The object of it is God, not as an absolute God, but as a covenant God and Father in Christ; as the God of salvation, as clothing with the robe of His Son's Righteousness, and as pardoning iniquity, transgression, and sin, full atonement being made by the sacrifice of Christ; who also is the object of this joy in His person, fulness, righteousness, offices, relations, and when beheld, embraced, and enjoyed in a way of communion. 

This joy, likewise, which is the produce of the Spirit, lies in spiritual things, and arises from an apprehension or good hope of interest in them, as justification, pardon, peace, adoption, and eternal glory; and is peculiar to such who have the Spirit, for a stranger intermeddles not with this joy, nor can he form any judgment of it, and is even unspeakable by the believer himself. Moreover, joy in the good of others, of fellow creatures and fellow Christians, in their outward and inward prosperity, in their temporal, spiritual, and eternal good, which, as it is a grace of the Spirit, may well enough be thought to be at least part of the sense of the word here; since it follows upon, and is joined with love, and stands between that and

Peace.

which is another fruit of the Spirit: and designs peace with God in a man's own conscience, produced there by the Spirit of God, in consequence of peace being made by the blood of Christ; and that through the application of the blood of Christ for pardon, and of his righteousness for justification to the soul of a sensible sinner by the blessed Spirit, the effect of which is peace, quietness, and tranquillity of mind; also peace with men, with the saints, and with all others; for such who are under a work of the Spirit of God, and are influenced and led by him, seek after the things which make for peace and edification among the brethren, and are desirous if possible to live peaceably with all men: hence appears another grace in them,

Long Suffering.

which intends not so much a patient waiting for good things to come, for more grace, and for glory, through the Spirit; but a patient bearing and enduring of present evils with joyfulness, being strengthened by the Spirit with all might, according to his glorious power; being slow to anger, ready to forgive injuries, put up with affronts, and bear with, and forbear one another: and which is usually accompanied with gentleness, humanity, affability, courteousness, shown both in words, gestures, and actions; in imitation of the gentleness of Christ, and agreeably to that wisdom, that heavenly doctrine of the Gospel, which, among other things, is said to be gentle, and easy to be entreated. To which is added

goodness; and what else can come from the good Spirit of God, the author of the good work of grace upon the soul? and which disposes it to acts of goodness unto men, in a natural, civil, moral, spiritual, and evangelic way, for the benefit both of soul and body; and which must here be understood, and which is well pleasing to God when done in the exercise of the following grace,

Faith; for though fidelity, both in words and actions, which is very ornamental to the Gospel, and a profession of religion may be meant; yet faith in Christ is not to be excluded, as it is generally by interpreters; for this is not of a man's self, nor have all men it: it is a gift of God, the operation of his power, and the work of his Spirit, whence he is styled the spirit of faith; and which therefore must have a place among his fruits; and which lies and shows itself in believing in Christ for salvation, in embracing the doctrines of the Gospel, and making a profession of them, which is called the profession of faith; all which, when right, comes from the Spirit of God.

Galatians 5:23

Meekness,.... Humility and lowliness of mind, of which Christ is an eminent example and pattern; and which the Holy Spirit from him transcribes into the heart of a regenerate person; and lies in having mean thoughts of himself, in walking humbly with God, acknowledging every favour, being thankful for every blessing, and depending on his grace, and in behaving with modesty and humility among men. The last of the fruits of the Spirit mentioned is

Temperance, or "continence"; and designs both chastity and sobriety, and particularly moderation in eating and drinking. It may be observed, that these fruits of the Spirit are opposed to the works of the flesh. 

So love is opposed to hatred; joy to emulations and envying; peace to variance, strife, and seditions; longsuffering, gentleness, goodness, and meekness, to wrath and murders; faith to idolatry, witchcraft, and heresies; and temperance to adultery, fornication, uncleanness, lasciviousness, drunkenness, and revellings.

Against such there is no law; meaning, against such fruits, graces, and good things; these being perfectly agreeable to the law of God, which is holy, just, and good, and spiritual; and are so far from being forbidden by it, that they are highly esteemed and approved of by it: or against persons that are possessed of such fruits; for these appear to be in the spirit, and to be led by the Spirit; and therefore are not under the law, and have nothing to fear from it, as a terrifying, accusing, cursing, and condemning law. 

The works of the flesh, and they that are of the flesh, are such that come under the notice and lash of the law; and not the fruits of the Spirit, and they that are after the Spirit, as such are who partake of His fruit.

SPIRIT, SOUL, BODY!

It is important to understand how Spirit, Soul and Body operate in relation to one another.  Your soul, often described as your personality, has three principal functions;

1.  Your mind or intellect, giving you the ability to reason and understand.

2.   Your emotions or feelings which are affected considerably by your thinking.

3.    Your Will;  your ability to make choices or decisions.   In the soul life this ability is influenced greatly by both your thinking and feelings.

Before your new birth you were spiritually dead.  It was as if your human spirit was in a coma waiting to be brought to life by God’s Spirit.   This happened when you were born again.

God’s is Spirit and therefore He makes direct contact with us through our human spirits.   It was not possible for you to have a spiritual relationship with Him until your new birth.                 At that moment His Spirit came to live in your spirit.

Jesus made it clear that a person must be born again of the Spirit if he/she is to see God’s Kingdom.   He knew that it was possible to serve God, love Him even, with the Soul;  but this did not make a person spiritually alive.

Among many Christians here is considerable confusion between the Soul and the spirit;  some even erroneously equate the two.   Paul says:

     May your spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.    The one who calls you is faithful and He will do it.  (1 Thessalonians 5:23-24)

Clearly Paul sees a distinction between the Soul and spirit and asserts firmly that God Himself will ensure both are kept blameless!   In Hebrews we read:

In dividing for us the Soul and spirit, the Word shows us what is of self. (the Soul) and what is truly of God, working through the Spirit.