Quote:
Originally Posted by mfblume
I think most make that response when they first read this issue. But I honestly think it is mistaken. I have long researched Paul's words on this since I am partial preterist and have been shown the prospect of full preterism which denies a physical resurrection. I think we often make the mistake of thinking natural means physical, and so when we see natural contrasted with spiritual we think it is physical versus non-physical. However, Paul uses the same terms in 1 Cor 2 in comparing natural believers with spiritual believers. That is not a contrast of composite material. It is a contrast with what motivates a person. And in Chapter 10 the same idea of spiritual is used again in speaking of drink and meat which were very physical although also spiritual.
So, the idea is a physical body of either natural empowerment or spiritual empowerment.
The IKOS or INOS suffixes determine the issue. In these cases, IKOS is the suffix used. According to Greek scholars IKOS is used to describe what DRIVES a thing rather than what a thing is made of. For example, a wind machine that was quite physical was said to be a PNEUMATIKOS, since it was DRIVEN by wind. It did not mean it was made of wind, but driven by it.
Barnes said of 1 Cor 2:14:
Now the “natural man” is there opposed to the spiritual man, the ψυχικὸς psuchikos to the πνευματικὸς pneumatikos, and if the latter be explained of “him who is enlightened by the Holy Spirit” - who is regenerate - the former must be explained of him who is not enlightened by that Spirit, who is still in a state of nature; and will thus embrace a class far more numerous than the merely sensual part of mankind.
Bodies are containers. And they contain, in our cases, soul and spirit. But the SPIRITUAL BODY is not something like spirit that contains spirit. It is rather a spiritually and supernaturally driven physical body that contains spirit and soul. |
I think you are reading too much into ikos vs inos. It is true that suffixes are different depending on what the adjective means/denotes/expresses. However, the suffix has to be ikos since that is the suffix for these adjectives. There are no adjectives psuchinos or pneumatinos to contrast and compare to. What is your source for this reading of
1 Cor 15 based on the suffixes ikos and inos? I would be interested to read this if it is from a legitimate source.
In Greek adjectives can act either adjectively or substantively. In
1 Cor. 2 these adjectives are acting adjectively and I think from the context your view of this passage is correct. In 1 Cor.15:46 they are acting substantively since there is no noun and they are preceded by the article. I think the context also shows that Paul is talking about a thing rather than an empowering force.
BDAG would agree with me on the adjective and substantive usage as the following entry for psuchikos shows.
--------------------------------
ψυχικός, ή, όν (ψυχή; in var. mngs. Diocles, Aristot. et al.; Ptolem., Apotel. 3, 14, 1 [opp. σωματικος]; SIG 656, 20 [166 B.C.]; 4
Macc 1:32; Philo; Jos., Bell. 1, 430; Just., D. 30, 1; Tat.; Ath. 23, 2 [Thales]) ‘of the soul/life’, in our lit. pert. to the life of the natural world and whatever belongs to it, in contrast to the realm of experience whose central characteristic is πνεῦμα, natural, unspiritual, worldly (cp. PGM 4, 524f and 510=Rtzst., Mysterienrel.3 175f lines 28 and 20, where the ἀνθρωπίνη ψυχικὴ δύναμις is contrasted w. the ἱερὸν πνεῦμα. On this s. πνευματικός 2aγ; also β and PGM 4, 725; Herm. Wr. 9, 9; Iambl., Myst. 6, 6 P.: the ἀνθρωπίνη ψυχή in contrast to the gods and to γνῶσις; Orig., C. Cels. 4, 57, 14).
ⓐ adj. ψυχικὸς ἄνθρωπος (Hippol., Ref. 5, 27, 3) an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God
1 Cor 2:14. σῶμα ψυχ. a physical body 15:44ab. The wisdom that does not come fr. above is called ἐπίγειος, ψυχική (unspiritual), δαιμονιώδης Js 3:15.
ⓑ subst.
α. τὸ ψυχικόν the physical in contrast to τὸ πνευματικόν (cp. Iren. 1, 5, 1 [Harv. I 42, 1])
1 Cor 15:46.
β.
Jd 19 calls the teachers of error ψυχικοί, πνεῦμα μὴ ἔχοντες worldly (lit. ‘psychic’) people, who do not have the Spirit, thereby taking over the terminology of gnostic (on ‘psychic’ and ‘pneumatic’ people in gnostic thinking s. AHilgenfeld, Die Ketzergeschichte des Urchristentums 1884, index) opponents, but applying to gnostics the epithets that they used of orthodox Christians.—DELG s.v. ψυχή. M-M. TW. Sv.
--------------------------------
Threaded Mode
