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The Exile and the Way Home Mar 12, 2018

Show notes

This is our last episode in our Exile series. In part 1 (0-9:50), Tim and Jon summarize the conversation. Tim shares an insightful quote from C.S Lewis found in the Weight of Glory. Lewis believed that un-fillable human longings are a clue that there is another future reality that will one day be realized.

In part 2 (9:50-14:50), the guys discuss the differences between “home” and “Home.” “Home” is the ultimate paradise of humanity. Man is at “Home” in all aspects. Tim says that ancient Israel called on the nostalgia of their past kings of Solomon and David to give vocabulary for what a future kingdom ruled by God will look like.

In part 3 (14:50-26:10), Tim and Jon discuss how today people are considered exiles in time. Christians should consider themselves exiles of an age. Christians are loyal to the kingdom of God and King Jesus. But they currently live in an age where Christ’s kingship is not always recognized.

Tim says the ultimate story of the cross is that God is willing to take the consequences of humanity’s creation of “babylon” upon himself in order to create a world where all can be at “Home.”

In part 4 (26:10-end), Tim revisits how the ethic of the wisdom warrior leads a person to a constant state of “radical doubt”. Christians should be grateful for and enjoy their lives. But their ultimate hope is in God re-creating the physical world as a “Home” for all who choose to abide in him.

Thank you to all our supporters!

We're doing a Q+R on Exile!
Do you have a question on the biblical theme of exile? Send it to us!
info@jointhebibleproject.com

Show Resources:

The Weight of Glory: C.S Lewis
The Religion of the Landless: Daniel Smith Christopher
A Biblical Theology of Exile: Daniel Smith Christopher

Show Music:

Defender Instrumental: Rosasharn Music
I Know The Way Home: Andrew Garlucki
The First Day: Tell The Story
At Humanities Core is the Need for Grace: Tell The Story
Restless: Tell The Story

Show Produced By:
Dan Gummel, Jon Collins, Matthew Halbert Howen

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Ethic of an Exile Feb 26, 2018

Show notes

This is our fifth episode in our series on Exile. In this episode, Tim and Jon discuss the theme of Exile in the story of Jesus and the New Testament.

In part 1(0-10:23), Tim outlines the historical context of Jesus’ life. Israel was occupied by Rome. Rome was an oppressive military ruler who disenfranchised the Jewish people. Many Jews were waiting for a Messiah to come overthrow the Romans and restore the kingdom of Israel. When Jesus began performing miracles and declaring a new kingdom, “the kingdom of God” he quickly made a name for himself. But was he the ruler the Jews were hoping for? In Matthew 22, the Jews want to test Jesus and find out if he wanted to overthrow the Romans and ask him if it's lawful to pay taxes to Rome. Jesus replies with his famous saying “Give to Caesar that which is Caesar’s. Give to God that which is God’s.”

Tim says Jesus is the ultimate expression of the “wisdom warrior” that is outlined in the Old Testament books and characters like Daniel and Jeremiah. It seems the way Christians are supposed to interact with their government is one modeled after Jesus and Daniel. Be subversively loyal to your rulers. Work for the peace of your “Babylon” but realize there will be times when your allegiance to the kingdom of God is more important than allegiance to a country or people group.

In part 2 (10:23 - 28:21), Tim and Jon discuss 1 Peter 2. Christians are supposed to “submit themselves to worldly institutions… and act like they are free.” Tim and Jon briefly discuss the movie Hacksaw Ridge, a true story where a Christian joins the US Army in WWII as a medic and refuses to carry a gun because it goes against his beliefs.

Tim postulates that perhaps the reason “the exile ethic” in the Bible is overlooked is because many Christians in western countries have grown up with a government that has a layer of civic religion. This civic religion is usually based on Judeo-Christian teachings. But this civic religion is not a substitute for following Jesus. Tim says at the end of the day, God has chosen to redeem and form an international people, his new-covenant family, not the various kingdoms and empires that rise throughout history.

In part 3 (28:21 - 34:06), Jon asks about how New Testament writers used the Garden of Eden analogy. Tim says there’s no indication the writers believed humanity would return to the “original garden.” Tim cites Romans 4:13 “Abraham will become an inheritor of the world.” Tim says this means the original promised land of Abraham was an image of what God wants to do for the whole world. Tim and Jon discuss the difficulties of thinking in this way. Modern Christians living today are actually exiles in time, not necessarily exiles in location.

In part 4 (34:06 - end), Jon and Tim discuss Hebrews 11 and the image of the “new Jerusalem” in Revelation. Tim says the new Jerusalem is supposed to be the anti-Babylon image. It is a picture of humanity’s civilizations working together as was originally intended. Humanity will finally no longer be in exile but will have truly returned home.

Thank you to all our supporters!

Have a question about the theme of “Exile in the Bible”? Record yourself, keep it less that 20 seconds with your name and where you currently live (in exile :) ) and send it to info@jointhebibleproject.com.

We will be collecting the questions for our upcoming Q+R podcast!

Show Music:
Defender Instrumental: Rosasharn Music
Fills The Sky: Josh White
I’ve Been Surprised: Josh White
Only Your Presence: Pilgrim

Show Produced By:
Dan Gummel. Jon Collins. Matthew Halbert-Howen.

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Exile and the Wisdom Warrior Feb 19, 2018

Show notes

This is part 4 of our conversation on the biblical theme of exile. In Part 1( 0- 18:10), Tim summarizes the conversation so far. Then Tim explains that John the Baptist lived in the physical promised land of Israel, but he would quote from Isaiah when baptizing his followers because for John it was a symbolic rebooting of return from exile. Before baptism, a person was symbolically in exile. After baptism, the person has returned and entered into a new way of life.

Next, Tim explains that in 1 Peter, by referring to believers as "immigrants and exiles in Babylon" (even though the kingdom of Babylon had ceased to exist for hundreds of years), Peter is continuing the exile metaphor as a way to think of the Christian journey as a whole.

In part 2 (18:10 - 30:40) Tim explains that there’s a surprising twist in the story of exile. When the Hebrews are exiled, they spread and bless the nations in a way that would not have happened had they remained centrally located. Tim outlines the books of Ezekiel and Isaiah and explains how both of those prophets used exile imagery in their own unique ways.

In part 3 (30:40 - 38:35 ) Tim talks about the book of Jeremiah, Tim quotes Jeremiah 29. This is the famous passage where the “for I know the plans I have for you” verse is. But Tim says that before that verses about Israel working for and doing good on behalf of Babylon.

Tim says this passage mirrors the imagery of the Garden of Eden and life in the Promised Land. Israel is supposed to make the best of the exile situation and make homes and gardens and work for the peace of Babylon.

In part 4 (38:35 -end) Tim shares a quote from a Hebrew scholar Daniel Smith Christopher. Tim says there was conflict in the Jewish community in Babylonian exile. Some wanted to hear Jeremiah’s call for a peace ethic in Babylon, but others wanted to hear Hananiah’s call to a resistance ethic. Should Israel just accept their fate as an exiled and broken nation and absorb completely into Babylon? Or should they resist their overlords and actively work to undermine Babylon? Or should they do something in between?

Tim also outlines the book of Daniel. The story of Daniel is a perfect example of limited cooperation with Babylon. Daniel was loyal to Babylon to a point. He was a faithful and esteemed government official, but there were times when Babylonian interests conflicted with his Jewish beliefs. Daniel’s posture toward Babylon is a mix of loyalty and subversion. Daniel is considered a “wisdom warrior.” A person who wisely works for Babylonian good and peace, but who also has an ethic that he will stand for if Babylon chooses to defy the Jewish God Yahweh.

Tim summarizes Daniel Smith Christopher’s ideas on the peace ethic, saying the peace ethics of the wisdom warrior is a practice of radical doubt toward empires and kingdoms. Wisdom warriors should believe that God’s ultimate work in the world comes from his people, not through empires and nations.

Jon comments that this type of stance is difficult in modern western democratic governments. Tim says he thinks this is because there is a layer of civic religion in many countries that often have Judeo Christian vocabulary, but it’s not an excuse to be fully committed to whatever government we live under. Instead, Christians should follow the subversive peace ethics of people like Daniel.

Thank you to all our supporters!

Resources:

The Religion of the Landless: Daniel Smith Christopher
A Biblical Theology of Exile: Daniel Smith Christopher

Show Music:

Defender Instrumental: Rosasharn Music
Magnificent Defeat: Josh White
Outrageous: Pilgrim
Surrender: Pilgrim

Produced by:
Dan Gummel. Jon Collins. Matthew Halbert-Howen.

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Exile From The Cosmic Mountain Feb 15, 2018

Show notes

This is our third episode discussing the Biblical theme of exile. In this show Tim and Jon breakdown famous Old Testament stories and how the exile theme is often an overlooked aspect of many Bible stories.

In part 1 (0-10:27), Tim begins in Genesis 1 and 2, explaining that Eden is depicted as a “cosmic mountain”. This is in reference to other ancient religions that believed their gods lived on mountains. For example, the Greeks believed in their storytelling that the gods lived on Mt Olympus. The Canaanites believed their gods lived on Mt Zaphon. The Hebrews believed in Mt Zion. (See Psalm 48:2 “Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon is Mount Zion, the city of the Great King.” )
Tim’s point is that the writers of Genesis 1 and 2 placed Eden and Zion as their idea of paradise which directly competed with their pagan neighbors religious ideas.

In part 2 (10:27-29:15), Tim outlines the depiction of peace in the garden. There is peace with the created order, depicted as the fruit being abundant and easy to harvest. There is peace with animals and nature, depicted as man naming animals. Tim explains that in Isaiah 11, part of the vision of the new creation is when humans and animals will live at peace with each other. (A baby playing with a snake.)

Tim outlines the history behind the two trees placed in the Garden of Eden, the Tree of Life and the Tree of the Knowledge of Good and Evil. After Adam and Eve eat of the Tree of the Knowledge of Good and Evil, they are banished to the East of the garden. Tim says this is the first use of exile language in the Bible. They are exiled to the East, which is later the direction where Babylon is placed. Then in the next story, Cain is also banished/exiled to the East after he kills his brother Able. In Genesis 11, all of humanity is depicted as migrating to the East, and then scattered from there.

Tim’s point is that the biblical authors are intentionally developing a theme that humanity is banished/exiled to the East. Tim quotes from Joseph Blenkinsopp saying that biblical authors intentionally placed humanity’s story of fall from the paradise of Eden as a foreshadowing of the coming fall of Israel.

In part 3 (29:15-36:56), Tim outlines the story of Abraham. Tim says Abraham is a wandering nomad originally from the geographical area of Babylon. Abraham is called and given a promise of his own land for him and his descendants.

Tim explains that Abraham only owns one plot of land in the Bible when his wife Sarah dies and he buys a burial plot. Abraham refuses to be gifted the land and buys it outright. In the story, Abraham uses the phrase “I am a stranger and sojourner in this land among you.” That phrase is adopted in Psalm 31 and 1 Peter to describe the human experience of living in exile. The story of Abraham becomes an archetype that other biblical authors use to say that humanity is rightful home, meaning we are supposed to live on the earth, but it is not in its promised state of existence.

In part 4 (36:56-end), Tim outlines the story of the journey of the nation of Israel. Israel inherited Abraham’s promise. But they chose to disobey God and not cross over the Jordan into the promised land. As a result, God exiled them to wander in the wilderness for 40 years.

Resources:

Joseph Blenkinsopp - Exile

Show Music:

Take Off With Me: JGivens
So Fly: JGivens
Faherenheit 99: JGivens
Defender Instrumental: Rosasharn Music

Produced by:

Dan Gummel. Jon Collins. Matthew Halbert-Howen.

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Exile Of All Humanity Feb 05, 2018

Show notes

This is part 2 of our new podcast series prepping for our video release on the Exile theme in the Bible. In part 1 (0 - 5:30), Jon and Tim recap their earlier conversation in the first episode. Tim explains that when the Hebrews returned from exile to Jerusalem under Persian rule, their empire and city was in shambles, but they kept clinging to this promise that God had given their ancestral father, Abraham.

In part 2 (5:30 - 18:10), Tim explains that the exile metaphor became a theme that runs through the entire Bible. The Hebrew bible authors wrote Genesis believing that humanity has been exiled from the Garden of Eden and perfect unity with God. The Hebrews believed that their exile represented all humanity’s exile of heaven and earth being separated from each other.

Jon comments about how often times people feel displaced in life. Many people feel melancholic, knowing they should be at home here on earth, but often times wondering why life can be so hard and why humans make it harder with how they behave. Tim summarizes Walker Percy and says the fundamental mystery of the universe is why we feel so alone in the world.

Tim explains that the Bible states that the solution to both Israel’s exile problem and humanity’s exile problem is the same solution. A king who will come and deliver them and reunite heaven and earth for all.

In part 3, (18:10 - end) Jon comments that this conversation is totally different than how he thought of it growing up. He recalls a book by Randy Alcorn, Heaven On Earth, and says that the point is not to magically escape the world to an ethereal heaven, but to work for and hope for a new heaven and a new earth.

Tim explains the oddity of the 1 Peter introduction. Peter chooses to address the people in the letter as “immigrants and exiles.” Peter chooses to identify Christians as exiles in a world that is waiting to be redeemed. Tim explains when a person becomes a Christian they shift their allegiance to the kingdom of God, not the earthly kingdom of Babylon. Tim says that words like “immigrant, and exile” and “citizens of heaven” becomes a type of code language that the Bible writers use to continue the metaphor and theme of the exile of humanity.

Tim and Jon recap the biblical idea of evil - a force that both rules the world and is somehow engrained in human nature. The biblical hope is that Jesus has come and broken that power. Tim says that Jesus modeled for humans what it’s like to live in and build the kingdom of God on earth.

Thank you to all our supporters!

SHOW RESOURCES:

Walker Percy: Lost in the Cosmos: Humanity’s Last Self Help Book.

Randy Alcorn: Heaven.

SHOW MUSIC

Defender Instrumental: Rosasharn Music

Luvtea: Autumn Leaves

JGivens: 10 2 Get In

SHOW PRODUCED BY:

Dan Gummel. Jon Collins. Matthew Halbert-Howen.

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Jewish Exile: How It Made The Bible Jan 30, 2018

Show notes

The Exile. It’s one of the biggest, but least discussed themes in the Bible. And it’s the subject of our new podcast series and a theme video that will be coming out later this year (2018).

The exile is a foreign concept to many modern people. Tim and Jon break down what and how the Jewish exile impacted our modern Bible.

In the first part of the episode (0-20:00) Tim shares a background story of John Newton, the writer of Amazing Grace. Newton’s own personal story is one of exile and return from exile and led him to write Amazing Grace. Tim explains he thinks this is a good example of how trying experiences shape and color someone’s worldview.

In the second part (20:00-25:50), Tim explains that our modern Bible was shaped by the Jewish people who were exiled from their homeland in 586 BC by the Babylonian Empire. The cultural trauma of that event influenced the writings that Christians hold dear today. The 586 exile colors all of the Bible, start to finish.

In the third part (25:50-37:50), Tim does an overview of the whole Bible outlining Abraham’s nomadic roots, how his family originally immigrated from Babylon, how they lack a true home but Abraham has a promise from God that he will have a “promised land.” Tim quickly explains the divide of the nation of Israel into two smaller kingdoms after the death of Solomon. And how eventually both of those kingdoms were conquered by foreign invaders. Many of the Old Testament books like Ezekial are written in exile. Tim explains the Persian Empire coming to power and allowing the Jews to begin to return to their homeland, Jerusalem, but it was nothing like it had been before. Instead of returning independent, Israel was now living in their homeland but subject to a foreign ruler.

In the final part (37:50-end), the guys discuss how the Hebrew authors who wrote the Bible used the exile experience to prophecy of a new king, a king who would deliver them from their occupiers.

Show Resources:

The Murashu Family (archeology documents): https://en.wikipedia.org/wiki/Murashu_family
More info on our website: thebibleproject.com

Show Music:

Defender Instrumental: Rosasharn Music
Amazing Grace Guitar Solo: Rick Graham. (Fair Use)
Miss Emile: General Vibe
Mellow Relaxed Background Music: Jonathan Dennill

Show Produced by:

Dan Gummel and Jon Collins

Thank you to all our supporters!

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Nephesh/Soul Q+R Jan 22, 2018

Show notes

Here is our Nephesh/Soul Q+R! Thank you to everyone who sent in questions! We love doing these and hearing what others are thinking.

Q’s and Timestamps:

(7:19) Sam: Why did Paul write that each of us has a soul, spirit and body in 1 Thessalonians 5?
(18:57) Johnny: In Hebrews 4:12, it seems man is dual natured, physical and spirit, but how can we reconcile this by understanding man as a single natured being, meaning that man is a soul?
(24:45) Daniel: In Psalm 63 it says that David’s Nephesh/Soul thirsts after God. What does that mean practically?
(33:20) Kevin: What’s the biblical writers perspective on the future state of being? And how does that relate to burial practices like cremation?
(45:47) Natalia: What do we actually know from the biblical writers and first century believers saying what our bodies will be like in the new creation?

Resources / Books:

John Cooper: Body, Soul and Life Everlasting: Biblical Anthropology and the Monism/ Dualism Debate
Joel Green: Body, Soul and Human Life: The Nature of Humanity in the Bible
Ronald Rolheiser: The Holy Longing
Ronald Rolheiser: Against An Infinite Horizon
The Bible Project Video on Nephesh/Soul: https://www.youtube.com/watch?v=g_igCcWAMAM

Show Music:
Defender Instrumental: Rosasharn Music

Show Produced by:
Dan Gummel and Jon Collins.

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Characters In The Bible Jan 15, 2018

Show notes

Have you ever wondered what Jesus looked like? Or maybe why the Bible rarely tells us what a person what thinking? Characters in Bible stories are described and portrayed very differently compared to characters in modern stories.
In this episode Tim and Jon discuss character design in the Bible.

The guys start out (0-9:50) showing how our modern tradition of telling every detail about a character in a story, where they are from, what they look like, what their inner thoughts are, comes from Greek story telling tradition. This is the exact opposite of ancient Jewish storytelling. The biblical authors didn’t rely on telling you about a character, instead, they would tell you what they did. The characters themselves remain very mysterious. Tim says this lack of detail is done intentionally so the reader has to work for an interpretation.

In the second part of the episode (9:50-21:13), Tim explains the two ways biblical authors use character details. One, a narrator will use “direct characterization.” A specific detail will be given because it is useful in the story. We are told Saul is tall because later, we find out that David is short. We are told Joseph is handsome because later, Potiphar’s wife attempts to seduce him. Jon asks if this technique is used because the of the constraints of passing stories on pre printing press.
The second way is the names of characters. In Hebrew literature, a character’s name represents the very essence of their being and shows their role in the story. Saul means “The one who was asked for” because Israel asked him to be king. The two sons of Naomi in the book of Ruth, their names are Mahlon and Chilion mean “one who is sick” and “to die”. Their only role in the story is to die and set up the plot conflict.

In the third part of the episode, (21:13-25:56) Tim explains that just because a character does something in a story, doesn’t mean the author is endorsing the action. Many authors use a minimalist technique of telling the reader the character’s choices but not saying why the character made these choices. A famous is example is when Moses kills the Egyptian who was beating the Hebrew. We don’t know why Moses killed him, we only know that he did. Biblical narrators refuse to tell us if a character is “good” or “evil” instead they let us decide for ourselves.

In the fourth part of the episode (25:56-end) Jon asks why. Why would biblical authors take the risk of their work being misinterpreted? Tim says the Biblical authors want readers to puzzle over the ambiguities of their stories because it is meant to represent the ambiguities that are inherent in life. The big narrative of the Bible puts meaning and purpose in the world, but individual stories are meant to create a feeling of opaqueness and mystery.

More Bible Project resources are here on the website: thebibleproject.com
Watch the accompanying video to this content here: https://www.youtube.com/watch?v=0EQDGax19xk

Thank you to all our supporters!

Show Resources:

Shimon Bar-Efrat, Narrative Art in the Bible
Adele Berlin, Poetics and Interpretation of Biblical Narrative
Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading
Robert Alter, The Art of Biblical Narrative
Yairah Amit, Reading Biblical Narrative
Cormac McCarthy, The Road and The Border Trilogy: (1) All the Pretty Horses, (2) The Crossing, (3) Cities of the Plain.

Music Credits:

Defender Instrumental: Rosasharn Music
Educated Fool: Jackie Hill Perry
Ruby: CJBeards
Flooded Meadows: Unwritten Stories

Produced By:

Dan Gummel. Jon Collins. Matthew Halbert Howen.

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Justice Q + R Dec 18, 2017

Show notes

This is our last episode for 2017! Thank you to all our supporters! All of this is because of you. We’ll be back in 2018 with a full slate of exciting podcast episodes, videos, and some surprises as well!

We discussed four questions in this episode:

Questions:
Jenn (3:25): “How does Jesus’ death work to satisfy God’s ‘justice’?
Corey (23:08): “How do we distinguish ‘doing justice’ from being an issue of the church or the state to address?
Logan (39:05): “How do we determine who is oppressed and who isn’t? And how do we stand up against people who refuse to see the oppressed? Also, 2 Thessalonians 3:10 has been used as a case against helping the homeless… is this correct?”
Vic (57:15): “What’s the relationship in the Bible between justice and power?”

Resources:
Michael Sandel: Justice: What’s the Right Thing to Do?
You can check out our video on Justice here: https://www.youtube.com/watch?v=A14THPoc4-4
More resources are at: thebibleproject.com

Music:
Defender Instrumental: Rosasharn Music

Show Produced by:
Jon Collins, Dan Gummel and Matthew Halbert-Howen

Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

What Happens After We Die? Dec 12, 2017

Show notes

Want to participate in our Nephesh Q+R? Have a question about your “soul”? Send us your question info@jointhebibleproject.com. Don’t forget to tell us your name and where you’re from!

What happens to our souls after we die?
This is our third episode on the Hebrew word “Nephesh”. It usually gets translated as “soul” in modern bibles. But to the hebrews the word often meant “throat”. This episode Tim and Jon discuss the Hebrew concepts of an afterlife. The Hebrews would often use the word “Nephesh” when talking about eternal life in the Scriptures.

In part 1 (0-7:00), the guys talk about the difficulty of getting the nephesh concept across in a short video. They discuss the possible gradients of ways to read the Shema.

In part 2 (7:00-17:30), Jon asks “Isn’t there some sort of non material part of me that survives death?” To which Tim replies “Yes.” But it’s not necessarily what you think. Tim says the biblical authors refuse to speculate about what happens after death, only that the authors say we are “with the Lord.”
He uses Psalm 16 and Psalm 49 as an example.

Psalm 16:8-10:
I have set the Lord continually before me;
Because He is at my right hand, I will not be shaken.
Therefore my heart is glad and my glory rejoices;
My flesh also will dwell securely.
For You will not abandon my nephesh to the grave;
Nor will You ballow Your Holy One to see the pit.
You will make known to me the path of life;

Tim says Bible scholar NT Wright calls it “life after life after death.”

In part 3 (17:30-end), the guys discuss the concept of Nephesh in the New Testament. Nephesh is translated with the Greek word “psuche.”
It’s often used to describe a person as an embodied, living organism.

A few of Jesus’ famous sayings with the word “psuche” include:

Matthew 6:25
Therefore I tell you, do not worry about your psuche, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes?

Luke 17:33
Whoever tries to save their psuche will lose it, and whoever loses their psuche will preserve it.
Psuche can also be used to describe the animating life-energy of a person (very similar to pneuma/ruakh)

Hebrews 4:12
For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of psuche and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

1 Thessalonians 5:23
May God himself, the God of peace, sanctify you through and through. May your whole spirit, psuche and body be kept blameless at the coming of our Lord Jesus Christ.