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Selected Verse: 1 Thessalonians 5:23 - King James
| Verse |
Translation |
Text |
| 1Th 5:23 |
King James |
And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
the very God--rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Rom 16:20; Heb 13:20), namely, keep you from all evil, and give you all that is good.
sanctify you--for holiness is the necessary condition of "peace" (Phi 4:6-9).
wholly--Greek, "(so that you should be) perfect in every respect" [TITTMANN].
and--that is, "and so (omit 'I pray God'; not in the Greek) may your . . . spirit and soul and body be preserved," &c.
whole--A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [TITTMANN]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (Co1 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare Co1 2:14; see on Co1 15:44; Co1 15:46-48; Joh 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (Rom 8:11).
blameless unto--rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. BENGEL takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (Th1 4:16). TRENCH better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian. |
| Notes on the Bible, by Albert Barnes, [1834] |
And the very God of peace - The God who gives peace or happiness; compare notes, Rom 1:7.
Sanctify you - See the notes at Joh 17:17.
Wholly - ὁλοτελεῖς holoteleis. In every part; completely. It is always proper to pray that God would make his people entirely holy. A prayer for perfect sanctification, however, should not be adduced as a proof that it is in fact attained in the present life.
Your whole spirit and soul and body - There is an allusion here, doubtless, to the popular opinion in regard to what constitutes man. We have a body; we have animal life and instincts in common with the inferior creation; and we have also a rational and immortal soul. This distinction is one that appears to the mass of people to be true, and the apostle speaks of it in the language commonly employed by mankind. At the same time, no one can demonstrate that it is not founded in truth. The body we see, and there can be no difference of opinion in regard to its existence. The "soul" (ἡ ψυκὴ hē psuchē - psyche), the vital principle, the animal life, or the seat of the senses, desires, affections, appetites, we have in common with other animals. It pertains to the nature of the animal creation, though more perfect in some animals than in others, but is in all distinct from the soul as the seat of conscience, and as capable of moral agency.
See the use of the word in Mat 22:37; Mar 12:30; Luk 10:27; Luk 12:20; Act 20:10; Heb 4:12; Rev 8:9, et al. In the Pythagorean and Platonic philosophy this was distinguished from the higher rational nature ὁ νοῦς, τὸ πνεῦμα ho nous, to pneuma as this last belonged to man alone. This "psyche" (ψυχὴ psuchē) "soul." or life, it is commonly supposed, becomes extinct at death. It is so connected with the bodily organization, that when the tissues of the animal frame cease their functions, this ceases also. This was not, however, the opinion of the ancient Greeks. Homer uses the term to denote that which leaves the body with the breath, as escaping from the ἕρκος ὀδοντων herkos odontōn - "the fence or sept of thy teeth" - and as also passing out through a wound. - This ψυχή psuchē - "psyche" - continued to exist in Hades, and was supposed to have a definite form there, but could not be seized by the hands.
Ody. 2:207. See "Passow," 2; compare Prof. Bush, Anasta. pp. 72, 73. Though this word, however, denotes the vital principle or the animal life, in man it may be connected with morals - just as the body may be - for it is a part of himself in his present organization, and whatever may be true in regard to the inferior creation, it is his duty to bring his whole nature under law, or so to control it that it may not be an occasion of sin. Hence the apostle prays that the "whole body and soul" - or animal nature - may be made holy. This distinction between the animal life and the mind of man (the "anima" and "animus," the ψυχὴ psuchē and the πνεῦμα pneuma), was often made by the ancient philosophers. See Plato, Timae. p. 1048, A. Nemesius, de Nat. Hom. 1 Cited Glyca, p. 70; Lucretius, 3:94; 116, 131; Juvenal, 15:146; Cicero, de Divinat. 129, as quoted by Wetstein in loc. A similar view prevailed also among the Jews. rabbi Isaac (Zohar in Lev. fol. 29, 2), says, "Worthy are the righteous in this world and the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit and their breath is holy." Whether the apostle meant to sanction this view, or merely to speak in common and popular language, may indeed be questioned, but there seems to be a foundation for the language in the nature of man. The word here rendered "spirit" (πνεῦμα pneuma), refers to the intellectual or higher nature of man; that which is the seat of reason, of conscience, and of responsibility. This is immortal. It has no necessary connection with the body, as animal life or the psyche (ψυχὴ psuchē) has, and consequently will be unaffected by death. It is this which distinguishes man from the brute creation; this which allies him with higher intelligences around the throne of God.
Be preserved blameless unto the coming of our Lord Jesus Christ - The apostle does not intimate here that either the body or the vital principle will be admitted to heaven, or will be found in a future state of being, whatever may be the truth on that subject. The prayer is, that they might be entirely holy, and be kept from transgression, until the Lord Jesus should come; that is, until he should come either to remove them by death, or to wind up the affairs of this lower world; see the notes on Th1 1:10. By his praying that the "body and the soul" - meaning here the animal nature, the seat of the affections and passions - might be kept holy, there is reference to the fact that, connected as they are with a rational and accountable soul, they may be the occasion of sin. The same natural propensities; the same excitability of passion; the same affections which in a brute would involve no responsibility, and have nothing moral in their character, may be a very different thing in man, who is placed under a moral law, and who is bound to restrain and govern all his passions by a reference to that law, and to his higher nature. For a cur to snarl and growl; for a lion to roar and rage; for a hyena to be fierce and untameable; for a serpent to hiss and bite, and for the ostrich to leave her eggs without concern Job 39:14, involves no blame, no guilt for them, for they are not accountable; but for man to evince the same temper, and the same want of affection, does involve guilt, for he has a higher nature, and all these things should be subject to the law which God has imposed on him as a moral and accountable being. As these things may, therefore, in man be the occasion of sin, and ought to be subdued, there was a fitness in praying that they might be "preserved blameless" to the coming of the Saviour; compare the notes on Co1 9:27. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
whole spirit and soul and body
Man as a trinity. That the human soul and spirit are not identical is proved by the facts that they are divisible, (Heb 4:12), and that soul and spirit are sharply distinguished in the burial and resurrection of the body. It is sown a natural body (Greek, "soma psuchikon" meaning "soul-body"), it is raised a spiritual body (Greek, "soma pneumatikon" meaning "spirit-body"). (Co1 15:44).
To assert, therefore, that there is no difference between soul and spirit is to assert that there is no difference between the mortal body and the resurrection body. In Scripture use, the distinction between spirit and soul may be traced. Briefly, that distinction is that the spirit is that part of man which "knows" (Co1 2:11) his mind; the soul is the seat of the affections, desires, and so of the emotions, and of the active will, the self. "My soul is exceeding sorrowful" (Mat 26:38).
See also; (Mat 11:29); (Joh 12:27).
The word transliterated "soul" in the Old Testament (Hebrew, "nephesh") is the exact equivalent of the New Testament word for soul (Greek, "psuchē"), and the use of "soul" in the Old Testament is identical with the use of that word in the New Testament (see, for example); (Deu 6:5); (Deu 14:26); (Sa1 18:1); (Sa1 20:4); (Sa1 20:17); (Job 7:11); (Job 7:15); (Job 14:22); (Psa 42:6); (Psa 84:2).
The New Testament word for spirit (Greek, "pneuma") like the Old Testament (Hebrew, "ruach"), is translated, "air", "breath", "wind," but predominantly "spirit," whether of God (for example); (Gen 1:2); (Mat 3:16) or of man; (Gen 41:8); (Co1 5:5).
Because man is "spirit", he is capable of God-consciousness, and of communication with God; (Job 32:8); (Psa 18:28); (Pro 20:27); because he is "soul", he has self-consciousness; (Psa 13:2); (Psa 42:5); (Psa 42:6); (Psa 42:11); and, because he is "body", he has, through his senses, world consciousness.
(See Scofield) - (Gen 1:26).
|
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
The very God of peace (αὐτὸς ὁ Θεὸς τῆς εἰρήνης)
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Rom 15:33; Rom 16:20; Phi 4:9; Heb 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. "Peace" is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Mic 5:5). Peace is associated with righteousness as a messianic blessing (Psa 72:7; Psa 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Act 10:36). The gospel is the gospel of peace (Eph 2:17; Eph 6:15; Rom 10:15). Christ is the giver of peace (Joh 14:27; Joh 16:33).
Sanctify (ἁγιάσαι)
See on Joh 10:36; see on Joh 17:17. The primary idea of the word is separation. Hence ἅγιος, the standard word for holy in lxx is, primarily, set apart. Ἁγιάζειν is 1. to separate from things profane and to consecrate to God; 2. to cleanse or purify as one set apart to holy uses.
Wholly (ὁλοτελεῖς)
N.T.o. So that nothing shall escape the sanctifying power. Ὅλος complete, and τέλος end or consummation.
Spirit, soul, body (πνεῦμα, ψυχὴ σῶμα)
It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - πνεῦμα and ψυχὴ. See on Rom 6:6; see on Rom 7:5, Rom 7:23; see on Rom 8:4; see on Rom 11:3 and footnote.
Be preserved entire (ὁλόκληρον - τηρηθείη)
This is the rendering of Rev. and is correct. A.V. joins ὁλόκληρον with πνεῦμα, and renders your whole spirit. Ὁλόκληρον is predicative, not attributive. It does not mean whole, but is derived from ὅλος whole and κλῆρος allotment, and signifies having the entire allotment; complete in all parts. It occurs only here and Jam 1:4, where it is associated with τέλειοι perfect. It appears in lxx, as Lev 23:15; Deu 16:9; Deu 27:6. Joseph. Ant. 3:12, 2, uses it of an unblemished victim for sacrifice. As distinguished from ὁλοτελεῖς wholly, Th1 5:23, it is qualitative, while ὁλοτελεῖς is quantitative. The kindred ὁλοκληρία perfect soundness, only in Act 3:16. For preserved see on Pe1 1:4. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| And may the God of peace sanctify you - By the peace he works in you, which is a great means of sanctification. Wholly - The word signifies wholly and perfectly; every part and all that concerns you; all that is of or about you. And may the whole of you, the spirit and the soul and the body - Just before he said you; now he denominates them from their spiritual state. The spirit - Gal 6:8; wishing that it may be preserved whole and entire: then from their natural state, the soul and the body; (for these two make up the whole nature of man, Mat 10:28;) wishing it may be preserved blameless till the coming of Christ. To explain this a little further: of the three here mentioned, only the two last are the natural constituent parts of man. The first is adventitious, and the supernatural gift of God, to be found in Christians only. That man cannot possibly consist of three parts, appears hence: The soul is either matter or not matter: there is no medium. But if it is matter, it is part of the body: if not matter, it coincides with the Spirit. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
And the very God of peace - That same God who is the author of peace, the giver of peace; and who has sent, for the redemption of the world, the Prince of peace; may that very God sanctify you wholly; leave no more evil in your hearts than his precepts tolerate evil in your conduct. The word wholly, ὁλοτελεις means precisely the same as our phrase, to all intents and purposes. May he sanctify you to the end and to the uttermost, that, as sin hath reigned unto death, even so may grace reign through righteousness unto eternal life, by Jesus Christ our Lord.
Your whole spirit and soul and body - Some think that the apostle alludes to the Pythagorean and Platonic doctrine, which was acknowledged among the Thessalonians. I should rather believe that he refers simply to the fact, that the creature called man is a compound being, consisting,
1. Of a body, σωμα, an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, and nerves; of arteries, veins, and a variety of other vessels, in which the blood and other fluids circulate.
2. Of a soul, ψυχη, which is the seat of the different affections and passions, such as love, hatred, anger, etc., with sensations, appetites, and propensities of different kinds.
3. Of spirit, πνευμα, the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech.
The apostle prays that this compound being, in all its parts, powers, and faculties, which he terms ὁλοκληρον, their whole, comprehending all parts, every thing that constitutes man and manhood, may be sanctified and preserved blameless till the coming of Christ; hence we learn,
1. That body, soul, and spirit are debased and polluted by sin.
2. That each is capable of being sanctified, consecrated in all its powers to God, and made holy.
3. That the whole man is to be preserved to the coming of Christ, that body, soul, and spirit may be then glorified for ever with him.
4. That in this state the whole man may be so sanctified as to be preserved blameless till the coming of Christ. And thus we learn that the sanctification is not to take place in, at, or after death. On the pollution and sanctification of flesh and spirit, see the note on Co2 7:1. |
16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
47 The first man is of the earth, earthy: the second man is the Lord from heaven.
48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
47 The first man is of the earth, earthy: the second man is the Lord from heaven.
6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
14 Which leaveth her eggs in the earth, and warmeth them in dust,
10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.
12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.
20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
17 Sanctify them through thy truth: thy word is truth.
7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.
6 O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
5 Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.
2 How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me?
27 The spirit of man is the candle of the LORD, searching all the inward parts of the belly.
28 For thou wilt light my candle: the LORD my God will enlighten my darkness.
8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.
6 O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
22 But his flesh upon him shall have pain, and his soul within him shall mourn.
15 So that my soul chooseth strangling, and death rather than my life.
11 Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul.
4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee.
1 And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.
26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,
5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
6 Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:
9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
17 Sanctify them through thy truth: thy word is truth.
36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
15 And your feet shod with the preparation of the gospel of peace;
17 And came and preached peace to you which were afar off, and to them that were nigh.
36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
10 Mercy and truth are met together; righteousness and peace have kissed each other.
7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
5 And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.
33 Now the God of peace be with you all. Amen.
28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.