The Heart and the Mind ~ What the Biblical

word Heart Means (Notable Work)

07/06/2012 by Brent Bolin in ARTICLES & POSTS, BRENT'S - Biblical Counseling,
BRENT'S - Biblical Error, MOST VITAL ARTICLES, NOTABLE WORKS & NOTABLE
ORIGINAL WORKS 39 Comments

Introduction (7/2014)
In both the Old Testament (OT) and the New Testament (NT) the word heart is used
to refer to the whole of the innermost part of the human, NOT merely the emotions.

Culturally

However, in the twenty-first century English the word heart is used to express the emotions as
an individual compartment of the inner part of the human.

It is common for Americans to divide humans into the physical and the metaphysical.
While this is a widespread insight, the way most Americans compartmentalize the
internal (metaphysical) aspect of humans is diverse from many other cultures.

We Americans tend to see people as having two separate parts, wherein one part is the
emotions, which we refer to as the heart, then a brain, which houses the mind.

The Bible does not divide man so easily it focuses on all three making up the whole
of a being this is Biblically called the heart.

Biblically

When both the Old and New Testaments speak about the heart, it never means merely human
feelings (emotions).

The Biblical word heart, is the inner aspect of a man, made of three parts all
together, with the primary part: the,

1) Mental Process, which is the major part (where action & reaction take place),
which is to lead a person in their life.

2) Emotions (which only process as reaction), as icing to enrich our lives.

3) Will, the seat of the will (discretionary, volitional, decision-making) where

decisions are made between the rational and the emotive.
 The following excerpts, though thorough, are by no
means exhaustive.

Strongs Dictionary
According to Strongs, the Hebrew word lebab (3824) is rendered: heart (as the
most interior organ); being, think in themselves, breast, comfortably,
courage, midst, mind, unawares, and understanding.

Strongs Greek Dictionary, states that the Greek word kardia (2588) is rendered:
heart, i.e. (figuratively), the thoughts or feelings (mind); also (by analogy) the
middle.1

Ed Bulkley
According to Ed Bulkley, in his book, Why Christians Cant Trust Psychology, the
Scriptures use at least four terms to describe the immaterial part of man: the heart,
soul, spirit, and mind. The descriptions and functions of these aspects of man seem to
overlap.

Bulkley states:
The biblical term heart (lawbab or lebab in Hebrew; kardia in Greek) is the clearest
summary of the innermost center of the human being.

Perhaps the closest psychological term to the heart is the ego, the Latin word for I,
borrowed by Freud to denote the self.

Peter describes the inner man as the hidden man of the heart (I Peter 3:4 KJV), or
the inner self (I Peter 3:4 NIV). It is the center of ones being (Proverbs 4:23),
where he believes and exercises faith (Luke 24:25; Romans 10:9,10). It is the location
of the human deliberation, where wisdom is employed.

Understanding is said to be the function of the mind (Job 38:36), yet the connection to
the heart is undeniable. The heart is where a person discerns the difference between
right and wrong (I Kings 3:9).

Finally, Bulkley says, the heart is the center of courage, emotions, and will.

Therefore we do not lose heart. Though outwardly we are wasting away, yet
inwardly we are being renewed day by day (2 Corinthians 4:16).

The heart is the center of mans character who he really is (Matthew 15:18).

The good man brings good things out of the good stored up in his heart, and the evil
man brings evil things out of the evil stored up in his heart. For out of the overflow of
his heart his mouth speaks (Luke 6:45).2

Vines Old Testament Dictionary

According to Vines:

The Hebrew word Lebab (3824), rendered heart is the seat of desire, inclination, or
will and can be the seat of the emotions. The heart could be regarded as the seat of
knowledge and wisdom and as a synonym of mind. This meaning often occurs
when heart appears with the verb to know, Thus you are to know in your heart...
(Deut. 8:5, NASB); and Yet the Lord hath not given you a heart to perceive [know]
(Deut. 29:4, KJV; RSV, mind). Solomon prayed, Give therefore thy servant an
understanding heart to judge thy people, that I may discern between good and bad...
(1 Kings 3:9; cf. 4:29). Memory is the activity of the heart, as in Job 22:22: lay
up his [Gods] words in thine heart.

The heart may be the seat of conscience and moral character. How does one
respond to the revelation of God and of the world around him? Job answers: my
heart shall not reproach me as long as I live (27:6). On the contrary, Davids heart
smote him (2 Sam. 24:10). The heart is the fountain of mans deeds: in the
integrity of my heart and innocence of my hands I have done this (Gen. 20:5; cf. V.
6). David walked in uprightness of heart (1 Kings 3:6) and Hezekiah with a
perfect heart (Isa. 38:3) before God. Only the man with clean hands, and a pure
heart (Ps. 24:4) can stand in Gods presence.3

Vines New Testament Dictionary

According to Vines:

The Greek word kardia (2588), rendered heart (English, cardiac,), is the chief
organ of physical life (for the life of the flesh is in the blood, Lev. 17:11), occupies
the most important place in the human system. By an easy transition, the word came
to stand for mans entire mental and moral activity, both the rational and the emotional
elements.

In other words, the heart is used figuratively for the hidden

springs of the personal life. The Bible describes human depravity as in the heart, because sin
is a principle which has its seat in the center of mans inward life, and then defiles the whole
circuit of his action, Matt. 15:19, 20. On the other hand, Scripture regards the heart as the sphere
of Divine influence, Rom. 2:15; Acts 15:9.

The heart, as lying deep within, contains the hidden man, 1 Pet. 3:4, the real man. It
represents the true character but conceals it (J. Laidlaw, in Hastings Bible Dic.). As
to its usage in the NT it denotes (a) the seat of physical life, Acts 14:17; Jas. 5:5; (b)
the seat of moral nature and spiritual life, the seat of grief, John 14:1; Rom. 9:2; 2
Cor. 2:4; joy, John 16:22; Eph. 5:19; the desires, Matt. 5:28; 2 Pet. 2:14; the
affections, Luke 24:32; Acts 21:13; the perceptions, John 12:40; Eph. 4:18; the
thoughts, Matt. 9:4; Heb. 4:12; the understanding, Matt. 13:15; Rom. 1:21; the
reasoning powers, Mark 2:6; Luke 24:38; the imagination, Luke 1:51; conscience,
Acts 2:37; 1 John 3:20; the intentions, Heb. 4:12, (cf.) 1 Pet. 4:1; purpose, Acts 11:23;
2 Cor. 9:7; the will, Rom. 6:17; Col. 3:15; faith, Mark 11:23; Rom. 10:10; Heb. 3:12.
The heart, in its moral significance in the OT, includes the emotions, the reason, and
the will.3

Holman Bible Dictionary

Holman gives the most thorough explanation concerning the definition of the English
word heart, when it states:

The heart is the center of the physical, mental, and spiritual life of humans. This
contrasts to the normal use of kardia (heart) in Greek literature outside
the Scriptures. The New Testament follows the Old Testament usage when referring to
the human heart in that it gives kardia a wider range of meaning than it was generally
accustomed to have.

First, the word heart refers to the physical organ and is considered to be the center of
the physical life. Eating and drinking are spoken of as strengthening the heart (Gen.
18:5; Judg. 19:5; Acts 14:17). As the center of physical life, the heart came to stand
for the person as a whole.

The heart became the focus for all the vital functions of the body; including both
intellectual and spiritual life. The heart and the intellect are closely connected, the
heart being the seat of intelligence: For this peoples heart is waxed gross lest at
any time they should understand with their heart, and should be converted (Matt.
13:15).

The heart is connected with thinking: As a person thinketh in his heart, so is he

(Prov. 23:7). To ponder something in ones heart means to consider it carefully (Luke
1:66; 2:19). To set ones heart on is the literal Hebrew that means to give attention
to something, to worry about it (1 Sam. 9:20). To call to heart (mind) something
means to remember something (Isa. 46:8). All of these are functions of the mind, but
are connected with the heart in biblical language.

Closely related to the mind are acts of the will, acts resulting from a conscious or even
a deliberate decision. Thus, 2 Corinthians 9:7: Every man according as he purposeth
in his heart, so let him give. Ananias contrived his deed of lying to the Holy Spirit in
his heart (Acts 5:4). The conscious decision is made in the heart (Rom. 6:17).
Connected to the will are human wishes and desires. Romans 1:24 describes how God
gave them up through the lusts of their own hearts, to dishonor their own bodies.
David was a man after Gods own heart because he would fulfill all of Gods will
(Acts 13:22).
Not only is the heart associated with the activities of the mind and the will, but it is
also closely connected to the feelings and affections of a person. Emotions such as joy
originate in the heart (Ps. 4:7; Isa 65:14). Other emotions are ascribed to the heart,
especially in the Old Testament. Nabals fear is described by the phrase: his heart
died within him (1 Sam. 25:37; compare Ps. 143:4). Discouragement or despair is
described by the phrase heaviness in the heart which makes it stoop (Prov. 12:25).

Again, Ecclesiastes 2:20 says, Therefore I went about to cause my heart to despair of
all the labor which I took under the sun. Another emotion connected with the heart
is sorrow. John 16:6 says, because I have said these things unto you, sorrow hath
filled your heart. Proverbs 25:20, describes sorrow as having an heavy heart. The
heart is also the seat of the affection of love and its opposite, hate. In the Old
Testament, for example, Israel is commanded: You shall not hate your brother in
your heart, but you shall reason with your neighbor, lest you bear sin because of him
(Lev. 19:17 RSV).

A similar attitude, bitter jealousy, is described in James 3:14 as coming from the heart.
On the other hand, love is based in the heart. The believer is commanded to love God
with all your heart (Mark 12:30; compare Deut. 6:5). Paul taught that the purpose of
Gods command is love which comes from a pure heart (1 Tim. 1:5).

Finally, the heart is spoken of in Scripture as the center of the moral and spiritual life.
The conscience, for instance, is associated with the heart. In fact, the Hebrew
language had no word for conscience, so the word heart was often used to express this
concept: my heart shall not reproach me so long as I live (Job 27:6). The Revised
Standard Version translates the word for heart as conscience in 1 Samuel 25:31
(RSV). In the New Testament the heart is spoken of also as that which condemns us (1
John 3:19-21).

All moral conditions from the highest to the lowest are said to center in the heart.
Sometimes the heart is used to represent a persons true nature or character. Samson
told Delilah all his heart (Judg. 16:17). This true nature is contrasted with the
outward appearance: man looks on the outward appearance, but the Lord looks on
the heart (1 Sam. 16:7 RSV).

On the negative side, depravity is said to issue from the heart: The heart is deceitful
above all things, and desperately wicked: who can know it? (Jer. 17:9). Jesus said
that out of the heart comes evil thoughts, murder, adultery, fornication, theft, false
witness, slander (Matt. 15:19). In other words, defilement comes from within rather
than from without.
Because the heart is at the root of the problem, this is the place where God does His
work in the individual. For instance, the work of the law is written in their hearts,
and conscience is the proof of this (Rom. 2:15). The heart is the field where seed (the
Word of God) is sown (Matt. 13:19; Luke 8:15). In addition to being the place where
the natural laws of God are written, the heart is the place of renewal. Before Saul
became king, God gave him a new heart (1 Sam. 10:9). God promised Israel that He
would give them a new spirit within, take away their stony heart and give them a
heart of flesh (Ezek. 11:19). Paul said that a person must believe in the heart to be
saved, for with the heart man believeth unto righteousness (Rom. 10:10). (See
also Mark 11:23; Heb. 3:12.)

Finally, the heart is the dwelling place of God. Two persons of the Trinity are said to
reside in the heart of the believer. God has given us the ernest of the Spirit in our
hearts (2 Cor. 1:22). Ephesians 3:17 expresses the desire that Christ may dwell in
your hearts by faith. The love of God is shed abroad in our hearts by the Holy
Ghost which is given unto us (Rom. 5:5).4

Eastons Bible Dictionary

Eastons states:

According to the Bible, the heart is the center not only of spiritual activity, but also of
all the operations of human life. Heart and soul are often used interchangeably
(Deut. 6:5; 26:16; compare with Matt. 22:37; Mark 12:30, 33), but this is not
generally the case. The heart is the home of the personal life, and hence a man is
designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8,
etc.), upright and righteous (Gen. 20:5, 6; Ps. 11:2; 78:72), pious and good (Luke
8:15), etc. In these and such passages the word soul could not be substituted for
heart.

Eastons goes on to say, the heart is also the seat of the conscience (Rom. 2:15). It is
naturally wicked (Gen. 8:21), and hence it contaminates the whole life and character
(Matt. 12:34; 15: 18; compare Eccl. 8:11; Ps. 73:7). Hence, the heart must be
changed, regenerated (Ezek. 36:26; 11:19; Ps. 51:10-14), before a man can willingly
obey God. The process of salvation begins in the heart by the believing reception of
the testimony of God, while the rejection of that testimony hardens the heart (Ps. 95:8;
Prov. 28:14; 2 Chr. 36:13).5

Elwells Theological Dictionary

Elwells states:

The Hebrew and Christian views on the nature of man were developed in a religious
setting: there is no systematized or scientific psychology in the Bible. Nevertheless,
certain fundamental conceptions are worthy of note:

1. In the OT there is no very marked emphasis on individuality but, rather, on what is

frequently now termed corporate personality. Yet

2. A. R. Johnson has shown that a fundamental characteristic of OT anthropology is

the awareness of totality. Man is not a body plus a soul, but a living unit of vital
power, a psychophysical organism.

3. The Hebrews thought of man as influenced from without, by evil spirits, the devil,
or the Spirit of God, whereas in modern psychology the emphasis has tended to be
placed on dynamic factors operating from within (though at the present time, fresh
interest is being evoked in the study of environmental forces as factors influencing
human behavior).

4. The study of particular words in the OT and NT affords a comprehensive view of

the underlying Hebrew and Christian conceptions of man.

The OT English versions of the Bible, several Hebrew expressions are translated
heart, the main words being leb and lebab. In a general sense, heart means the
midst, the innermost or hidden part of anything. Thus, the midst (or heart) of the sea
(Ps. 46:2); of heaven (Deut. 4:11); of the oak (II Sam. 14:18). In the physiological
sense, heart is the central bodily organ, the seat of physical life. Thus, Jacobs heart
fainted (Gen. 45:26); Elis heart trembled (I Sam. 4:13).

However, like other anthropological terms in the OT, heart is also used very
frequently in a psychological sense, as the center or focus of mans inner personal
life. The heart is the source, or spring, of motives; the seat of the passions; the center
of the thought processes; the spring of conscience. Heart, in fact, is associated with
what is now meant by the cognitive, affective, and volitional elements of personal life.

The book of Proverbs is illuminating here: The heart is the seat of wisdom (2:10; etc.);
of trust (or confidence) (3:5); diligence (4:23); perverseness (6:14); wicked
imaginations (6:18); lust (6:25); subtlety (7:10); understanding (8:5); deceit (12:20);
folly (12:23); heaviness (12:25); bitterness (14:10); sorrow (14:13); backsliding
(14:14); cheerfulness (15:13); knowledge (15:14); joy (15:30); pride (16:5);
haughtiness (18:12); prudence (18:15); fretfulness (19:3); envy (23:17).
The NT word for heart is kardia. It, too, has a wide psychological and spiritual
connotation. Our Lord emphasized the importance of right states of heart. It is the
pure in heart who see God (Matt. 5:8); sin is first committed in the heart (Matt. 5:28);
out of the heart proceed evil thoughts and acts (Matt. 15:19); forgiveness must come
from the heart (Matt. 18:35); men must love God with all their heart (Matt. 22:37);
the word of God is sown, and must come to fruition, in the heart (Luke 8:11-15).

Pauls use of Kardia is on similar lines. According to H. W. Robinson, in his book

The Christian Doctrine of Man, in fifteen cases heart denotes personality, or the
inner life, in general (e.g., I Cor. 14:25); in thirteen cases, it is the seat of emotional
states of consciousness (e.g., Rom. 9:2); in eleven cases, it is the seat of intellectual
activities (e.g., Rom. 1:21); in thirteen cases, it is the seat of the volition (e.g., Rom.
2:5). Paul uses other expressions, such as mind, soul, and spirit, to augment the
conception of man; but, on the whole, it may be said that the NT word Kardia
reproduces and expands the ideas included in the OT words leb and lebab.6

Harriss Theological Wordbook of the Old Testament

Harriss states:

lebab is rendered heart, understanding, and mind (also used in idioms such as to set
the heart upon meaning to think about or to want). Concrete meanings of leb
referred to the internal organ and to analogous physical locations. However, in its
abstract meanings, heart became the richest biblical term for the totality of mans
inner or immaterial nature.

In biblical literature, it is the most frequently used term for mans immaterial
personality functions as well as the most inclusive term for them since, in the Bible;
virtually every immaterial function of man is attributed to the heart.

By far the majority of the usages of leb refer either to the inner or immaterial nature in
general or to one of the three traditional personality functions of man; emotion,
thought, or will. Thought functions may be attributed to the heart. In such cases it is

likely to be translated as mind or understanding.

To set the heart to may mean to pay attention to (Ex 7:23) or to consider
important (II Sam 18:32). Creative thought is a heart function. Wicked devices
originate in the heart (Gen 6:5). The RSV translates which came upon Solomons
heart as all that Solomon had planned (II Chr 7:11).

Wisdom and understanding are seated in the heart. The wise heart (I Kgs. 3:12;
RSV, wise mind) and wise of heart (Prov 16:23) are mentioned. This idiom can
be so strongly felt that heart virtually becomes a synonym for such ideas as mind
(II Chr 9:23; RSV) or sense (Prov 11:12; RSV). The heart functions in perception
and awareness as when Elishas heart (i.e. Elishas perceptive nature; RSV
spirit) went with Gehazi (II Kgs 5:26).

As the seat of thought and intellect, the heart can be deluded (Isa 44:20; RSV
mind). The heart is the seat of the will. A decision may be described as setting
the heart (II Chr 12:14). Not of my heart expresses not of my will (Num 16:28).
The hearts of the Shechemites inclined to follow Abimelech (Jud 9:3). Removal of
the decision-making capacity is described as hardening the heart (Ex 10:1; Josh
11:20). Closely connected to the preceding is the heart as the seat of moral
responsibility. Righteousness is integrity of heart (Gen 20:5).7

The New Testament Word Psyche

According to Vines the NT word psuche (5590), which can be translated soul, or
life, is rendered heart in Eph. 6:6, doing the will of God from the heart. In Col.
3:23, a form of the word psuche preceded by ek, literally, from (the) soul, is
rendered heartily.

See the following (RV) Scriptures: Col. 3:12 (NASB, NJ); Philem. 7, 12, 20 (NKJV,
NASB); 2 Cor. 3:3 (KJV, NKJV, NASB, RS, AS); Eph. 1:18 (AS, RS, NASB); Heb.
8:10, 10:16 (RS, AS, KJV, NKJV, NASB); Luke 21:26 (KJV, NKJV); 2 Cor. 7:2 (KJV,
NKJV, RS, AS, NASB).3

Conclusion
Hopefully from the plethora of references cited, it is beyond dispute that when the
Bible refers to the heart it is not referring to the emotions solely. While the emotions
are a blessing of God, that lend exuberance and passion, both in the negative and
positive aspects of sensation; they are never meant as the sole device of discretion.

This is the place of the seat of the will, but always according to the intellect in
response to what God has said. And while we should consider the emotions in any
decisions we make, this is always in a subservient role, never taking preeminence.

There is an abundance of references to the heart as having the lead role in decision-
making. Both the Old and New Testaments present the word heart as always used
to include the mental process (rational and reason), and the will (volition), as well as
the emotions.

Final Definition
Personally, I believe the best definition of heart, is the focus and determination of
the mind, and the response of the emotions.

The Bible never instructs us to be led by our emotions, but rather by our minds.

It is with our minds that we focus our attention and choose to obey God, and it is
those actions that first are decided with our mind in consideration of what we focus on
that is what God holds us accountable for.
 Biblically speaking, we are to focus on Gods Word and His Will, as our will
determines the direction that we take.

Last Caution

We must always remember, what God says about the human heart, that it: is deceitful
above all things, and desperately wicked,8 because man is a fallen creature, subject to sin;
however, it is also with our heart that we exercise faith unto salvation.

bb

Endnotes
1. STRONGS EXHAUSTIVE CONCORDANCE TOGETHER WITH
DICTIONARIES OF HEBREW AND GREEK WORDS, James Strong, Baker Book
House Company, Grand Rapids, MI 49546, USA, 1981, electronic media.

2. WHY CHRISTIANS CANT TRUST PSYCHOLOGY, Ed Bulkley, PH. D.,

Harvest House Publishers, Eugene, OR 97402, 1993, Page 335, 336.

3. VINES EXPOSITORY DICTIONARY OF OLD AND NEW TESTAMENT

WORDS, W.E. Vine, Ellis Enterprises Inc., Oklahoma City, OK 73120, USA, 1988,
electronic media.

4. HOLMAN BIBLE DICTIONARY, General Editor: Trent C. Butler, PH. D., Gerald
Cowen, Holman Bible Publishers, Nashville, TE 37234, USA, electronic media.
5. EASTONS BIBLE DICTIONARY AND BOOK SYNOPSIS, Easton, M.G., Ellis
Enterprises Inc., Oklahoma City, OK 73120, USA, 1988-1999, electronic media.

6. ELWELLS EVANGELICAL DICTIONARY OF THEOLOGY, Walter A. Elwell,

Baker Book House Company, Grand Rapids, MI 49546, USA, 1984, electronic media.

7. HARRISS THEOLOGICAL WORDBOOK OF THE OLD TESTAMENT, Harris,

R. Laid, Moody Press, Chicago, IL 60610, USA, 1980.

8. Jeremiah 17:9.