IMMORTAL AND IMMORTALITY

From the incessant and fluent repetition of these terms by the popular teachers of the present day, we should be led to conclude that they were to be found in the Sacred Writings much more frequently than they really are. Almost invariably, in popular parlance, is the adjective, immortal, coupled with this soul-entity, which people have come to consider as capable of existence independent of the body; and we hear of deathless spirit, and never-dying and immortal soul in one unceasing round. It is, indeed, the very “soul” of modern orthodoxy. It enters, as their very essence, into orthodox sermons and prayers. It is held up as the all-prolific source of comfort and consolation to those who are mourning the loss of friends by death. It is the alpha and omega, the beginning and the end. And yet, after all, when we search for the solid facts in the case, we find not one “thus saith the Lord” to warrant this imposing display of theological flourish. We find not one stone in this great edifice bearing a heaven-ordained inscription of “immortal soul.” Is not this a building on the sand? Nay, more; is it not a “pyramid built upon a needle’s point?”MOI 21.3

We here commend to the attention of the reader one stupendous fact. Its bearing upon the question he cannot fail to appreciate. It is that, although the word “soul,” or rather the Greek and Hebrew from which it is translated, occurs in the Word of God eight hundred and seventy-three times - seven hundred and sixty-eight times in the Old Testament, and one hundred and five times in the New - it is never once denominated an immortal soul; and, although the words rendered “spirit” occur in both Testaments eight hundred and twenty-seven times - four hundred and forty-two in the Old Testament, and three hundred and eighty-five in the New, it is never once called a deathless spirit. Strange and unaccountable fact, if immortality is an inseparable attribute of the soul and spirit! Unpardonable silence, if the important fact be true, that the spirit can never die! Where better could the soul’s high prerogative be made known than somewhere during the seventeen hundred times of the words” occurrence? Earnestly we inquire if our souls are immortal or our spirits deathless. We are told that seventeen hundred times the volume of inspiration has recorded something concerning soul and spirit on its sacred pages. Where, if not here, shall our intense anxiety be set at rest! Seventeen hundred times we appeal to the sacred oracle, if, when speaking of the soul and spirit, it has aught to say of a deathless nature and unending existence; and seventeen hundred times we are met with a significant and impressive silence! Let the defender of an innate immortality retire abashed and confounded before this o’erwhelming fact! For, surely, no deluded prophet of Baal ever experienced more utter neglect at the hands of him who was “no god,” than the holders of this unfortunate belief here meet at the hands of a full and sufficient revelation.MOI 22.1

A word on the use of the terms immortal and immortality, since they are here introduced. The word immortal occurs but once in the Bible, and is then used, not to describe a soul in man, but with reference to God: “Now unto the King eternal, immortal,” etc. 1 Timothy 1:17. In six other instances, however, the original word, aphthartos, occurs, and is, in every instance, rendered incorruptible. Once, in Romans 1:23, it is applied to God; three times, in 1 Corinthians 9:25; 15:52, and 1 Peter 1:4, it is applied to scenes beyond the resurrection; once, in 1 Peter 1:23, to the word of God; and again in 1 Peter 3:4, to the inward adorning, the meek and quiet spirit.MOI 23.1

Immortality is rendered from aphtharsia and athanasia. The former occurs eight times. It is twice rendered immortality, viz., Romans 2:7, which declares that to those who “seek for glory, honor and immortality,” God will render eternal life; and 2 Timothy 1:10, which declares that Christ has “brought life and immortality to light,” etc. It is four times rendered incorruption, viz., in 1 Corinthians 15:42, 50, 53, 54, and twice sincerity, as in Ephesians 6:24, and Titus 2:7. The other term, athanasia, occurs but three times, expressing, in 1 Corinthians 15:53, 54, what this mortal must put on at the resurrection, and in 1 Timothy 6:16, being used in reference to God, “who only hath immortality.”MOI 23.2

A moment’s glance at these facts can but produce, in any reflecting mind, the painful conviction that these terms are sadly perverted from their legitimate use.MOI 24.1