CHAPTER TWENTY-FIVE: Terms and Usages: “Immortal,” “Incorruption,” “Immortality,” “Eternal Life”

I. “Immortality”—Springs From God, Bestowed on Man

We next note the Greek terms and usages involved in the Immortality aspect. First, note the three foundational words used to express Immortal, Incorruption, and Immortality—together with eternal life. These are:CFF1 445.1

(1) Athanasia (“immortality”), which occurs three times in the New Testament, and is each time translated “immortality.” In the Latin Vulgate it is rendered immortalitas, whence comes our “immortality.” (2) Aphtharsia (“incorruption,” “incorruptibility,” “unending existence,” “immortality”) occurs eight times in the New Testament. It is rendered “incorruption” four times; “immortality” twice, and “sincerity” twice. In the Vulgate it is usually rendered incorruptio, whence comes our “incorruption.” But it is once given as immortalitas (1 Corinthians 15:45). Then (3) aphthartos (“incorruptible,” “undecaying,” “immortal”), the corresponding Greek adjective, occurs seven times in the New Testament—six times translated “incorruptible” and once as “immortal” (1 Timothy 1:17).CFF1 445.2

1. “ATHANASIA” (“IMMORTALITY”)—POSSESSED BY GOD; PUT ON BY MAN

Thrice translated “immortality,” athanasia is defined by Greenfield and Robinson simply as “immortality.” Here are the passages:CFF1 445.3

(1) 1 Corinthians 15:53—“This mortal must put on [endusasthai, as a garments immortality [athanasian].”CFF1 445.4

(2) 1 Corinthians 15:54—“When ... this mortal shall have put on immortality [athanasian].”CFF1 445.5

(3) 1 Timothy 6:15, 16—“The King of kings, and Lord of lords; who only bath immortality [athanasian].”CFF1 445.6

It is to be particularly noted that in these three places where athanasia occurs, the two points most vital to the doctrine of Immortality are included. These are: (1) That it is possessed only by God—“who only hath immortality,” and (2) that “mortal” man must “put on” Immortality in order to receive it. And this, as seen elsewhere, is not until the resurrection-translation day, at the second coming of Christ.CFF1 446.1

2. “IMMORTALITY” IS IMMUNITY TO DEATH OR DESTRUCTION

“Immortality,” then, according to definition and scriptural usage, is deathlessness-immunity to death or destruction. It is endless duration of life, or undyingness. Athanasia is made up of “a,” without, and “thanatos,” death. (There is also the comparable aphtharsia, or imperishability, which is likewise immunity to death or destruction.)CFF1 446.2

There are thus two angles to the concept of Immortality in the New Testament, namely: (1) That of freedom from death, or deathlessness—never dying from any cause; and (2) freedom from the elements of corruption that bring forth death. Both, in the absolute, ultimate sense, apply exclusively to God, and to man only contingently and conditionally through voluntary and conscious union with Christ. This will be received personally and actually at the resurrection, or translation, of the righteous, at the second coming of Christ.CFF1 446.3

3. NOT NATURAL ENDOWMENT BUT SPECIAL BESTOWMENT

Natural Immortality is clearly not the common destiny of all men irrespective of the course pursued. Endless life is the reward only of seekers for righteousness and life. Immortality is consequently not a natural endowment but a special bestowment, made possible through the provisions of God’s grace. It is not the universal possession of all mankind, but a gift of God to individual regenerate men in Christ. It is therefore conditional.CFF1 446.4

Paul’s inspired declaration, that “our Saviour Jesus Christ ... hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:10), therefore becomes radiant with meaning. Our human nature has no enduring life apart from God. Separated from Him “who only hath immortality,” our nature not only sinks into degeneration but is destined to “eternal destruction.” To God is the power and the glory for the Immortality that comes to us.CFF1 447.1