The Scripture Doctrine of a Future Life

LET us now examine the Bible upon this important question of man's nature. About six thousand years ago, the living God created this planet, and fitted it up with most wonderful beauty. He made the dry land, the bodies of water, the green grass, the beautiful and fragrant flowers, and the waving trees. He made the fresh air, and lit up the whole earth with the shining sun. He then peopled the waters with the fish, the air with the beautiful birds, and the dry land with the various animals. When this was done, it is said that the morning stars sang together, and all the sons of God shouted for joy. Job. 38:7. Indeed, the Bible refers to this work as one of the grandest achievements of almighty power and wisdom. Now what was the object of the Creator in this sublime work? The Bible plainly tells us that he made this planet for the abode of man, and all there is upon it for his use and comfort. Thus we read: "The heaven, even the heavens, are the Lord's, but the earth hath he given to the children of men." Psa. 115:16. The earth, then, was made for man. Once more I read: "For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited." Isa. 45:18. Yes, the Lord formed the earth to be inhabited by man.

Hence, we read again that everything on the earth was placed under man's rule. The psalmist says, "What is man that thou art mindful of him" "Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas." Psa. 8:4-8. This is very plain. "Thou madest him to have dominion over the works of thy hands," hence "thou hast put all things under his feet." Turning back to the account of creation, in Genesis, we find it plainly stated that the object for which God created man was that he should dwell upon the earth, and have dominion over it and over everything in the earth. Thus we read "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." Gen. 1:26. Here we learn that man was made in the image of his Creator, that is, made as his representative on the earth; then he was given dominion over all the earth.

Man, then, was made of the earth, made upon the earth, made to rule over the earth. From the crown of his head to the sole of his feet, he is perfectly adapted to living on this planet. The sunshine, the air, the water, the fruit, the animals around him, the minerals--everything he finds useful and enjoyable to himself.

Evidently, then, man was made for this planet and for no other. The angels were made for heaven and not for earth. They are fitted for that sphere. If God had made man to live in heaven, he would have created him there, not here. The Lord fitted the fish for the sea, the birds for the air, the beasts for the field. He made everything just where it should remain. So with man. He is not a heavenly being. God never designed him for such. Other beings dwell there, but the earth is man's home. Hence we find that God immediately commanded them to multiply and fill the earth with their species. Gen. 1:28. Then the Lord fitted up a beautiful home for man, and provided him the tree of life to perpetuate his life as long as he should be obedient. See Gen. 2:8-17.

MAN CREATED MORTAL.

We invite the reader's attention to what the Bible says of man's composition at his creation. The Pentateuch contains the only history we have of mankind for twenty-five hundred years after the creation. Aside from the fact that it is an inspired record, it must be considered by far the most important history ever written. It contains an account of the creation of man, his trial, failure, and consequent death. But we shall find it entirely silent in regard to the immortality of the soul.

We read of man's creation as follows: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." Gen. 2:7. The reader will notice that the man was made of the dust of the ground. The Lord did not simply make a body of dust, and put a man into it, but the man was formed of the ground. "The Lord God formed man of the dust of the ground." Then he gave him the breath of life, and that same man, made of the dust, became a living soul, a living creature. It does not say that man became an immortal soul, nor that he put a soul into him; but the organized dust became a living soul.

The simple fact is that God organized of the dust a complete man, perfect in every part. Then he gave life to this man, and he began to think, and act, a living person. Thus the Jewish translation of the original Hebrew reads as follows: "And the Lord God formed the man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being." Not one word or hint about immortality is found here.

Then it is said that the Lord planted a garden where he put the man. In this garden was every tree pleasant to the sight and good for food. Two noted trees were placed there. One was the tree of life; the other bore the forbidden fruit. "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die." Gen. 2:16-17.

Notice that the man has free access to every tree of the garden except one, the tree of the knowledge of good and evil.

Then he did have free access to the tree of life; and no doubt he partook of its fruit. We are told that man would live just as long as he ate of the tree of life. Gen. 3:22-24. The same fact is implied in the previous quotation. In the day he ate of the forbidden fruit, he was to die. On the other hand, of course he would not die till he disobeyed God. If he had not eaten of the forbidden fruit for a thousand years, the day of his death would not have come for a thousand years. If he had not eaten of it for ten thousand years, he would not have died for that length of time. If he had never eaten of it, the day of his death would never have come. He would have had continued access to the tree of life. Thus we see plainly that man's immortality was not in himself, but in the fruits of the tree of life. This it was which was to perpetuate his life and ward off disease. This simple fact is unanswerable proof that man had no immortality in his own nature.

Let us look carefully at what took place when man did sin. Hear the Lord's explanation of what he meant when he said, "Thou shalt surely die," "And unto Adam he said, Because thou hast hearkened unto the voice of thy wife and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also, and thistles shall it bring forth unto thee, and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art and unto dust shalt thou return." Gen. 3:17-19. Here then is the penalty of Adam's transgression. The earth is cursed so that it brings forth thorns and thistles. All nature is arrayed against him. He is to earn his bread by hard, wearing labor.

Further down we read thus: "And the Lord God said, Behold the man is become as one of us to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever; therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life." Gen. 3:22-24.

As soon as Adam became a sinner, God cut off his access to the tree of life. Why did he do this? The Lord himself stated the reason, lest he eat of the tree of life, and live forever. Thus it is very evident the source of Adam's immortal life was in the tree and not in himself. As soon as he was cut off from that, he became a mortal, dying man. To all intents and purposes, from that day he began to die. And so the Lord says, "Dust thou art, and unto dust shalt thou return." This is plain, simple language, which a child can understand. All there was of Adam went back to the dust whence he was taken. There was no conscious Adam left to go off somewhere else. Hence, a little farther on we read, "And all the days that Adam lived were nine hundred and thirty years; and he died." Gen. 5:15.

Thus death came upon all our race. Shut away from the tree of life, they have been but perishing men and women ever since. They come up, and flourish a moment, and go down into dust.

But the Lord has graciously promised a resurrection from the dead through Jesus Christ. Then those who have been righteous will be made immortal, and again have right to the tree of life.

The Bible everywhere represents man as on probation for life. The language of Moses to ancient Israel is but the key note of the whole Bible on this subject. He says: "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live." Deut. 30:19. I have set before you life and death, therefore choose life. The great boon of life is that for which we are now to struggle. Therefore man is spoken of as being mortal. "Shall mortal man be more just than God?" Job 4:17. Man then is mortal. But do you say this is the body? Well then the body is the man, for it is the man that is mortal. Once more I read; "But man dieth, and wasteth away." Job 14:10. Notice particularly, that it is man that dies, not simply the house that he lives in, the lump of clay; but it is the man that dies.

"But is not the soul immortal? It cannot be that the soul can die!" So says theology. But listen to the word of God. "Behold all souls are mine: as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die." Ezek. 18:4. Yes, the soul that sinneth, it shall die. Then the soul itself dies. It therefore must be mortal, for that which is immortal cannot die.

Coming into the New Testament we find the same doctrine taught there, even more prominently. "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. What is the grand object of the death of Christ? It is very plainly stated; namely, that men should not perish, but have everlasting life. Reader, men are in danger of perishing, and the important thing with them is to gain a life that will last forever. This is what is offered through the gospel. So again we read: "The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23. Here we have the same simple doctrine clearly stated. What is the wages of sin? Answer, death. What is the gift of God? Answer again, eternal life; and this comes through Jesus Christ. In harmony with this, John says: "And this is the record that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." 1 John 5:11, 12. Through Jesus Christ, then, the believer will obtain eternal life; but it is just as absolutely true that he that does not have the Son has not life.

Once more John says: "Ye know that no murderer hath eternal life abiding in him." 1 John 3:15. This is very positive. No murderer hath eternal life. But have we not been taught that even the murderer will live eternally in the lake of fire? Then, reader, if he lives eternally, tell me why he does not have eternal life? It does not say eternal happiness, but eternal life. As long as a man is alive he is not dead. If the sinner lives through all eternity, then he certainly has eternal life. The greatest boon which the Creator can possibly bestow upon any creature is the gift of life. But there is only one being in all the universe to whom the Father has granted to have life in himself, and that is the Son of God. Thus we read: "For as the Father hath life in himself, so hath he given to the Son to have life in himself." John 5:26.

Reader, how then can it be said that every one, even the vilest sinner has life in himself? The Scriptures plainly contradict this. That inestimable boon of an endless life is not lightly bestowed upon any one by the Creator. But it has been given to Christ, and through him by faith and a righteous life, we may obtain it. Says Paul: "The gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23. Hence he is called the prince of life or the author of life. Acts 3:15. He is the only fountain of life to fallen man.

We invite the reader carefully to study the sixth chapter of John upon this subject. We will here quote a few verses. Notice all the way through that it is life which Jesus has come to give. "For the bread of God is he which cometh down from heaven, and giveth life unto the world." John 6:33. This life the believer is to receive only at the resurrection. "And this is the will of him that sent me that every one that seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." Verse 40.

"This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: If any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world." Verses 50, 51. "As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me." Verse 57.

To exhuast this subject we should have to quote a good share of the Bible. It is the grand theme of all the inspired writers. Man is a mortal, perishing worm of the dust. Christ holds out to him the offer of eternal life. Those who reject this will utterly perish.

Let us look back a moment at the Scriptural use of the words immortal and immortality. To hear theologians talk, you would suppose that the Bible is full of these terms. But the fact is that the word "immortal" occurs but once in the Bible, and then it is applied to God himself. "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever." 1 Tim. 1:17. This is the only place where the word is used, and here it is applied to the eternal Creator. Now look at the use of the word immortality. It occurs five times, as follows: First, Paul says, speaking of the Father, "who only hath immortality, dwelling in the light which no man can approach unto." 1 Tim. 6:16. Notice how plainly it is said that God only hath immortality. How, then, can you affirm that every man has it.

Secondly, we read that Christ, "hath abolished death, and brought life and immortality to light through the gospel." 2 Tim. 1:10. Immortality is brought to light through the gospel, not through nature, philosophy, or heathen tradition.

Thirdly, speaking of God, Paul says, "Who will render to every man according to his deeds; to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life." Rom. 2:6, 7. How could a statement be plainer? In order to have immortality we must patiently seek for it. But why urge men to seek for that which they already have? The fact that the inspired apostle urges men to seek for immortality, is proof that he knew that men do not have immortality, but are in dying need of it.

Fourthly, we are to obtain immortality at the resurrection: "Behold, I show you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. 15:51-54. This is very plain and unmistakable. When the last trump shall sound, the dead shall be raised incorruptible, and then this mortal shall put on immortality. We will sum up upon this point in the words of another:—

"First, The apostle Paul is the only writer in the whole Bible, who makes use of the word immortal or immortality.

"Second, He never applies it to sinners.

"Third, He never applies it to either righteous or wicked in this world.

"Fourth, He never applies it to men's souls at all, either before or after death.

"Fifth, He speaks of it as an attribute of the King eternal. 1 Tim. 1:17.

"Sixth, He declares that He is the only possessor of it. 1 Tim. 1:17.

"Seventh, He presents it as an object which men are to seek after by patient continuance in well doing. Rom. 2:7.

"Eighth, He speaks of it as revealed or brought to light [not in heathen philosophy, but] in the gospel of the Son of God. 2 Tim. 1:10.

"Ninth, He defines the period when it shall be put on by the saints of God, and fixes it at the resurrection, when Christ who is our Life, shall appear. 1 Cor. 15:52-54.

"Tenth, Therefore he never taught the immortality of the soul, as it is now taught; and hence, when he declared that sinners should be destroyed, or perish, or die, or be burned, or devoured by fire, he did so without any 'mental reservations' or 'theological definitions.' In other words, he said what he meant and meant what he said."—Pauline Theology, p. 84.

Thus we find that the dogma of the immortality of the soul is not taught in the Bible.