The Scripture Doctrine of a Future Life

"He that giveth breath unto the people upon it, and spirit to them that walk therein." Isa. 42:5. "And her spirit came again and he arose." Luke 8:55.

In a number of examples spirit evidently means life. Hence, beasts have spirit as well as men. That is, the same spirit that causes men to live causes beasts to live.

"And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beasts, and of every creeping thing that creepeth upon the earth, and every man; all in whose nostrils was the breath of life." Gen. 7:21, 22.

Breath here is from roo-agh, spirit. And in Eccl. 3:19, speaking of men and beasts, it is said; "Yea, they have all one breath," one roo-agh, spirit.

"Man cannot claim spirit as his peculiar possession. There is not a beast that roams over the earth, nor an insect that crawls upon it, there is not a fowl that flies in the air, not a fish that swims in the waters, that does not possess the very same spirit which man possesses as a gift from God." (Hades, chapter 5, p. 37, by Henry Constable).

But no one claims immortality for the spirit of beasts; so neither should they for the spirit of men, for both have the same spirit.

Roo-agh is rendered blast, thus; "With the blast of thy nostrils the waters were gathered." Ex. 15:8. It is rendered tempest: "Upon the wicked he shall rain . . . an horrible tempest." Ps. 11:6. It is translated air. Of the scales on a fish Job says, "No air can come between them."

As by breathing air we live, and life gives us intelligence, so roo-agh and pneuma are frequently used for the mind itself, and for our affections and passions which come as the result of life. Thus: "His spirit was troubled." Gen. 41:8. His mind was troubled. "They hearkened not unto Moses for anguish of spirit." Ex. 6:9. That is, anguish of mind. "Paul was pressed in the spirit." Acts 18:5. In this and in numerous other cases, the mind is meant.

SPECIAL MEANINGS OF SPIRIT

The term "spirit" often means the disposition—the feelings. Perhaps there is no one sense in which the word spirit is used so often in the Bible, or even in common language, as this. We say, "The spirit of Washington," "The spirit of the age," "The spirit of the party," etc. All readily understand what we mean; viz., the disposition or temper of Washington, of the age, of the party, etc.

So it is used in a majority of cases in the Bible. Hence Greenfield's Greek Lexicon in defining pneuma says: "Spirit, i. e., temper, disposition, affections, feelings, inclinations, qualities of mind." Carefully notice the following texts and judge if this is not the meaning:—

"The spirit [feeling] of jealousy came upon him." Num. 5:14. "Because he had another spirit,"—disposition. Num. 14:24 "A woman of a sorrowful spirit,"—feeling. 1 Sam. 1:15. "In whose spirit [disposition] there is no guile." Ps. 32:2. "An haughty spirit,"—disposition. Prov. 16:18. "An humble spirit,"—disposition. Prov. 16:19. " He that ruleth his spirit,"—disposition or temper. Prov. 16:32. "Ye know not what manner of spirit [disposition] ye are of." Luke 9:55. "Of a meek and quiet spirit." 1 Peter 3:4.

In none of these cases does the word spirit mean an immortal, separate entity inside the man; but it does manifestly mean simply the disposition.

Another very extensive use of the word spirit will be found in the following phrases, in which no one can claim even a look towards an immortal, separate, and conscious entity: "Spirit of adoption," Rom. 8:15. "Spirit of bondage," Rom. 8:15: "Spirit of burning," Isa. 4:4. "Spirit of counsel," Isa. 11:2. "Spirit of truth and spirit of error," 1 John 4:6. "Spirit of fear," 2 Tim. 1:7. "Spirit of jealousy," Num. 5:14. "Spirit of knowledge," Isa. 11:2, and so indefinitely. When the Bible speaks of the spirit of a man, our opponents triumphantly assume that it must mean a deathless personality in the body, but separate from the body. But we know that it cannot possibly have any such meaning when it speaks of the "spirit of error," the "spirit of fear," etc. In these cases it means the influence, the disposition, the tendency, or something like that. And this is what it generally means when applied to men.

SPIRIT MEANS A PERSON.

In an accommodated sense, where a part is put for the whole, the word spirit means a person—the whole person—as a man, an angel, or God. We speak of so many sail, meaning really so many vessels. Here we use the word "sail" which properly is only a small part of the vessel, to represent the whole vessel. So spirit in a few cases means the whole person. Says Paul: "What! know ye not that he which is joined to a harlot is one body? for two, saith he, shall be one flesh. But he that is joined unto the Lord is one spirit." 1 Cor. 6:16, 17. The apostle argues that as when a carnal, fleshy man marries a harlot they thereby become one—that is the man becomes like the harlot to whom he has joined himself—so when a good man joins himself to the Lord he thereby becomes a spirit, or spiritual person, like the Lord to whom he is united. But does conversion to God turn man into an immaterial, invisible, bodiless essence, such as a spirit is popularly supposed to be? By no means. The saint is a man still, with the same body as before; but yet Paul says he is a spirit even now. So spirit does here mean the whole person.

The apostle again says: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ." 1 Cor. 3:1. If they had been real Christians, he would have termed them spiritual men. But do we not read that there is a spiritual body as well as a natural body? Yes; and this spiritual body is made out of the dust. Hear the word of the Lord: "So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body." 1 Cor. 15:42-44. That which is sown is raised; that which is sown a natural body is raised a spiritual body. Then the spiritual body is made of the dust and is a real body, though spiritual.

So angels are spirits, (Heb. 1:13, 14) though they have bodies, wings, (Isa. 6:1, 2) feet and hands, (Gen. 19:1-10) eat food, (Gen. 18:1-8.) etc. False prophets are called spirits, (1 John 4:1) yet they were real men. God is called a spirit ( John 4:24,) though he has a person of body, parts, hands, feet. Ex. 24:9-11; 33:20-23; John 5:37; Heb. 1:1-3, etc.

The simple word spirit, then, has a great variety of meanings, ranging from a breath of air by which we live, up to the great source of all life—God himself. But concerning man it never does mean an immortal, undying, thinking entity, which can and does live separate from a bodily organism. In no single text does the Bible ever call the spirit immortal, or deathless, or undying, or never-dying, or quenchless, or imperishable, or any like term. Eight hundred and forty-one times inspiration has used the word "spirit" in the Bible, but never once called it immortal! On what authority, then, do men now claim that it is immortal? Simply that of creeds and traditions.

THE SLEEP OF THE DEAD.

Incidentally we have already proved that the Scriptures teach that men do really die, soul and body, and that a dead man is not alive. But we will now offer further proof showing that the Bible teaches that all the dead are asleep, are unconscious in the grave.

Take the wicked first. We are commonly taught that wicked men go directly into hell fire, a place of conscious torment, at death. But this we deny, and for good reasons.

First, the Bible does not say so. From Genesis to Revelation there is not a single passage which directly says that wicked men go to hell at death or before the judgment. If it be true that, since the days of Cain, men have been plunging into hell the very day they die, then we should expect the Scriptures to be plain and full upon this point; whereas the fact is, as before stated, not once in all the word of God is it said that the wicked go into hell before the judgment. Reader, did you ever see such a passage? Can you quote it? Can you find it? Indeed, the parable of the rich man and Lazarus is the only passage from which even an inference could be drawn to that effect. But this is only a parable, and has its application beyond the judgment, as will be shown.

Secondly, It is not reasonable that God should send a sinner right to hell and punish him there for hundreds and thousands of years, and then take him out at the judgment to judge him. It would be like hanging a man, and then giving him a trial to see whether he was guilty or not! We ask the reader, where is the justice or propriety of having a future day of judgment, if the wicked are sent immediately into punishment at the day of death? Such a doctrine is utterly unreasonable.

Thirdly, It is squarely contradicted by the Bible. Peter is very explicit on this point. Thus he says: "The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished." 2 Peter 2:9.

How could language be plainer? God will reserve the unjust unto the day of judgment to be punished. Then, certainly, if the Lord reserves men to the day of judgment to be punished, he does not send them into punishment before that time. We ask the reader to weigh this testimony candidly. It does certainly say that the wicked are not sent into punishment till the day of judgment. Then they are not being punished in hell now. To the same effect see Job 21:28-32, and many other passages.

With regard to the saints, we affirm that they do not go to Heaven before the judgment.

First, It must be admitted by every careful, candid reader of the Bible that the Scriptures nowhere plainly say that the righteous go to Heaven at death. No such declaration is anywhere made. If it were, we would yield the question in a moment.

Secondly, It is not reasonable that God should take the saints into all the glories and rewards of Heaven ages before they were judged. What would be the use of a judgdent in that case?

Thirdly, The Scriptures positively and many times assert that the righteous obtain their reward at the second advent of Christ, the resurrection and the judgment. We will read a few Scriptures: "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." Matt. 16:27.

When are men to be rewarded? The answer is in the text,—"The Son of man shall come, and then shall he reward every man." The time of reward, therefore, is at the advent, and not before. Take another text. "But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just." Luke 14:13, 14.

Here we have the same doctrine forcibly stated. Feed the poor and the needy, and thou shalt be recompensed,—at what time "At the resurrection of the just." How very different is this from the teaching of modern theology! How frequently at funerals we hear it said that such and such a righteous man, having finished his earthly career, is now receiving his reward among the angels in Heaven! But what does Jesus say? It is at the resurrection that rewards will be given. Then the saints are not in Heaven receiving their rewards now. And so Peter taught the brethren. He says, "Feed the flock of God. . . . And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Peter 5:2, 4.

When shall the faithful ministers receive their reward? The answer is very plain —"When the Chief Shepherd shall appear." How beautifully all these Scriptures harmonize! How could this doctrine be made more clear than by the following inspired language? "And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth." Rev. 11:18.

The prophet says that when the time is come to judge the dead, then also the time is come to give reward unto the prophets, and to the saints, and to all them that fear God. Even the old prophets do not enter upon their reward until the time has come to judge the dead. We might multiply passages upon this point; but what is the use when these texts are so plain?

Jesus very explicitly taught that the righteous could not go to Heaven till the second advent. To the Pharisees he said: "Yet a little while I am with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me, and where I am, thither ye cannot come." John 7:33, 34.

He plainly says, I am going to my Father, and there you cannot come. A little further over he says the same thing to his disciples. "Little children, yet a little while I am with you. Ye shall seek me; and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you." John 13:33.

His disciples could no more go to Heaven then than the Pharisees. But are they never to go there? No, for Jesus says again, "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards " Verse 36.

Then they are to follow Jesus to Heaven sometime, for he continues, "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself: that where I am, there ye may be also." John 14:2, 3.

How plain and reasonable is this statement: I am going to my Father who sent me. You cannot follow me now, for I am going to prepare a place for you; and when I have prepared a place for you, I will come back and get you, then you shall be with me where I am. This is the simple doctrine of the Bible. It is so plain that a child can understand it.