Immortality Through Christ

IN our article of last week we gave some reasons for discarding the generally received opinion that immortality is the universal inheritance of the human family through Adam the first. We shall, in this, endeavor to show that the true source of immortality is Christ, and that he gives it to the righteous only. Why should this view be thought an infidel opinion? Why should Christian men count this so great a heresy that they cannot even listen to it long enough to know the reasons which are urged in its support.

When God made man, he made him an upright, innocent being. He placed him upon trial, that is, he so situated him that he should have an opportunity to form a true, faithful, obedient character, while exposed to influences and motives which, unless resisted, would lead him into rebellion. It was at least possible that he would fall into sin. The event was that he did thus fall. The object of the Creator in giving existence to man was, that he might glorify him who formed him. God is not glorified by a life of wickedness.

Now, if we might be allowed to ask such, a question, At which point, so far as our minds can determine, is it wisest and safest that the Creator should give to man an immortal nature? at his creation, or at the close of his probation? If given at his creation, and man in his trial should rebel, then all sinful men must be immortal, and must live forever though they persist in rebellion against God. But if not given till after man has passed his trial, then it will be given to those only who have formed a virtuous character. At least, such would be the case unless it can be shown that God is glorified by giving to wicked men an eternal existence in which to blaspheme his name and to hate and dishonor his holy government.

But there is still another thing to be considered. In man's case, probation resulted in apostasy. Then God, that he might not leave man to ruin, gave to him a second probation that he might recover his lost innocence, and in that work of recovery become confirmed in virtue even as it was designed that he should by his first probation. But he can only recover from sin and condemnation by a Saviour and by the means of an atoning sacrifice. This Saviour is Christ the Lord, or the second Adam, so called because he is made the second head of the human family, or rather, the head of all who are adopted into his family by receiving him as their Redeemer.

Now it is plain that if immortality is through Christ, it will be given only to those who are redeemed through him and who are adopted into his family. But as the probation of those who come to Christ does not close till their work in his cause is done, it is manifest that whatever he gives them as the reward of their faithfulness in his service will not be given till they have been judged.

If, therefore, immortality is through Christ, none will have it except these who are his faithful people. Those will have endless life. All others will fail of this most precious boon. There will be no immortal sinners. There will be no endless life in suffering to the countless millions of heathen who have never heard of Christ, nor to the innumerable host of young persons who have died in sin after barely passing the line of accountability. These difficulties are involved in the doctrine that immortality comes by natural descent from Adam, and they are wholly avoided in the doctrine that it proceeds from Christ, as the gift of God to the overcomer.

Is it infidelity to hold and teach that immortality comes from Christ rather than from Adam? If so why? Does such doctrine involve the denial of any moral principle? If so, what one, and in what manner? Does it in any way weaken man's sense of personal accountability to God to understand that immortality is given only to those that overcome? Why should so uncandid a spirit prevail with respect to that question? That man has aspirations for immortality is certain, and this doctrine does not cut him off from its acquisition. It does, however, teach him that he must seek after it if he would possess it. But it offers this great gift of God to all who form a character such as God approves. Why should not such a condition in the offer be esteemed reasonable? And who are thereby excluded from obtaining it who ought to have it? No man is excluded because of poverty, or because of lowliness of station in life, or even because of having sinned against God, if he will truly repent. The conditions are such as all may comply with. They are also such as all should fulfill as a matter of personal obligation toward God. If any fail to inherit this great blessing, it will not be because they could not have it, but because they would not accept it upon the conditions offered.

That God is the fountain and source of immortality is plain from the statement of Paul. He speaks thus of God the Father: "Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see; to whom be honor and power everlasting. Amen." 1 Tim. 6:16. This text is evidently designed to teach that the self existent God is the only being who, of himself, possesses this wonderful nature. Others may possess it as derived from him, but he alone is the fountain of immortality.

Our Lord Jesus Christ is the source of this life to us. "For as the Father hath life in himself, so hath he given to the Son to have life in himself." John 5:26. "As the living Father hath sent me, and I live by the Father; he that eateth me, even he shall live by me." John 6:57. The Father gives us this life in his Son. "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. These scriptures do clearly indicate that Christ is the source of endless life, and that those only have this who have Christ.

The time when this shall be given to the saints is thus stated by Paul: "For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3:3, 4. This cannot mean that the saints are spiritually dead, but rather, that they are under the sentence of death as members of Adam's race, and that they now have eternal life by promise, as when Christ shall appear, in whom it is now hidden, they shall have it in actual possession, because he shall then confer it upon them.

Their present relation to this eternal life, or immortality, is thus stated by the same apostle: "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. This is a most instructive text. It shows that God will give immortality as the award of the judgment to the righteous, for it is given when God renders to every man according to his deeds. Eternal life may be called the sum of glory, honor, and immortality, for God gives it as the equivalent of these three. And these are given to the righteous because they seek them by a patient continuance in well doing. They certainly would not seek immortality if they had it by nature, and God would not give it as their reward if they had always possessed it from the time when they began to exist.

But this act of giving immortality is very fully set forth in 1 Cor. 15:51-54: "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."

These are most precious words. Immortality is given at the sound of the last trump. And the trumpet sounds when Christ our life descends from heaven. At that instant, every one of his saints is changed to immortality in a moment of time, so brief that it is compared to the twinkling of an eye. All who have sought immortality by a patient continuance in well doing will receive this infinite boon, and all others will be counted unworthy of participating in it.