The theory of inherent immortality, which alleges that when what we call death overtakes a human being he actually becomes more alive than before it occurred, is based on the supposition that lurking somewhere within the human organism is an elusive, intangible, and invisible ego or intelligence called a “soul.” The claim of theologians is that this soul is immortal or death-proof; hence, that when the body dies, this inner intelligence, or real man, escapes from its prison house of human limitations and is free to enjoy life forever on a much higher plane of existence—unless, of course, it has been a wicked soul. In the latter case, according to traditional theology, the soul must suffer untold agonies in a burning hell of literal fire; or at best, according to Roman Catholic theology, pass through a long period in purgatory before it can enjoy the freedom and blessings of heaven.

The expressions “immortal soul,” and “undying soul,” are so commonly used in religious conversation that it is taken for granted by those who have not made an investigation that they are scriptural terms. For this reason it will be a distinct surprise to many to learn that these expressions are not to be found in the Bible at all. The traditional immortality of the human soul is purely a product of imagination, having no scriptural support whatsoever.

The words “soul” and its plural, “souls,” are used in the Bible more than five hundred times, but in no instance is the thought even hinted that human souls are immortal. On the contrary, wherever the Bible discusses the subject of death in connection with the soul, it distinctly and clearly states that the soul, even as the body, is subject to death. For example, through the prophet the Lord says, “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) In the New Testament we read the words of Jesus, “Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell [Gehenna].” (Matt. 10:28) Yes, even those souls which go to the Bible hell are destroyed, not tormented or made to suffer.

The word “soul” in the Old Testament is translated from the Hebrew word nephesh. Professor Young states in his Analytical Concordance of the Scriptures, that this word nephesh simply means “animal,” or, freely translated, that which is animated, or alive—a sentient being. The word is used in the Old Testament in connection with the lower animals as well as man. In Numbers 31:28 it is applied to such animals as cattle, asses, and sheep. Thus, were we to insist that the Hebrew word nephesh, translated “soul” in the Old Testament, means immortal soul, then we would be bound to conclude that the lower animals also possess immortal souls—a conclusion that few would accept.

The word “soul” in the New Testament is translated from the Greek word psuche. We know that this word has exactly the same meaning as the Hebrew word nephesh, for the reason that the Apostle Peter uses it to translate the latter when he quotes from Psalm 16:10. The apostle’s quotation is found in Acts 2:27, and reads: “Because thou wilt not leave my soul [Greek, psuche, Hebrew, nephesh] in hell, neither wilt thou suffer thine Holy One to see corruption.” Peter tells us that this is a prophecy concerning the death and resurrection of Jesus, that his soul was not left in hell.

In Matthew 26:38 Jesus is reported as saying, “My soul is exceeding sorrowful, even unto death.” This is fully in harmony with the prophetic declaration concerning Jesus which says that his soul was “made an offering for sin.” Yes, Jesus’ soul died, and through that great sacrifice the souls of all mankind are redeemed from death, and ultimately will be resurrected from the condition of death.

Another interesting use of the Greek word psuche [English, “soul”] in the New Testament is found in Acts 3:20-23. Here we have a prophecy describing the work of restoration, or resurrection, that will be carried on by the Messiah following his second coming and the establishment of his kingdom. We are told that then “every soul which will not hear [obey] that prophet, shall be destroyed from among the people.” Thus both the Old and New Testaments emphasize the fact that human souls are mortal, subject to death, and that ultimately all wicked souls are to be destroyed—not preserved and tormented, as the Dark-age creeds would have us believe.

FIRST HUMAN SOUL CREATED

Let us now note carefully the process by which the first human soul was brought into being, as this will help us to understand more clearly just what a soul really is. The scriptural account of this is given in Genesis 2:7, which reads: “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.”

Note that the soul is here shown to be the result, or product, of a union of the body, or organism, with the breath of life—“man became a living soul.” This passage does not say, as many in the past have erroneously supposed, that God created man and then injected a soul into him—it declares, rather, that in the creation man “became” a soul, which is quite different.

First, according to the record, the organism, or body, of man was formed—out of “the dust of the ground.” This is scientifically in harmony with the facts as we know them today, as the body of man is composed entirely of the various chemical elements found in the earth. Then, into this organism was infused the “breath of life”—the animating power of the air which we breathe, which is necessary to both human and animal life. The Hebrew word here translated “breath,” is neshamah, which, according to Professor Young, literally means “breath.” The fact that it was breathed into the nostrils of father Adam emphasizes the fact that it was the breath. Certainly the nostrils would seem like a peculiar place for an immortal soul to be located.

Now what happened when the breath of life was blown into the nostrils of this first human organism? Simply this, it became alive—or, as the text declares, “a living soul.” Thus seen, the “soul” is really that which results from the union of organism with the life-giving qualities of the breath—the “breath of life.” A simple illustration of this is the electric light. The organism of the bulb with its internal vacuum, filament, etc., is not the light; neither is the electricity that flows through that organism, the light; but the union of the bulb with the electricity produces the light. Destroy the bulb (organism) or cut off the electric current (corresponding to the breath of life) and the light goes out; that is, it ceases to exist, being extinguished.

Just so it is with the human soul. When the body becomes impaired through disease or accident, to the point where it can no longer function sufficiently well to react to the life-sustaining impulses of the breath of life, the soul, or life, of the individual “goes out,” that is, it ceases to exist, it dies. Likewise, if for any reason, or in any manner, the breath of life is kept from the body, as in drowning, or in asphyxiation, the life also ceases—the soul dies.

It should be borne in mind in this connection, of course, that the great secret of life, the outward manifestations of which we are able to understand to some extent, is in the hands of the Creator. He is the great Creator, not only of man, but of the lower animals as well. He is to all life on earth what the sun is to all natural light; that is, he is the source. It is not possible for man to form an organism, put in it some of the earth’s atmosphere, and have it live. The literal air is the breath of life both to humans and to the lower animals, because it is a medium of the Creator by which means the life principle is communicated to all living creatures in the earth.

This life principle, however, is not an intelligence in itself, but merely the power of God by which all life exists. In Genesis 7:15,22 this same breath of life is said to be a possession of the lower animals.

As we pursue our investigation we will discover that the reason the Bible holds out a hope of future and eternal life for human beings who obey the law of God is that the Creator proposes to continue imparting the life principle to them, and not because he originally put something into their organism which is death-proof.

THE HOPE OF IMMORTALITY

As already noted, the expression “immortal soul” is not to be found in the Bible at all. The word “immortal” is used only once in the entire Bible, and in that one instance it is applied to the Lord and not to man. We quote: “Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever.” (I Tim. 1:17) In I Timothy 6:16 we have a passage similar to the foregoing in which the word “immortality” is used. This text is also speaking of the Lord, and reads: “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.” These two scriptural passages should definitely settle the question as to whether man, by nature, is an immortal creature.

The word “immortality” is used four other times in the Bible, and in each case it is descriptive of a future conditional reward for those who in this life walk faithfully in the footsteps of the Master. And right here let us emphasize the fact again that we are not attempting to prove that there is no future life for human beings, but rather, that all hope of future life, according to the Bible, is based on the fact that there is to be a resurrection of the dead, rather than on the supposition that we are by nature immortal, hence cannot die.

We will leave the general subject of the resurrection for now, pausing here just long enough to note the four scriptures which refer to the Christian’s hope of being exalted to immortality with the Lord. Romans 2:7 reads: “To them [Christians] who, by patient continuance in well doing, seek for glory and honor and immortality, eternal life.” This text shows that immortality is not now a possession of the Christian, but rather that it is something to be sought after, “through patient continuance in well doing.”

In I Corinthians 15:53 we read: “For this corruptible must put on incorruption, and this mortal must put on immortality.” Here we are told that “immortality” is a quality, which if it is ever to be possessed, must be “put on.” Distinctly does the apostle say that now we are “mortal” beings. The next verse reads: “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.”

There is just one other text in the Bible in which the word “immortality” appears, and that is II Timothy 1:10. It reads as follows: “But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel.” It is evident from this passage that no one prior to our Lord’s First Advent had even as much as an opportunity to strive for immortality, as the church of this Gospel age is encouraged to do. It shows, furthermore, that all hope of life and immortality is centered in Jesus and in his redemptive work.