Immortality

Perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Gen. 5:22, 24; 25:8; 37:35; 47:9; 49:29, comp. Heb. 11:13-16; Ex. 3:6, comp. Matt. 22:23). It is more clearly and fully taught in the later books (Isa. 14:9; Ps. 17:15; 49:15; 73:24). It was thus a doctrine obviously well known to the Jews. With the full revelation of the gospel this doctrine was “brought to light” (2 Tim. 1:10; 1 Cor. 15; 2 Cor. 5:1-6; 1 Thess. 4:13-18).

IMMORTAL'ITY. 1 Cor 15:53. The immortality of the soul was held as a popular belief by the Egyptians and other ancient nations, and taught by some of the greatest philosophers of the heathen world -Socrates, Plato, Cicero, and others. In the O.T. a belief in it is taken for granted, and the doctrine is not specially taught. Particular passages and the cases of individuals are a sufficient proof that the Hebrew people believed in a future life. The translation of Enoch and the withdrawal of Elijah are evidences of this. One of the great questions dependent upon the central question of the book of Job is whether a man that dies shall live again. Job 14:14. A most emphatic affirmative answer follows in ch. Job 19:25, where the patriarch looks forward to another state of being for his vindication. Such passages as Ps 17:15 admit us to the assurance of the Hebrews on this point. The expressions "gathered unto his people," Gen 25:8, and "bury me with my fathers," Gen 49:29, so frequently recurring, are often interpreted to refer to the future life. The books of Moses do not refer specially to the immortality of the soul, but the doctrine is assumed; for otherwise the sacrificial and penitential system of the Mosaic Law would be unintelligible. The exhortations and commands thus made are based upon the certainty of rewards and punishments in a future state of existence. Moreover, God is frequently called, in the Mosaic writings, the God of Abraham, Isaac, and Jacob, and this designation our Lord uses as an argument for the immortality of the soul. Matt 22:32. In the N.T. the doctrine of the immortality of the soul is definitely taught in close connection with the resurrection of the body. Our Lord speaks of the future state of the soul, when it shall suffer either unending pain or enjoy unending bliss. Matt 25:46. The parable of Lazarus and Dives presupposes the same fundamental truth. In the Epistles of Paul we have prolonged references to this subject and discussions of it, Phil 1:21-23; 2 Cor 5:1-6; 1 Thess 4:13-18, and especially in the fifteenth chapter of First Corinthians. In our English Version, God is said to be "immortal." 1 Tim 1:17. The word is the same as that translated "uncorruptible," Rom 1:23, and should be so translated here.

IMMORTAL'ITY. 1 Cor 15:53. The immortality of the soul was held as a popular belief by the Egyptians and other ancient nations, and taught by some of the greatest philosophers of the heathen world -Socrates, Plato, Cicero, and others. In the O.T. a belief in it is taken for granted, and the doctrine is not specially taught. Particular passages and the cases of individuals are a sufficient proof that the Hebrew people believed in a future life. The translation of Enoch and the withdrawal of Elijah are evidences of this. One of the great questions dependent upon the central question of the book of Job is whether a man that dies shall live again. Job 14:14. A most emphatic affirmative answer follows in ch. Job 19:25, where the patriarch looks forward to another state of being for his vindication. Such passages as Ps 17:15 admit us to the assurance of the Hebrews on this point. The expressions "gathered unto his people," Gen 25:8, and "bury me with my fathers," Gen 49:29, so frequently recurring, are often interpreted to refer to the future life. The books of Moses do not refer specially to the immortality of the soul, but the doctrine is assumed; for otherwise the sacrificial and penitential system of the Mosaic Law would be unintelligible. The exhortations and commands thus made are based upon the certainty of rewards and punishments in a future state of existence. Moreover, God is frequently called, in the Mosaic writings, the God of Abraham, Isaac, and Jacob, and this designation our Lord uses as an argument for the immortality of the soul. Matt 22:32. In the N.T. the doctrine of the immortality of the soul is definitely taught in close connection with the resurrection of the body. Our Lord speaks of the future state of the soul, when it shall suffer either unending pain or enjoy unending bliss. Matt 25:46. The parable of Lazarus and Dives presupposes the same fundamental truth. In the Epistles of Paul we have prolonged references to this subject and discussions of it, Phil 1:21-23; 2 Cor 5:1-6; 1 Thess 4:13-18, and especially in the fifteenth chapter of First Corinthians. In our English Version, God is said to be "immortal." 1 Tim 1:17. The word is the same as that translated "uncorruptible," Rom 1:23, and should be so translated here.

Part of speech: noun (n.)

1. The quality or state of being immortal; exemption from death and annihilation; unending existance; as, the immortality of the soul. This mortal must put on immortality. 1 Cor. xv. 53.

2. Exemption from oblivion; perpetuity; as, the immortality of fame.