THE BREATH OF LIFE

Publishing Committee · Battle Creek, Mich. · Sep 1, 1859

THE BREATH OF LIFE.

The text just examined makes no mention of the material of which man should be composed. Information on this point we find in Gen. ii, 7:

"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." Mark well the phraseology of this text: upon a right understanding of this much will depend. It is here declared that man, the creature, was formed of the dust of the ground; the next act of the Creator, after thus forming him, is also stated; and we are then told what man became. Here, if anywhere, we should expect to find the record of the bestowal of immortality upon man, if indeed it is a truth that it has been thus unconditionally bestowed upon him. But the words immortal or immortality are not found in the text; and if this glorious attribute is here brought to view as belonging to man, it must be found in the descriptive terms applied to him and to his creation—in the "breath of life" which God breathed into him, or in the "living soul" which he became. And since such a claim is actually based upon these terms, we will proceed to an examination of them.

The breath of life which God breathed into man, stamps him immortal. Such is the claim. Well, there was nothing naturally immortal, certainly, in the dust of which Adam was composed; and whatever immortality he had, after receiving the breath of life, must have existed in that breath, per se. Hence it follows that the breath of life confers immortality upon any creature to which it may be applied. Will our opponents accept the issue here? If so, we will introduce to them a class of immortal associates not very flattering to the vanity they are sometimes tempted to indulge in, on the ground of their immortality; for the same expression is applied to beasts of the field and every creeping thing, as well as to man. See Gen. vi, 21: "And all flesh died that moved upon the earth, both of fowl and of cattle, and of beast, and of every creeping thing, that creepeth upon the earth, and every man: all in whose nostrils was the breath of life, of all that was in the dry land died." To the same purpose see also Gen. vi, 17. If then, the breath of life proves immortality for man, it does the same for beasts: and any argument which thus proves too much, must be wholly and forever abandoned.

THE LIVING SOUL.

But man, it is claimed, was put in possession of a living soul, and this must be immortal. Says Prof. H. Mattison, "God 'breathed into his nostrils the breath of life, and he became a living soul.' That this act was the infusion of a spiritual nature into the body of Adam is evident from the following considerations: The phrase 'breath of life' is rendered breath of lives by all Hebrew scholars. Not only did animal life then begin, but another and higher life which constituted him not only a mere animal, but a 'living soul.' He was a body before,—he is now more than a body, a soul and body united. If he was a 'soul' before, then how could he become such by the last act of creation? And if he was not a soul before, but now became one, then the soul must have been superadded to his former material nature."

That man became possessed of a living soul, or experienced the "infusion of a spiritual nature" into his body, the text does not affirm. The man formed of the dust of the ground became, it asserts, a living soul. Then what was the living soul? The man of course. The marble is taken from the quarry and under the patient and ingenious toil of the sculptor, becomes a statue. What then is the statue? It is the marble still. So, the man, and not a superadded and separate entity, is the living soul, of our text. He was then a "soul" before his endowment with life—a soul, though the eye had not seen, the ear heard, the nerves felt, the lungs inspired, or the heart throbbed. He was still the man, the creature formed of the dust, a perfect organism, but cold and motionless, till he should receive the vivifying influence of the breath of life. That influence was imparted, and he sprung to life, a living soul.

But it is asked, if he was a soul before this, how could he become such by this act? We answer, the antithesis is not based upon the word, soul, but upon the word, living. He was a soul before, but not a living soul. Before he received the breath of life, he would not be incorrectly described as a dead soul.

But the "living soul," like the "breath of life," proves too much, by being too general in its application. Like the breath of life, this also, is applied to the irrational brute, as well as to upright man. See Rev. xvi, 3: "And the second angel poured out his vial upon the sea, and it became as the blood of a dead man; and every living soul died in the sea." What? creatures endowed with immortal souls inhabiting the sea? Easily, if a living soul is a guarantee for immortality. This is the only text, we believe, in our translation, in which the expression, living soul, is directly applied to irrational animals. But by reference to the original, we find the same original words many times applied to the lower orders of animals; a fact, by art or accident, carefully kept out of sight in the translation. From the Hebrew Concordance we learn that the original for living soul is neh-phesh ghahy. It occurs in Gen. i, 24. On this passage Clarke remarks: "Nephesh chaiyah; a general term to express all creatures endued with animal life, in any of its infinitely varied gradations, from the half reasoning elephant, down to the stupid potto, or lower still, to the polype, which seems equally to share the vegetable and animal life." (Commentary in loco.) Of the many prominent passages in which it occurs, we may name the following: Gen. i, 21. "And God created great whales, and every (nephesh chaiyah) living creature, that moveth," &c. Verse 24 has already been noticed. Again, verse 30. "To every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life (marg., a living soul). Gen. ix, 10. "Every living creature," &c. Neh-phesh alone occurs in such passages as the following: Num. vi, 6. "All the days that he separateth himself unto the Lord, he shall come at no dead body" [literally, says the Concordance, dead soul]. Also Num. xix, 13. "Whosoever touches the dead body of (lit. the dead, the soul of—Concordance) any man," &c.

Thus our friends of the popular sentiment invoke to their aid the expressions, breath of life, and living soul; and thus, as we have seen, these very expressions, like an unwelcome ally, utterly overwhelm them with their own weight; for they distribute the grand attribute of immortality, which these persons would fain arrogate to themselves, among all beasts, birds, fishes and creeping things.

SOUL AND SPIRIT—A FALSE ISSUE.

Those from whom we differ in relation to man's nature and destiny, would no doubt gladly make this the issue between us. They represent us as no-soulists, denying that man has a soul, &c., and then not unfrequently fancy themselves completely triumphant on finding the words, soul and spirit, applied to man. But is there any issue here? Do we deny that man has a soul or spirit? Not at all. Such an idea enters in nowise into our belief. We readily grant man all the properties, and all the attributes, which the Bible gives him. We are simply unwilling to grant him more. And hence the imputation of no-soulism to our belief, is a burning disgrace upon all those who will thus condescend to expose their ignorance or their malice. Be it understood then that there is no issue here. We admit that man has a soul. All Bible students, so far as we know, admit that; but all are not quite so well agreed as to the meaning of these oft-repeated expressions. Into this meaning we now propose to inquire.

The words, Soul and Spirit, occur many hundred times in the Old and New Testaments, the former from neh-phesh, the latter from n'shah-mah, and roo-ogh.

Neh-phesh is translated in the following different ways:

(1.) Soul. Gen. ii, 7. (2.) Life. Gen. i, 20, 30. (3.) Person. Gen. xiv, 21. (4.) Mind. Gen. xxiii, 8. (5.) Heart. Ex. xxiii, 9. (6.) Body (or dead body). Num. vi, 6. (7.) Will. Ps. xxvii, 12. (8.) Appetite. Prov. xxiii, 2. (9.) Lust. Ps. lxxviii, 18. (10.) Thing. Lev. xi, 10. Besides these, it is rendered by the various personal and reflexive pronouns, and by the words, breath, beast, fish, creature, ghost, pleasure, desire, &c.; in all, 43 different ways. Neh-phesh is never rendered spirit. One other Hebrew word, n'dec-vah, rendered soul, occurs only in Job xxx, 16.

Of the words rendered spirit, n'shah-mah is rendered in five different ways as follows: (1.) Breath. Gen. ii, 7. (2.) Blast. 2 Sam. xxii, 16. (3.) Spirit. Job xxvi, 4. (4.) Soul. Isa. lvii, 16. (5.) Inspiration. Job xxxii, 8. Some of the prominent renderings of roo-ogh are as follows: (1.) Spirit. Gen. i, 2. (2.) Wind. Gen. viii, 1. (3.) Breath. Gen. vi, 17. (4.) Smell. Ex. xxx, 38. (5.) Mind. Gen. xxvi, 35. (6.) Blast. Ex. xv, 8. (7.) Air. Job xli, 16.

Corresponding to the neh-phesh of the Old Testament, we have ψυχή [psuche] in the New. This word is rendered, (1.) Soul. Matt. x, 28. (2.) Life. Matt. ii, 20, &c., in all 40 times. (3.) Mind. Acts xiv, 2. (4.) Heart. Eph. vi, 6. (5.) Us. John x, 24. (6.) You. 2 Cor. xii, 15.

And the Greek word, πνέμα [pneuma], in the New Testament, has been chosen by Inspiration as the representative of the roo-ogh of the Old. This word is from πνέω [pneo], to blow, and is rendered, (1.) Ghost. Matt. i, 18, &c. (2.) Spirit. Matt. iii, 16, &c. (3.) Wind. John iii, 8. (4.) Life. Rev. xiii, 15 [margin, breath]. For full citations on the five words now examined, the reader is especially referred to the tract entitled, "Bible Student's Assistant," published at this Office.

From the above facts we gain something of an idea of the nature of the words translated soul and spirit. We see that the popular definition is not the Bible signification. We might further show this by citing instances where the soul is represented as being in danger of the grave; as in Ps. xlix, 14, 15; lxxxix, 48. Job xxxiii, 18, 20, 22. Isa. xxxviii, 17; also, where it is represented as being destroyed, killed, &c.; as, Gen. xvii, 14. Ex. xxxi, 14. Josh. x, 30, 32, 35, 37, 39, &c.

Parkhurst (author of a Greek and a Hebrew Lexicon) says: "As a noun, neh-phesh hath been supposed to signify the spiritual part of man or what we commonly call his soul. I must for myself confess that I can find no passage where it hath undoubtedly this meaning. Gen. xxxv, 18, 1 Kings xvii, 21, 22, Ps. xvi, 10, seem fairest for this signification. But may not neh-phesh in the three former passages be most properly rendered breath, and in the last a breathing or animal frame?"

Taylor (author of a Heb. Concordance) says that neh-phesh "signifies the animal life, or that principle by which every animal according to its kind lives. Gen. i, 20, 24, 30. Lev. xi, 46. Which animal life, so far as we know anything of the manner of its existence, or so far as the scriptures lead our thoughts, consists in the breath [Job xli, 21; xxxi, 39], and in the blood. Lev. xvii, 11, 14."

The mind of the reader has perhaps recurred to some passages where soul and spirit are both used in connection and applied to man, as furnishing an objection to the view we offer; as for instance, 1 Thess. v, 23: "I pray God your whole spirit and soul and body, be preserved blameless unto the coming of our Lord Jesus Christ." A moment's consideration, however, will convince any one that whatever difficulty there is about this text, lies on the side of the advocates of a natural immortality; for they will quote a text that speaks of spirit, and tell us that means the immortal part of man; they will quote another that speaks of the soul, and tell us that also means man's immortal part; but in this text they are both used together, and unless there is here a useless repetition, our friends must be held to the conclusion that man has two distinct, immortal parts: a conclusion which they will not adopt. The words here used for soul and spirit are ψυχή [psuche] and πνέμα [pneuma]. The former, as we have seen, is often rendered life, such being the primary signification of the word; and it may be so rendered here. The latter may be rendered, mind, the intellectual principle. Robinson in his Gr. Lex. of the N. T. so defines it, and under this definition quotes this very passage, calling it "a periphrasis for the whole man." Paul simply desired for those whom he addressed, that their whole beings, their bodies with their vital and intellectual endowments, might be preserved blameless to the coming of the Lord.

The word spirit often signifies the whole person. See Heb. i, 14. Speaking of the angels it says, "Are they not all ministering spirits?" &c. But angels are certainly persons. Ps. lxxviii, 25. "And there came two angels to Sodom at even." Gen. xix, 1. Lot saw them and talked with them. He requested them to wash their feet and tarry for the night. They ate, they lay down, they took hold of Lot's hand, &c. Jacob on his return from Haran was met by the angels of God; and he said on beholding them, "This is God's host." Gen. xxxii, 1, 2. The whole history of angels shows that they are literal beings, vastly superior, of course, in their organization, to mortals composed of flesh and blood, but none the less personal on that account. Again, Jesus of Nazareth is a spirit: "And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit" [πνέμα]. But all will admit that Christ is a person. Just in this sense we believe it is that God is called a Spirit [John iv, 24], a being of a spiritual nature.

The signification of the words soul and spirit as used in the Bible, will certainly furnish our friends very little aid in their gigantic undertaking of proving man immortal. From the various meanings which they have, it is easy to explain all such expressions as "God of the spirits of all flesh," &c. And now we sincerely ask which it is of these uses that designates the little angel in embryo located somewhere in the corporeal structure of man? If it cannot be pointed out, the structure built thereon, of course falls. Before large talk is indulged in about the intelligence, deathlessness, and other attributes of the spirit, the existence of such a separate, conscious entity must be proved.

In closing our examination of the terms soul and spirit, we wish some very important distinctions to be kept in view: To deny the affirmation that is made that the soul or spirit is an entity separate from the body, and capable of existing in or out of it, as an independent creature endowed with consciousness, intelligence, responsibility, and immortality, is one thing; and to deny that man has a soul or spirit is quite another and a different thing. And even could it be proved that the soul is an entity capable of conscious existence separate from the body, there is even then, nothing, absolutely nothing, done towards deciding the main question, whether this soul is destined to continue its existence through weal or woe, forever and forever.

IMMORTAL AND IMMORTALITY.

From the incessant and fluent repetition of these terms by the popular teachers of the present day, we should be led to conclude that they were to be found in the sacred writings much more frequently than they really are. Almost invariably, in popular parlance, is the adjective immortal coupled with this soul-entity, which people have come to consider as capable of existence independently of the body; and we hear of deathless spirit, and never-dying and immortal soul in one unceasing round. It is indeed the very 'soul' of modern orthodoxy. It enters, as their very essence, into orthodox sermons and prayers. It is held up as the all-prolific source of comfort and consolation to those who are mourning the loss of friends by death. It is the alpha and omega, the beginning and the end. And yet, after all, when we search for the solid facts in the case, we find not one "thus saith the Lord" to warrant this imposing display of theological flourish. We find not one stone in this great edifice bearing a heaven-ordained inscription of "immortal soul." Is not this a building on the sand? Nay, more; is it not a "pyramid built upon a needle's point?"

We here commend to the attention of the reader, one stupendous fact: its bearing upon the question he cannot fail to appreciate. It is that although the word "soul," or rather the Greek and Hebrew from which it is translated, occurs in the word of God eight hundred and seventy-three times—seven hundred and sixty-eight times in the Old Testament, and one hundred and five times in the New, it is never once denominated an immortal soul; and although the words rendered "spirit," occur in both Testaments eight hundred and twenty-seven times—four hundred and forty-two in the Old Testament, and three hundred and eighty-five in the New, it is never once called a deathless spirit. Strange and unaccountable fact, if immortality is an inseparable attribute of the soul and spirit! Unpardonable silence, if the important fact be true that the spirit can never die! Where better could the soul's high prerogative be made known than somewhere during the seventeen hundred times of the word's occurrence. Earnestly we inquire if our souls are immortal or our spirits deathless. We are told that seventeen hundred times the volume of inspiration has recorded something concerning soul and spirit on its sacred pages. Where, if not here, shall our intense anxiety be set at rest? Seventeen hundred times we appeal to the sacred oracle, if, when speaking of the soul and spirit, it has aught to say of a deathless nature and unending existence; and seventeen hundred times we are met with a significant and impressive silence! Let the defender of an innate immortality retire abashed and confounded before this overwhelming fact! For surely no deluded prophet of Baal ever experienced more utter neglect at the hands of him who was 'no god,' than the holders of this unfortunate belief here meet at the hands of a full and sufficient revelation.

A word on the use of the terms immortal and immortality, since they are here introduced. The word immortal occurs but once in the Bible, and is then used, not to describe a soul in man, but with reference to God: "Now unto the King eternal, immortal," &c. 1 Tim. i, 17. In six other instances, however, the original word, ἄφθαρτος [apthartos] occurs, and is in every instance rendered incorruptible. Once in Rom. i, 23, it is applied to God; three times in 1 Cor. ix, 25; xv, 52, and 1 Pet. i, 4, it is applied to scenes beyond the resurrection; once, in 1 Pet. i, 23, to the word of God; and again 1 Pet. iii, 4, to the inward adorning, the meek and quiet spirit.

Immortality is rendered from ἄφθαρσία [aphtharsia] and ἀθανασία [athanasia]. The former occurs eight times. It is twice rendered immortality; viz. Rom. ii, 7, which declares that to those who "seek for glory, honor and immortality," God will render eternal life; and 2 Tim. i, 10, which declares that Christ has "brought life and immortality to light," &c. It is four times rendered incorruption, viz., in 1 Cor. xv, 42, 50, 53, 54, and twice sincerity, as in Eph. vi, 24, and Titus ii, 7. The other term ἀθανασία occurs but three times, expressing, in 1 Cor. xv, 53, 54, what this mortal must put on at the resurrection, and in 1 Tim. vi, 16, used in reference to God "who only hath immortality."

A moment's glance at these facts can but produce in any reflecting mind, the painful conviction that these terms are sadly perverted from their legitimate use.

(To be Continued.)