Difference between revisions of "Life"

&nbsp;Genesis 1:20&nbsp;Genesis 2:7&nbsp;Genesis 7:15&nbsp;Exodus 1:14&nbsp;Psalm 17:14&nbsp;Psalm 63:3&nbsp;James 4:14&nbsp;Psalm 89:47&nbsp;Psalm 103:14-16&nbsp;Psalm 104:23&nbsp;John 11:1-4&nbsp;11:17-44&nbsp;Romans 5:12-21&nbsp;Romans 6:21-23&nbsp;Romans 8:18&nbsp;1 Corinthians 7:5&nbsp;1 Corinthians 10:13&nbsp;2 Corinthians 1:5-7&nbsp;2 Corinthians 11:23-29&nbsp;1 Timothy 6:9&nbsp;Hebrews 9:27&nbsp;James 5:10 <p> God's Unique Life Only God has life in the absolute sense. He is the living God (&nbsp;Deuteronomy 5:26; &nbsp;Joshua 3:10; &nbsp;1 Samuel 17:26; &nbsp;Matthew 16:16 ). All other life depends on God for its creation and maintenance (&nbsp;Genesis 2:7 ,Genesis 2:7,&nbsp;2:19 ,Genesis 2:19,&nbsp;2:21-22; &nbsp;Psalm 36:9; &nbsp;Acts 17:25; &nbsp;Romans 4:17 ). God is spoken of as the God of life or as life giving (&nbsp;Numbers 14:28; &nbsp;Deuteronomy 32:40; &nbsp;Judges 8:19; &nbsp;Ruth 3:13; &nbsp;1 Samuel 14:39; &nbsp;1 Samuel 19:6; &nbsp;Jeremiah 5:2 ). In stark contrast to God, the idols are dead (&nbsp;Psalm 115:3-8; &nbsp;Psalm 135:15-18; &nbsp;Isaiah 44:9-20; &nbsp;Jeremiah 10:8-10 ,Jeremiah 10:8-10,&nbsp;10:14 ) as are those who depend on them for life (&nbsp;Psalm 115:8; &nbsp;Psalm 135:18 ). </p> <p> In the same way that God is Creator by giving His breath or spirit to living creatures, so no possibility of life exists when God withholds His breath or spirit (&nbsp;Job 34:14-15; &nbsp;Psalm 104:29 ). Thus, God is Lord of both life and death (&nbsp;2 Corinthians 1:9; &nbsp;James 4:15 ). Life is something which only God can give (&nbsp;Psalm 36:9; &nbsp;Psalm 66:9; &nbsp;Psalm 139:13-14 ) and which only God can sustain (&nbsp;Job 33:4; &nbsp;Psalm 119:116; &nbsp;Isaiah 38:16 ). </p> <p> This being the case, every life is solely the possession of God. No one has a right to end a life (&nbsp;Exodus 20:13; &nbsp;Deuteronomy 5:17; compare &nbsp;Genesis 4:10 ,Genesis 4:10,&nbsp;4:19-24 ). Since life belongs to God, one must abstain from the consumption of blood, the vehicle of life (&nbsp;Genesis 9:4; &nbsp;Leviticus 3:17; &nbsp;Leviticus 17:10-14; &nbsp;Deuteronomy 12:23-25 ). Thus, even animal life is valued by God as is evidenced by the fact that animal's blood was sacred to God. </p> <p> [[Earthly]] existence, physical life The Bible summarizes the lives of many people. Often the biblical account includes a statement about their life-span, i.e., “These are the years of <i> the life </i> of [[Abraham]] which he <i> lived </i> —a hundred and seventy five years” (&nbsp;Genesis 25:7 AT. Following quotations marked AT are the author's own translation.). The Old [[Testament]] emphasizes quality of life. The person who finds wisdom is fortunate: “She [wisdom] is a tree of life to those who lay hold of her” (&nbsp; Proverbs 3:18 NRSV). Wisdom affects how people live. &nbsp; Psalm 143:1 testifies to the dark moments of life. Then the psalmist prays for God to intervene: “For the sake of your name [person], oh Lord, revive my life; in your righteousness, bring my soul out of distress” (&nbsp; Psalm 143:11 AT). </p> <p> Jesus at His temptation quoted &nbsp;Deuteronomy 8:3 : “A person shall not live by bread alone” (&nbsp;Matthew 4:4; &nbsp;Luke 4:4 AT). Rather each person must live “by every word that proceeds out through the mouth of God” (&nbsp; Matthew 4:4 AT). Earthly life involves God. </p> <p> Jesus warned that “one's life does not consist in the abundance of possessions” (&nbsp;Luke 12:15 NRSV). Yet many people see one's belongings as the criterion of success. Jesus healed people and raised some from the dead to relieve the harshness of life (compare &nbsp; Mark 5:23-45 ). Jesus brought wholeness into human, physical life. </p> <p> Life as fellowship with God The Old Testament uses bold metaphors for fellowship with God: “For with thee is the fountain of life: in thy light shall we see light” (&nbsp;Psalm 36:9 ). We come to God to receive life. We walk in fellowship with God, and in His light we see life. Otherwise, we are devoid of life and cannot see. Even when we do come to God, we may depart from Him. Another psalmist pleaded for God's hand to be upon him: “Then we will not move away or backslide from you. [[Revive]] us with fullness of life and we will call upon your name” (&nbsp;Psalm 80:18 AT). </p> <p> The proper response to life as the gift of God is to live life in service to God (&nbsp;Isaiah 38:10-20 ) by obeying the Law (&nbsp;Leviticus 18:5 ), doing God's will (&nbsp;Matthew 6:10; &nbsp;Matthew 7:21 ), and feeding in God's Word (&nbsp;Deuteronomy 6:1-9; &nbsp;Deuteronomy 8:3; &nbsp;Deuteronomy 32:46-47; &nbsp;Matthew 4:4 ). Only that life which lives in obedience to God deserves to be called life in the true sense of the word (&nbsp;Deuteronomy 30:15-20; &nbsp;Ezekiel 3:16-21; &nbsp;Ezekiel 18:1-32 ). </p> <p> The New Testament deepens this emphasis. Paul points out that [[Christians]] differ in terms of food they eat and days they celebrate (&nbsp;Romans 14:1-6 ); these things are part of custom and tradition. All 4Christians are to make the Lord Jesus central and live so as to show that He is their purpose for living. “Not one of us lives for himself, and not one dies for himself; for if we live, we live for the Lord, or if we die, we die for the Lord; if therefore whether we live or die, we are the Lord's. For to this end Christ died and lived again, that He might be Lord both of the dead and of the living” (&nbsp;Romans 14:7-9 NAS). Such living demands fellowship with the [[Savior]] who is the purpose for living. </p> <p> Paul wrote that we died with Christ and were raised together with Him (&nbsp;Colossians 3:1-3 ) and that the lives of Christians (individually) have been hidden with Christ in God. When Christ (the Christians' life) comes a second time, we will be manifested with Him in glory (&nbsp;Colossians 3:4 ). Our fellowship with Him now is dependent on our constantly seeking and thinking the things above (&nbsp;Colossians 3:1-2 ). This is the new and transformed life. </p> <p> Paul describes God's servants as an aroma for God among the people to whom they witness (&nbsp;2 Corinthians 2:15 ). To those who are perishing, believers are a fragrance from death to death. To those who are being saved, they are a fragrance from life to life (&nbsp;2 Corinthians 2:16 ). Those who reject the message continue on in death. Those who accept the message move from one level of life to another. The life that Christ initiates grows. Paul exclaimed: “Who is sufficient for these things?” (&nbsp;2 Corinthians 2:16 NRSV). </p> <p> Paul set forth his picture of life: <i> The process of living for me, Christ; the act of death, gain </i> (&nbsp; Philippians 1:21 ). When Christ is central, life has no boundaries. </p> <p> Christ as the life, the One who imparts life. Old Testament believers identified life with God (&nbsp;Psalm 42:8; &nbsp;Psalm 27:1; &nbsp;Psalm 66:9 ). The “I am” sayings in the Gospel of John identify life with Jesus. “I am the bread of life” (&nbsp;John 6:35 ,John 6:35,&nbsp;6:48 ). “I came that they may have life (&nbsp;John 10:10 [[Nrsv). “I]]  am the resurrection and the life” (&nbsp; John 11:25 ). “I am the way, the truth, and the life” (&nbsp;John 14:6 ). John states the purpose for his Gospel: “But these things have been written that you might believe that Jesus is the Messiah, the Son of God, and because you are believing you might be having life in his name [i.e. person]” (&nbsp;John 20:31 AT). Since Jesus was God incarnate, he made genuine life a reality—not a distant prospect. </p> <p> Life to Come, Life Beyond This Life The genuine life that comes from Jesus to those who obey God is true or eternal life. Just as physical life is the gift of God, so is eternal life (&nbsp;John 6:63; &nbsp;Romans 6:23; &nbsp;1 Corinthians 15:45; &nbsp;Ephesians 2:8-10 ). Eternal life, or true life, refers as much to the quality of life one has as to the quantity of life. According to the Bible, all people will have an endless duration of life either in the blessing of God's presence or in the damnation of God's absence (see, for example, &nbsp;Daniel 12:2; &nbsp;Matthew 25:31-46; &nbsp;John 5:28-29 ). The thing that distinguishes the life of these two groups of people is not its duration but its quality. Eternal life is of a quality like God's life. This kind of life is a true blessing (&nbsp;Luke 18:29-30; &nbsp;John 3:15-16; &nbsp;John 6:40; &nbsp;John 17:3; &nbsp;Romans 2:7; &nbsp;1 John 5:12 ). The quality of this life is marked by freedom from the power of sin to destroy, by holiness, and by a positive relation with God (&nbsp;Romans 6:20-23 ). True life is not only something to be hoped for in the future; it is a present reality. [[Believers]] share in the life of God in this life (&nbsp;Luke 11:20; &nbsp;John 5:24; &nbsp;Romans 6:4 ,Romans 6:4,&nbsp;6:11; &nbsp;Romans 8:6; &nbsp;Colossians 3:3; &nbsp;1 John 3:14 ), but the believer does not fully experience true life until the resurrection when believers obtain the crown of life (&nbsp;James 1:12; &nbsp;Revelation 2:10 ). </p> <p> True life is offered to all, but it is received only by those who realize that the source of true life is what God has done in Jesus Christ and does not come from within the individual (&nbsp;John 6:63; &nbsp;Romans 6:23; &nbsp;Ephesians 2:8-10 ). Those who have true life as a gift are to conform themselves to them manner of life Jesus exhibited (&nbsp;Matthew 10:25; &nbsp;John 5:39-40; &nbsp;1 Timothy 1:16 ). Christians are to lose themselves (&nbsp;Matthew 10:39; &nbsp;Romans 6:2; &nbsp;2 Corinthians 5:15 ) and serve God in love (&nbsp;Matthew 25:31-46; &nbsp;Mark 10:17-45; &nbsp;Luke 10:25-37; &nbsp;Romans 2:7; &nbsp;Romans 14:7-8; &nbsp;2 Corinthians 5:15; &nbsp;Galatians 2:19 ). Just as food maintains physical life, service to God maintains true life (&nbsp;Matthew 4:4; &nbsp;John 6:27 ,John 6:27,&nbsp;6:32-58; &nbsp;Acts 7:38; &nbsp;1 Corinthians 9:14 ). </p> <p> Eternal life is indestructible (&nbsp;1 Corinthians 15:42-57; &nbsp;1 Peter 1:23 ), though threatened by the devil, the law, and death. The devil attempts to destroy this life (&nbsp;Matthew 10:28; &nbsp;Luke 12:4-5; &nbsp;1 Peter 5:8 ), but he is not able to harm it for God protects the believer (&nbsp;Romans 8:7-39; &nbsp;Ephesians 6:10-18 ). The Law threatens this life by tempting people to believe that they can attain this life by their own efforts (&nbsp;Romans 7:10 , &nbsp;Romans 7:13; &nbsp;2 Corinthians 3:4-6 ). Death is also an enemy of true life, but it is powerless to destroy the life that God gives (&nbsp;Psalm 9:13-14; &nbsp;Psalm 23:4; &nbsp;Psalm 33:18-19; &nbsp;Psalm 89:48; &nbsp;Psalm 116:3-4 ,Psalms 116:3-4,&nbsp;116:8-9; &nbsp;Psalm 118:18; &nbsp;Romans 5:12-21; &nbsp;Romans 6:9-10; &nbsp;Romans 7:24-8:11 , &nbsp;Romans 8:35-39; &nbsp;1 Corinthians 15:51-57; &nbsp;Galatians 6:8; &nbsp;Titus 3:7 ). </p> <p> Life beyond this life is not that of a “spirit” but that of a bodily resurrection. Paul highlighted both earthly existence and the life to come: “Godliness is profitable with respect to all things, because it has promise of life now and of the one about to be” (&nbsp;1 Timothy 4:8 AT). This “now” life is one of testing. James says those who pass this test “will receive the crown, i.e. life,, which God promised to those loving Him” (&nbsp; James 1:12 ). This future life is one of open fellowship with God (see &nbsp;Colossians 3:4 ). See [[Eschatology]]; [[Eternal Life]]; [[Resurrection]] . </p> <p> A. Berkley Mikelson and Phil Logan </p>

<p> God is the source and controller of all life. He brings it into existence, sustains it, and brings it to an end, all according to his purposes (&nbsp;Genesis 2:7; &nbsp;Numbers 16:22; &nbsp;Deuteronomy 32:39; &nbsp;Job 34:14-15; &nbsp;Psalms 36:9; &nbsp;Ecclesiastes 12:7; &nbsp;Matthew 10:28; &nbsp;Luke 12:20; &nbsp;1 Timothy 6:13). </p> <p> Human life is especially sacred, for people exist in God’s image. [[Israelite]] law therefore considered that any person who murdered another was no longer worthy to enjoy God’s gift of life and had to be executed (&nbsp;Genesis 9:5-6; &nbsp;Numbers 35:33; see [[Image]] ). The law required that even when people killed animals for food, they had to carry out the killing with fitting acknowledgment that the life belonged to God (&nbsp;Genesis 9:4; &nbsp;Leviticus 17:2-4; &nbsp;Leviticus 17:10-14; &nbsp;Deuteronomy 12:15-16; see [[Blood]] ). </p> <p> '''Human life''' </p> <p> In speaking of human life, people often make a contrast between physical life and spiritual life. But God’s intention is that all aspects of a person’s life be united harmoniously. God wants people to enjoy their physical life fully, but to do so in a right relationship with himself (&nbsp;Deuteronomy 8:1; &nbsp;Deuteronomy 8:3; &nbsp;Deuteronomy 30:15-20; &nbsp;Psalms 16:9-11; &nbsp;Ecclesiastes 5:18-20; &nbsp;Ecclesiastes 9:9-10). The life that is proper to them is one in which physical and spiritual aspects find their fulfilment as a unity (see [[Humanity, Humankind]] ) </p> <p> Sin, however, has so changed the character of human existence that life is no longer as it should be. Because of sin, the lives of all people are affected by the power of death. The result is that physically they are doomed to death and spiritually they are dead already (&nbsp;Romans 5:12; &nbsp;Romans 6:23; &nbsp;Ephesians 2:1; &nbsp;Ephesians 4:18; see [[Death]] ). They are cut off from God and therefore cut off from true spiritual life, the life that is life indeed, eternal life (&nbsp;1 Timothy 6:19). </p> <p> The Bible may speak of human life from both the physical and the spiritual aspects (&nbsp;Genesis 25:7; &nbsp;Genesis 27:46; &nbsp;John 5:40; &nbsp;John 6:33), but these two aspects are not opposed to each other. Nor are they completely separated. Life in its physical earthly existence finds new meaning when people are ‘born again’. They then receive spiritual life as the free gift of God (&nbsp;John 1:13; &nbsp;John 3:5-6; &nbsp;Ephesians 2:5; see [[Regeneration]] ). They find life in its truest sense; they begin a new existence (&nbsp;Mark 8:35; &nbsp;John 12:25). </p> <p> Even though physical death is the common experience of all, believers will never be separated from God (&nbsp;John 8:51; &nbsp;Romans 8:38-39). Their physical death is viewed as a temporary ‘sleep’. At Christ’s return, God will raise them to resurrection life, where sin and death will have no more power (&nbsp;John 11:11; &nbsp;John 11:25-26; &nbsp;1 Corinthians 15:20-26; &nbsp;1 Corinthians 15:51-57). </p> <p> '''Eternal life''' </p> <p> Life in its highest sense is what the Bible calls eternal life (&nbsp;1 Timothy 6:13; &nbsp;1 Timothy 6:15-16; &nbsp;1 Timothy 6:19). In referring to this life as eternal, the Bible is emphasizing its quality rather than its length. The word ‘eternal’ comes from the Greek word for ‘age’ or ‘era’. Eternal life is the life of the age to come. It is the life that belongs to the eternal and spiritual world in contrast to the life of the temporal and physical world (&nbsp;John 4:10; &nbsp;John 4:13-14; &nbsp;John 6:27; &nbsp;John 6:35; &nbsp;John 6:40). Certainly, that age will be unending (&nbsp;John 6:51; &nbsp;John 8:51), but more importantly it will be an age when people enjoy the close personal relationship with God for which they have been made. They will enjoy the life that God desires them to live (&nbsp;John 6:63; &nbsp;John 10:10; &nbsp;John 17:3; &nbsp;Ephesians 2:1; &nbsp;Ephesians 2:5-6; &nbsp;Philippians 1:21; see [[Eternity]] ). </p> <p> This eternal life has its source in God. In fact, it is a characteristic of the nature of God himself. It has been revealed through Christ, made possible through Christ, and is available to all through Christ (&nbsp;John 1:4; &nbsp;John 5:26; &nbsp;John 14:6; &nbsp;Colossians 3:4; &nbsp;1 John 5:20). </p> <p> People cannot achieve eternal life by their own efforts. It comes solely as the gift of God (&nbsp;John 10:28; &nbsp;Romans 6:23; &nbsp;1 John 5:11). But God gives this gift only to those who repent of their sins and commit themselves in faith to Jesus (&nbsp;John 3:16; &nbsp;John 11:25; &nbsp;John 17:3; &nbsp;John 20:31; &nbsp;Acts 11:18; &nbsp;1 John 5:12). God wants people to have confidence and assurance in the eternal life that he gives them. Those who have eternal life have salvation; those without it are under condemnation (&nbsp;John 3:18; &nbsp;John 3:36; &nbsp;John 5:24; &nbsp;1 John 5:13; see [[Assurance]] ; [[Salvation]] ). </p> <p> Being part of a world affected by sin and death, believers may have to pass through physical death, but they will never die in the sense that really matters (&nbsp;John 11:25-26). They have eternal life now (&nbsp;John 5:24; &nbsp;Ephesians 2:1; &nbsp;1 John 3:14), and can look forward to the experience of that life in its fulness in the age to come. When Jesus Christ returns, they will be raised from death to enjoy the resurrection life of glory, perfection, power and immortality (&nbsp;Matthew 25:46; &nbsp;John 5:28-29; &nbsp;John 6:40; &nbsp;Romans 2:7; &nbsp;Romans 6:22; &nbsp;1 Corinthians 15:42-44; &nbsp;2 Corinthians 5:4; &nbsp;2 Timothy 1:10; see [[Resurrection]] ). </p>

<p> A state of active existence. </p> <p> 1. Human life is the continuance or duration of our present state, and which the [[Scriptures]] represent as short and vain, &nbsp;Job 14:1-2 . &nbsp;James 4:14 . </p> <p> 2. Spiritual life consists in our being in the favour of God, influenced by a principle of grace. God, influenced by a principle of grace, and living dependent on him. It is considered as of divine origin, &nbsp;Colossians 3:4 . hidden, &nbsp;Colossians 3:3 . peaceful, &nbsp;Romans 8:6 . secure, &nbsp;John 10:28 . </p> <p> 3. Eternal life is that never-ending state of existence which the saints shall enjoy in heaven, and is glorious, &nbsp;Colossians 3:4 . holy, &nbsp;Revelation 21:27 . and blissful, &nbsp;1 Peter 1:4 . &nbsp;2 Corinthians 4:17 . </p> <p> See [[Heaven]] </p>

<p> ''''' lı̄f ''''' ( חיּים , <i> ''''' ḥayyı̄m ''''' </i> , נפשׁ , <i> ''''' nephesh ''''' </i> , רוּח , <i> ''''' rūaḥ ''''' </i> , חיה , <i> ''''' ḥāyāh ''''' </i> ; ζωή , <i> ''''' zōḗ ''''' </i> , ψυχή , <i> ''''' psuchḗ ''''' </i> , βίος , <i> ''''' bı́os ''''' </i> , πνεῦμα , <i> ''''' pneúma ''''' </i> ): </p> <p> I. The Terms </p> <p> II. The Old Testament Teaching </p> <p> 1. [[Popular]] Use of the Term </p> <p> 2. Complexity of the Idea </p> <p> III. In The [[Apocrypha]] </p> <p> IV. In The New Testament </p> <p> 1. In the Synoptic Gospels </p> <p> 2. In the Fourth Gospel </p> <p> 3. In the Acts of the [[Apostles]] </p> <p> 4. In the Writings of Paul </p> <p> 5. In the Writings of John </p> <p> 6. In the Other Books of the New Testament </p> <p> [[Literature]] </p> I. The Terms. <p> Of the Hebrew terms, <i> ''''' ḥāyāh ''''' </i> is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun <i> ''''' hayyı̄m ''''' </i> generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. <i> ''''' Nephesh ''''' </i> often means "living being" or "creature." Sometimes it has the force of the reflexive "self." At other times it refers to the seat of the soul, the personality, the emotions, the appetites - passions and even mental acts. Frequently it means "life," the "seat of life," and in this way it is used about 171 times in the Old Testament, referring to the principle of vitality in both men and animals. <i> ''''' Rūaḥ ''''' </i> signifies "wind," "breath," principle or source of vitality, but is never used to signify life proper. </p> II. The Old Testament Teaching. <p> <b> 1. Popular Use of the Term: </b> </p> <p> The term "life" is used in the Old Testament in the popular sense. It meant life in the body, the existence and activity of the man in all his parts and energies. It is the person complete, conscious and active. There is no idea of the body being a fetter or prison to the soul; the body was essential to life and the writers had no desire to be separated from it. To them the physical sphere was a necessity, and a man was living when all his activities were performed in the light of God's face and favor. The secret and source of life to them was relationship with God. There was nothing good or desirable apart from this relation of fellowship. To overcome or be rid of sin was necessary to life. The real center of gravity in life was in the moral and religious part of man's nature. This must be in fellowship with God, the source of all life and activity. </p> <p> <b> 2. Complexity of the Idea: </b> </p> <p> The conception of life is very complex. Several meanings are clearly indicated: (1) Very frequently it refers to the vital principle itself, apart from its manifestations (&nbsp;Genesis 2:7 ). Here it is the breath of life, or the breath from God which contained and communicated the vital principle to man and made him a <i> ''''' nephesh ''''' </i> or living being (see also &nbsp;Genesis 1:30; &nbsp;Genesis 6:17; &nbsp;Genesis 7:22; &nbsp;Genesis 45:5 , etc.). (2) It is used to denote the period of one's actual existence, i.e. "lifetime" (&nbsp;Genesis 23:1; &nbsp;Genesis 25:7; &nbsp;Genesis 47:9; &nbsp;Exodus 6:16 , &nbsp;Exodus 6:18 , &nbsp;Exodus 6:20 , etc.). (3) The life is represented as a direct gift from God, and dependent absolutely upon Him for its continuance (Gen 1:11-27; &nbsp;Genesis 2:7; &nbsp;Numbers 16:22 ). (4) In a few cases it refers to the conception of children, denoting the time when conception was possible (&nbsp;Genesis 18:10 , &nbsp;Genesis 18:14 margin; &nbsp; 2 Kings 4:16 , &nbsp;2 Kings 4:17 margin). (5) In many cases it refers to the totality of man's relationships and activities, all of which make up life (&nbsp; Deuteronomy 32:47; &nbsp;1 Samuel 25:29; &nbsp;Job 10:1 , etc.). (6) In a few instances it is used synonymously with the means of sustaining life (&nbsp;Deuteronomy 24:6; &nbsp;Proverbs 27:27 ). (7) Many times it is used synonymously with happiness or well-being (&nbsp;Deuteronomy 30:15 , &nbsp;Deuteronomy 30:19; &nbsp;Ezra 6:10; &nbsp;Psalm 16:11; &nbsp;Psalm 30:5; &nbsp;Proverbs 2:19 , and frequently). (8) It is always represented as a very precious gift, and offenses against life were to be severely punished (&nbsp;Genesis 9:4 , &nbsp;Genesis 9:5; &nbsp;Leviticus 17:14; &nbsp;Leviticus 24:17 ). </p> <p> [[Capital]] punishment is here specifically enjoined because of the value of the life that has been taken. The <i> lexicon </i> <i> talionis </i> required life for life (&nbsp; Exodus 21:23; &nbsp;Deuteronomy 19:21 ); and this even applies to the beast (&nbsp;Leviticus 24:18 ). The life was represented as abiding in the blood and therefore the blood must not be eaten, or lightly shed upon the ground (&nbsp;Leviticus 17:15; &nbsp;Deuteronomy 12:23 ). The [[Decalogue]] forbids murder or the taking of human life wrongfully (&nbsp;Exodus 20:13; &nbsp;Deuteronomy 5:17 ). [[Garments]] taken in pledge must not be kept over night, for thereby the owner's life might be endangered (&nbsp;Deuteronomy 24:6 ). That life was considered precious appears in &nbsp;2 Kings 10:24; &nbsp;Esther 7:7; &nbsp;Job 2:4; &nbsp;Proverbs 4:23; &nbsp;Proverbs 6:26 . The essence of sacrifice consisted in the fact that the life (the <i> ''''' nephesh ''''' </i> ) resided in the blood; thus when blood was shed, life was lost (&nbsp;Deuteronomy 12:23; &nbsp;Leviticus 17:11 ). [[Oppression]] on the part of judges and rulers was severely condemned because oppression was detrimental to life. </p> <p> (9) Long life was much desired and sought by the Israelites, and under certain conditions this was possible (&nbsp;Psalm 91:16 ). The longevity of the ante-diluvian patriarchs is a problem by itself (see [[Antediluvians]] ). It was one of the greatest of calamities to be cut off in the midst of life (&nbsp;Isaiah 38:10-12; &nbsp;Isaiah 53:8 ); that a good old age was longed for is shown by &nbsp;Exodus 20:12; &nbsp;Psalm 21:4; &nbsp;Psalm 34:12; &nbsp;Psalm 61:6 , etc. This long life was possible to the obedient to parents (&nbsp;Exodus 20:12; &nbsp;Deuteronomy 5:16 ), and to those obedient to God (&nbsp;Deuteronomy 4:4; &nbsp;Proverbs 3:1 , &nbsp;Proverbs 3:2; &nbsp;Proverbs 10:27 ); to the wise (&nbsp;Proverbs 3:16; &nbsp;Proverbs 9:11 ); to the pure in heart (&nbsp;Psalm 34:12-14; &nbsp;Psalm 91:1-10; &nbsp;Ecclesiastes 3:12 , &nbsp;Ecclesiastes 3:13 ); to those who feared God (&nbsp;Proverbs 10:27; &nbsp;Isaiah 65:18-21; &nbsp;Isaiah 38:2-5 , etc.). (10) The possibility of an immortal life is dimly hinted at in the earliest writing, and much more clearly taught in the later. The Tree of Life in the midst of the garden indicated a possible immortality for man upon earth (&nbsp;Genesis 2:9; &nbsp;Genesis 3:22 , &nbsp;Genesis 3:24 ) (see [[Tree Of Life]] ). </p> <p> [[Failing]] to partake of this and falling into sin by partaking of the "tree of the knowledge of good and evil," they were driven forth from the garden lest they should eat of the tree of life and become immortal beings in their sinful condition. To deprive man of the possibility of making himself immortal while sinful was a blessing to the race; immortality without holiness is a curse rather than a blessing. The way to the tree of life was henceforth guarded by the cherubim and the flame of a sword, so that men could not partake of it in their condition of sin. This, however, did not exclude the possibility of a spiritual immortality in another sphere. Enoch's fellowship with God led to a bodily translation; so also Elijah, and several hundred years after their deaths, God called Himself the God of Abraham and Isaac and Jacob, implying that they were really alive then. In &nbsp;Isaiah 26:19 there is a clear prophecy of a resurrection, and an end of death. &nbsp; Daniel 12:2 asserts a resurrection of many of the dead, some to everlasting life and some to shame and everlasting contempt. Some of the psalmists firmly believed in the continuity of the life in fellowship with God (&nbsp; Psalm 16:10 , &nbsp;Psalm 16:11; &nbsp;Psalm 17:15; &nbsp;Psalm 23:6; &nbsp;Psalm 49:15; &nbsp;Psalm 73:24 , &nbsp;Psalm 73:25 ). The exact meaning of some of these statements is difficult to understand, yet this much is clear: there was a revolt against death in many pious minds, and a belief that the life of fellowship with God could not end or be broken even by death itself. See [[Immortality]] . </p> <p> (11) The fundamental fact in the possession of life was vital relationship with God. Men first lived because God breathed into them the breath of life (&nbsp;Genesis 2:7 ). Man's vital energies are the outflowing of the spirit or vital energies of God, and all activities are dependent upon the vitalizing power from God. When God sends forth His spirit, things are created, and live; when He withdraws that spirit they die (&nbsp;Psalm 104:30 ). "In his favor is life" (&nbsp;Psalm 30:5 the King James Version). He is the fountain of life (&nbsp; Psalm 36:9; &nbsp;Psalm 63:3 ). "All my fountains are in thee" (&nbsp;Psalm 87:7 ). The secret of Job's success and happiness was that the [[Almighty]] was with him (&nbsp;Job 29:2 ). This fellowship brought him health, friends, prosperity and all other blessings. The consciousness of the fellowship with God led men to revolt against the idea of going to Sheol where this fellowship must cease. They felt that such a relationship could not cease, and God would take them out of Sheol. </p> III. In the Apocrypha. <p> A similar conception of life appears here as in the Old Testament. <i> ''''' Zōē ''''' </i> and <i> ''''' psuchē ''''' </i> are used and occur most frequently in the books of The Wisdom of [[Solomon]] and Ecclus. In 1,2 [[Esdras]] the word is little used; 2 Esdras 3:5; 16:61 are but a quotation from &nbsp; Genesis 2:7 , and refer to the vital principle; 2 Esdras 14:30, Tobit, Judith, [[Ad]] Esther use it in the same sense also. Wisdom and [[Ecclesiasticus]] use it in several senses closely resembling the use in Proverbs (compare Ecclesiasticus 4:12; &nbsp;Proverbs 3:18; &nbsp;Proverbs 10:16 ). In general there is no additional meaning attached to the word. The Psalms of Solomon refer to everlasting life in 3:16; 13:10; 14:2, 6. </p> IV. In the New Testament. <p> Of the Greek terms <i> ''''' bios ''''' </i> is used at times as the equivalent of the Hebrew <i> ''''' ḥayyı̄m ''''' </i> . It refers to life extensively, i.e. the period of one's existence, a lifetime; also to the means of sustaining life, such as wealth, etc. <i> ''''' Psuchē ''''' </i> is also equivalent to <i> ''''' ḥayyı̄m ''''' </i> at times, but very frequently to <i> ''''' nephesh ''''' </i> and sometimes to <i> ''''' rūaḥ ''''' </i> . Thus, it means the vital principle, a living being, the immaterial part of man, the seat of the affections, desires and appetites, etc. The term <i> ''''' zōē ''''' </i> corresponds very closely to <i> ''''' ḥayyı̄m ''''' </i> , and means the vital principle, the state of one who is animate, the fullness of activities and relationship both in the physical and spiritual realms. </p> <p> The content of the word <i> ''''' zōē ''''' </i> is the chief theme of the New Testament. The life is mediated by Jesus Christ. In the Old Testament this life was through fellowship with God, in the New Testament it is through Jesus Christ the Mediator. The Old Testament idea is carried to its completion, its highest development of meaning, being enriched by the supreme teaching and revelation of Jesus Christ. In the New Testament as well as in the Old Testament, the center of gravity in human life is in the moral and religious nature of man. </p> <p> <b> 1. In the Synoptic Gospels: </b> </p> <p> The teaching here regarding life naturally links itself with Old Testament ideas and the prevailing conceptions of Judaism. The word is used in the sense of (1) the vital principle, that which gives actual physical existence (&nbsp;Matthew 2:20; &nbsp;Mark 10:45; &nbsp;Luke 12:22 f; &nbsp; Luke 14:26 ). (2) It is also the period of one's existence, i.e. lifetime (&nbsp;Luke 1:75; &nbsp;Luke 16:25 ). (3) Once it may mean the totality of man's relationships and activities (&nbsp;Luke 12:15 ) which do not consist in abundance of material possessions. (4) [[Generally]] it means the real life, the vital connection with the world and God, the sum total of man's highest interests. It is called "eternal life" (&nbsp;Matthew 19:29; &nbsp;Matthew 25:46 ). It is called "life" (&nbsp;Matthew 18:8 , &nbsp;Matthew 18:9; &nbsp;Matthew 19:17; &nbsp;Mark 9:43 , &nbsp;Mark 9:45 , &nbsp;Mark 9:46 ). In these passages Jesus seems to imply that it is almost equivalent to "laying up treasures in heaven," or to "entering the kingdom of God." The entering into life and entering the kingdom are practically the same, for the kingdom is that spiritual realm where God controls, where the principles, activities and relationships of heaven prevail, and hence, to enter into these is to enter into "life." (5) The lower life of earthly relationship and activities must be subordinated to the higher and spiritual (&nbsp;Matthew 10:39; &nbsp;Matthew 16:25; &nbsp;Luke 9:24 ). These merely earthly interests may be very desirable and enjoyable, but whoever would cling to these and make them supreme is in danger of losing the higher. The spiritual being infinitely more valuable should be sought even if the other relationship should be lost entirely. (6) Jesus also speaks of this life as something future, and to be realized at the consummation of the age (&nbsp;Matthew 19:29; &nbsp;Luke 18:30 ), or the world to come. </p> <p> This in no wise contradicts the statement that eternal life can be entered upon in this life. As Jesus Himself was in vital relationship with the spiritual world and lived the eternal life, He sought to bring others into the same blessed state. This life was far from being perfect. The perfection could come only at the consummation when all was perfection and then they would enter into the perfect fellowship with God and connection with the spirit-world and its blessed experiences. There is no conflict in His teaching here, no real difficulty, only an illustration of Browning's statement, "Man never is but wholly hopes to be." Thus in the synoptists Jesus teaches the reality of the eternal life as a present possession as well as future fruition. The future is but the flowering out and perfection of the present. Without the present bud, there can be no future flower. </p> <p> (7) The conditions which Jesus lays down for entering into this life are faith in Himself as the one Mediator of the life, and the following of Him in a life of obedience. He alone knows the Father and can reveal Him to others (&nbsp;Matthew 11:27 ). He alone can give true rest and can teach men how to live (&nbsp;Matthew 11:28 f). The sure way to this life is: "Follow me." His whole ministry was virtually a prolonged effort to win confidence in Himself as Son and Mediator, to win obedience, and hence, bring men unto these spiritual relationships and activities which constitute the true life. </p> <p> <b> 2. In the Fourth Gospel: </b> </p> <p> The fullest and richest teachings regarding life are found here. The greatest word of this Gospel is "life." The author says he wrote the Gospel in order that "ye may have life" (&nbsp;John 20:31 ). Most of the teachings recorded, circle around this great word "life." This teaching is in no way distinctive and different from that of the synoptists, but is supplementary, and completes the teaching of Jesus on the subject. The use of the word is not as varied, being concentrated on the one supreme subject. (1) In a few cases it refers only to the vital principle which gives life or produces a lifetime (&nbsp;John 10:11 , &nbsp;John 10:15-18; &nbsp;John 13:37; &nbsp;John 15:13 ). (2) It represents Jesus the Loges as the origin and means of all life to the world. As the preincarnate Loges He was the source of life to the universe (&nbsp;John 1:4 ). As the incarnate Loges He said His life had been derived originally from the Father (&nbsp;John 5:26; &nbsp;John 6:57; &nbsp;John 10:18 ). He then was the means of life to men (&nbsp;John 3:15 , &nbsp;John 3:16; &nbsp;John 4:14; &nbsp;John 5:21 , &nbsp;John 5:39 , &nbsp;John 5:40 ); and this was the purpose for which He came into the world (&nbsp;John 6:33 , &nbsp;John 6:34 , &nbsp;John 6:51; &nbsp;John 10:10 ). (3) The prevailing reference, however, is to those activities which are the expression of fellowship with God and Jesus Christ. These relationships are called "eternal life" (&nbsp;John 3:15 , &nbsp;John 3:16 , &nbsp;John 3:36; &nbsp;John 4:14 , etc.). The nearest approach to a definition of eternal life is found in &nbsp;John 17:3 . Though not a scientific or metaphysical definition, it is nevertheless Jesus' own description of eternal life, and reveals His conception of it. It is thus more valuable than a formal definition. It is "to know God and Jesus Christ whom He hath sent." </p> <p> This knowledge is vastly more than mere intellectual perception or understanding. It is moral knowledge, it is personal acquaintance, it is fellowship, a contact, if we may so speak, of personality with personality, an inner affinity and sympathy, an experience of similar thoughts, emotions, purposes, motives, desires, an interchange of the heart's deepest feelings and experiences. It is a bringing of the whole personality of man into right relationship with the personality of God. This relation is ethical, personal, binding the two together with ties which nothing can separate. It is into this experience that Jesus came to bring men. Such a life Jesus says is satisfying to all who hunger and thirst for it (&nbsp;John 4:14; &nbsp;John 6:35 ); it is the source of light to all (&nbsp;John 1:4; &nbsp;John 8:12 ); it is indestructible (&nbsp;John 6:58; &nbsp;John 11:26 ); it is like a well of water in the soul (&nbsp;John 4:14 ); it is procured by personally partaking of those qualities which belong to Jesus (&nbsp;John 6:53 ). </p> <p> (4) This life is a present possession and has also a glorious future fruition. (a) To those who exercise faith in Jesus it is a present experience and possession (&nbsp;John 4:10; &nbsp;John 5:24 , &nbsp;John 5:40 ). Faith in Him as the Son of God is the psychological means by which persons are brought into this vital relationship with God. Those who exercised the faith immediately experienced this new power and fellowship and exercised the new activities. (b) It has a glorious fruition in the future also (&nbsp;John 4:36; &nbsp;John 5:29; &nbsp;John 6:39 , &nbsp;John 6:44 , &nbsp;John 6:54 ). John does not give so much prominence to the eschatological phase of Jesus' teachings as to the present reality and actual possession of this blessed life. </p> <p> (5) It has been objected that in speaking of the Loges as the source of life John is pursuing a metaphysical line, whereas the life which he so much emphasizes has an ethical basis, and he makes no attempt to reconcile the two. The objection may have force to one who has imbibed the Ritschlian idea of performing the impossible task of eliminating all metaphysics from theology. It will not appeal very strongly to the average Christian. It is a purely academic objection. The ordinary mind will think that if Jesus Christ is the source of ethical and eternal life it is because He possesses something of the essence and <i> being </i> of God, which makes His work for men possible. The metaphysical and the ethical may exist together, may run concurrently, the one being the source and seat of the other. There is no contradiction. Both metaphysics and ethics are a legitimate and necessary exercise of the human mind. </p> <p> <b> 3. In the Acts of the Apostles: </b> </p> <p> In His intercessory prayer, &nbsp;John 17 , Jesus said His mission was to give eternal life to as many as the Father had given Him (&nbsp;John 17:2 ). The record in Acts is the carrying out of that purpose. The word "life" is used in several senses: (1) the vital principle or physical life (&nbsp;Acts 17:25; &nbsp;Acts 20:10 , &nbsp;Acts 20:24; &nbsp;Acts 27:10 , &nbsp;Acts 27:22 ); (2) also the sum total of man's relationships and activities upon earth (&nbsp;Acts 5:20; &nbsp;Acts 26:4 ); (3) Jesus Christ is regarded as the source and principle of life, being called by Peter, "the Prince of life" (&nbsp;Acts 3:15 ). Also the life eternal or everlasting is spoken of with the same significance as in the Gospels (&nbsp;Acts 11:18; &nbsp;Acts 13:46 , &nbsp;Acts 13:48 ). </p> <p> <b> 4. In the Writings of Paul: </b> </p> <p> Here also the words for "life" are used in various senses: (1) the vital principle which gives physical vitality and existence (&nbsp;Romans 8:11 , &nbsp;Romans 8:38; &nbsp;Romans 11:15; &nbsp;1 Corinthians 3:22; &nbsp;Philippians 1:20; &nbsp;Philippians 2:30 ); (2) the sum total of man's relationships and activities (&nbsp;1 Corinthians 6:3 , &nbsp;1 Corinthians 6:4; &nbsp;1 Timothy 2:2; &nbsp;1 Timothy 4:8; &nbsp;2 Timothy 1:1; &nbsp;2 Timothy 3:10 the King James Version); (3) those relationships with God and with Christ in the spiritual realm, and the activities arising therefrom which constitute the real and eternal life. This is mediated by Christ (&nbsp; Romans 5:10 ). It is in Christ (&nbsp;Romans 6:11 ). It is the free gift of God (&nbsp;Romans 6:23 ). It is also mediated or imparted to us through the Spirit (&nbsp;Romans 8:2 , &nbsp;Romans 8:6 , &nbsp;Romans 8:9 , &nbsp;Romans 8:10; &nbsp;2 Corinthians 2:16; &nbsp;2 Corinthians 3:6; &nbsp;Galatians 6:8 ). It comes through obedience to the word (&nbsp;Romans 7:10; &nbsp;Philippians 2:16 ); and through faith (&nbsp;1 Timothy 1:16 ). It may be apprehended in this life (&nbsp;1 Timothy 6:12 , &nbsp;1 Timothy 6:19 ). It is brought to light through the gospel (&nbsp;2 Timothy 1:10 ). It is a reward to those who by patience in well-doing seek it (&nbsp;Romans 2:7 ). It gives conquering power over sin and death (&nbsp;Romans 5:17 , &nbsp;Romans 5:18 , &nbsp;Romans 5:21 ). It is the end or reward of a sanctified life (&nbsp;Romans 6:22 ). It is a present possession and a hope (&nbsp;Titus 1:2; &nbsp;Titus 3:7 ). It will be received in all its fullness hereafter (&nbsp;Romans 2:7; &nbsp;2 Corinthians 5:4 ). Thus Paul's use of the word substantially agrees with the teaching in the Gospels, and no doubt was largely based upon it. </p> <p> <b> 5. In the Writings of John: </b> </p> <p> In the Johannine Epistles and Revelation, the contents of the term "life" are the same as those in the Fourth Gospel. Life in certain passages (&nbsp;1 John 3:16; &nbsp;Revelation 8:9; &nbsp;Revelation 11:11; &nbsp;Revelation 12:11 ) is mere physical vitality and existence upon earth. The source of life is Christ Himself (&nbsp;1 John 1:1 f; &nbsp; 1 John 5:11 f, 16). The blessed eternal life in Christ is a present possession to all those who are in fellowship with the Father and the Son (&nbsp; 1 John 5:11 , &nbsp;1 John 5:12 ). Here is an echo of the words of Jesus (&nbsp;John 17:3 ) where John describes the life, the eternal life which was with the Father and was manifested unto us. It is virtually fellowship with the Father and with the Son (&nbsp;1 John 1:2 , &nbsp;1 John 1:4 ). Life is promised to those who are faithful (&nbsp;Revelation 2:7 ); and the crown of life is promised to those who are faithful unto death (&nbsp;Revelation 2:10 ). The crown of life doubtless refers to the realization of all the glorious possibilities that come through fellowship with God and the Son. The thirsty are invited to come and drink of the water of life freely (&nbsp;Revelation 21:6; &nbsp;Revelation 22:17 ). The river of life flows through the streets of the New [[Jerusalem]] (&nbsp;Revelation 22:1 ), and the tree of life blooms on its banks, bearing twelve manner of fruit (&nbsp;Revelation 22:2 , &nbsp;Revelation 22:14 ). See Tree Of Life . </p> <p> <b> 6. In the Other Books of the New Testament: </b> </p> <p> The Epistle to the Hebrews speaks of our lifetime or periods of existence upon earth (&nbsp;Hebrews 2:15; &nbsp;Hebrews 7:3 ), likewise of the power of an indissoluble life (&nbsp;Hebrews 7:16 ); James promises the crown of life to the faithful (&nbsp;James 1:12 ). This reward is the fullness of life's possibilities hereafter. Our lifetime is mentioned in &nbsp;James 4:14 and represented as brief as a vapor. Peter in &nbsp; 1 Peter 3:7 speaks of man and wife as joint-heirs of the grace of life, and of loving life (&nbsp; 1 Peter 3:10 ), referring to the totality of relationships and activities. The "all things that pertain unto life and godliness" (&nbsp;2 Peter 1:3 ) constitute the whole Christian life involving the life eternal. </p> Literature. <p> Articles on "Life" in <i> Hdb </i> , <i> Dcg </i> , <i> Jewish Encyclopedia </i> ;on "Soul," "Spirit," etc., ibid, and in <i> Encyclopedia Brit </i> , <i> Eb </i> , Kitto, Smith, <i> Standard </i> , etc.; Laidlaw, <i> Bible [[Doctrine]] of Man </i> ; Delitzsch, <i> A S ystem of Biblical [[Psychology]] </i> ; cornms. on the various passages; Davidson, <i> Old Testament Theology </i> ; Oehler and Schultz, <i> Old Testament Theology </i> ; Stevens, <i> Johannine Theology </i> and <i> [[Pauline]] Theology </i> ; Holtzmann, New Testament Theology, I, 293 ff; G. Dalman, <i> Words of Jesus </i> ; Phillips Brooks, <i> More Abundant Life </i> ; B.F. Westcott, Historic Faith; F.J.A. Hort, <i> The Way, the Truth, the Life </i> ; J.G. Hoare, <i> Life </i> <i> in John's Gospels </i> ; E. White, <i> Life and Christ </i> ; Salmond, <i> The Christian Doctrine of Immortality </i> ; R.J. Knowling, <i> [[Witness]] of the Epistles and The [[Testimony]] of Paul to Christ </i> ; commentaries on the various passages; McPherson, "The New Testament View of Life," <i> The Expositor </i> , I, set. v, 72 ff; Massie, "Two New Testament Words Denoting Life," The Expositor, II, series iv, 380 ff; Schrenk, <i> Die Johannistische Anschauung yom Leben </i> . </p>

<p> (properly '''''חִי''''' , usually in the plur. with a sing. meaning, '''''חִיַּים''''' ; Gr. '''''Ζωή''''' ), generally of physical life and existence, as opposed to death and non- existence (&nbsp;Genesis 2:7; &nbsp;Genesis 25:7; &nbsp;Luke 16:25; &nbsp;Acts 17:25; &nbsp;1 Corinthians 3:22; &nbsp;1 Corinthians 15:19; &nbsp;Hebrews 7:3; &nbsp;James 4:14; &nbsp;Revelation 11:11; &nbsp;Revelation 16:3). (See [[Longevity]]). The ancients generally entertained the idea that the vital principle (which they appear to have denoted by the term ''Spirit,'' in distinction from the soul itself, comp. &nbsp;1 Thessalonians 5:23) resided particularly in the blood, which, on that account, the [[Jews]] were forbidden to use as food (&nbsp;Leviticus 17:11). (See Blood). Other terms occasionally rendered "life" in the Scriptures are '''''נֶפֶשׁ''''' (ne'phesh, a [[Living]] creature), '''''יוֹם''''' (yorn, a ''Day,'' i.e., a lifetime), '''''Βίος''''' (lifetime), '''''Πνεῦμα''''' ''(Breath,'' i.e., spirit), '''''Ψυχή''''' ''(Soul,'' or animating principle). </p> <p> The term life is also used more or less figuratively in the following acceptations in Scripture: </p> <p> '''(1.)''' For existence, life, absolutely and without end, immortality (&nbsp;Hebrews 7:16). So also "tree of life," or of immortality, which preserves from death (&nbsp;Revelation 2:7; &nbsp;Revelation 22:2; &nbsp;Revelation 22:14; &nbsp;Genesis 2:9; &nbsp;Genesis 3:22); "bread of life" (&nbsp;John 6:35; &nbsp;John 6:51); "way of life" (&nbsp;Psalms 16:11; &nbsp;Acts 2:28); "water of life," 1. living fountains of water, perennial (&nbsp;Revelation 7:17); crown of life, the reward of eternal life (&nbsp;James 1:12; &nbsp;Revelation 2:10). (See [[Book]]); (See [[Bread]]); (See [[Crown]]); (See [[Fountain]]); (See [[Tree]]), etc. </p> <p> '''(2.)''' The manner of life, conduct, in a moral respect; "newness of life" (&nbsp;Romans 6:4); "the life of God," i.e., the life which God requires, a godly life (&nbsp;Ephesians 4:18; &nbsp;2 Peter 1:3). </p> <p> '''(3.)''' The term "i.e." is also used for spiritual life, or the holiness and happiness of salvation procured by the Savior's death. In this sense, [[Life]] or [[Eternal Life]] is the antithesis of [[Death]] or ''Condemnation.'' Life is the image of all good, and is therefore employed to express it (&nbsp;Deuteronomy 30:15; &nbsp;John 3:16-18; &nbsp;John 3:36; &nbsp;John 5:24; &nbsp;John 5:39-40; &nbsp;John 6:47; &nbsp;John 8:51; &nbsp;John 11:26; &nbsp;Romans 5:12; &nbsp;Romans 5:18; &nbsp;1 John 5:1); [[Death]] is the consummation of evil, and so it is frequently used as a strong expression in order to designate every kind of evil, whether temporal or spiritual (&nbsp;Jeremiah 21:8; &nbsp;Ezekiel 18:28; &nbsp;Ezekiel 33:11; &nbsp;Romans 1:32; &nbsp;Romans 6:21; &nbsp;Romans 7:5; &nbsp;Romans 7:10; &nbsp;Romans 7:13; &nbsp;Romans 7:24; &nbsp;John 6:50; &nbsp;John 8:21). </p> <p> '''(4.)''' [[Life]] is also used for ''Eternal Life,'' i.e., the life of bliss and glory in the kingdom of God which awaits the true disciples of Christ (&nbsp;Matthew 19:16-17; &nbsp;John 3:15; &nbsp;1 Timothy 4:8; &nbsp;Acts 5:20; &nbsp;Romans 5:17; &nbsp;1 Peter 3:7; &nbsp;2 Timothy 1:1). </p> <p> '''(5.)''' The term [[Life]] is also used of God and Christ or the Word, as the absolute source and cause of all life (&nbsp;John 1:4; &nbsp;John 5:26; &nbsp;John 5:39; &nbsp;John 11:25; &nbsp;John 12:50; &nbsp;John 14:6; &nbsp;John 17:3; &nbsp;Colossians 3:4; &nbsp;1 John 1:1-2; &nbsp;1 John 5:20). (See Death). </p>