Today, I will be discussing the theory that we remain "asleep" until the resurrection and addressing the futility of praying to the dead. This perspective is grounded in Scripture, which emphasizes that the dead are in a state of rest or unconsciousness, awaiting the resurrection at Christ's return. I have encountered someone disputing this view, so let me clarify using key biblical passages.
Many point to the verse in the King James Version, "Truly I say unto thee, Today shalt thou be with me in paradise" (Luke 23:43) as evidence that we ascend directly to be with God after death, rather than remaining in the ground asleep until the second coming. This interpretation is often used to support the belief that the soul is immediately conscious and in God's presence upon death. However, a closer examination of the text and its context offers another perspective.
Greek Text and Punctuation
One of the primary considerations in interpreting Luke 23:43 is the original Greek text, which lacked punctuation marks such as commas. The placement of commas in modern translations is therefore an interpretive decision made by translators, not something present in the original manuscripts. This opens the door for different possible readings of the verse.
In most translations, the verse is rendered as:"Truly I tell you, today you will be with me in paradise."This reading suggests that Jesus was telling the thief he would be with Him in paradise on that very day. It is the standard interpretation used to support the belief that the thief’s soul went immediately to be with God upon death.
A legitimate alternative, considering the absence of punctuation in the original text, would render the verse as:"Truly I tell you today, you will be with me in paradise."This shifts the emphasis from the timing of the thief's arrival in paradise to the timing of Jesus’ promise. In this reading, Jesus is emphasizing that on this day—despite the circumstances of their crucifixion—He is making the promise of eventual entry into paradise. The timing of the fulfillment (when the thief would be in paradise) is left unspecified.
Why This Matters
The alternative reading resolves a potential theological conflict regarding Jesus’ own whereabouts after His death.
According to Acts 2:31, Jesus descended to Hades (the realm of the dead) after His crucifixion:"He foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption."Additionally, in John 20:17, after His resurrection, Jesus tells Mary Magdalene:"Do not cling to me, for I have not yet ascended to the Father."If Jesus had not yet ascended to the Father three days after His death, it would be inconsistent to claim that He and the thief were in paradise on the day of the crucifixion.
Thus, the alternative reading aligns more harmoniously with the broader biblical narrative, suggesting that the thief’s entry into paradise occurs at a future time, likely at the resurrection, rather than on the day of his death. This interpretation supports the view that the dead are in a state of sleep or rest, awaiting the second coming of Christ.
The passage in Revelation 6:9-11, which describes "souls under the altar" crying out for justice, is often cited as evidence that believers ascend to God’s presence and remain conscious after death. However, a closer examination of the text, along with other scriptural passages, supports the view that the dead remain asleep, awaiting the resurrection. Let’s explore this interpretation step by step.
"And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled."
Symbolism in Revelation
The Book of Revelation is rich in apocalyptic imagery, and the vision of "souls under the altar" is no exception. This scene is better understood as symbolic rather than literal. In the Old Testament, the blood of sacrifices was poured out at the base of the altar, signifying atonement and dedication to God (see Exodus 29:12 and Leviticus 4:7). The martyrs depicted in Revelation are under the altar because their lives were metaphorically poured out as sacrificial offerings to God.
This symbolism emphasizes the value of their sacrifice and God’s acknowledgment of their faithfulness. The focus of the passage is not the literal state of the dead but God’s justice and His plan to vindicate His people. The use of apocalyptic imagery here should caution us against taking this passage as a literal description of the condition of the dead.
The "crying out" of the souls under the altar does not necessarily indicate conscious awareness. Similar language appears in Genesis 4:10, where God says that Abel’s blood "cries out" from the ground. This is not a literal cry but a figurative expression of injustice and a call for divine intervention. Likewise, the cry of the souls under the altar in Revelation is symbolic of their demand for justice rather than a depiction of their literal activity.
Revelation frequently uses personification to convey spiritual truths, and this passage is no exception. The emphasis is not on the state of the martyrs but on God’s promise to bring about justice for His people.
In Revelation 6:9-11, the martyrs ask, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" This plea reveals that judgment and vindication have not yet occurred. If judgment had already taken place, as some believe, and the martyrs were fully experiencing God’s justice in heaven, there would be no need for them to await vindication. Similarly, those who wronged the martyrs would already be suffering their eternal consequences in hell, making the plea unnecessary. Instead, their cry highlights that both the resurrection and final judgment are future events.
Scripture consistently teaches that there are two resurrections: one for believers and one for judgment. John 5:28-29 states, "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." This passage confirms a sequence where the righteous are raised to eternal life, and the wicked are raised to face judgment.
The martyrs’ plea in Revelation 6:9-11 reflects their anticipation of these future events—the resurrection of the righteous, when they will be vindicated, and the judgment of the wicked, who will finally face God’s justice. Until these events occur, the dead remain in a state of rest, awaiting the fulfillment of God’s ultimate plan at the second coming of Christ.
Throughout Scripture, the dead are consistently described as being in a state of rest or sleep. Daniel 12:2 states, "Many of them that sleep in the dust of the earth shall awake," describing the resurrection as the moment when the dead are brought to life. Similarly, Ecclesiastes 9:5-6 declares, "For the living know that they shall die: but the dead know not anything." These verses suggest that the dead are unconscious, awaiting their eventual resurrection.
The New Testament reinforces this theme. In 1 Thessalonians 4:13-16, Paul refers to the dead in Christ as "those who have fallen asleep" and explains that they will be resurrected at Christ’s second coming. This consistent use of "sleep" as a metaphor for death underscores the idea that the dead are not currently conscious or active.
Which makes praying to saints futile.
The depiction of the martyrs under the altar may be more about God’s perspective than the literal experience of the dead. In God’s eyes, the lives and sacrifices of His faithful servants are precious and known to Him. Psalm 116:15 affirms, "Precious in the sight of the Lord is the death of his saints." The cry for justice in Revelation is a way of expressing God’s commitment to vindicating His people, rather than a description of their conscious state.
One notable absence in Revelation 6:9-11 is any mention of the resurrection. Scripture consistently teaches that believers will receive immortality and full restoration at the resurrection, not before. 1 Corinthians 15:51-54 describes the transformation of believers at the last trumpet, when "this mortal must put on immortality." Similarly, 1 Thessalonians 4:16-17 emphasizes that the dead in Christ will rise at His coming.
If the souls in Revelation 6:9-11 were already conscious and in God’s presence, it would undermine the necessity of the resurrection. The biblical narrative instead points to the resurrection as the moment when believers are fully restored and enter into eternal life with God.
Another verse often cited to support the belief that we go to be with God immediately after death is Ecclesiastes 12:7:
"Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it."
This verse is often interpreted to mean that human souls ascend to God after death. However, a closer examination of Scripture reveals that this passage is speaking about the Holy Spirit, not an individual, conscious soul.
The "spirit" mentioned in this verse refers to the Holy Spirit, which God gives to believers as a gift of faith and transformation. As prophesied in Joel 2:28, "And it shall come to pass afterward, that I will pour out my spirit upon all flesh," and fulfilled in Acts 2:17, where Peter quotes, "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh."
The Holy Spirit is the divine presence and power that baptizes believers, indwelling them and equipping them for a life of faith.
The spirit returning to God does not refer to a human soul leaving the body to ascend into heaven. Instead, it points to the Holy Spirit, God’s own presence, which cannot return to dust because it originates from God Himself. The Holy Spirit is eternal and holy, given to believers during their earthly lives as a seal of salvation and as the source of spiritual life. When a believer dies, the Holy Spirit, which was imparted to them, returns to God who gave it. This reinforces the understanding that the spirit in question is not the individual's own conscious essence but God’s Spirit, the life-giving power that sustains us.
The Bible consistently portrays death as a state of rest, awaiting resurrection. Ecclesiastes 9:5 states, "For the living know that they shall die: but the dead know not any thing."
Psalm 146:4 affirms, "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." These verses emphasize that death is not a conscious state but one of inactivity until the resurrection. If the spirit referred to in Ecclesiastes 12:7 were simply human breath or consciousness, it would return to dust like the body. Instead, the Holy Spirit, which belongs to God, returns to Him.
Ecclesiastes 12:7 is not about the soul ascending to God but about the Holy Spirit, God’s presence within us, returning to Him at the end of our lives. This truth emphasizes God’s sovereignty and reminds us that our hope lies not in an immortal soul but in the resurrection, when God will restore us to life and grant us immortality through His power. The Holy Spirit’s return to God confirms its divine nature and eternal origin, further demonstrating that it is not subject to decay or destruction like the physical body.
Daniel 12:2 states:"And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."
This verse clearly describes the dead as being in a state of sleep, not as conscious souls in heaven or elsewhere. The phrase "sleep in the dust of the earth" highlights that the dead remain in their graves, awaiting the moment of awakening—resurrection. The passage emphasizes that this awakening will occur at a specific time determined by God, reinforcing the idea that death is a period of unconscious rest until the resurrection.
1 Thessalonians 4:13-16 states:"But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first."
This passage explicitly refers to the dead in Christ as being "asleep," awaiting the moment of resurrection at the second coming of Christ. Paul reassures believers that those who have died are not lost but will rise first when Christ returns. There is no suggestion of conscious souls already in heaven; instead, the focus is on the hope of resurrection and eternal life that will occur at the end of the age.
The Nature of the Soul: A Biblical Perspective
The foundation for understanding the soul comes directly from Genesis 2:7, which describes the creation of humanity:"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"
This passage reveals a significant truth: the soul (Hebrew: nephesh) is not a distinct or independent part of a person. Rather, it is the result of the union between the body and the breath of life given by God. When these two components come together, a person becomes a living being—a "living soul." This understanding contrasts with later philosophical ideas that describe the soul as an immaterial, immortal entity existing apart from the body.
In Hebrew thought, human beings are seen as unified wholes, not as dualistic combinations of body and soul. The word nephesh—translated as "soul" in many English Bibles—more accurately means "life," "being," or "person." It refers to the entirety of a living individual rather than a separate, immortal part of that person. From this perspective, the soul is the living person as a whole, not an independent or detachable essence.
Where the Idea of a Separate Soul Originates
Greek Influence
The concept of a separate, immortal soul originates largely from Greek philosophy, particularly the teachings of Plato. Plato theorized that the soul pre-existed the body and continued to exist independently after death. This view sharply contrasts with the Bible’s holistic portrayal of humanity as embodied beings whose life depends on the breath of God.
Early Christian thinkers, such as Augustine, integrated Greek philosophical ideas into Christian theology. This blending led to the widespread belief in the immortality of the soul as a separate entity. While this view became common in Christian tradition, it does not align with the biblical understanding of humans as whole beings created by God, with no inherent separation between body and soul.
Scripture reminds us
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Colossians 2:8
The “Living Soul” in Biblical Theology
The Bible consistently portrays human beings as whole persons rather than dualistic entities. For example, in Ezekiel 18:4, God declares, "The soul that sinneth, it shall die." Here, the term "soul" refers to the entire person, not an immortal essence. This aligns with the understanding that humans are living souls, not souls inhabiting bodies.
Additionally, Jesus describes death as sleep in John 11:11-14. When speaking of Lazarus’s death, He says, "Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep." This metaphor of sleep implies that the dead are unconscious, resting until the resurrection, when they will be awakened by God.
When God created humanity, He formed the body from dust and breathed life into it, making it a "living soul." At death, this union dissolves: the body returns to dust, there is no biblical basis for the idea of an immortal soul continuing to exist independently.
Resurrection Hope
The hope of eternal life lies not in an immortal, separate soul but in the resurrection of the whole person. 1 Corinthians 15:52 states, "For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." At the resurrection, God will restore life to those who have died, reuniting body and breath to create a renewed, living soul.
This resurrection includes the promise of glorified bodies, as further described in Philippians 3:20-21: "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Just as Jesus was raised with a glorified body, we too will be transformed to share in this glory, no longer subject to decay or mortality.
1 Corinthians 15:42-44 elaborates on this transformation: "So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." This passage contrasts our current, perishable state with the incorruptible and powerful nature of the body we will receive at the resurrection.
Finally, 1 John 3:2 assures us of the ultimate fulfillment of this hope: "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." This verse promises that we will be fully transformed into Christ's likeness, both in character and in glorified physical form.
In the resurrection, God will not only reunite body and breath but will also give believers glorified, incorruptible bodies fit for eternal life in His presence. This transformation reflects God’s ultimate plan to restore humanity to its intended perfection.
The Roman Catholic Church (RCC) often refers to Hebrews 12:1, which mentions the "great cloud of witnesses," to support the veneration of saints and the belief that saints in heaven can intercede for the living. The verse reads:
"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us."
To understand Hebrews 12:1 in context, it’s essential to see how it fits within the broader message of Hebrews 11 and 12.
Chapter 11 of Hebrews, often called the "Hall of Faith," provides a list of Old Testament figures who demonstrated remarkable faith in God despite challenges and trials. These include Abel, Enoch, Noah, Abraham, Sarah, Moses, and others. The chapter emphasizes their unwavering faith and trust in God’s promises, even when they did not see the ultimate fulfillment of those promises in their lifetimes.
For example:
Hebrews 11:13 states: "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them."
This shows that their faith was forward-looking, anchored in God’s ultimate plan of redemption.
Hebrews 11:39-40 concludes the chapter by saying: "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect."
This indicates that the ultimate fulfillment of God’s promises—including eternal life and redemption—comes through Christ and involves all believers, past and present.
Understanding Hebrews 12:1 in This Context
"Wherefore seeing we also are compassed about with so great a cloud of witnesses"
The "cloud of witnesses" refers to the faithful individuals mentioned in Hebrews 11. These "witnesses" are not portrayed as active observers of our lives but as examples of faithfulness. Their lives testify to the power and faithfulness of God. The imagery of a "cloud" suggests a vast multitude, emphasizing the collective testimony of God’s people throughout history.
"Let us lay aside every weight, and the sin which doth so easily beset us"
This part of the verse encourages believers to cast off anything that hinders their spiritual progress. The "weights" could refer to unnecessary burdens, distractions, or worldly concerns, while "sin" points to anything that entangles and prevents believers from running their spiritual race effectively.
"And let us run with patience the race that is set before us"
The Christian life is likened to a race that requires endurance, perseverance, and focus. The "race" is an individual journey of faith, yet it is inspired and encouraged by the example of those who have gone before. The "patience" (or endurance) called for here is the perseverance to remain faithful, even amid trials and difficulties.
Hebrews 12:2-3: The Focus on Jesus
The passage continues in verses 2-3, directing the reader’s attention to Jesus as the ultimate example of faith and endurance:"Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."
Here, the "cloud of witnesses" is meant to encourage believers, but the focus shifts to Jesus as the supreme example. While the witnesses serve as inspiration, Jesus is the "author and finisher of our faith," the one who perfects and completes it.
If the baptism and indwelling of the Holy Spirit are central to God’s plan for perfecting believers, and this was only made available after Christ’s resurrection, it aligns with the biblical teaching that the faithful of the Old Testament "received not the promises." Their faith was anticipatory, looking forward to the fulfillment of God’s plan through Christ—a fulfillment that could only occur after His death, resurrection, and the subsequent sending of the Holy Spirit. This highlights that the ultimate realization of God’s promises, including eternal life, redemption, and glorification, is rooted in Christ’s redemptive work and extends to all believers—past, present, and future. The statement "that they without us should not be made perfect" emphasizes a collective completion that will only be achieved at the resurrection.
The fact that the faithful of the Old Testament are described as not having received the promises and are awaiting perfection alongside New Testament believers strongly implies that they remain in a state of rest or "sleep," as Scripture often depicts the dead. This interpretation aligns with 1 Thessalonians 4:16-17, which teaches that the dead in Christ will rise first at His return, followed by living believers who will then be glorified together.
Thus, the sequence of events—Christ’s resurrection, the outpouring of the Holy Spirit, and the collective perfection of all believers at the resurrection—supports the understanding that the dead are asleep, awaiting the fulfillment of God’s promises at the resurrection. Their forward-looking faith underscores that the ultimate redemption and glorification through Christ had not yet been realized during their lifetimes, further affirming their state of rest until the resurrection.
In context, the "cloud of witnesses" is not portrayed as interceding for believers or watching them from heaven. Instead, their lives "witness" or testify to the faithfulness of God, encouraging believers to persevere in their own faith journey.
Romans 1:25
"Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen."
I encourage each of you to dive into Scripture personally and discover its truths for yourselves.
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