The Resurrection of Lazarus (Fair Use)
Undiscovered Country
Soul Sleep or the Intermediate State?
By Scout
“The undiscover'd country from whose bourn, No traveller returns, puzzles the will…” — Hamlet (Act 3, Scene 1)
If you receive your resurrection body at the return of Jesus but you die well ahead of that time, what happens to you during the interim? Mainstream Christianity supports the idea that you continue to be conscious and live in Paradise but in a disembodied stated. This condition is referred to as the Intermediate State. An assortment of small sects (prominently, Armstrongists, Jehovah’s Witnesses and Christadelphians) believe that you are unconscious during this interval. This condition is an unconscious state called Soul Sleep. Herbert W. Armstrong stated that he died and assured his followers that there was no consciousness in the state of death but I always thought that was tongue-in-cheek rather than doctrinal.
I can’t say that I align neatly with either view. I believe in a variation of the Intermediate State view. This is because I do not believe that God designed us to live without a body. So, I agree with the standard Intermediate State view but I think we will have some kind of a preliminary body after death but prior to final resurrection. (This intermediate corporality is seen in Matthew 17:3 where Moses and Elijah appear. Jesus refers to this as a vision (Greek, horama) but the term means spectacle and does not automatically suggest that what was seen was unreal.).
In considering such questions, it is useful to be familiar with the terminology used in the Bible. In this writing I am going to use the model of a human being that was widely accepted during the period of Second Temple Judaism. This would be a tripartite model that consists, in Greek terminology, of sarx, psuche and pneuma. These three terms correspond respectively to the flesh, the lively implementation of the body and the spirit. While there are various ways that the body might be mapped to these three elements, these are the general categories. (Atheism, of course, would assert a different model in which there is no such thing as spirit and the three elements are really just a single chemical product. A discussion of these manifold variations is beyond the scope of this brief essay.)
The next two sections discuss what I feel to be solid support for the intermediate state. I will not discuss the arguments that favor Soul Sleep. I will let the proponents of that idea respond. I am interested in what they will assert.
The Support of the Intermediate State from the Pattern Set by Jesus
Jesus is the forerunner (Hebrews 6:20). He is the firstborn among many brethren and we are to follow in his footsteps. This of course does not mean that each of us will be nailed to a cross, at least physically. While there is no precise conformity to the experience of Jesus, the essential steps in the process of salvation, the general ordo salutis, are very unlikely to be radically different from what Jesus experienced. So, it is reasonable to look to the pattern of events in his life in the flesh to see reflected the unfolding of events for us. To put a fine point on it, Paul wrote in Romans 6:5, “For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his.”
An important part of this picture is to recognize that the spirit or pneuma is separable from the sarx and psuche. The latter two are regarded as mortal by scholars of Second Temple Judaism and Early Christianity. And the pneuma is regarded as ever-living. The idea that “man is a soul” found in the language of the Old Testament is much more nuanced in the New Testament. As in many cases, the New Testament unpacks the Old.
Jesus referred to this separability in Luke 23:46 when he said, “’Father, into your hands I commend my spirit (pneuma).’ Having said this, he breathed his last.” So, his sarx and psuche were going to cease operation and be entombed. But his pneuma had a different destination. And we can know more about that destination.
At death, Jesus did not slip into some kind of existential coma for three days. (Please don’t start figuring out how many days and nights. This is not about calendar antics.) The pneuma is made to give mental life, personality and sentience. It is not a sleeper. Consonant with this we find that Jesus was active during the three days his physical body was in the tomb. In the doctrine of the Harrowing of Hell, Jesus preached to “the spirits in prison.” (There are alternative interpretations of this but the Harrowing of Hell was advocated by many of the Patristics. Armstrongism also holds the view that Christ preached during this period (R. McNair, Good News, December 1979). This view will be supported further in the next section.)
So, Jesus did not experience Soul Sleep. If he is the pattern for us, then this pattern does not support Soul Sleep for us.
The Support of the Intermediate State from Scripture
There are a couple of scriptures that have direct application to this issue. The scriptures are not without controversy and alternative interpretations. The first is Jesus’ statement to the Thief on the Cross. The interpretation of this event is colored mostly by the Comma Placement Theory. Since Greek lacked punctuation that argument will spin perpetually. I would like to instead look at circumstances. Here is the scripture from NRSV:
“Jesus, remember me when you come in your kingdom.” He replied, “Truly I tell you, today you will be with me in paradise.” (Luke 23:42-43)
The Thief introduces a time element: when you come into your Kingdom. The Thief in effect serves the ball into Jesus’ court. And Jesus responds with a time element that is an answer to the Thief’s time element. Jesus does not tell the Thief that “it’s going to be a while before I am resurrected, so it will be a few.” Jesus does not say, “You are going to be unconscious for a long, long time and then be in Paradise.” Jesus gave a direct, unadorned, unqualified answer. It was not Jesus’ purpose to obfuscate but to clarify. Jesus was not the artful dodger who was trying to divert someone off the path of truth. This timing also comports with the fact that Jesus said in Luke 23:46, at the moment of his death, that he was committing his spirit to the Father. The timing language expresses immediacy and not delay. From other scriptures, his ascent to the Father may not have been immediate but his ascent to Paradise was.
The second scripture I will consider is a watershed in this debate. In the “Parable” of Lazarus and the Rich Man, Jesus describes the two characters as being in a state of bodily existence in the afterlife but before the resurrection. This would be the Intermediate State with, I believe, some kind of intermediate body. I have enclosed the term “parable” in quotes because I do not believe this is a parable. I believe it is a narrative. It may be parabolic in the sense that the two characters are fictional, though even that is not certain. But there is no need for the entire setting to be deemed parabolic because on aspect is.
Consider that Jesus knew that this passage would be read by the others who were members of the Elect in the future. Would he construct a fiction that misled readers about the nature of the afterlife? No, he would use the real circumstances. To construct a fictional setting would cast a light of theological uncertainty on the entire testimony. If there is anything that Christ intended you to believe, it is the circumstances. The characters can be fictional archetypes and it diminishes nothing. But the circumstances speak meaning. Jesus did not craftily and deceptively set out to pull our legs. My conclusion is that this passage should be classed as a narrative and not a parable. Calling it a parable is a license to grant a few people encouragement to fictionalize the whole account.
Finally, Lazarus
At one time I thought that the man that Paul described in 2 Corinthians 12 as having gone to Paradise was Lazarus. But the timing for this, though somewhat vague, does not seem to work. What I can say, is that I don’t believe the popular view that Paul was talking about himself. If there were ever a chance to bring clarity to the issue of the afterlife, the case of the resurrection of Lazarus would be the best. We could have a few neat verses where someone asked Lazarus where he had been and what he saw and heard while dead in the tomb. And Lazarus could give us some useful and no doubt absorbing information. Maybe some information that is not privileged but just some general logistics. But nothing is preserved for us. Without a doubt someone asked Lazarus about his period of death but whatever he said did not enter scripture. Like Paul wrote in 1 Corinthians 12: “a person … was caught up into paradise and heard things that are not to be told, that no mortal is permitted to repeat.” It is interesting that God did not use the case of Lazarus to explain the afterlife. My guess is that in the great array of pressing issues, it is not that important in the present context. One day we will all find out. In the last analysis, I think the data supports the idea of the Intermediate State best. Yet, if I miss the mark and I awaken in the next life and someone tells me that I have been asleep for thousands of years, like some mighty Rip Van Winkle, I won’t stress.

