The Conditionalist Faith of Our Fathers, vol. 1

CHAPTER TWENTY-SIX: Technical Terms: Sleeping, Waking, Resurrection

I. “Sleeping” and “Awakening”—NT Terms for Death and Resurrection

DEFINITION OF TERMS

Two Greek words are rendered “sleep”—(1) katheudo (“to compose one’s self in voluntary or natural sleep,” as in 1 Thessalonians 5:6), employed 22 times, and never used of death; and (2) koimao (“to fall asleep involuntarily,” as in 1 Thessalonians 4:14). This is used of the sleep of death because it is involuntary, while katheudo is voluntary. Koimao occurs 18 times, and is constantly used of death (except Matthew 28:13; Luke 22:45; John 11:12; Acts 12:6). CFF1 466.1

1. MULTIPLE SPECULATIONS OVER STATE IN DEATH

The mystery of man’s state in death has frequently been used as a springboard for plunging into philosophic speculation, poetic fancy, superstitious credulity, and religious yearning. Here Immortal-Soulist speculation ranges all the way from Oriental belief in transmigration, Platonic escape to the starry spheres, American Indian happy hunting grounds, Spiritualism’s eerie world of progressive spheres, Romanism’s Purgatory and limbo, and on to Protestantism’s magic gateway to Heaven. CFF1 466.2

But the human mind, unaided, is baffled by the mystery of the death state. Man craves certainty and solace on this point. Scripture alone pierces the veil and gives us trustworthy information. Only the Bible gives us the true understanding of the intermediate state. Even after three years of personal companionship with Christ during His earthly ministry, the early apostles still needed the risen Christ to open “their understanding, that they might understand the scriptures” (Luke 24:45). We too must likewise listen to His words today. We too as verily need the divine illumination of the Holy Spirit, who will guide us, as He did them, into “all truth” (John 16:13). CFF1 466.3

Picture 1: Elijah’s Ascension:
The Taking of Elijah to Heaven Prefigured the Translation of the Living Saints at Christ’s Second Advent.
Page 467

2. “SLEEP”—COMMON TERM FOR “DEAD IN CHRIST.”

That man “sleeps” between death and the resurrection is the express testimony of Scripture. It is, in fact, the uniform testimony of both the Old and the New Testaments—as for example, with Moses, David, and Daniel in the Old, ¹ and Christ, Paul, and Stephen in the New. ² Peter expressly said, “David is not ascended into the heavens” (Acts 2:34). Man sleeps; then he wakens. That epitomizes his experience, covering the intermediate state between the present life and the life to come. CFF1 467.1

The verb koimao (“to make sleep,” “put to sleep,” “fall asleep,” “sleep”) not only is generally used of the “sleep of death” but is affirmed to be the condition of man as a whole in death (cf. Deuteronomy 31:16.—Ahou shalt sleep with thy fathers”). Death is affirmed to be an unbroken slumber until the resurrection morn, when the sleepers will awaken (Daniel 12:2). Jesus said of Lazarus, “I go, that I may awake him out of sleep” (John 11:11). And when “he that was dead” was awakened, he came forth bodily from the tomb (John 11:44). And Jesus said, “Loose him [from the “graveclothes”], and let him go” (John 11:44). CFF1 468.1

Moreover, Paul in 1 Thessalonians 4 assures us that neither those who are alive at the return of Christ nor those who “sleep in Jesus,” will go into the Lord’s presence before the other group. Both the resurrected and the translated ones are “caught up together” to meet their returning Lord. Such a declaration confutes the concept that the dead saints have gone before to glory, and have been with Christ for centuries, or millenniums. Neither the “quick” (“the living”) nor the “dead” precede the other, but the “changed” quick and the awakened sleepers will go “together” into the presence of Jesus forever (1 Thessalonians 4:15-17). CFF1 468.2

3. FIGURE OF “SLEEP” USED ONLY OF FIRST DEATH

There is a striking similarity between the beautiful euphemism of the “sleep” of the dead and the “sleep” of the living. Both indicate a condition of unconsciousness and inactivity, which concept is, of course, totally opposed to the popular postulate of the superlative consciousness and activity of allegedly immortal souls. But the Bible must be the criterion on this. Neither tradition nor speculation nor human aspiration can be trusted for reliable information here. CFF1 468.3

There is also a striking similarity in the awakening that follows. In literal sleep the person who sleeps wakes up after his rest. There is thus the suggestion of a resurrection. But the Scriptures are explicit just here. The dead do awaken. Those who “sleep the sleep of death” (Psalm 13:3) are not to remain in the death-sleep forever. Both good and evil “sleep,” and both righteous and wicked must assuredly “awake” (Daniel 12:2). For “as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22). CFF1 468.4

But the figure of sleep is used only of the first, or temporal, death. When we lie down in the “sleep of death,” the next thing of which we are conscious is that of being awakened by Jesus, the declared “resurrection, and the life” (John 11:25), to live forever or to be judicially condemned to the second, or eternal, death, from which there will be no awakening. CFF1 469.1

4. UNIFORM USAGE DETERMINES THE MEANING

To grasp the New Testament usage at a glance, let the eye run down the italicized words in the following list of passages, and observe the frequency and consistency with which the terms “sleepeth,” “sleep,” “asleep,” and “slept”—all variants of koimao—are used for the sleep of death in the New Testament, paralleling the same usage throughout the Old Testament. ³ This New Testament terminology is used particularly of those who sleep “in Christ” (1 Corinthians 15:18), or “in Jesus” (1 Thessalonians 4:14). CFF1 469.2

It will be observed that these references include the great resurrection chapters, 1 Corinthians 15 and 1 Thessalonians 4. CFF1 469.3

It is to be particularly noted that “sleep” is used both of the good and of the evil dead. It is similarly to be observed that koimao to describe the dead was likewise used by the pagan ancients to describe the dead—but without hope of a resurrection or an awakening. By them it was joined with words that excluded the hope of “waking,” or with such qualifiers as “eternal,” “unawakened,” or “everlasting,” or “brazen” or “iron” sleep. The contrast is impressive. The Christian hope of glorious awakening made the difference. CFF1 469.4

5. “SLEEP” IMPLIES ASSURANCE OF “AWAKENING.”

Sleep is a tender and hope-inspiring figure of speech, chosen by Inspiration to represent death; for, as noted, sleep implies assurance of a later awakening. The literal use of the term “sleep” is, of course, limited to living persons, while in figurative use it pertains only to the dead. It was employed by Christ Himself in preference to the harsher literal term “death,” with its inevitable “sting” (1 Corinthians 15:56). CFF1 469.5

Speaking figuratively, Jesus said, “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep” (John 11:11). However, when Jesus perceived that He was misunderstood, He said “unto them plainly, Lazarus is dead” (John 11:14). And He quickly added, “Thy brother shall rise again” (John 11:23). Both sets of expressions meant the same. CFF1 469.6

When Paul speaks figuratively of those who “sleep in Jesus” (1 Thessalonians 4:14), he explains this as literally “the dead in Christ” (1 Thessalonians 4:16). The term “sleep” softens the impact of the blow by reminding one of its temporary character and the assured awakening to follow. It is a euphemism—a gentle, comforting word substituted for the harsher, more repellent term. Now note the technical term. CFF1 471.1

6. “AWAKENING” FROM DEATH-SLEEP IS INSPIRED TERMINOLOGY

To “awake” (exupnizo, “to rouse out of sleep”) is Biblically and logically the reverse of “falling asleep” in death. They are antithetical terms in striking contrast. The classic New Testament example of the use and meaning of the term “awake” is in connection with the aforementioned raising of Lazarus. Observe the entire passage: CFF1 471.2

“Our friend Lazarus sleepeth [from koimao]; but I go, that I may awake [from exupnizo, “arouse”] him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead” (John 11:11-14). CFF1 471.3

The resurrection followed, as Christ came to the grave and called, “Lazarus, come forth. And he that was dead came forth” (John 11:43, 44). That was the “awakening” of Lazarus out of the “sleep” of verse 11. The meaning is identical. Christ said nothing about Lazarus having gone to Heaven, and that He was going to bring him back from glory. He simply inquired where they had laid him. And when Lazarus came forth he did not report having seen anything in the nether world. CFF1 471.4

The last-day parallel is, of course, that the sleeping dead shall both hear and respond to the voice of the returning Christ, the Life-giver, and shall arise at that transcendent hour. ⁶ Observe: CFF1 471.5

Picture 2: Christ’s Ascension:
Christ’s Ascension Was the Assurance of Our Complete Bodily Redemption and the Pledge of His Return to Gather His Ransomed Ones From Death and the Grave.
Page 471

There is thus harmony and symmetry of expression as to “sleeping” and “awaking”—Bible terms for going into and coming out of the death state. CFF1 472.1

7. TRANSLATION CONCEALS REITERATED “AWAKENING” EMPHASIS

Another but more technical point may well be noted, pertaining to translation. Some sixteen times in 1 Corinthians 15 the resurrection “awakening” from the “sleep” of death is pressed home by the apostle Paul. First of all, as a background he says that Christ “died for our sins” and was “buried,” and “rose [from egeiro, “awoke,” “roused up from sleep”—the sleep of death] again the third day according to the scriptures” (1 Corinthians 15:3, 4). Then He was seen by Peter, next by the twelve, then by more than five hundred at one time—most of whom were still living when he wrote (about A.D. 57), but “some are fallen asleep”—then seen by James and by all the apostles (1 Corinthians 15:5-7). Finally He was seen by Paul himself (1 Corinthians 15:8). CFF1 472.2

Now note how, ten times in eight verses (1 Corinthians 15:12-20), Paul in the original Greek stresses the resurrection as “awaking” (from egeiro) from the dead—including that of Christ Himself. Observe: CFF1 473.1

“Now if Christ be preached that he rose [“awakened”] from the dead, how say some among you that there is no resurrection [“rising up”] of the dead? But if there be no resurrection of the dead, then is Christ not risen [“awakened”]: and if Christ be not risen [“awakened”], then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up [“awakened”] Christ: whom he raised [“awakened”] not up, if so be that the dead rise [“wake”] not. For if the dead rise [“awaken”] not, then is not Christ raised [“awakened”]: and if Christ be not raised [“awakened”], your faith is vain; ye are yet in your sins. Then they also which are fallen asleep [from koimao] in Christ are perished” (1 Corinthians 15:12-18). CFF1 473.2

“But now is Christ risen [“awakened”] from the dead, and become the firstfruits of them that slept [from koimao]” (1 Corinthians 15:20). CFF1 473.3

This iterated and reiterated contrast between sleeping and awakening is impressive. And in five additional instances egeiro (“awaken”) occurs (1 Corinthians 15:32, 35, 42, 43, and 52). ⁷ The term “sleep” enshrines a blessed truth and Biblical fact, for the sleeper is unconscious of any lapse of time between death and resurrection. He simply goes to sleep and later awakes, ⁸ in the resurrection of the dead. CFF1 473.4

8. BEARS VITAL RELATIONSHIP To ADVENT HOPE

Christ must come again in order to receive His people unto Himself (John 14:3) and to reunite those separated by death. In this light the Second Advent becomes luminous as the blessed hope of the church. The sole means of meeting and reuniting with our loved ones is the return of Jesus to awaken them, or raise them up, from sleep in their dusty beds. The fact that death has been popularly regarded as the immediate gateway to Paradise is largely responsible for relegating so far into the background the New Testament doctrine of our Lord’s return. And it has blurred the resurrection truth. The time has come to give again our Lord’s return its rightful, paramount place in the preaching of the gospel. CFF1 474.1