Falling Asleep to Rise Again

Ian, 

You fell asleep at the wheel – a consequence of narcolepsy, intensity of college studying, unparalleled physical activity and lack of medical compliance. You had never fell asleep in such an uncontrolled manner before – you fell asleep only once – but that once was at the wrong time, under the wrong circumstances. You died, immediately. You not being here is sad beyond words, crushing, full of raw feeling and really shakes me up to the core. How do I view death? What is it and how to react to the loss of you - part of my very life - and how to look to the future?

Traditional views depending on religion of choice argued for some “life after death” or “life recycling” in reincarnation. This comes in different forms – bliss, grey and ghostly, or torment – it depends on your station in life, agreement with religious tenants, time or location of life. Today, many books, TV shows, and movies have sought to argue and support this with evidence from experience, holy books and science.

Many scientists differ with this position, and assert that death is final. Dawkins, Krauss, Diamond, Musolino and others argue “Astronomy has taught us that our planet is not the navel of the universe. We learned from biology that we were not created by God but evolved alongside millions of other species. [The Soul Fallacy] is about another seismic change in our self-image. Most people today believe that we have the bodies of beasts and the souls of angels. Science tells us otherwise.” As Francis Crick once remarked, “You, your joys and your sorrows, your memories and your ambitions, your sense of personal iden­tity and free will, are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules.” If we are soulless, products of biology, these men suggest that if we are without God, we must “get over any after death future” and come to grips with our decisive end.

As a Christian and scientist – I cannot escape this type of argument. But these arguments bear many flaws concerning how we view science, God, His actions, and methods of investigation, induction and deductive processes. Does this argument obviate a soul? Does natural law in the physical, chemical, geological and biological worlds argue for no God? Indeed, if an Author indeed had a hand in creation, should He not paint with the palette of biology? What is spirit anyway – is it measurable? Is it expressed in neurological impulses and responses? Must it be emergent? I think this argument tells us a great deal more about ourselves as humans than the merits of any position.

What makes us truly human? Use of tools, language, physical properties, guilt, forgiveness, brain size? Knowledge and intercourse with the Divine? Arguments from theology, anthropology, psychology or biology can be made – maybe some or all contribute. But operationally, I think that the knowledge of the clock, the progression of time toward an end, separates us from other biological organisms. We are then only organisms to understand our temporal progression and ultimate end. In this process, humans are driven simultaneously by the recognition, retention and ownership of identity, destiny and mortality. Argumentation, self-elevation and positioning give grounds for identity. Assurance of destiny is essential and people fight for certainty. Certainty – even in soulless finality – is preferable to lack of understanding, mystery, and uncertainty. Simple belief in religious tenants likewise proves easier than grappling with the complexities of earthly facts and heavenly truths. Finally, mortality threatens both our identity and destiny. Death is the power that erases us all from the earth and memory. Our destinies are cut short and our identities are ultimate forgotten.

So, what does it mean to die? Religion and science can theorize, but where can we look to for authoritative perspective? If one believes the Gospels and the legacy of the apostles, only one person has such perspective – Jesus. He faced death in life, death as death, and death in resurrection. What did He teach?

Mark 5:21-53.

Jarius’ heart falls – his friends arrive and inform him that his beloved daughter died. I understand how the heart falls, hope drains and the manner he viewed Jesus changed immediately. He had implored Jesus to heal her, but Jesus had become sidetracked on the way and now it was too late. Jesus seems to understand exactly what Jarius feels and councils, “Do not be afraid; just believe!” They enter the house and Jesus boldly tells the mourners to stop weeping, “The child is not dead, but asleep.” Mocking ensued. But Jesus boldly approached the dead child and told the little girl to get up. And she did! All the synoptic gospels recorded this display of Jesus’ power (Matt. 9:18 cf; Luke 8:40 cf).

John 11:1-44

I already wrote about Lazarus’ death and Jesus reaction in another blog, but here are some interesting thoughts in light of Jarius’ daughter. Jesus hears of his friend’s serious illness, He mysteriously does not rush to help, but stays put and says this illness is not unto death, but the glory of God. When Jesus decides that it was time to go to his friends in Bethany, he tells his disciples, “Our friend Lazarus sleeps, but I go to wake him up.” The disciples were confused by this statement – so Jesus was explicit – Lazarus had died and they must go to him. Jesus boldly faces death with the declaration that “I am the resurrection and the life, he that believes in me will live even if he dies…” Jesus then grieves with the sisters, then commands Lazarus to come forth – alive. And Lazarus obeys!

It seems that those who Jesus intends to raise – the girl and Lazarus – they sleep. They await His word and power to “re-liven” them so they “walk” again. How do we approach death? In faith (Mark 5:36; Luke:8:50; John 11: 25-26), we must believe that death does not have the final word – but Jesus does – and that we may sleep awaiting His word to give new life to our bodies. But what happens to ourselves, our uniqueness, our souls (whatever that may mean according to religion or science)?

Matt. 22:23-33; Mark 12:18-27; Luke 20:27-40

The Sadducees poise a ridiculous question about relationships and the resurrection. These Jewish leaders who for the sake of logic, politics and other reasons have chosen to disbelieve in the resurrection of the dead. They appear to be baiting Jesus into seeing the "ridiculousness" of this position - believing in a life beyond the grave - through their silly story. Jesus does not take the bait and declares that they do not know what the Scriptures teach nor have they experienced God's power. He proves His point by pointing out the present tense verbs in the common way the Father presented Himself in the Old Testament. God is not only identifying with the saints of old to demonstrate the continuity of His purpose and grace, but is declaring that He is a God of life - that these very same saints still serve Him before His throne.

Jesus, as He faces His own death and the need to lay down His life, boldly declares that the resurrection is real, is coming, and has current implications. Saints of old, those in the great cloud of witness watching our life race (Heb. 12:1-2), are safe, at home with the Father - but more than that, the Father sent the Son to reconcile all things to Himself and pave the way for not only our spirits, but our bodies, to be redeemed - proving that nothing is outside His grace and transforming power. Such is the greatness of our Savior's atonement. It is not just the cross, but it coupled with the empty tomb that gives us such hope. Paul confirms this position: “For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we 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.” (Rom. 14:7-9). This verse parallels the message of Matt. 22.32 ‘“I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.” Conclusion: those who are chosen and are embraced by the Father's love and grace are forever preserved with Him - alive!! Our “selves” when not with our bodies are with God.

The Transfiguration (e.g. Matt. 17:1-13 and 1 Peter 1)

Here Jesus’ true nature was exposed and interestingly Moses and Elijah appear to discuss with Jesus His coming passion (see Luke’s account). How did the disciples know that the visitors were Moses and Elijah? There were no pictures!!! Luke says they appeared in glory (Luke 9:31) and obviously their real selves were recognizable.

This experience with the statements to the Sadducees, that the faithful of old are not obliterated upon death, not in “soul sleep” awaiting a final resurrection, but with God serving Him and available to do as He says – such as go visit His Son. Whatever we are with God is recognizable and unique – our identity is preserved. Further, this encounter confirms Matt. 22:32 that men and women of faith do not “die” really, but live. Their bodies may die, but their unique nature lives on. Their bodies sleep and await the call of Jesus to take back their breadth and live. This suggests that our mortality is real for our bodies, but temporary. Mortality is not the destiny of our true selves – we are destined to be with God.

Luke 16:19-31

Jesus tells the story of the rich man and Lazarus. The story vividly describes their different lives and ends. Jesus describes the mortality of both – their bodies die –no doubt their bodies had different and predictable ends – one buried/honored and the other probably discarded as refuse. But their selves had equally different destinies. Immediately, they find themselves in different places: bliss in Abraham’s bosom and torment separated from God. In their places, each may was recognizable, had history, desired a future. They did not float, have wings, or harps – they remained as their were – serving God or separated from God – as they were before their deaths. In this story, there is no delay, no intermediate state, just profound personal transition. Moses, Elijah and the Patriarchs each died too – no resurrection of bodies occurred – but they were translated to God’s presence, kept their identities and were available to serve God and appear to Jesus. Jesus’ story follows this line of destiny and condition for the faithful.

The identity of Abraham as the site Lazarus rested in reflects that truth that we are all sons of Abraham through faith in Jesus (Gal. 3:7). Abraham is the father of the faithful and his identity is preserved in heaven, and so is Lazarus’ as one of his “sons” – who followed in Abraham’s footsteps to believe God to be true and faithful. Therefore, Lazarus and all the faithful receive the blessing promised to Abraham, that God would “be God to you and to your offspring after you.” Gen. 17:7. Again, the truth is reinforced, at death our true selves rest in God and retain their identities.

Luke 23:33-43

Jesus is apparently at His weakest – He is crucified; He is mocked; He dies. But He also forgives, blesses and hears the first prayer of a thief. Two thieves indeed surround him – one reviled Him, and the other defended Him. This later thief asks for Jesus to remember Him when He comes into His kingdom. This faith in who Jesus is and His purpose was the difference between the two. Jesus responds to the man’s faith by promising that “today,” this very day, he would be with Jesus in Paradise – the garden of the King! There is no suggestion of soul sleep, delay, oblivion or other – just continued existence in a new “place” or dimension. This was the same experience of Jesus who preceded the thief in Paradise.

These teachings and experiences of Jesus argue that the death is real, it comes to all but the transition is immediate, that mortality comes to the body, but identity is maintained and destiny is determined by one’s actions in this life – namely faith in Jesus and His power to overcome death. There is no intermediate state, delay, and outcome – just transition through mortality to destiny with identity.

Matt. 28, Mark. 16, Luke 24, John 20-21, 1 Cor. 15

It is strange that the disciples did not record more about the resurrection of Jesus in the Gospels. Each is clear: the resurrection was not expected; the disciples were surprised, unbelieving and slow to faith; Jesus appears to them- one-on-one or in groups to ignite faith in them. He is clearly Jesus – they recognize him. But He is different – He appears to not be confined to time, space and matter as we as humans are. He appears; He disappears; He ascends out of sight. Yet He is still very human – His body is recognizable; He bears the scars of His passion; He cooks; He eats; He is touched; He commissions. He is observed and seen by upwards of 500 persons at once – no doubt it caused a fuss! But the Gospels just record the first appearances, say that if all He taught and did were recorded there was not enough paper, and fast forward to the ascension (which is not mechanistically described – just the perceptions as Jesus faded from view). It seems that the disciples lives switched gears, that the reality of Jesus’ resurrection was so clear and profound, they run to all parts of the world and tell all they see. Their lives mark the resurrection even more than their words.

Jesus did not cease being Jesus in death and resurrection. His resurrection united His undeniable self with His body. His body still bore the evidence of His sacrifice – it was not magically repaired. His wounds of love were evident. He was capable of full human action on earth again, but did not seem bound by the same rules of our biology and physics. This type of resurrection is what Paul said will happen to us. Our humanness, our dust must be changed and the corruptible put on incorruptible. Our bodies will be transformed to be like the man from heaven, spiritual, yet real and reunited with our selves to be fully “us” again.

I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

 “Death is swallowed up in victory.”

 “O death, where is your victory?

O death, where is your sting (1 Cor. 15:51-55). 

Yep, that pretty much sums up that – sure, yet still mysterious. Reuniting spirit and body in a spiritual, heavenly form – forever. Paul then encourages the believers, in light of this certain and blessed end, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” 1 Cor. 15:58

What did the apostles teach about death and the relationship of the spirit and the body?

Acts 7

The story of Stephen gives us the first insight how Jesus’ teaching were grasped and understood by the first generation of believers. Stephen was a man mighty in faith and action, but that often gets you into trouble. Indeed, Stephen was hauled before the Council. He gave testimony of God’s faithfulness to His people, but their continual turning away from Him. The kicker was that Stephen said this very group of men listening to him was guilt of the same by killing the Righteous One. The audience came at Stephen in anger ready to get off the speaker’s stand. At this moment, Stephen appears to stop them cold as he declares He sees Jesus at God’s right hand in heaven. This was too much – Stephen was carried out and stoned. As he felt the stones hit him, Stephen cried out, “Lord Jesus, receive my spirit” and “ Lord, do not hold this sin against them” then he fell asleep. Hmmm, interesting. Stephen dies basically quoting some of Jesus’ sayings on the cross. Not exact, but enough to show that under extreme duress, these words were ingrained in his mind – his spirit to be received by Jesus – as Jesus’ spirit was received by God. This act of grace prompted Stephen to extend this grace to his murderers – just as Jesus had done. There was not a nebulous hope presented by Stephen, but a definite, plan and sequence. And then he fell asleep, to wake again.

1 Cor. 15, 2 Cor. 4-5

I know that we already considered the victorious conclusion of the chapter, but it also begins with a bang. Paul boldly states that the essentials of the Christian faith are rather simple (He declares Jesus’ humanity as essential – thus the incarnation – elsewhere). Jesus died for our sins, was buried and was raised on the third day, according to the Scriptures. That Jesus appeared to Peter, the twelve, James, Paul himself, but also 500 brothers at one time. This is the cornerstone – the reality that Jesus died and lives again. But then he says curiously, that most of the 500 are still alive, though some have fallen asleep. The word for sleep is the same used for Lazarus, for Stephen. They fell asleep to wake again. Paul goes on to argue that if we will not be raised, Christ did not. If Christ did not, we have no hope and those who died did not go to sleep but perished. The same word used in John 3:16. This seems like a clear allusion to a Jesus’ word talking about how we perish without Him, slowly, then eternally. Paul establishes a connection, a cause and effect between Jesus and His believers. Jesus died, God received His Spirit and his body was in effect “sleeping” or waiting for His Spirit to return and enliven it. He did enliven it as a new resurrection body – still Jesus, yet different. Our natural bodies are that of this earth – elements and biology – but our resurrected bodies will be the stuff of heaven.

Thus, our bodies are sacred as temples of God’s Spirit (1 Cor. 6:19-20), but also part of who we are and they will be reformed, reshaped and remade in heavenly form to live in heavenly places. Death to Christians is sleep for the body and union with Christ in the Spirit – being absent from the God is being present with the Lord (2 Cor. 4:11-5:10). We believe that even as our bodies fail us, the One who raised Jesus will raise us with Jesus – that cause and effect again – and the mortal will put on a heavenly dwelling. The reverberation of Jesus' concept of "sleep" to rise again comes through the teachings of Paul and the other apostles. 

God’s Spirit is the proof of something beyond biology, beyond this world. He is our guarantee. We can walk by faith in the promises of God and not our sight – with our body dying. Knowing that our aim is to please God whether at home or away from Him.