Some people see 1 Thessalonians 4:14 as evidence that the souls of the righteous are immediately present with God in heaven after death. The verse states, “For since we believe that Jesus died and rose again, we also believe that God will bring with Jesus those who have fallen asleep in Him.” This might seem to support the idea of disembodied souls in God’s presence. However, the context of the passage does not support this. The concerns of the Thessalonian believers and Paul’s overall message reveal a different picture. This verse, rather than describing the current state of the deceased, points to the future hope of resurrection and the return of Christ.
Souls in heaven returning with God?
People often interpret 1 Thessalonians 4:14 as supporting the idea of disembodied souls in heaven because of the phrase “God will bring with him those who have fallen asleep.” They assume this means God will bring souls from heaven when Christ returns. The logic goes: if God is bringing them “with him,” they must already be with God in heaven. This quick reading seems to suggest that the deceased are currently with God and will return with Christ at his second coming. However, this interpretation overlooks important context and alternative explanations.
The concern of the Thessalonians
The strongest argument to rebut this misinterpretation is the immediate context, particularly v. 15. This verse reveals that the Thessalonians worried about their deceased loved ones being at a disadvantage when Jesus returns. Paul writes, “we who are alive and remain until the coming of the Lord will by no means precede those who have fallen asleep” (1 Th. 4:15 BEREAN).
This concern makes no sense if the Thessalonians believed the souls of the dead were already with God in heaven. If that were the case, why would they worry about the dead being at a disadvantage? They’d logically assume those in heaven would have an advantage, not a disadvantage.
By addressing this concern, Paul indirectly confirms that the Thessalonians didn’t believe in disembodied souls immediately going to heaven after death. Instead, their concern aligns with a belief that the dead are in a state of “sleep” or unconsciousness until the resurrection.
Those who have fallen asleep
The consistent use of “sleep” as a metaphor for death in this passage provides robust evidence against the idea of conscious souls in heaven. Paul employs this metaphor multiple times, referring to those who have “fallen asleep” (vv. 13, 14, 15). This language choice is significant and purposeful.
The Bible uses sleep as a euphemism for death, implying a state of rest and inactivity. When we sleep, we’re unconscious, unaware of our surroundings, and inactive. By using this metaphor, Paul is drawing a parallel between physical sleep and death. Just as we expect to wake from sleep, the metaphor points to the hope of resurrection rather than an intermediate conscious state. Some interpreters argue that this sleep metaphor applies only to the body, while the soul remains conscious. However, this interpretation faces several problems.
The entire being slept
Firstly, Paul applies the sleep metaphor to the whole person, not just the body. He doesn’t distinguish between a sleeping body and an awake soul. This holistic application aligns with the biblical view of humans as unified beings, not separate body-soul entities. Heller affirms the Hebrews had no such conception and, it would seem, the Thessalonians didn’t share it either.
“God breathed into man’s nostrils the breath of life “and man became a living soul (nephesh)” (Gen. 2:7). As such the soul is by no means limited to the spiritual or psychic aspects of human life; it describes the whole man with reference to his own particular individuality and may include his stature, general appearance, behavior, reputation, and in some sense even his possessions.
Neither is the body something which a man has; it, too, is what he is. To the Hebrews it was so obvious that a man and his body were one and the same that they neither needed, nor had, a special word to designate the body. They did, of course, have names for various parts of the human body, but if you asked what they called the sum of all these parts they would no doubt have answered simply ‘adam (man).”1 (bold emphasis added)
“The dead know nothing”
Secondly, this body-only sleep interpretation introduces a concept foreign to the text and to Paul’s Jewish background. It imposes a Greek dualistic view onto a passage that doesn’t support such a reading. If Paul meant to convey that only bodies sleep while souls are conscious, he had many opportunities to make this clear. Instead, he consistently refers to whole persons falling asleep.
To the Jewish mind of the biblical period, there was no concept that in death only the body slept. Ecclesiastes summarized the Jewish view:
For the living know that they will die, but the dead know nothing. They have no further reward, because the memory of them is forgotten. (Eccl. 9:5 BEREAN)
Whatever you find to do with your hands, do it with all your might, for in Sheol, where you are going, there is no work or planning or knowledge or wisdom. (Eccl. 9:10 BEREAN)
Why would the Thessalonians have been concerned?
Thirdly, the idea that only the body sleeps while the soul remains conscious is inconsistent with Paul’s language and the concerns he’s addressing. If Paul believed that souls were consciously present with God in heaven, his consistent use of the sleep metaphor would be misleading at best. Why emphasize unconsciousness if he believed in conscious afterlife? The sleep metaphor makes much more sense if Paul understood death as a state of unconsciousness until the resurrection.
Moreover, why would the Thessalonians worry about their deceased loved ones being at a disadvantage at Christ’s return if they believed these souls were already consciously with God?
As a side note, while it proves nothing theologically, it is interesting that “[t]he word ‘cemetery’ means a sleeping-place.”2 3
What does “bring with him” mean?
The Greek verb used for “bring” (ἄγω, agō) in 1 Thessalonians 4:14 can also mean to lead, bring forth, or accompany.4 5 Furthermore, Thayer and Louw & Nida observe that the Greek word emphasizes the act of leading, not so much the destination or point of departure.6 7 In the context of resurrection, it implies that God will bring forth the dead from their graves, leading them into the presence of Christ the moment He returns.
Let’s notice the order of events in 1 Thessalonians 4:13-17. Christ returns, He raises the dead, then He transforms the living. While all of this will not happen simultaneously (“the dead in Christ will rise first” – v. 16), it would appear they will take place in short order. Paul directly connects “bringing” to the resurrection. As Christ returns, God “brings” the dead back to life, so they are “with him” in the sense that their resurrection coincides with Christ’s return.
“In the twinkling of an eye”
Paul is describing actions that occur at the same moment – Christ’s return, the resurrection of the dead, and their appearance with Christ. “God will bring with him those who have fallen asleep” (v. 14) refers to God resurrecting the dead, not souls returning from heaven. This simultaneous action is similar to Paul’s description in 1 Corinthians 15:52 of the resurrection happening “in a moment, in the twinkling of an eye.” The Complete Jewish Bible has an interesting rendering of v. 14 that probably comes closer to Paul’s intended meaning than most other English Bibles:
For since we believe that Yeshua died and rose again, we also believe that in the same way God, through Yeshua, will take with him those who have died. (1 Th. 4:14 CJB)
Paul’s True Message to the Thessalonians
Taken in context, 1 Thessalonians 4:14 does not support the concept of disembodied souls immediately entering heaven upon death. Rather, Paul’s words align with the biblical view of death as a state of unconsciousness, often metaphorically described as “sleep.”
The apostle’s primary goal was to reassure the Thessalonians about the fate of their deceased loved ones, emphasizing the hope of resurrection at Christ’s return. This interpretation is consistent with the overall biblical narrative, the immediate context of the passage, and Paul’s Jewish background. It underscores the importance of resurrection as the Christian hope.
References
- Heller, James J. “The Resurrection of Man.” Theology Today 15.2 (1958): 221.
- Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical and Explanatory on the Whole Bible, 1871, Accordance electronic ed. (Altamonte Springs: OakTree Software, 1996), paragraph 22452.
- https://www.etymonline.com/search?q=cemetery.
- Strong’s Greek Dictionary of the New Testament, s.v. “ἄγω,” paragraph 78.
- BDAG, s.v. “ἄγω,” 16.
- Greek-English Lexicon of the New Testament, s.v. “ἄγω,” paragraph 693.
- Louw & Nida, s.v. “ἄγω,” 203.