Where Does Someone Like Me Fit? - When Faith Outgrows the Boxes We Build

Having been raised within a fairly strict Christian denomination, I learned the firmly held doctrines of that particular faith. I also learned something about the teachings of several other Christian denominations–particularly the doctrines they held that we did not–and, perhaps more importantly, why they were considered wrong. That upbringing shaped me in ways I did not fully appreciate until much later.

It gave me a religious identity early in life. It taught me how to distinguish "our" beliefs from "theirs." It shaped my understanding of God–what He approved of, what He rejected, how He worked in the world, and what He expected of His people. Those convictions were drawn from a particular interpretation of Scripture together with other writings regarded as authoritative within that tradition.

Looking back, I can also see that growing up within such a theological environment made it unlikely that I would seriously explore other Christian traditions. Why would I? If I had already been convinced that they were fundamentally mistaken, there seemed little reason to spend time understanding what they actually believed.

Eventually, however, I reached a point where I could no longer reconcile some of my convictions with the system in which I had been raised. There were certainly doctrines on which one might disagree while remaining comfortably within that faith. But there were other teachings that formed part of a tightly connected whole. To reject them was, in effect, to reject the entire framework. That is where I found myself.

So I left.

For the next twenty-five to thirty years I had very little involvement with organized Christianity. My life followed other paths, and for a long time I had little interest in returning to church.

When that interest eventually returned, it did not happen quickly or easily. Before I could even think about joining another Christian community, I first had to wrestle with questions I had never seriously asked before. At one point I even questioned whether God existed at all. The question that occupied my mind was not simply, "Is there a God?" but, "Did God create us, or have we created God in our own image?"

As I began seeking Christian fellowship, I visited several other groups and began to discover something interesting. My youthful experience could have been replicated (almost exactly) in any one of those other denominations! The doctrines differed, sometimes dramatically, but each tradition presented a picture of God shaped by its own theological framework. Every denomination sincerely confessed faith in the same God, yet the portrait of His character, His purposes, His methods, and even His expectations often differed so significantly that they could appear almost unrecognizable from one another.

That realization led me to ask a question I suspect many thoughtful Christians eventually face.

If every tradition sincerely believes it has understood the Bible correctly, where does someone fit who finds himself increasingly persuaded by Scripture itself, yet no longer fits comfortably within the theological boundaries of any single tradition?

This essay is my attempt to explore that question. Although the journey described here is my own, I have come to believe it is far from unique. Many Christians eventually discover that their deepest loyalty is not to a denomination, but to the continuing task of allowing Scripture itself to shape their understanding of God. That journey can be unsettling. It can also become one of the most rewarding experiences of faith.

The question, then, gradually changed for me. It was no longer simply, "Which denomination is right?" It ultimately became, "How should the Bible itself be read?"

At first glance those two questions may appear nearly identical, but they lead in very different directions. The first invites us to compare doctrinal systems and determine which one most closely reflects our own convictions. The second asks us to step back from those systems and consider whether Scripture itself is telling a larger story than any one theological tradition has fully captured.

This realization did not diminish my respect for the Christian traditions that have shaped believers throughout history. Every major branch of Christianity has preserved important biblical truths and has contributed significantly to the church's understanding of God. Yet each tradition also approaches Scripture through a particular theological lens, emphasizing certain themes while naturally giving less attention to others. That is not a criticism unique to one denomination. It is simply part of being human. We all read the Bible from somewhere – and when we differ, we naturally tend to believe our own understanding is the correct one.

The question, therefore, is not whether we possess a theological framework. We all do. The more important question is whether that framework allows Scripture to speak on its own terms, or whether it quietly encourages us to fit Scripture into conclusions we have already inherited.

Over time I found myself increasingly drawn, not toward a new denominational system, but toward the Bible's own unfolding story. Rather than beginning with isolated doctrines or individual proof texts, I wanted to begin where Scripture begins. I wanted to ask how the biblical writers themselves understood the story they were telling and how each part contributes to the whole.

That approach gradually reshaped many of my assumptions. Instead of seeing the Bible primarily as a collection of doctrines to be organized into a theological system, I began to see it as one continuous narrative stretching from creation to new creation. The Kingdom of God emerged not as one doctrine among many but as the central theme that gives coherence to the entire story. The covenants were no longer disconnected agreements but successive stages in God's unfolding purpose. Israel and the church were no longer two unrelated peoples following separate divine programs but chapters within one redemptive story reaching its fulfillment in Jesus Christ.

The more I followed that narrative, the more other questions began to find their place. The New Testament's teaching about judgment increasingly appeared within its first-century historical setting while still speaking powerfully to the church today. The Christian hope became centred less on the escape of an immortal soul from the material world and more on the resurrection of the body and the renewal of creation. The church itself came to be understood not simply as a gathering of individuals who share similar beliefs but as the new humanity God is creating in Christ–a covenant people called to bear His image and proclaim His Kingdom.

None of these conclusions were reached because I set out to reject one theological tradition in favour of another. They arose from a growing conviction that the Bible should first be allowed to tell its own story. My desire has never been to become less committed to Scripture but more committed to it–reading it historically, respecting its literary and covenantal context, listening carefully to the voices of those who first received its message, and allowing its own narrative to shape the questions I ask as well as the answers I find.

That journey has not led me to conclude that every Christian tradition is equally right or that doctrine no longer matters. Quite the opposite. Doctrine matters profoundly. But doctrine, like every other part of Christian theology, is best understood when it arises from the Bible's own storyline rather than being imposed upon it. My concern has gradually become less about finding the denomination that most closely matches my conclusions and more about learning to read Scripture in the way its own authors intended it to be read.

That, ultimately, is where I have found my place. It is not outside the historic Christian faith, nor in opposition to it, but within the continuing task that has always belonged to the church: returning again and again to the Scriptures, allowing them to correct us, challenge us, deepen us, and continually enlarge our understanding of the God who is revealed there.

The Convictions That Slowly Emerged

As I look back over that journey, I can now see that none of the conclusions I eventually reached arose because I deliberately set out to reject one theological system in favour of another. They emerged slowly, often unexpectedly, as I found myself returning again and again to the biblical text with a different question in mind. Rather than asking, "Which theological system best explains the Bible?" I increasingly found myself asking, "What story is the Bible itself telling?"

That subtle change of perspective proved far more significant than I could have imagined. The more I read Scripture from beginning to end, the less I saw it as a collection of isolated doctrines and the more I came to see it as one unified story. Genesis and Revelation were no longer distant bookends connected only by scattered prophecies or theological themes. They became the beginning and end of one continuous narrative in which God's purpose unfolds progressively through covenant, kingdom, promise, fulfilment, and new creation.

As that larger story came into focus, the Kingdom of God gradually emerged as the organising centre of Scripture. The Kingdom was no longer merely one topic among many. It became the thread that connected creation, covenant, Israel, the ministry of Jesus, the church, and the hope of new creation into one coherent story.

Instead of asking primarily how individuals escape this world, I found myself asking how God is restoring His creation and fulfilling His original purpose for humanity. The Kingdom proclaimed by Jesus no longer appeared as a parenthesis in history or merely a future political reality. It became the continuation and fulfilment of the story that began in Eden and reaches its consummation in the New Creation.

That same perspective also reshaped the way I understood Israel, the church, and the covenants. Increasingly, I found it difficult to think in terms of two separate peoples pursuing two separate divine purposes. Instead, I came to see Scripture presenting one unfolding covenant story that finds its fulfilment in Jesus Christ. He is not merely another figure within Israel's history; He is Israel's faithful Messiah, the true Son of Abraham, the true Son of David, the true Servant, and ultimately the One in whom God's promises reach their intended goal. The church, therefore, is not an interruption of that story but the new humanity being gathered together in Him from every nation.

Reading Scripture as a unified historical narrative also affected the way I understood many prophetic passages. I became increasingly persuaded that the biblical writers expected many of God's covenant judgements to unfold within the historical setting to which they were originally addressed. Far from diminishing the authority of Scripture, reading those passages in their historical context deepened my appreciation for the remarkable faithfulness of God to His covenant promises and warnings. At the same time, those historical fulfilments continue to instruct and warn the church in every generation.

Perhaps no area illustrates this process more clearly than my understanding of the Christian hope itself. Unlike many Christians, I had not been raised believing in the immortality of the soul. During my years away from the church, however, I found myself willing to reconsider almost every belief I had inherited, including this one. For a time, I became genuinely open to the possibility that the traditional understanding might prove to be correct. Yet the more closely I followed the biblical story from beginning to end, the more I found its emphasis resting elsewhere. Rather than directing my attention toward the survival of an immaterial soul, Scripture consistently pointed me toward the resurrection of the dead and the renewal of creation itself. The final chapters of Revelation do not portray humanity escaping the earth, but God dwelling with His redeemed people in a renewed heaven and earth. That vision seemed to bring the entire biblical story full circle, restoring what had been lost in Eden rather than abandoning creation altogether.

I gradually came to realise that the Christian hope is not fundamentally about leaving creation but about its restoration–not about escaping death through the immortality of the soul, but about overcoming death through the resurrection of the body.

Alongside these theological convictions came another, perhaps even more important, realisation. My confidence in Scripture did not diminish as I questioned some of the conclusions I had inherited. If anything, it became stronger. I found myself increasingly convinced that the authority of Scripture is best honoured when it is read within its own historical, literary, and covenantal setting rather than being asked to answer questions that arise primarily from later theological systems. The more I sought to understand what the biblical writers intended to communicate to their own audiences, the more coherent and compelling the Scriptures themselves became.

None of this has led me to believe that Christian doctrine is unimportant or that the church's theological traditions have little to teach us. Quite the contrary. I remain deeply grateful for the wisdom preserved within the broader Christian tradition. Yet I have become convinced that every tradition–including my own–must continually be willing to return to Scripture, allowing its own story to refine, correct, and sometimes even reshape the theological frameworks we have inherited.

Ultimately, then, the convictions that slowly emerged were not primarily about joining a different denomination or defending a new theological system. They were about learning to read the Bible on its own terms, allowing its grand narrative—from creation to new creation—to provide the framework within which every doctrine finds its proper place. If there is one lesson my own journey has taught me, it is that our deepest loyalty must never be to a theological system, however helpful it may be, but to the God who has revealed Himself in the pages of Scripture and to the unfolding story through which He has made Himself known.

Perhaps that is where someone like me finally fits—not in the certainty that I have found the perfect theological system, but in the continuing privilege of seeking to understand more faithfully the story God has given us in Scripture. That commitment may at times lead us to remain where we are, working patiently within the fellowship God has given us. At other times, it may lead us to seek fellowship elsewhere as our convictions continue to grow and mature. Either way, our first allegiance is not to a denomination but to Jesus Christ, and our continuing responsibility is to walk humbly with His people while allowing Scripture itself to remain the final authority over both our beliefs and our lives.

Does the Bible Really Teach an Immortal Soul?

Part I — What Is the Christian Hope?

Among Christians, few subjects generate more discussion than what happens at death. For many believers, the answer seems straightforward. The body dies, but an immortal soul immediately continues in conscious existence, either in the presence of God or separated from Him until the final resurrection.

Yet there are other Christians who read the same Scriptures differently.

Rather than an immortal soul temporarily inhabiting a body, they understand human beings to be an integrated whole. Death, in this understanding, is precisely what Scripture repeatedly calls it—death. The Christian hope is therefore found not in escaping the body but in the resurrection that God has promised through Jesus Christ.

After many years of reading, studying, and re-examining the biblical text, I have come to believe that this second understanding most faithfully reflects the overall testimony of Scripture. I do not claim that every passage is easy or that all questions have been settled. Thoughtful Christians have differed over these matters for centuries. Nevertheless, I have become persuaded that the Bible consistently presents death as death and directs the believer's hope toward resurrection rather than the natural immortality of the soul.

That conviction gave rise to this essay.

One passage in particular kept drawing my attention: 2 Corinthians 5:1–8. The more carefully I read it, the more I found myself wondering whether I had understood Paul's words as he intended them. Rather than immediately trying to resolve the passage, I decided to step back and ask a larger question:

What does the Bible consistently present as the Christian hope?

If that question is answered first, perhaps the more difficult passages can then be read within that larger biblical framework rather than in isolation.

That observation naturally raises further questions.

How should we understand Jesus' words to the repentant thief, "Today you will be with me in Paradise?" What are we to make of the account of the rich man and Lazarus? How should we understand Paul's desire "to depart and be with Christ?" And how should these familiar passages be read alongside others that seem to point in a different direction?

For me, one of the most significant of those passages has always been Ecclesiastes 9:5:

"For the living know that they will die, but the dead know nothing..."

At first glance, this statement appears difficult to reconcile with the common picture of conscious souls already enjoying heaven or suffering punishment. Yet it is only one of many passages that describe death as sleep, silence, or the absence of conscious activity while directing the believer's hope toward the future resurrection.

That observation does not settle the question. Neither does it allow us simply to dismiss passages that appear to teach conscious existence after death. Faithful interpretation requires something better than collecting proof texts on either side of the discussion. It requires asking whether all of these passages can be understood as parts of one coherent biblical story.

This is not simply an academic exercise. How we understand death inevitably shapes how we understand resurrection, eternal life, judgment, and even the work of Christ. If we misunderstand humanity's problem, we may also misunderstand the solution Scripture presents. That is why I believe it is worth returning to these familiar passages with fresh eyes.

Over time I came to realize that our understanding of human nature quietly influences many other areas of Christian theology. If human beings are, by nature, immortal souls temporarily inhabiting physical bodies, then death, resurrection, eternal life, judgment, and even the work of Christ tend to be understood in one way. If, however, Scripture presents humanity as an integrated unity whose hope lies entirely in God's promise of resurrection, then many familiar passages begin to look quite different. This essay is an attempt to explore that possibility.

Too often we begin with a handful of familiar verses and then interpret every other passage through those familiar verses. But what if we reversed the process? What if we began where the Bible begins—with creation itself?

In recent years my own study has increasingly convinced me that the Bible's story is remarkably consistent. Rather than beginning with difficult New Testament passages, I have found it helpful to begin where Scripture begins. Genesis establishes the Bible's understanding of life, death, and humanity itself. Everything that follows builds upon that foundation. Readers familiar with my earlier study, You Shall Surely Die—Rethinking Life, Death, and Resurrection Through Scripture will recognize this approach. In that work I argued that Scripture consistently defines death on its own terms and that Genesis establishes the foundation upon which the rest of the biblical story is built.

Genesis presents humanity in strikingly concrete terms. God forms the man from the dust of the ground and breathes into him the breath of life, and the man becomes a living being. Scripture does not say that Adam received a living soul as something separate from himself. Rather, the man became a living creature. Life is the union of God's breath with the body He formed from the dust.

That understanding continues to shape the biblical story. When God warned Adam that disobedience would result in death, the threatened consequence was exactly that: death. The narrative does not portray death as the liberation of an immortal soul from its physical prison—somehow simply changing form. Instead, death is presented as the undoing of creation itself—the return of the body to the dust from which it came.

It is this biblical storyline that eventually gives rise to the hope of resurrection.

If death truly is death, then humanity's hope cannot be found in possessing an inherently immortal soul. Our hope must rest entirely in God's power to give life again. That is precisely the hope proclaimed throughout the New Testament. Jesus does not merely promise continued existence; He promises resurrection. Paul does not celebrate death as humanity's final liberation; he calls death "the last enemy" to be destroyed. The Christian gospel ultimately looks forward not to abandoning creation but to its renewal, not to escaping the body but to its redemption.

Historically, many scholars have shown how later philosophical ideas about the soul influenced Christian interpretation. Whether or not one agrees with that assessment, it remains important to ask first how Scripture itself describes humanity and death. Only then are we in a position to evaluate whether our inherited assumptions reflect the biblical writers themselves or later ways of thinking about the human person.

My purpose, therefore, is not simply to revisit a handful of difficult texts. It is to ask whether one assumption—namely, that every human being possesses an immortal soul existing independently of the body—has quietly shaped the way many of those passages have been understood. If that assumption is mistaken, then some of our most familiar interpretations may deserve to be reconsidered.

Does that settle every difficult passage? Certainly not.

Jesus' promise to the thief, the rich man and Lazarus, Paul's desire to depart and be with Christ, the souls beneath the altar in Revelation, and several other passages all deserve careful and thoughtful examination. They cannot simply be ignored. Nor should passages such as Ecclesiastes 9:5, Daniel 12, John 5, 1 Corinthians 15, and many others be dismissed because they appear to point in another direction.

The first question, therefore, is not whether we already have satisfactory answers to these passages, but whether we have asked the right questions. Before allowing any single text to shape our understanding of death, we must first ask what the Bible as a whole presents as the believer's hope.

That brings us back to the passage that first prompted these reflections. What exactly did Paul mean when he wrote that he desired "not to be unclothed, but to be further clothed?" Was he describing life immediately after death, or was he looking beyond death to the resurrection he discusses so fully elsewhere?

Those questions will occupy us in the next part of this essay.

 

Part II — Reading 2 Corinthians 5 Again

Having stepped back to consider the larger biblical story, we can now return to the passage that first prompted these reflections. The question before us is a simple one:

What was Paul actually trying to say?

Like many familiar passages, 2 Corinthians 5:1–8 is often quoted apart from its immediate context. Individual expressions—"absent from the body," "present with the Lord," or "our heavenly dwelling"—are frequently treated as though they were independent statements about life after death. Yet Paul did not write isolated theological slogans. He wrote a continuous argument. If we wish to understand his meaning, we must allow that argument to unfold in the order he presents it.

The discussion actually begins before chapter five. Throughout the closing chapters of 2 Corinthians 4, Paul contrasts the temporary with the eternal, the visible with the invisible, and the outward person who is wasting away with the inward renewal brought about by God. His attention is fixed upon the future glory that awaits believers—a glory he describes as eternal, unseen, and still to come.

That same contrast continues into chapter five.

Paul begins by comparing our present body to an earthly tent. A tent is temporary. It provides shelter for a time but is never intended to be permanent. In contrast, he speaks of a building from God, "eternal in the heavens." The imagery immediately directs our attention beyond our present mortal existence toward the permanence of God's future work.

He then describes believers as groaning. This is an important observation.

Paul does not say that he longs to escape his body. Nor does he celebrate death as though it were itself the Christian hope. Instead, he says:

"We groan, longing to put on our heavenly dwelling."

The language is significant because Paul immediately explains what he means.

"Not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life."

Those few words deserve careful attention.

Paul expressly says that he does not desire to be "unclothed." Whatever "unclothed" represents, it is not his ultimate hope. His longing is to be further clothed. The direction of his hope is not away from embodiment but toward something greater than his present mortality. His concern is that mortality itself be swallowed up by life.

That language should immediately sound familiar.

In 1 Corinthians 15 Paul describes the resurrection in remarkably similar terms. There, too, the emphasis falls not upon escaping the body but upon transformation. The perishable puts on the imperishable. The mortal puts on immortality. Death is swallowed up in victory. The parallel is striking. In both passages Paul looks beyond death itself to the moment when God completes His work by overcoming mortality through resurrection.

If 1 Corinthians 15 is allowed to illuminate 2 Corinthians 5, Paul's imagery begins to fit naturally within the larger framework of his theology. His longing is not for disembodied existence but for the completion of God's redemptive work.

One detail that is easily overlooked may actually provide the key to the entire passage.

In the middle of his discussion Paul makes the seemingly incidental statement:

"For we walk by faith, not by sight."

At first glance, the sentence appears almost disconnected from what surrounds it. Yet it may well be the hinge upon which the entire paragraph turns.

While we are "at home in the body," we live by faith. Christ has ascended to the Father. We do not yet see Him face to face. We trust His promises while continuing to live in this present mortal existence. Faith characterizes the Christian life precisely because we have not yet entered the fullness of what God has promised.

Paul's longing, therefore, is not simply to leave the body behind. His longing is for the day when faith finally gives way to sight. He looks forward to the moment when mortality is swallowed up by life and he stands in the resurrected life God has promised. Seen this way, verse 7 is not an interruption of Paul's argument. It is its very heart. The contrast is not merely between body and soul, but between the present age of faith and the coming age of fulfilled promise.

At this point an obvious question arises.

If believers remain unconscious between death and the resurrection, how can Paul speak so naturally of departing this life and being with Christ?

For many readers this is the strongest objection to the understanding presented here.

The answer may lie in something every one of us experiences almost every day.

When we fall into a deep, dreamless sleep, hours pass without our awareness. We close our eyes at night, and from our own perspective the next conscious moment is waking the following morning. During that interval we have no awareness of time passing.

Those who understand death as complete unconsciousness suggest that something similar occurs between death and resurrection. Chronologically, centuries may separate a believer's death from Christ's return. Yet from the believer's own perspective there is no conscious experience of that interval. The final awareness of this present life is immediately followed by the first awareness of resurrection life in the presence of Christ.

This understanding does not diminish the resurrection. Quite the opposite. It makes the resurrection the believer's very next conscious experience. Paul's confidence that to depart is to be with Christ remains entirely intact, while the New Testament's repeated emphasis upon the future resurrection also remains undiminished.

Whether one ultimately accepts this interpretation or not, it deserves careful consideration because it attempts to read 2 Corinthians 5 alongside Paul's larger theology rather than in isolation. Instead of allowing one difficult passage to redefine Paul's teaching elsewhere, it asks whether this passage can be understood consistently with his repeated proclamation that death is the last enemy, that immortality is something believers "put on," and that the fullness of Christian hope awaits the resurrection at Christ's return.

Of course, this still leaves several important passages to consider. Jesus' promise to the thief on the cross, the account of the rich man and Lazarus, Paul's words in Philippians, and the imagery of Revelation have all played significant roles in shaping Christian understanding of death and the intermediate state.

Those passages deserve the same careful, contextual reading we have attempted to give 2 Corinthians 5. It is to those texts that we now turn.

 

Part III — Reading the Other Passages

Having looked carefully at Paul's words in 2 Corinthians 5, we must now consider the passages most often cited in support of the belief that human beings continue in conscious existence apart from the body after death. These texts deserve thoughtful attention. They cannot simply be ignored because they appear to challenge the understanding presented in the previous sections.

At the same time, they should not be asked to carry more weight than they were intended to bear.

One of the principles that has guided this essay from the beginning is that difficult passages should be read in light of Scripture's larger story rather than allowing a handful of difficult texts to redefine that story. If Genesis establishes humanity's nature, if the prophets consistently anticipate resurrection, and if the New Testament repeatedly presents resurrection as the Christian hope, then we should ask whether these more difficult passages can be understood within that same framework.

The Thief on the Cross

Jesus' words to the repentant thief are perhaps the most frequently quoted text in support of immediate conscious existence after death.

"Truly, I say to you, today you will be with me in Paradise."

For many Christians the meaning appears obvious. Jesus dies, the thief dies, and both immediately enter heaven together. Yet Jesus' promise to the repentant thief raises two questions that modern readers often assume the answer without realizing they have done so.

The first concerns when the promise was fulfilled. Did Jesus mean that the thief would be with Him that very day, or was He assuring the thief on that day that he would one day be with Him in Paradise?

The second concerns where the promise would be fulfilled. What did Jesus mean by "Paradise?" Is Paradise simply another word for heaven as many Christians understand it today, or would Jesus' first-century Jewish hearers have understood the word quite differently?

When modern Christians hear the word “Paradise,” they almost instinctively think of heaven—as the present dwelling place of departed believers. But that is not necessarily how Jesus' first hearers would have understood it.

The Greek word paradeisos was already familiar through the Greek translation of the Old Testament, where it was used for the Garden of Eden. It evoked the memory of humanity's original fellowship with God—a fellowship lost through sin and death. By the first century, Jewish writings used the term in a variety of ways, but it consistently carried associations with God's presence, the hope of the righteous, and the restoration of what had been lost. Rather than simply describing "going to heaven," Paradise often pointed toward God's promised restoration of creation itself.

That broader biblical background is significant.

From Genesis onward, Scripture tells the story of humanity's expulsion from God's garden and the long journey toward restoration. The closing chapters of Revelation complete that story by returning once again to the tree of life and the renewed dwelling of God with His people. Paradise, therefore, belongs within the Bible's larger movement from Eden to New Creation.

And there is another observation worth considering. After His resurrection Jesus told Mary Magdalene, "Do not cling to Me, for I have not yet ascended to the Father" (John 20:17).

Whatever Jesus meant by "Paradise" in Luke 23, the passage cannot simply be reduced to the idea that He and the thief entered the Father's immediate presence on the afternoon of the crucifixion. At the very least, the relationship between these passages deserves careful thought.

Nor should we overlook the thief's own request. He did not ask to accompany Jesus immediately after death. He asked, "Jesus, remember me when You come into Your kingdom."

His hope was directed toward Christ's future reign. Jesus' reply assured him that his request would indeed be fulfilled. Whether one understands the promise as referring to that very day or to the certainty of Christ's promise made that day, the passage can be understood in a manner fully consistent with the larger biblical hope of resurrection and the restoration of God's kingdom.

Finally, the earliest Greek manuscripts contained neither punctuation nor quotation marks. The familiar punctuation found in our English Bibles is therefore an editorial decision made by translators. Whether Jesus intended the emphasis to fall on "today" or on the promise itself has been discussed by scholars for centuries. While that question is important, it is not the only issue before us.

For that reason, Luke 23 should not be treated as an isolated proof text that overturns the broader storyline of Scripture. Rather, it should be read within that story—a story that begins in Paradise, reaches its climax in Christ, and concludes with the restoration of all things.

The Rich Man and Lazarus

The account recorded in Luke 16 is another passage frequently cited in discussions of the intermediate state. Yet before asking what the story teaches about life after death, we should first ask what kind of passage it is.

Jesus is telling a parable.

Like His other parables, its primary purpose is not to satisfy curiosity about the unseen world but to confront His hearers with a spiritual reality. The immediate audience is significant. Luke tells us that the Pharisees, who loved money, were listening.

The story therefore functions as a warning concerning wealth, covenant privilege, repentance, and responsiveness to God's revealed word.

The climax comes not with the description of the rich man or Lazarus after death but with Abraham's concluding statement:

"If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead."

The force of the parable lies there.

Whether every detail of the imagery is intended as a literal description of the intermediate state is another question altogether.

Few readers interpret every element literally. Abraham is not ordinarily understood to receive all the redeemed into his physical bosom, nor is a literal conversation generally imagined to take place across an impassable gulf between heaven and torment.

As with every parable, imagery serves the message rather than becoming the message itself.

Some readers argue that this cannot be a parable because Jesus gives one of the characters a proper name—Lazarus. While that observation is certainly unusual, it is not decisive. The presence or absence of a proper name does not determine whether a story is a parable. Parables are identified by their function within Jesus' teaching rather than by whether every character remains anonymous. The question is not whether one character has a name, but what Jesus intended the story to accomplish.

Whether Luke 16 is understood as a parable or as an account based upon familiar imagery, the central point remains the same. Jesus' purpose is not to satisfy curiosity about the condition of the dead. His concern is the spiritual blindness of those who refuse to hear "Moses and the Prophets." Like His other parables, the story drives toward a moral and theological conclusion. To treat it primarily as a detailed map of the intermediate state is to place the emphasis somewhere other than where Jesus Himself places it.

"To Depart and Be with Christ"

Paul's words in Philippians often appear very similar to those in 2 Corinthians. He writes of his desire "to depart and be with Christ, for that is far better."

Again, the apostle does not pause to explain the interval between death and resurrection. His concern is pastoral rather than chronological. If, as argued earlier, death is an unconscious state from which the believer's next conscious experience is resurrection life, Paul's confidence remains entirely understandable.

From the believer's perspective there is no experienced delay between departing this life and being with Christ. The emphasis falls not upon constructing a timeline but upon the certainty of the believer's future with the Lord.

The Souls Beneath the Altar

The fifth seal in Revelation presents "the souls of those who had been slain" crying out for justice. Taken in isolation, the imagery appears to describe conscious existence after death.

Yet Revelation is an apocalyptic book filled with symbolic imagery. Throughout the book beasts represent kingdoms, lamps represent churches, stars represent angels, and cities become women.

The question is therefore, not whether the vision is meaningful, but whether every detail is intended as a literal description of the unseen state. The imagery recalls the blood of Abel crying out from the ground in Genesis. No reader imagines Abel's blood literally speaking.

That image, of Abel’s blood crying out, represents God's awareness of innocent suffering and His promise that justice will ultimately prevail.

The same may well be true here. The martyrs are assured that God's justice has not forgotten them and that their vindication will surely come.

Reading the Passages Together

None of these passages should be dismissed lightly. Each deserves careful study within its own literary and historical context. Yet neither should they be isolated from the broader biblical story.

When read alongside Genesis, the prophets, the teaching of Jesus concerning resurrection, Paul's great resurrection chapter in 1 Corinthians 15, and his discussion in 2 Corinthians 5, another possibility emerges.

Perhaps these passages do not require us to believe that human beings possess an immortal soul existing independently of the body after all.

Perhaps they can be understood consistently with the larger biblical hope that has run through this essay from the beginning.

That hope is not the survival of an immortal soul.

It is the promise that the God who created us from the dust will one day raise us from the dust.

It is the promise that death—the last enemy—will finally be destroyed.

It is the promise that mortality will indeed be swallowed up by life.

The purpose of this essay has not been to claim that every question has now been answered. Rather, it has been to suggest that another reading is both possible and worthy of careful consideration. If we begin where Scripture begins and allow the biblical story to shape our understanding, the hope held before us by the apostles appears wonderfully consistent from beginning to end.

Before concluding, however, it is worth asking one final question. Is this understanding merely a modern alternative proposed by a handful of groups, or has it appeared elsewhere in the history of Christian thought? A brief historical survey may help place this discussion in its broader context.

Has the Church Always Understood Death This Way?

Before concluding, it may be helpful to place this discussion within its historical setting. It is sometimes asserted that the understanding presented in these pages is held only by groups commonly regarded as sectarian or outside the Christian mainstream. The historical picture, however, is considerably more complex. While certain modern groups have certainly defended this understanding, versions of it have appeared repeatedly throughout the history of Christian thought, and the questions themselves continue to be discussed by respected biblical scholars from a wide range of theological traditions.

If we begin with the New Testament itself, one feature immediately stands out. The apostles consistently proclaim the resurrection of the dead as the believer's great hope. Their preaching points repeatedly to Christ's return, the resurrection of the body, the defeat of death, and the renewal of creation. While the New Testament contains several passages that have prompted discussion about the condition of the dead before the resurrection, those passages are relatively few when compared with the overwhelming emphasis placed upon the resurrection itself.

The earliest post-apostolic Christian writers continued that emphasis. Their preaching, apologetic writings, and theological reflections consistently proclaimed the future resurrection of the body. Although they did not all describe the intermediate state in precisely the same manner, resurrection—not disembodied existence—remained the center of Christian expectation.

As Christianity spread throughout the Greek-speaking world, another influence gradually entered the discussion. Christian theologians increasingly expressed biblical teaching using philosophical language familiar to that particular culture. Among the concepts already well established in Greek philosophy was their idea of the soul as naturally immortal, particularly within Platonic traditions. This did not mean that Christian theology simply adopted Greek philosophy wholesale. Rather, biblical teaching and Greek philosophical categories increasingly interacted and blurred, producing discussions that would continue for centuries.

No individual exerted a greater influence upon Western Christian theology than Augustine. His writings became foundational for much of medieval theology and continued to shape Christian thought for centuries. Although deeply committed to Scripture, Augustine often explained biblical teaching using philosophical categories familiar within the Greco-Roman world, particularly those associated with Platonic thought. Consequently, the idea of the soul as naturally immortal became increasingly central to Western Christian theology. From that point onward, many passages concerning death and resurrection came to be read through those assumptions rather than allowing the biblical narrative itself to define humanity, death, and the believer's hope.  

By the Middle Ages, belief in the soul's conscious existence apart from the body had become the dominant understanding within Western Christianity. Yet the discussion never entirely disappeared.

The Reformation is often remembered for debates over authority, justification, and the sacraments, but questions concerning death and the human person also resurfaced. William Tyndale challenged the prevailing understanding of the immortal soul, arguing that it diminished the biblical emphasis upon the resurrection. Martin Luther occasionally spoke of death in language that later readers associated with "sleep," although scholars continue to debate precisely what he intended. Various Anabaptist groups and later Christian movements likewise revisited these questions, demonstrating that the discussion had never truly been settled.

The conversation continues today.

In recent decades, biblical scholars from a variety of theological traditions have once again drawn attention to the Bible's strongly resurrection-centered hope. Even scholars who affirm a conscious intermediate state increasingly emphasize that the New Testament's ultimate expectation is not escape from the body but the resurrection of the body and the renewal of creation. Others have argued that Scripture's understanding of human nature differs significantly from later forms of Greek philosophical dualism. While these scholars do not all arrive at the same conclusions, they agree that the subject deserves careful and continued study.

The purpose of this brief historical survey has not been to settle the question. Scripture, not history, must remain our final authority. History, however, reminds us that the questions explored in this essay are neither new nor confined to a handful of modern groups. Thoughtful Christians have wrestled with them throughout the Church's history.

For that reason, the understanding presented in these pages should not be evaluated according to its popularity, its antiquity, or the tradition with which it is most commonly associated. It should be judged, as every Christian doctrine ultimately must be judged, by its faithfulness to the testimony of Scripture.

Conclusion

The purpose of this essay has not been to argue that every question surrounding death and the intermediate state has now been answered. Nor has it been to suggest that sincere Christians who understand these passages differently are somehow less committed to Scripture. Thoughtful believers have wrestled with these questions throughout the history of the Church, and they undoubtedly will continue to do so.

My purpose has been much more modest.

I have simply asked whether the Bible itself consistently presents human beings as naturally immortal souls inhabiting physical bodies, or whether it presents something different: men and women created as an integrated unity, whose hope lies not in an inherent immortality but in God's promise to raise the dead.

For me, that question has changed the way I read Scripture.

It has led me to begin where the biblical story begins—in Genesis—rather than with a handful of assumed doctrines and difficult passages. It has led me to read those passages within the larger narrative of creation, fall, redemption, resurrection, and new creation. And it has persuaded me that the Christian hope proclaimed by Jesus and His apostles is wonderfully consistent from beginning to end.

Death is a real enemy.

It is not our friend. It is not our liberation. It is not the moment at which God's work is complete. It is the great intruder into God's good creation—the consequence of humanity's rebellion and the last enemy that Christ came to destroy.

That is why the resurrection stands at the very center of the Christian faith.

The gospel is not simply that human souls survive death. It is that Jesus Christ has conquered death itself. Because He lives, those who belong to Him will also live. The God who formed humanity from the dust has promised that He will one day call His people from the dust once again. Mortality will put on immortality. Death will be swallowed up in victory. Creation itself will be renewed.

That, I have become convinced, is the hope to which the whole of Scripture points.

Whether readers ultimately agree with the conclusions reached in these pages or not, my hope is that this essay has encouraged them to return to the biblical text itself. If it prompts us to read more carefully, to question our assumptions more honestly, and to allow Scripture's own story to shape our theology, then it will have accomplished exactly what I intended.