"SLEEP" in 1 THESSALONIANS 5: Lo a REAPPRAISAL
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Groce The%gh'o / Journa/6.2 (1985) 337-348 THE MEANING OF "SLEEP" IN 1 THESSALONIANS 5: lO A REAPPRAISAL TRACY L. HOWARD It has recently been argued that Ka()evow in 1 Thess 5:10 means "spiritual insensibility. " However. the context indicates that the word is used as a euphemism for death. This is within the semantic range of the word and is supported by structural parallels between J Thess 4:13-14. 18 and 1 Thess 5:9-11 in which Ka()euJw is paired with KOlf1G.W. * * * INTRODUCTION NTIL recently, most commentators have understood Paul's refer U ence to "sleep" in I Thess 5:10 as a metaphor for "physical death." This would seem reasonable since Paul frequently uses the metaphor of "sleep" to describe a believer who has died in the Lord. In fact, he uses the metaphor earlier in the same eschatological dis course in which I Thess 5:10 is located (cf. I Thess 4:13-14). How ever, in 4: 13 he uses the verb KOII.Hioo whereas in 5: 10 he employs Ku9Eu15oo. The question therefore immediately arises whether or not Paul uses Ku9Eu15oo as a synonym for KOII.1(:1oo; in other words, does he use both verbs as a metaphor to describe "physical death"? I Thess 5: 10 states that Christ "died on our behalf, in order that whether we are awake or asleep (Ku9EUOOlIlEV) we might live together with Him." The commentators and lexicographers are virtually unanimous in their interpretation of Ku9Eu15oo as a euphemism for "death" in this text. However, several recent articles suggest that Ku9Eu15oo means "spiritual insensibility" instead of "physical death. "I Although some of the IThomas R. Edgar. "The Meaning of 'Sleep' in I Thessalonians 5:10," JETS 22 (1979) 345-49; Zane C. Hodges, "The Rapture in I Thessalonians 5:1-11," in Walvoord: A Tribute (Chicago: Moody Press, 1982) 75-78; and B. N. Kaye, "Escha tology and Ethics in I and 2 Thessalonians," NovT (1975) 51-52, esp. n 27; this interpretation also has been proposed by Thomas L. Constable. 'OJ Thessalonians:' in 338 GRACE THEOLOGICAL JOURNAL arguments appear convincing on the surface, they reflect a failure to consider other contextual, literary, and lexical features which strongly suggest that in I Thess 5: 10 Ku8Euoro does not refer to "spiritual insensibility" but instead is used as a metaphor for "physical death." Thus the purpose of this article is to reappraise the meaning of Ku8Euoro in I Thess 5: 10 and to suggest that the nuance of "physical death" is most appropriate in the context. THE PROBLEM If Paul uses Ku8Euoro as a reference to "physical death" in I· Thess 5: 10, it is a clear departure from his customary tendency.' He normally uses KOl~aro when employing the metaphor of "sleep" for the death of a believer. J In fact, if he is departing from his normal use of KOl~aro and employs Ku8Euoro as a euphemism for death, it would be the only occasion in which he gives Ka8€uow such a nuance. It is possible that Paul uses Ku8EUOW for "death" in Eph 5: 14 although doubtful.' The only other two occurrences in the Pauline corpus are found in the same context as 5: 10 (cf. vv 6, 7). In v 6 Paul uses the verb to describe "spiritual insensibility" while in v 7 he uses the verb for "literal sleep. ,,5 The Bible Knowledge Commentary (Wheaton: Victor Books, 1983) 707; see also C. F. Hogg and W. E. Vine, The Epistle to the Thessalonians (Grand Rapids: Kregel, reprint 1959) 172; and Robert L. Thomas, "I Thessalonians," in The Expositor's Bible Com mentary (12 vols.; Grand Rapids: Zondervan, 1978) I!. 285-86. 2Such departures from "normal tendencies" are not unusual for Paul. In I Thess 4: 14 he states, ']l1O"ou,; u1tE8av£v Kat dVEO"1"l1 I 'Jesus died and rose'. This phrase contains UVCOtTl rather than the usual TJytp811. Paul uses tyeipw much more frequently for resurrection whether of Christ or of his people, Ilvicrnu.I.1 being found only here and in Eph 5: 14. On the other hand eyEipOl is used forty times by Paul, normally in the passive (cf. W. F. Moulton and A. S. Geden, A Concordance to the Greek Testament [Edinburgh: Clark, 1975] 246-47). Certainly one would not argue that dvecrtll has a different meaning than tyEipOl simply because Paul employs the unusual ';vicrtllllt. (Some have argued, however, that this unusual occurrence of dviotlll.U suggests dependence on a pre-Pauline credal formula [cf. Ivan Havener, 'The Pre-Pauline Credal Formulas of I Thessalonians" (SBL Seminar Papers, 1981) 105-28]. It is interesting that the verb seems to be used in such a credal fashion among the patristics; cf. Ign. Rom. 4:3 [dvo,mjoollm]; 6: I [both dno8ovovta and dvootllvtO appear together, the same two words that occur in I Thess 4:]4]: Barn. 15:9 [UVEO"t'l . the same form as I Thess 4: 14].) 'Cf. I Cor 7:39; II :30; 15:6, 18, 20, 51; I Thess 4: 13, 14, 15. Of the nine occurrences in Pauline material, seven appear in two major eschatological texts, 1 Corinthians 15 and] Thessalonians 4. 'I would agree with Edgar ("The Meaning of 'Sleep'," 348) at this point when he writes, ·'It is difficult to conceive, however, that someone would command a physically dead person to rise and then go on to state that Christ will illuminate him if he does"; hence, it is preferable to view Paul's use of KUeSDam in Eph 5:14 as a reference to "spiritual insensibility" (cf. BAGD, 388). ~BAGD, 388. The metaphorical sense is clear in v 6 through which Paul conveys the idea of spiritual laziness. This figurative use is also found in classical Greek with a HOWARD: "SLEEP" IN 1 THESSALONIANS 5: 10 339 Thus to attribute the nuance of "physical death" to Ku9cuoro in 5: 10 not only would suggest a departure from Paul's normal tendency to use KOlfulro, but would ascribe a different nuance to Ku9EUOro than found elsewhere in his letters. For this reason, both Edgar and Hodges question whether Ku9cuoro can possibly have such a meaning for Paul, particularly since he just used the verb metaphorically in 5:6 for "spiritual insensibility. ,,6 Therefore, if Ku9EUOro is a euphemism for death in 5: 10, it must be demonstrated that Paul did in fact depart from his normal tendency to use KOlfulro and that a different nuance of Ku9EUOro is used from that which occurs in the immediate context (cL v 6). The question is this: are there other contextual, literary, and lexical features which suggest that Ku9EUOro in 5: 10 is a euphemism for death? SUPPORT FOR KA0EY6.Q AS DEATH IN 1 THESSALONIANS 5:10 The Use ofKa8svr5w Both in the LXX and in the New Testament It has already been noted that Paul's "normal" pattern is to employ KOlfulro when he uses sleep as a metaphor for death. However, this can be misleading, particularly when the issue of verbal meaning is considered. While statistics are helpful they are not determinative for meaning. If it can be shown that the nuance of "death" falls within the semantic range of Ku9Euoro, the exegete must consider this as a possible meaning even if Paul's "normal" pattern is to use KOl!1Uro. There are passages both in the LXX and in the NT in which Ku9cuoro is used metaphorically for death. The verb is used twice in the LXX as a reference for death. In Ps 88:5 (LXX 87:6) the text reads wad ,puu!1u,iut Eppt!1!1EVOt Ku9EUOOV'E~ EV 'tuq>ql / 'like the slain, having been cast down, who sleep in the grave'. Here the reference surely means "death" since derogatory sense, indicating defective concentration or a deficient action (cf. Plato, lon, LCL, 536b). However. in v 7 Paul uses an illustration of actual activities that occur at night and both Kn8evoID and IlE8uOKOI.Hll are used in their literal sense as a basis for the metaphorical application (cf. 1. Howard Marshall, I and 2 Thessalonians [New Century Bible Commentary; Grand Rapids: Eerdmans, 1983] 137). The present substantival participles oi Ku8EijoOV'tE<; and oi ,.U:8UOK0I-IEVOI as well as the present indicatives Ka8EuoouOIV and ~u:euoumv are customary presents describing normal, habitual activities. It is unnecessary to suppose with Evald L6vestam (Spiritual Wakeful ness in the New Testament [Lund: CWK G1eerup, 1963] 54) that these are metaphors for absorption in the affairs of the present world. However. I would argue that Paul is thinking of "night" as the spiritual antithesis of the coming of the light symbolized by "day" (cr. Marshall, I and 2 Thessalonians, 138). 'Edgar, "The Meaning of 'Sleep'," 345; and Hodges, "The Rapture in I Thes salonians 5: I-II," 76. 340 GRACE THEOLOGICAL JOURNAL the writer is describing those who have been killed and are now in the grave. Another important text particularly for the discussion of 1 Thess 5:10 is Dan 12:2.7 The passage reads Kui 7tOAAO! "[ii)v Ku9wliOv"[mv EV "[0 7tAU"[EI "[ii~ Yii~ UVU(HllcroV"[UI, oi J.lEV d~ smi]v UiWVlOV, oi OE d~ 6vElolcrJ.lOV, oi OE d~ OIUcr7t0PUV Kui uicrxuvllv UiWVlOV / 'and many of those who sleep in the dust shall awake, some to everlasting life, and some to reproach and everlasting shame'. This text clearly says that those who have "died" one day will rise from that state, i.e., death.