The lifeless corpse is akin to an empty riverbed, where, as one observes carefully, this earthly existence—the time the soul spends within the body—is likened to both the sea and the river. The salty sea symbolizes the trials faced in life, while the sweet river embodies moments of peace and tenderness. Our journey in this world often reflects the duality of life's challenges and its serene moments.
The subsequent statement appears difficult to grasp: a man shall lie down and will not rise. Why then do we toil and strive if we will not rise after the resurrection? And why does it say he shall not rise when it is stated: We shall all be changed (1 Corinthians 15:51)? Furthermore, if our hope in Christ is limited to this life, we are to be pitied more than all (1 Corinthians 15:19). The Truth assures us: All who are in the graves will hear his voice and come forth—those who have done good, to the resurrection of life; those who have done evil, to the resurrection of condemnation (John 5:28-29). The additional clause reveals a hidden distinction: as long as the heavens exist, they shall not awake nor rise from their slumber (Job 14:12). It is evident that they will not be resurrected until the end of the age; thus, humankind will not awaken to life from the sleep of death until the heavens have passed away. He does not imply total absence of resurrection; rather, he teaches that mankind will only be raised after the heavens collapse.
One must also observe that while he previously referred to man as dead, he no longer uses the term ‘died’ here but instead speaks of ‘sleep,’ asserting they will not awaken from this sleep until the heavens have fallen. This suggests that, analogous to a tree that has died but then is revitalized, he signifies man as a sinner—one who has strayed from a righteous path. When addressing the death of the body, he opts to call it sleep, instilling in us a sense of hope regarding the Resurrection. Just as a person swiftly awakens from sleep, so too will they be resurrected in the Creator's sight from bodily death. The term ‘death’ evokes great fear in frail hearts, while ‘sleep’ is not feared in the same way. Thus, Paul, in his instruction to his followers, remarks: I do not want you to be uninformed, brothers, about those who are asleep, so that you may not grieve like others who have no hope. For if we believe that Jesus died and rose again, so we believe that God will bring with Jesus those who have fallen asleep in Him (1 Thessalonians 4:13-14).
Why then does the esteemed preacher refer to the Lord's death as ‘death,’ while characterizing the death of the Lord’s followers as ‘sleep’? He wisely considers the frail hearts of his audience and blends the remedy of his teachings with artful expression. Of Him, whom they recognized as having risen, he is unequivocal in calling him ‘dead’; but of those who have yet to rise, in order to impart the hope of Resurrection, he speaks not of death, but sleep. He does not hesitate to call Him dead, knowing He has risen; yet he refrains from labeling those in whom they only believed about rebirth as ‘dead.’ Therefore, the righteous Job, with unwavering confidence that those departing in the flesh will rise again, refers to them as asleep, rather than dead. It follows:
THEOSIS