Thoughts on the "Intermediate State"

Thoughts on The Intermediate State 

 As I approach my three score and tenth year, I’ve been thinking a lot about where I plan on spending eternity. Nothing morbid, rather exciting really. The orthodox view is that we spend our existence after death, (as a Christ-followers), in a place of conscious bliss in the presence of Jesus.

Here are some thoughts for your consideration. 

Tertullian, one of the early church fathers, did believe that in the intermediate state (heaven) —what he sometimes referred to as Paradise—the soul continues to exist in a conscious and personal form, though not yet reunited with the ultimate resurrected body. He taught that after death; the soul is separated from the body and enters a waiting place. For the righteous, this was a blessed state—often associated with Abraham’s bosom or Paradise—while the wicked (those outside of Christ) awaited judgment in torment.

While he didn’t describe the soul as having a physical body in this state, he did insist that it retained individual identity and awareness. He even argued that the soul had a kind of “substance” or “form” that allowed it to experience rest or suffering, anticipate resurrection, and remain recognizably itself. 

So, in short: yes, Tertullian believed we have some form in the intermediate state—not a resurrected body, but a soul that is still personal, conscious, and awaiting reunion with the flesh at the final resurrection. 

Wouldn’t it be great to think that my dear departed Mum, who was riddled with arthritis in her earthly life, is now in a form free from pain and sickness. My dear Dad who died from mesothelioma, is now in good “form”, literally free from his final days of suffering. 

Scripture does offer imagery that supports the idea of a temporary earthly dwelling and a heavenly one to come—especially in 2 Corinthians 5:1–4. Paul writes: “For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven...” Here, the “earthly tent” refers to our mortal body, and the “building from God” points to the resurrection body—eternal, not made with hands. Paul continues by expressing a longing to be “clothed” with this heavenly dwelling, so that we are not found “naked” (i.e., disembodied). 

This passage suggests that while we await the resurrection, we are not left in a state of nothingness. Instead, there is a conscious, though incomplete, existence—what some theologians call the intermediate state. Paul even says we “groan” in this tent, desiring to be further clothed, “so that what is mortal may be swallowed up by life.” So, while the text doesn’t describe a literal “temporary tent” in heaven, it does affirm a continuity of personal identity and a hopeful anticipation of full resurrection life. It’s a rich passage that resonates with Tertullian’s view of the soul’s conscious waiting and the ultimate reunion with a glorified body. 

Philippians 1:21–24 Paul writes, “For to me, to live is Christ and to die is gain... I desire to depart and be with Christ, which is better by far.” This suggests that after death, believers are immediately in the presence of Christ, not in an unconscious state. 

Paul doesn’t speak of a long sleep or waiting period—he sees death as a transition into a better, conscious communion with Christ. 

Luke 16:19–31 – The Rich Man and Lazarus 

This parable offers a vivid portrayal of the afterlife. Lazarus, is carried to “Abraham’s bosom”—a place of comfort—while the rich man finds himself in torment. Both figures are conscious, aware, and capable of dialogue, even though they are in different realms. While some interpret this as a parable rather than a literal map of the afterlife, it still reflects a Jewish and early Christian understanding of a conscious intermediate state. Together, these passages support the idea that the soul remains awake and personally present after death, awaiting the resurrection. This aligns closely with Tertullian’s view: the soul is not yet reunited with the ultimate body, but it is not in limbo or oblivion either. This intermediate state is one that’s sparked centuries of theological debate.

Luke 16:19–31 certainly uses bodily imagery: the rich man sees, speaks, feels torment, and asks for Lazarus to dip his finger in water to cool his tongue. These details suggest a kind of corporeal or bodily awareness. But whether this implies an actual bodily form in the intermediate state—or is simply vivid storytelling—is where interpretations diverge. Some theologians argue that Jesus was using parable-like imagery to make a moral point, not to describe the metaphysics of the afterlife. 

In this view, the bodily language is symbolic, meant to underscore the reversal of fortunes and the urgency of repentance. 

Others, however, (like me), take the imagery more literally or semi-literally. They suggest that the soul may possess a “spiritual form”—not a resurrected body, but something with perceptible qualities.

 This aligns with Tertullian’s idea of the soul having a kind of “substance” that can experience and express itself even before the final resurrection. So, while Luke 16 doesn’t definitively teach that we have a physical body in the intermediate state, it does portray conscious, personal existence with sensory-like experience. 

Let’s dive into Paul’s imagery in 2 Corinthians 5, especially verses 1–4, and how it relates to the idea of a “form” in the intermediate state: Paul contrasts two states: 

• Our current body as an “earthly tent”—fragile, temporary, and subject to decay. 

• A future “building from God”, eternal and heavenly—clearly pointing to the resurrection body. But here’s the distinction: Paul says we don’t long to be “unclothed” (disembodied), but to be “further clothed”, so that mortality is “swallowed up by life”. This suggests he’s not content with a disembodied soul floating in limbo—he yearns for the full resurrection. However, the fact that he speaks of being “unclothed” implies that there is a state between death and resurrection where the soul exists apart from the body. He doesn’t deny this state—he just doesn’t prefer it. He wants the full clothing of resurrection, not the “nakedness” of disembodiment. Some theologians interpret this to mean that the soul in the intermediate state may have a non-physical but perceptible form—a kind of spiritual “covering” that preserves identity and awareness. This would harmonize with Luke 16’s sensory imagery and Tertullian’s idea of the soul having substance. So, while Paul doesn’t describe a temporary “tent” in heaven per se, his language leaves room for a real, conscious existence between death and resurrection—one that longs for completion but is not void of form or presence. 

At the Transfiguration (Matthew 17:1–3; Mark 9:2–4; Luke 9:28–31), Moses and Elijah appear in recognizable form, speaking with Jesus. This moment is rich with meaning, but it also raises the question: how could they appear visibly if the resurrection hadn’t yet occurred?

Here’s how the tradition has often understood it: 

 • Elijah never died—he was taken up bodily into heaven in a whirlwind (2 Kings 2:11). So his appearance in bodily form is consistent with his unique departure from earthly life.

 • Moses, on the other hand, did die (Deuteronomy 34:5–6), but Jude 9 hints at something extraordinary: the archangel Michael contended with the devil over Moses’ body. Many Church Fathers interpreted this as evidence that Moses was specially assumed into heaven, making his appearance at the Transfiguration a foretaste of the resurrection to come. So in this scene, we may be witnessing two kinds of glorified presence: one who never tasted death (Elijah), and one who was raised or assumed (Moses). Their visible, personal forms support the idea that individual identity and form persist beyond death, even before the general resurrection. This moment also serves a symbolic purpose: Moses represents the Law, Elijah the Prophets, and Jesus the fulfilment of both. But their form—recognizable, communicative, radiant—adds weight to the idea that the intermediate state is not formless or unconscious. 

The martyrs in Revelation offer one of the clearest glimpses into the intermediate state—and it’s striking. In Revelation 6:9–11, John sees “the souls of those who had been slain for the word of God” beneath the heavenly altar. These souls are: 

• Conscious: They cry out, “How long, O Lord…?” 

• Aware of time: They know that judgment has not yet come. 

• Given white robes: A symbolic act that affirms their identity and honour, even before resurrection. This scene strongly supports the idea that the souls of the faithful dead are alive, aware, and awaiting the final resurrection. They don’t yet have their glorified bodies, but they are not in a state of sleep or oblivion either. 

Some theologians suggest that the white robes may hint at a kind of interim form—not a full resurrection body, but a symbolic or spiritual “clothing” that preserves dignity and personhood. 

 Hebrews 12:23 “...to the spirits of the righteous made perfect...” This verse describes the heavenly assembly as including the spirits of the righteous—implying they are present, perfected, and distinct, even before the resurrection. It supports the idea of a recognizable, personal identity in the intermediate state.

 

Luke 23:43 “Today you will be with me in Paradise.” Jesus’ promise to the thief on the cross suggests immediate, conscious presence with Him after death—not a formless or unconscious state. While it doesn’t describe a “form,” it strongly implies personal awareness and communion. 

Acts 7:59 “Lord Jesus, receive my spirit.” Stephen’s final words echo Jesus’ own in Luke 23:46. Both entrust their spirit to God, suggesting that the soul continues in a relational and receptive state after death.

Revelation 7:9–17 This vision shows a “great multitude” before the throne, clothed in white robes and worshiping God. While it may depict the final state, many scholars see it as a glimpse of the heavenly worship of the redeemed, possibly before the resurrection. The imagery of robes and worship suggests form, identity, and activity. 

Together, these passages build a mosaic: while Scripture doesn’t spell out the metaphysics of the intermediate state, it consistently portrays the faithful dead as conscious, personal, and relationally present with God—often with imagery that implies some kind of form or expression. If we’re speaking of form in heaven before the final resurrection—that is, in the intermediate state—Scripture and tradition suggest a kind of spiritual embodiment, though not yet the glorified, resurrected body promised at the end of the age.

Some key insights: 

• Christ’s resurrected body is the clearest model of our future form. It was tangible, recognizable, and glorified—yet not bound by earthly limitations (Luke 24:39; John 20:19). Philippians 3:21 says our bodies will be transformed to be like His.

 • In the present heaven, there’s strong biblical and theological support for the idea that souls are not formless.

Revelation 6:9–11 shows the souls of martyrs speaking, crying out, and being given white robes—symbolic, yes, but also suggestive of identity and dignity. 

 • Some theologians, like Randy Alcorn, argue that if Christ has a physical body in the present heaven, it’s reasonable to believe others might have temporary or spiritual forms as well—distinct from the final resurrection body but still expressive of personhood.

 • The white robes in Revelation 7:9 and 19:14 also point to a kind of visible, worshiping community in heaven. These aren’t disembodied spirits floating in abstraction—they’re gathered, clothed, and praising. The “cloud of witnesses”—a phrase from Hebrews 12:1 that evokes the communion of saints: “Therefore, since we are surrounded by so great a cloud of witnesses…” This image follows Hebrews 11’s roll call of the faithful—Abel, Abraham, Moses, and others—who lived by faith and now surround us like a cheering crowd in a stadium. It suggests that those who have died in faith are not absent, but present in some mysterious solidarity, encouraging us as we run our race. 

 So, while Scripture doesn’t give us a blueprint of what this “form” looks like, it consistently portrays the faithful departed as conscious, recognizable, and relationally present with God. Not yet fully glorified, but not formless either. 

Be blessed.