Baptism for the dead? 1st Corinthians 15:29

1^st Corinthians 15v29

Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

This is possibly one of the most debated verses on baptism in the Bible, with many views on what the phrase “baptized for the dead” could mean. Many possible explanations of this verse have been put forward – I have seen at least five different explanations – and some today even practice something that they call ‘baptising of the dead by proxy’ (let me not call names, but instead let me call all to firstly study, and then repentance where required from their mistaken ways.) All of the incorrect views on this verse I have seen start off with at least one false assumption regarding baptism and it’s practice during the times of the original Apostles.

As we study this verse, we need to get into the mind and experiences of the people of Corinth that the Apostle Paul wrote this letter to. Firstly, I will summarise what we already have already found out about the Corinthians and their understanding of baptism:

They started out by being baptised under the ministry of Paul, as we saw in Acts 18v8 {71 }.

From the day of Pentecost, when Peter preached baptism in the name of Jesus for the remission of sins (Acts 2v38 {56 }), we have seen no evidence so far that anybody was baptised in any other way.

Paul himself was baptised in the name of Jesus (see Acts 22v16 {76 })

As far as we have seen, Paul always had believers baptised in the name of Jesus (see Acts 13v23-24 {68 }, Acts 19v3-5 {73 } {74 } {75 }, Romans 6v3 {77 }).

As Paul himself said in Ephesians 4v5 {88 }, there is only “one baptism”.

There is no evidence or reason to believe that the Corinthians were baptised in any other way than in the name of Jesus.

Paul had also hinted at baptism in the name of Jesus, although it was not explicitly stated, earlier in this letter, in 1^st Corinthians 1v13 {79 } and also 1^st Corinthians 12v13 {85 }.

Besides this current verse, there are seven other verses that refer to baptism within this very letter to the Corinthians, found in the earlier sections {79 } {80 } {81 } {82 } {83 } {84 } {85 }. So they were well acquainted with baptism and its correct practice. And where they had perhaps forgotten already, Paul had reminded them in his lead-up to this chapter.

This current chapter is effectively the conclusion of this letter, as the next chapter can be described as Paul’s parting instructions. At the start of this chapter, Paul tells us that the first thing to talk about in the gospel – or good news – is the fact that Jesus died for our sins, was buried, and then resurrected on the third day (v3-4). In Paul’s view, this is the very foundation of the gospel – without the death, burial and resurrection of Jesus, there would be no gospel.

When we read the whole chapter up to the current verse, to get it into context, we find that the main thrust of Paul’s argument can be summarised by the question “Is Jesus dead?” We should bear this question in mind as we look at the following quotations from the earlier part of this chapter:

“he rose again the third day” (v4)
A list of witnesses to His resurrection (v5-7)
“last of all he was seen of me (Paul) also, as of one born out of due time.” (v8)
“if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?” (v12)
“if Christ be not risen” (v14)
“he raised up Christ: whom he raised not up, if so be that the dead rise not” (v15)
“if the dead rise not, then is not Christ raised” (v16)
“if Christ be not raised, your faith is vain” (v17)
“Then they also which are fallen asleep in Christ are perished” (v18)
“But now is Christ risen from the dead” (v20)
“by man came also the resurrection of the dead” (v21)
“in Christ shall all be made alive” (v22)

This train of thought also continues after the current verse – as seen in these verses following the current one:

“what advantageth it me, if the dead rise not?” (v32)
“some man will say, How are the dead raised up?” (v35)

Notice especially verse 12 as quoted above – some of the Corinthians claimed that there was no resurrection of the dead. Paul throughout this whole chapter has been showing how everything that the Christian believes in would be destroyed if this is true. All of the trials that the Christian goes through are in vain if there is no reward at the end. This current verse is part of that argument, where he is effectively asking what shall the Christian do – he or she that is baptised in the name of Jesus – if Jesus is not resurrected? Why are they baptised in the name of a dead saviour?

Paul was not talking about a baptism that is not familiar in scripture, but was showing the logical conclusion to an argument that starts by saying that there is no resurrection. He was not even talking about something that anyone – heathens or not – did at the time, or others have done since through their misunderstanding of this verse of scripture.

Let us now look at Paul’s analysis of how the Jews and Greeks think, as found in earlier in this letter:

“For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness” (1^st Corinthians 1v22-23).

Clearly, in Paul’s eyes, the argument in logic of this current chapter was mostly aimed at the Greeks that had believed. Paul had taken their argument to it’s logical conclusion. But he had also addressed the Jews that believed earlier in this chapter – as already mentioned, he listed a great number of witnesses to the resurrection of Jesus, including himself. By doing this, Paul is clearly seen addressing the Jews desire for a sign that he had discerned as well as the Greek desire for wisdom and knowledge through logical thought processes. Notice also that the Greeks viewed the death of Jesus as foolishness. From this current chapter it is clear that some Corinthians – possibly originally Greeks or Sadducees – also found it hard to believe in the resurrection of Jesus, or indeed any resurrection at all.

There is great revelation to be found in this chapter of the blessings to come for the Christian. If we look at verses 20 to 28, we find that they appear in a kind of ‘parentheses’ or brackets. These start with “But now is . . .” (v20) and end with “Else what . . .” (start of this current verse). Paul showed both sides of the argument – a negative conclusion from a negative thought, and also the positive results of the true doctrine (teaching). Paul was comparing what they shouldn’t believe in with what they should. Some of these verses could justify a book in their own right, but I will summarise here this section in ‘parentheses’:

Jesus is risen from the dead, and is still alive (v20)
Jesus is the first fruits of those that have died - “slept” (v20)
Death first came by man (Adam), and then resurrection also came by man (Jesus) (v21)
Just as all descended from Adam die, so all who are in Christ will be resurrected (v22).
Jesus is the first fruits of those that are resurrected (v23).
Those that are Christ’s will be resurrected at His coming (v23).
He will deliver the kingdom to God the Father (v24).
He will defeat and overcome all rule, authority and power (v24).
The end then comes after Jesus’ return (v24).
He must reign until all enemies are under His feet (v25).
The last enemy that shall be destroyed is death itself (v26, v54).
God the Father has put all things (apart from Himself) under the feet of the Son (v27).
When all things are subdued to the Son, then He shall Himself be subject to the Father (v28).

Clearly here we find that there is a process that we are going through, and have the partial fulfilment of already. The first fruits of Jesus’ victory are here, and we are to see increasingly more fruit, increasingly more victory, and increasingly more in subjection to Jesus, until His return and then the final victory – the last of these victories being over death itself.

At the conclusion of his argument, Paul likens baptism to the planting of seed. Starting with the question “How are the dead raised up?” (v35), he comes to the conclusion that through baptism, the body “is sown a natural body; it is raised a spiritual body” (v44). Clearly there is a change taking place at baptism that transforms the seed – the natural body – into something growing and fruitful – the new spiritual body. Each seed has the ability to grow into something greater, better, and more fruitful – all it needs is to be planted in the right conditions. This is true also of every person – every man, woman and child (of an age capable of believing) is each blessed with the ability to be born again through baptism, sowing the body of the flesh and growing the body of the spirit.