1 Corinthians 15:29

Else. Or, “otherwise.” Paul here returns to his main line of reasoning concerning the resurrection.

Baptized for the dead. This is one of the difficult passages in Paul’s writings, for which no entirely satisfactory explanation has yet been found. Commentators have produced as many as 36 attempted solutions to the problems raised by the verse. Most of the suggestions deserve but little notice, a few merit serious attention. Two important points should be borne in mind when seeking an understanding of the passage: (1) Paul is still speaking of the resurrection, and any suggested solution should be closely connected with the main theme of ch. 15. (2) A reasonable interpretation must conform with a correct translation of the Greek phrase huper ton nekron (“for the dead”). It is generally agreed that huper (“for”) here means, “on behalf of.” Three possible interpretations are suggested:

(1) The passage should be translated “What then shall they do who are baptized? [Are they baptized] for the dead? If the dead do not rise again at all, why are they even baptized? Why also are we in danger every hour for them?” This translation, though possible, does not satisfactorily explain the phrase “on behalf of the dead.”

(2) Paul is referring to a heretical custom whereby living Christians were baptized on behalf of dead and unbaptized relatives or friends, who were supposed thus to be saved by proxy. Church Fathers make several references to such a practice, quoting the custom of the Marcionite heretics (Tertullian Against Marcion v. 10; On the Resurrection of the Flesh 48; Chrysostom Homilies on 1 Corinthians xl. 1). In addition, Tertullian refers to the pagan festival Kalendae Februariae, wherein worshipers underwent a lustration, or washing, on behalf of the dead (Against Marcion v. 10). Marcion flourished about the middle of the 2d century A.D. This second view requires the assumption that the practice dates back to Paul’s day. The objection has been raised that the apostle would be unlikely to cite a pagan or heretical practice in support of a fundamental Christian doctrine. But Paul, without in any way endorsing the practice, might say, in substance: “Even pagans and heretics fasten their faith on the hope of a resurrection, and if they cherish that hope, how much more should we.” Jesus used the story of the Rich Man and Lazarus as the framework for a parable, though not endorsing its literal application (see on Luke 16:19).

(3) It is possible to interpret v. 29 in terms of its context (vs. 12-32) as another proof of the resurrection: (1) The word “else” refers to the argument of vs. 12-28 and might be paraphrased, “but if there is no resurrection . . .” (2) The word “baptized” is used figuratively of braving extreme danger or death, as in Matt. 20:22; Luke 12:50. (3) “They . . . which are baptized” refers to the apostles, constantly facing death as they proclaimed the hope of the resurrection (1 Cor. 4:9-13; cf. Rom. 8:36; 2 Cor. 4:8-12). Of his own experiences at Ephesus — where Paul wrote this epistle — he declared that he stood “in jeopardy every hour” (1 Cor. 15:30), “despaired even of life” (2 Cor. 1:8-10), and, as it were, died “daily” (1 Cor. 15:31). (4) “The dead” of v. 29 are the Christian dead of vs. 12-18, and, potentially, all living Christians, who, according to some at Corinth, had no hope beyond death (vs. 12, 19). According to this interpretation, v. 29 could be paraphrased thus: “but if there is no resurrection, what shall the messengers of the gospel do, if they continually brave death on behalf of men who are destined to perish at death anyway?” It would be folly (v. 17) for them to face death to save others, “if the dead rise not” (vs. 16, 32). The continued courage of the apostles in the face of death is thus excellent evidence of their faith in the resurrection.

That it is not possible, as some teach, for Christians to be baptized vicariously on behalf of deceased relatives and friends is apparent from the many Scriptures which declare that a man must personally believe in Christ and confess his sins in order to profit by baptism and be saved (Acts 2:38; 8:36, 37; cf. Eze. 18:20-24; John 3:16; 1 John 1:9). Even the most righteous of men can “deliver but their own souls” (Eze. 14:14, 16; cf. Ps. 49:7). Death marks the close of human probation (see Ps. 49:7-9; Eccl. 9:5, 6, 10; Isa. 38:18, 19; Luke 16:26; Heb. 9:27, 28).