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1 Corinthians 15:29
Verse
Context
The Order of Resurrection
28And when all things have been subjected to Him, then the Son Himself will be made subject to Him who put all things under Him, so that God may be all in all.29If these things are not so, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?30And why do we endanger ourselves every hour?
Sermons
A.W. Tozer
David Servant
J.H. NewmanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Else what shall they do which are baptized for the dead - This is certainly the most difficult verse in the New Testament; for, notwithstanding the greatest and wisest men have labored to explain it, there are to this day nearly as many different interpretations of it as there are interpreters. I shall not employ my time, nor that of my reader, with a vast number of discordant and conflicting opinions; I shall make a few remarks: 1. The doctrine of the resurrection of our Lord was a grand doctrine among the apostles; they considered and preached this as the demonstration of the truth of the Gospel. 2. The multitudes who embraced Christianity became converts on the evidence of this resurrection. 3. This resurrection was considered the pledge and proof of the resurrection of all believers in Christ to the possession of the same glory into which he had entered. 4. The baptism which they received they considered as an emblem of their natural death and resurrection. This doctrine St. Paul most pointedly preaches, Rom 6:3-5 : Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead, even so we also should walk in newness of life: for, if we have been planted together in the likeness of his death, we shall be also in his resurrection. 5. It is evident from this that all who died in the faith of Christ died in the faith of the resurrection; and therefore cheerfully gave up their lives to death, as they took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance, Heb 10:34. 6. As is the body, so are the members; those who were properly instructed, and embraced Christianity, believed that as all who had died in the faith of Christ should rise again, so they were baptized in the same faith. 7. As so many of the primitive followers of Christ sealed the truth with their blood, and Satan and his followers continued unchanged, every man who took on him the profession of Christianity, which was done by receiving baptism, considered himself as exposing his life to the most imminent hazard, and offering his life with those who had already offered and laid down theirs. 8. He was therefore baptized in reference to this martyrdom; and, having a regard to those dead, he cheerfully received baptism, that, whether he were taken off by a natural or violent death, he might be raised in the likeness of Jesus Christ's resurrection, and that of his illustrious martyrs. 9. As martyrdom and baptism were thus so closely and intimately connected, βαπτιζεσθαι, to be baptized, was used to express being put to a violent death by the hands of persecutors. So Mat 20:22, Mat 20:23 : "But Jesus answered and said, Are ye able to drink of the cup that I shall drink of? etc." (Can ye go through my sufferings?) "They say unto him, We are able. He saith unto them, Ye shall indeed drink of my cup," (ye shall bear your part of the afflictions of the Gospel), "and be baptized with the baptism that I am baptized with (that is, ye shall suffer martyrdom.) See also Mar 10:38. So Luk 12:50; "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" That is, I must die a violent death for the salvation of men. 10. The sum of the apostle's meaning appears to be this: If there be no resurrection of the dead, those who, in becoming Christians, expose themselves to all manner of privations, crosses, severe sufferings, and a violent death, can have no compensation, nor any motive sufficient to induce them to expose themselves to such miseries. But as they receive baptism as an emblem of death in voluntarily going under the water, so they receive it as an emblem of the resurrection unto eternal life, in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection. The three following verses seem to confirm this sense.
Jamieson-Fausset-Brown Bible Commentary
Else--if there be no resurrection. what shall they do?--How wretched is their lot! they . . . which are baptized for the dead--third person; a class distinct from that in which the apostle places himself, "we" (Co1 15:30); first person. ALFORD thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, without giving the least sanction to the practice, uses an ad hominem argument from it against its practicers, some of whom, though using it, denied the resurrection: "What account can they give of their practice; why are they at the trouble of it, if the dead rise not?" [So Jesus used an ad hominem argument, Mat 12:27]. But if so, it is strange there is no direct censure of it. Some Marcionites adopted the practice at a later period, probably from taking this passage, as ALFORD does; but, generally, it was unknown in the Church. BENGEL translates, "over (immediately upon) the dead," that is, who will be gathered to the dead immediately after baptism. Compare Job 17:1, "the graves are ready for me." The price they get for their trouble is, that they should be gathered to the dead for ever (Co1 15:13, Co1 15:16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Mat 20:22-23), which Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" (so the oldest manuscripts read the last words, instead of "for the dead")?
John Gill Bible Commentary
If after the manner of men I have fought with beasts at Ephesus,.... This is one of the particulars of the jeopardy and danger of life he had been in: some understand this in a figurative sense, and think that by "beasts" are meant Satan, the roaring lion, and his principalities and powers; or men of savage dispositions, persecuting principles, and cruel practices; as Herod is called a fox, by Christ, and Nero a lion, by the apostle; and suppose his fighting with them at Ephesus designs his disputations with the hardened and unbelieving Jews, his concern with exorcists, the seven sons of Sceva, and the troubles he met with through Demetrius the silversmith, and others of the same craft; the reason of such an interpretation is, because Luke makes no mention of anything of this kind, that befell the apostle in his history of the Acts of the Apostles: but to this it may be replied, that Luke does not relate everything that befell him and the rest; and his omission of this is no sufficient argument against it; besides, a literal sense not to be departed from, unless there is a necessity for it; and especially when it is suitable to the context, and to the thread and reasoning of the discourse, as it is certainly here; the literal sense best agrees with the apostle's argument. There were two sorts of usages among the Romans in their theatres; sometimes they cast men naked to the wild beasts, to be devoured by them, as wicked servants, deadly enemies, and the vilest of men (m); and so the Syriac version renders the words here, "if as among men, , "I am cast to the beasts": and seems to represent it as a supposed case, and not as matter of fact, in which the difficulty about Luke's omission is removed, and the argument in a literal sense is just and strong: sometimes they put men armed into the theatre to fight with beasts (n), and if they could conquer them and save themselves it was well, if not, they fell a prey to them; it is this last custom that is here referred to: and if regard is had to what befell thee apostle at Ephesus, when Demetrius and his craftsmen made the uproar mentioned in Act 19:21 this could not be in reality, but only in the purpose and design of men; and certain it is, that though he was not then had to the theatre, yet Demetrius and his men intended to have hurried him there, as they did Gaius and Aristarchus his companions; and he himself was desirous of going thither, had he not been prevented by the disciples, and by the Asiarchs his friends, who had the command of the theatre where these practices were used; and then the sense is this, if after the manner of men, or in the intention and design of men, and as much as in them lay, "I have fought with beasts at Ephesus"; though if this epistle was written, as it is said to be, before that commotion by Demetrius, no respect can be had to that; but rather to something in fact before, at the same place, when the apostle did actually fight with beasts, and was wonderfully and providentially preserved; and may he what he refers to, in Co2 1:8 when he despaired of life, had the sentence of death in himself, and yet was delivered; and then his sense is, if "after the manner of brutish men", the Romans, I have fought with beasts at Ephesus": which I was obliged to do, or deny the Gospel preached; what advantageth it me, if the dead rise not? instead of its being a glorious action, it was a fool hardy one; and if he had died in it, what profit could he have had by it, if he rose not again; or if there is no resurrection of the dead? instead of incurring such dangers, and running such risks, it would be more eligible to sit down and say with the Epicureans, let us eat and drink, for tomorrow we die; which words seem to be taken out of Isa 22:13 and are used in favour of the doctrine of the resurrection, showing that the denial of it opens a door to all manner of licentiousness; and are not spoken as allowing or approving of such a conduct; nor as his own words, but as representing a libertine, and pointing out what such an one would say, and might justly infer from such a tenet, that there is no resurrection of the dead. (m) Alex. ab Alex. Genial. Dier. l. 3. c. 5. Tertul. Apolog. c. 40. & de Spectaculis, c. 19. (n) Tertul. de Spectaculis, c. 21. & 23. Cicero in Vatinium Orat. 32.
Tyndale Open Study Notes
15:29 Some first-century Christians apparently practiced baptism-by-proxy for dead unbelievers whom they wished to be saved. Paul neither endorses nor condemns the practice; he simply uses it as evidence for belief in resurrection. There is no other reference to such a practice in early Christian literature.
1 Corinthians 15:29
The Order of Resurrection
28And when all things have been subjected to Him, then the Son Himself will be made subject to Him who put all things under Him, so that God may be all in all.29If these things are not so, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?30And why do we endanger ourselves every hour?
- Scripture
- Sermons
- Commentary
How to Identify a False Cult
By A.W. Tozer4.0K28:54False CultPSA 145:17MAT 16:18ROM 14:111CO 15:291TI 3:2HEB 9:271PE 3:19In this sermon, the preacher discusses the concept of judgment and the role of Jesus in preaching to those who have died. He emphasizes that God treats every human being as an intelligent being and never violates their intelligence. The preacher also delves into the difficulty of understanding certain passages in the Bible, using the example of baptism and the resurrection of Christ. He concludes by highlighting the importance of seeking knowledge and not being content with ignorance.
Day 97, 1 Corinthians 15
By David Servant0JHN 5:281CO 15:21CO 15:191CO 15:291CO 15:341CO 15:521CO 15:58REV 20:4David Servant emphasizes the importance of holding fast to Paul's gospel, which includes the foundational truths that humanity is sinful, God is wrathful, and Christ died for our sins. The resurrection of Christ is a crucial aspect of the gospel, highlighting the significance of the doctrine of resurrection in Christian belief. Denying Christ's resurrection would invalidate the core of Christianity and the sacrifices made by His followers. Belief in Christ's resurrection should lead to a life of obedience and holiness, as emphasized by Paul's exhortation to live righteously and abound in the work of the Lord.
Rites and Customs of the Church
By J.H. Newman0ACT 13:21CO 1:161CO 11:21CO 15:292TH 2:15J.H. Newman discusses the importance of adhering to traditions and rituals in the Church, even when they are not explicitly mentioned in the Apostolic writings, emphasizing that these practices were recognized by the Apostles and were based on religious principles. He highlights the significance of rituals like the use of the cross in baptism, the covering of heads during worship, and the practice of household baptism, all of which have roots in early Church traditions. Newman points out that these rituals serve as visible memorials of important doctrines and truths, connecting believers to the teachings of Scripture and the Apostles.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Else what shall they do which are baptized for the dead - This is certainly the most difficult verse in the New Testament; for, notwithstanding the greatest and wisest men have labored to explain it, there are to this day nearly as many different interpretations of it as there are interpreters. I shall not employ my time, nor that of my reader, with a vast number of discordant and conflicting opinions; I shall make a few remarks: 1. The doctrine of the resurrection of our Lord was a grand doctrine among the apostles; they considered and preached this as the demonstration of the truth of the Gospel. 2. The multitudes who embraced Christianity became converts on the evidence of this resurrection. 3. This resurrection was considered the pledge and proof of the resurrection of all believers in Christ to the possession of the same glory into which he had entered. 4. The baptism which they received they considered as an emblem of their natural death and resurrection. This doctrine St. Paul most pointedly preaches, Rom 6:3-5 : Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead, even so we also should walk in newness of life: for, if we have been planted together in the likeness of his death, we shall be also in his resurrection. 5. It is evident from this that all who died in the faith of Christ died in the faith of the resurrection; and therefore cheerfully gave up their lives to death, as they took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance, Heb 10:34. 6. As is the body, so are the members; those who were properly instructed, and embraced Christianity, believed that as all who had died in the faith of Christ should rise again, so they were baptized in the same faith. 7. As so many of the primitive followers of Christ sealed the truth with their blood, and Satan and his followers continued unchanged, every man who took on him the profession of Christianity, which was done by receiving baptism, considered himself as exposing his life to the most imminent hazard, and offering his life with those who had already offered and laid down theirs. 8. He was therefore baptized in reference to this martyrdom; and, having a regard to those dead, he cheerfully received baptism, that, whether he were taken off by a natural or violent death, he might be raised in the likeness of Jesus Christ's resurrection, and that of his illustrious martyrs. 9. As martyrdom and baptism were thus so closely and intimately connected, βαπτιζεσθαι, to be baptized, was used to express being put to a violent death by the hands of persecutors. So Mat 20:22, Mat 20:23 : "But Jesus answered and said, Are ye able to drink of the cup that I shall drink of? etc." (Can ye go through my sufferings?) "They say unto him, We are able. He saith unto them, Ye shall indeed drink of my cup," (ye shall bear your part of the afflictions of the Gospel), "and be baptized with the baptism that I am baptized with (that is, ye shall suffer martyrdom.) See also Mar 10:38. So Luk 12:50; "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" That is, I must die a violent death for the salvation of men. 10. The sum of the apostle's meaning appears to be this: If there be no resurrection of the dead, those who, in becoming Christians, expose themselves to all manner of privations, crosses, severe sufferings, and a violent death, can have no compensation, nor any motive sufficient to induce them to expose themselves to such miseries. But as they receive baptism as an emblem of death in voluntarily going under the water, so they receive it as an emblem of the resurrection unto eternal life, in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection. The three following verses seem to confirm this sense.
Jamieson-Fausset-Brown Bible Commentary
Else--if there be no resurrection. what shall they do?--How wretched is their lot! they . . . which are baptized for the dead--third person; a class distinct from that in which the apostle places himself, "we" (Co1 15:30); first person. ALFORD thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, without giving the least sanction to the practice, uses an ad hominem argument from it against its practicers, some of whom, though using it, denied the resurrection: "What account can they give of their practice; why are they at the trouble of it, if the dead rise not?" [So Jesus used an ad hominem argument, Mat 12:27]. But if so, it is strange there is no direct censure of it. Some Marcionites adopted the practice at a later period, probably from taking this passage, as ALFORD does; but, generally, it was unknown in the Church. BENGEL translates, "over (immediately upon) the dead," that is, who will be gathered to the dead immediately after baptism. Compare Job 17:1, "the graves are ready for me." The price they get for their trouble is, that they should be gathered to the dead for ever (Co1 15:13, Co1 15:16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Mat 20:22-23), which Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" (so the oldest manuscripts read the last words, instead of "for the dead")?
John Gill Bible Commentary
If after the manner of men I have fought with beasts at Ephesus,.... This is one of the particulars of the jeopardy and danger of life he had been in: some understand this in a figurative sense, and think that by "beasts" are meant Satan, the roaring lion, and his principalities and powers; or men of savage dispositions, persecuting principles, and cruel practices; as Herod is called a fox, by Christ, and Nero a lion, by the apostle; and suppose his fighting with them at Ephesus designs his disputations with the hardened and unbelieving Jews, his concern with exorcists, the seven sons of Sceva, and the troubles he met with through Demetrius the silversmith, and others of the same craft; the reason of such an interpretation is, because Luke makes no mention of anything of this kind, that befell the apostle in his history of the Acts of the Apostles: but to this it may be replied, that Luke does not relate everything that befell him and the rest; and his omission of this is no sufficient argument against it; besides, a literal sense not to be departed from, unless there is a necessity for it; and especially when it is suitable to the context, and to the thread and reasoning of the discourse, as it is certainly here; the literal sense best agrees with the apostle's argument. There were two sorts of usages among the Romans in their theatres; sometimes they cast men naked to the wild beasts, to be devoured by them, as wicked servants, deadly enemies, and the vilest of men (m); and so the Syriac version renders the words here, "if as among men, , "I am cast to the beasts": and seems to represent it as a supposed case, and not as matter of fact, in which the difficulty about Luke's omission is removed, and the argument in a literal sense is just and strong: sometimes they put men armed into the theatre to fight with beasts (n), and if they could conquer them and save themselves it was well, if not, they fell a prey to them; it is this last custom that is here referred to: and if regard is had to what befell thee apostle at Ephesus, when Demetrius and his craftsmen made the uproar mentioned in Act 19:21 this could not be in reality, but only in the purpose and design of men; and certain it is, that though he was not then had to the theatre, yet Demetrius and his men intended to have hurried him there, as they did Gaius and Aristarchus his companions; and he himself was desirous of going thither, had he not been prevented by the disciples, and by the Asiarchs his friends, who had the command of the theatre where these practices were used; and then the sense is this, if after the manner of men, or in the intention and design of men, and as much as in them lay, "I have fought with beasts at Ephesus"; though if this epistle was written, as it is said to be, before that commotion by Demetrius, no respect can be had to that; but rather to something in fact before, at the same place, when the apostle did actually fight with beasts, and was wonderfully and providentially preserved; and may he what he refers to, in Co2 1:8 when he despaired of life, had the sentence of death in himself, and yet was delivered; and then his sense is, if "after the manner of brutish men", the Romans, I have fought with beasts at Ephesus": which I was obliged to do, or deny the Gospel preached; what advantageth it me, if the dead rise not? instead of its being a glorious action, it was a fool hardy one; and if he had died in it, what profit could he have had by it, if he rose not again; or if there is no resurrection of the dead? instead of incurring such dangers, and running such risks, it would be more eligible to sit down and say with the Epicureans, let us eat and drink, for tomorrow we die; which words seem to be taken out of Isa 22:13 and are used in favour of the doctrine of the resurrection, showing that the denial of it opens a door to all manner of licentiousness; and are not spoken as allowing or approving of such a conduct; nor as his own words, but as representing a libertine, and pointing out what such an one would say, and might justly infer from such a tenet, that there is no resurrection of the dead. (m) Alex. ab Alex. Genial. Dier. l. 3. c. 5. Tertul. Apolog. c. 40. & de Spectaculis, c. 19. (n) Tertul. de Spectaculis, c. 21. & 23. Cicero in Vatinium Orat. 32.
Tyndale Open Study Notes
15:29 Some first-century Christians apparently practiced baptism-by-proxy for dead unbelievers whom they wished to be saved. Paul neither endorses nor condemns the practice; he simply uses it as evidence for belief in resurrection. There is no other reference to such a practice in early Christian literature.