04.02.04.03 - Baptism for the Dead
4.2.4.3 BAPTISM FOR THE DEAD The subject of baptism for the dead is, admittedly, one of those writings of Paul "in which are some things hard to be understood" (2Pe 3:16). This being the case, it is essential that we do not over-ride those very clear and easy-to-understand scriptures, such as those which related to water baptism given above. As contrasted with the repetitive nature of those scriptures, there is only one which relates to baptism for the dead, 1Co 15:29: "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? And why stand we in jeopardy every hour?" In order to begin to understand this verse it is essential that you read the entire 15th chapter. The apostle Paul is dealing with some false teachers who were teaching that there was no resurrection of the dead (1Co 15:12). He gives a series of a dozen or so arguments (depending upon how you count) as to reasons that this teaching was false. It is a tremendously fascinating study, and if you have not studied it, we urge you to do so. To understand verse 29 we must recognize that the apostle Paul was still adding to this argumentation. This argument is fairly self contained. There are several plausible explanations which fit the context. For example, some believe that the "baptism for the dead" is a baptism in suffering for the cause of Christ. This is consistent with the argumentation -- why would they do this if there was not a resurrection. Why would the apostles be suffering to the extent that they were? This fits with the next question: "And why stand we in jeopardy every hour?"
We believe that a much more plausible explanation is that the false teachers in Corinth were themselves practicing the false doctrine of baptism for the dead. This creates absolutely no need for twisting the obvious meanings of the words, and it presents a devastating argument which would completely destroy the influence of the false teachers (at least upon those who were honest). In effect, it worked one false doctrine against another. If you do not believe in the resurrection from the dead, why do you practice baptism for the dead?
While we do not believe it essential to know exactly the meaning of this verse, and would surely not be dogmatic about it, the following arguments support the view that the false teachers were, in fact, practicing the false doctrine of baptism for the dead:
1. Paul asks "Else what shall they do which are baptized for the dead..." He does not include himself or the apostles in this practice. We know that "it is appointed unto men once to die, but after this the judgment" (Heb 9:27). There is not one shred of evidence anywhere in the New or Old Testaments that there is anything that the living can do can have an influence over the fate of the dead. Just the opposite is taught (e.g., see Luk 16:19-31). Thus, baptism in behalf of the dead would be a complete contradiction to everything which the bible teaches with regard to our salvation.
2. "... if the dead rise not at all?" The people teaching this had to be the same as the ones practicing baptism for the dead or else the entire argument would be irrelevant. The false teachers could merely respond: we don’t and they shouldn’t because there is no resurrection. Clearly, the very same ones who taught that there was no resurrection were practicing baptism for the dead. This is certainly not a good authority upon which we should base any such practice (as some have).
3. "... why are they then baptized for the dead?" This argument is truly devastating. Paul saved it for almost the last argument that he presented. Here they were practicing baptism for the dead when they did not even believe that the dead would be raised.
4. "And why stand we in jeopardy every hour?" Note the switch. They practice baptism for the dead but do not stand in jeopardy. We do not practice baptism for the dead, but the very fact that we (the apostles) stand in jeopardy every hour is ample evidence that they knew that Jesus was resurrected and that Jesus taught that they too would be resurrected from the dead.
5. The fact that Paul cites a practice as part of an argument does not infer that he agrees with the practice. There are several examples which could be given; a good one is recorded in Rom 2:25: "For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision." Obviously Paul was not teaching the necessity for circumcision, but for purposes of argumentation he allowed for a moment that it would profit if we were able to keep the entire law flawlessly. It was not necessary for Paul to oppose a doctrine as absurd as baptism for the dead, and to do so would not have addressed the subject (i.e., the resurrection).
Again, we would not be dogmatic about this, but it seems to us to be the most logical explanation.
If we assume that baptism for the dead was being practiced at all (even erroneously), it further confirms the early Christians’ belief that baptism was essential to salvation. Again, however, there is absolutely no evidence that baptism for the dead was in any way sanctioned by the apostles.