1 Corinthians 15:29

29. Else If this apocalypse of the resurrection be not true.

What shall they do Or say for themselves.

Baptized for the dead Over this passage an interminable battle of commentary is waged. It is admitted by all that the Greek υπερ , for, signifies either, (1) over, in local position; or, (2) instead of, as a substitute, but rarely; or, (3) in behalf of, as favourer, sponsor, advocate, or other benefactor. Of the many interpretations fully given by Stanley but two are worth a discussion. 1. The supposed custom of substitutive baptism, by which a living person was baptized in place of a dead person, one or more. 2. The baptism in behalf of the resurrection of the dead.

By the substitutive interpretation (as Tertullian, Grotius, Alford, Hodge) it is maintained that when a catechumen died before baptism, a friend was baptized in his stead, and so was substitutively baptized for the dead.

But, 1. There is no reason to believe, outside of the passage itself, that any such practice existed in the apostolic Church. It seems illegitimate to create, for an exegetical purpose, a class of heretics practising a particular superstitious rite, when any other natural meaning exists. There is not the slightest reason to doubt that the practisers of substitutive baptism mentioned by Tertullian and ridiculed by Chrysostom were later than Paul’s day, and based their practice on their interpretation of this verse, as do the modern Mormons. 2. It could hardly be said that such substitutes were baptized universally for the dead; dead being a Greek plural with the article, and so signifying all the dead. Note, 1 Corinthians 15:12. The phrase to express this substitutive meaning should be υπερ νεκρου , for a dead person, or νεκρων , without the article, for dead persons. 3. Quoting the condemnable practice of heretics is out of the analogy and line of the argument. Paul has argued that a denial of the resurrection impugns Christ, Christians, and sufferers of persecution, like himself; and then a sudden and transient interpolation of heretical performers of a superstitious rite is incredible. 4. The argument would be without value. It would subject Paul to the reply, What authority for us is an example of a set of heretics practising a false superstition? And this worthlessness would be aggravated if it were true that Paul’s words intimate a disapproval of the practice.

Such disapproval, however, does not appear from the proofs Alford furnishes. His first proof is, that baptized is in the present, βαπτιζονται , are being baptized, instead of βαπτισθεντες , were baptized. The present is used, we think, as in the case of stand we in jeopardy, as a matter of vividness. The third person is used because, for the sake of that vividness, Paul speaks of converts being baptized now, rather than of persons, like himself, baptized twenty years ago. In fact, the they of this verse refers to the catechumens, and the we of the next verse to the apostles. 5. For substitution the proper Greek preposition is not υπερ , but αντι . The ordinary sense of in behalf of is the true intrinsic meaning, and should not be surrendered for any reasons that have ever here been produced.

The true interpretation is, we believe, that of Chrysostom. The apostolic Christians were baptized into the faith of the resurrection of the dead, and thereby they were sponsors in behalf of the dead, that the dead should rise. Baptism was itself an affirmation in behalf of the dead, who were assailed and condemned to final death by these deniers of their resurrection. In favour of this view, 1. Is Paul’s use of υπερ , as in behalf of, with an intermediate idea. So above, (1 Corinthians 15:3,) in behalf of our sins, that is, of their forgiveness. So also 2 Thessalonians 2:1, in behalf of the parousia, which was involved in error by mistaken believers. So also in behalf of the dead, whose resurrection baptism asserts. 2. It lies in the direct line of the argument. Paul has quoted in favour of the resurrection the Christian preaching, (1 Corinthians 15:14,) faith, (1 Corinthians 15:17,) the salvation of dead Christians, (1 Corinthians 15:18,) the jeopardy of the living, (1 Corinthians 15:30); why should he not quote Christian baptism as a pledge in behalf of the dead? These deniers were against the dead; Christian baptism was for the dead. 3. The Church early recognised the connexion between baptism and the resurrection. It has its basis in the words of St. Paul: “Buried with him in baptism, wherein also ye are risen with him.” Colossians 2:12. And so Chrysostom says: “When we have instructed the catechumen in the divine mysteries of the Gospel, and are about to baptize him, we command him to say, ‘I believe in the resurrection of the body.’… This is what St. Paul recalls to their memory. If there is no resurrection of the body why are you baptized for the dead?”