BAPTISM FOR THE DEAD

By Timothy Glover

This phrase is found in 1 Corinthians 15:29 where Paul writes, “Else what shall they do that are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?”

This statement about baptism is one of nine consequences of denying the resurrection. Paul’s argument goes as follows. If there is no resurrection, then:

  • Christ is not risen
  • Our preaching is vain
  • Our faith is vain
  • We (apostles) are false witnesses
  • You are yet in your sins
  • All who sleep in Christ are perished
  • Hope in Christ is limited to this life so that we are most miserable
  • Why are they baptized for the dead?
  • Why stand we in jeopardy.

In other words, if Christ has not raised, there is no salvation nor future life. Therefore, it makes no sense to sacrifice and suffer as a Christian.

Verse 29 carries thirty or more different interpretations. As always, it is the best policy to exercise great care so that we do not contradict what is plainly taught elsewhere in the Bible (2 Cor. 5:10, Hebrews 9:27). Room does not allow us to notice all of them here. Most understand a baptism for the dead by proxy, on behalf of the dead. In other words, some promote the eternal salvation of the dead by undergoing baptism in their stead. This view is similar to the Catholic teaching of Purgatory in that it supposes that the living may do something to change the destiny of the deceased. I cannot say for certain that this is not the correct view. However, Paul does not tell us who “they” were nor that he approved of the practice (Tertullian’s view). He clearly distinguishes himself from “they” who practice it.

Since this view contradicts passages teaching personal accountability, and the preparation in one’s lifetime, then, if the above interpretation is accurate, Paul proves nothing but the inconsistency of certain persons with whom he differs. Further, it is unlikely that he would mention the practice without a stronger disclaimer. In my opinion, a better interpretation must be sought. Some believe that the baptism refers to the baptism of suffering and the dead are those who are spiritually dead. Accordingly, Paul is pointing out the nonsense of suffering in behalf of sinners if there is no resurrection. This is very reasonable and still seems to be a possible interpretation. However, Paul covers this topic in the next question when he writes, “why stand we in jeopardy?” Secondly, why would he use the third person plural instead of the first person? Are not he and his companions experiencing the baptism of suffering for sinners to whom he brings the gospel?

Another view and one which I personally accept is to understand baptism in the ordinary sense. Since baptism is in the likeness of Christ’s death, burial and resurrection, to deny the resurrection would be to deny the importance of baptism. A relationship exists between the baptism and the dead. “The dead” is a certain class of people. Rather than understanding Paul to be referring to certain dead people, he speaks of the dead as a class (“dead in sin,” Eph. 2:5). Baptism is for the dead. People, who are the dead in sin are baptized to be quickened or made alive (Eph. 2:6). Paul writes to the Colossians in 2:12, 13, “Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.” Yet, if there is no resurrection, the righteous dead are hopelessly lost. This view of no resurrection is against the dead. But baptism is not against but for the dead. It makes a statement in behalf of the dead.

Romans 6 teaches that baptism is obeyed (6:17) to raise oneself from spiritual death to “walk in newness of life.”


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