Paul and the Practice of Baptism

1 Corinthians: A Paragraph-by-Paragraph Exegetical Evangelical Bible Commentary – BECNT (Baker Exegetical Commentary on the New Testament)

Explaining Paul’s reference to those who were baptized for the dead in 1 Corinthians 15:29 is a conundrum that has faced interpreters for centuries. 1 Corinthians 15:29 states, “For otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?” (NASB). The meaning of the verse is quite clear on its face. Paul refers to the practice of baptizing people on behalf of the dead to highlight the absurdity of the practice if a belief in the resurrection of the dead existed. As David Garland points out: “The ritual of a baptism for the dead assumes that there will be a future resurrection of the dead.”^[1] Based on a plain reading of the original Greek text, Paul’s communication and message seem quite clear. Gordon Fee explains that the plain understanding would not be questioned, and the myriad of alternatives would not be espoused, were it not for the historical and theological difficulties involved.^[2] Fee identifies two specific problems. First, historically, no biblical precedent exists for vicarious baptism, and second, theologically, Paul appears to be contradicting his view of salvation by grace through faith.^[3] More poignantly, it appears that Paul is suggesting that a religious rite performed by a living person on behalf of a dead person has salvific efficacy.

In light of the historical and theological challenges, several alternatives exist. Anthony Thiselton provides no less than thirteen different interpretations with various sub-categories that nuance the initial thirteen.^[4] However, three interpretations appear most common and plausible: the vicarious view, the metaphorical view, and the reconciliation view. First, Garland acknowledges that most commentators continue to align with the most natural interpretation of the phrase “on behalf of the dead” and assume a vicarious baptism for the dead, which likely aligns with the preoccupation with the underworld by the Corinthians.^[5] A second view is that the term “dead” is used metaphorically.^[6] In other words, dead refers to those who have been baptized but are currently living; the recipients of baptism are considered dead. As the Apostle Paul explains in his letter to the Romans, believers have been “buried with Him (Jesus) through baptism into death” (Rom 6:4). A third view emphasizes the preposition ὑπὲρ and interprets the term to mean “with a view toward” or “for the sake of.”^[7] Thiselton explains this view by suggesting that baptism for the sake of the dead refers to an individual requesting to be baptized in order to be united or reconciled with believers who have formerly passed away.^[8]

Personally, Ockham’s razor initially prompts me to embrace the vicarious view. It seems possible that Paul could have used a common pagan practice and belief as an example to further his argument without actually supporting the convention. However, in agreement with Garland, it does seem unlikely that Paul would have ignored that the practice “smacks of a ‘magical’ view of sacramentalism.”^[9] Alternatively, Thiselton supports the reconciliation view, which appears reasonable; however, the perspective appears to place undue influence upon the preposition ὑπὲρ.^[10] Finally, the metaphorical view appears to be most plausible, especially in light of the intertextual connections of Pauline thought. Importantly, as mentioned above, the reason that Paul made the reference was to argue for the absurdity of practicing baptism while simultaneously rejecting the resurrection of the dead; thus, the reference does not necessarily equate to support by the Apostle.

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[1] David E. Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003), 716.

[2] Gordon D. Fee, The First Epistle to the Corinthians, Revised., The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 2014), 846.

[3] Ibid., 846–47.

[4] Anthony C. Thiselton, The First Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids: Wm. B. Eerdmans, 2000), 1242–49.

[5] Garland, 1 Corinthians, 716.

[6] Ibid., 717.

[7] Ibid., 718.

[8] Thiselton, The First Epistle to the Corinthians, 1248.

[9] Garland, 1 Corinthians, 717. See also Fee, The First Epistle to the Corinthians, 847.

[10] Ibid., 718.

Bibliography

• Fee, Gordon D. The First Epistle to the Corinthians. Revised. The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 2014.
• Garland, David E. 1 Corinthians. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2003.
• Thiselton, Anthony C. The First Epistle to the Corinthians. New International Greek Testament Commentary. Grand Rapids: Wm. B. Eerdmans, 2000.