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  • PARALLEL BIBLE - 1 Corinthians 15:29


    CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58

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    King James Bible - 1 Corinthians 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?

    World English Bible

    Or else what will they do who are baptized for the dead? If the dead aren't raised at all, why then are they baptized for the dead?

    Douay-Rheims - 1 Corinthians 15:29

    Otherwise what shall they do that are baptized for the dead, if the dead rise not again at all? why are they then baptized for them?

    Webster's Bible Translation

    Else what will they do, who are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

    Greek Textus Receptus


    επει
    1893 CONJ τι 5101 I-ASN ποιησουσιν 4160 5692 V-FAI-3P οι 3588 T-NPM βαπτιζομενοι 907 5746 V-PPP-NPM υπερ 5228 PREP των 3588 T-GPM νεκρων 3498 A-GPM ει 1487 COND ολως 3654 ADV νεκροι 3498 A-NPM ουκ 3756 PRT-N εγειρονται 1453 5743 V-PPI-3P τι 5101 I-ASN και 2532 CONJ βαπτιζονται 907 5743 V-PPI-3P υπερ 5228 PREP των 3588 T-GPM νεκρων 3498 A-GPM

    Treasury of Scriptural Knowledge

    VERSE (29) -
    :16,32 Ro 6:3,4 Mt 20:22

    SEV Biblia, Chapter 15:29

    De otro modo, ¿qu harn los que se bautizan por los muertos, si en ninguna manera los muertos resucitan? ¿Por qu pues se bautizan por los muertos?

    Clarke's Bible Commentary - 1 Corinthians 15:29

    Verse 29. 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 laboured 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. vi. 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. x. 34. 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. As martyrdom and baptism were thus so closely and intimately connected, baptizesqai, to be baptized, was used to express being put to a violent death by the hands of persecutors. So Matthew xx. 22, 23: "But Jesus answered and said, Are ye able to drink of the cup that I shall drink of? &c." (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 Mark x. 38. So Luke xii. 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.


    John Gill's Bible Commentary

    Ver. 29. Else what shall they do which are baptized for the dead , etc.] The apostle here returns to his subject, and makes use of new arguments to prove the doctrine of the resurrection of the dead, and reasons for it from the baptism of some persons; but what is his sense, is not easy to be understood, or what rite and custom, or thing, or action he refers to; which must, be either Jewish baptism, or Christian baptism literally taken, or baptism in a figurative and metaphorical sense. Some think that he refers to some one or other of the divers baptisms of the Jews; (see Hebrews 9:10) and particularly to the purification of such who had touched a dead body, which was done both by the ashes of the red heifer burnt, and by bathing himself in water; and which, the Jews say f325 , intimated ytmh tyyjtl , the resurrection of the dead: wherefore such a right was needless, if there is no resurrection; to strengthen this sense, a passage in Ecclesiasticus 34:25 is produced, baptizomenov apo nekrou , he that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing? but the phrase there used is different; it is not said, he that baptizeth or washeth himself for the dead, but from the dead, to cleanse himself from pollution received by the touch of a dead body: it is also observed, that the Jews, as well as other nations, have used various rites and ceremonies about their dead, and among the rest, the washing of dead bodies before interment; (see Acts 9:37) and this by some is thought to be what is here referred to; and the reasoning is, if there is no resurrection of the dead, why all this care of a dead body? why this washing of it? it may as well be put into the earth as it is, since it will rise no more; but how this can be called a baptism for the dead, I see not: rather therefore Christian baptism, or the ordinance of water baptism is here respected; and with regard to this, interpreters go different ways: some think the apostle has in view a custom of some, who when their friends died without baptism, used to be baptized in their room; this is said to be practised by the Marcionites in Tertullians time, and by the Corinthians in the times of the Apostle John; but it does not appear to have been in use in the times of the Apostle Paul; and besides, if it had been, as it was a vain and superstitious one, he would never have mentioned it without a censure, and much less have argued from it; nor would his argument be of any weight, since it might be retorted, that whereas such persons were mistaken in using such a practice, they might be also in the doctrine of the resurrection of the dead: others are of opinion that such persons are intended, called Clinics, who deferred their baptism till they came upon their death beds, and then had it administered to them; but as this practice was not in being in the apostles time, and was far from being a laudable one; and though the persons to whom it was administered were upon the point of death, and nearer the dead than the living, and were as good as dead, and might be intended by them, for their advantage, when dead and not living; yet it must be a great force and strain on words and things, to reckon this a being baptized for the dead: others would have the words rendered, over the dead; and suppose that reference is had to the Christians that had their baptisteries in their places of burial, and by being baptized here, testified their faith and hope of the resurrection of the dead; but this was rather a being baptized among the dead, than over them, or for them; and moreover it is not certain, that they did make use of such places to baptize in; to which may be added, that the primitive Christians had not so early burying grounds of their own: others would have the meaning to be, that they were baptized for their dead works, their sins, to wash them away; but this baptism does not of itself, and no otherwise than by leading the faith of persons to the blood of Christ, which alone cleanses from sin, original and actual; nor is this appropriate to the apostles argument.

    Others imagine, that he intends such as were baptized, and added to the church, and so filled up the places of them that were dead; but the reason from hence proving the resurrection of the dead is not very obvious: those seem to be nearer the truth of the matter, who suppose that the apostle has respect to the original practice of making a confession of faith before baptism, and among the rest of the articles of it, the doctrine of the resurrection of the dead, upon the belief of which being baptized, they might be said to be baptized for the dead; that is, for, or upon, or in the faith and profession of the resurrection of the dead, and therefore must either hold this doctrine, or renounce their baptism administered upon it; to which may be added another sense of the words, which is, that baptism performed by immersion, as it was universally in those early times, was a lively emblem and representation of the resurrection of Christ from the dead, and also both of the spiritual and corporeal resurrection of the saints. Now if there is no resurrection, why is such a symbol used? it is useless and insignificant; I see nothing of moment to be objected to these two last senses, which may be easily put together, but this; that the apostle seems to point out something that was done or endured by some Christians only; whereas baptism, upon a profession of faith in Christ, and the resurrection from the dead, and performed by immersion, as an emblem of it, was common to all; and therefore he would rather have said, what shall we do, or we all do, who are baptized for the dead? I am therefore rather inclined to think that baptism is used here in a figurative and metaphorical sense, for afflictions, sufferings, and martyrdom, as in ( Matthew 20:22,23) and it was for the belief, profession, and preaching of the doctrine of the resurrection of the dead, both of Christ and of the saints, that the apostles and followers of Christ endured so much as they did; the first instance of persecution after our Lords ascension was on this account. The Apostles Peter and John, were laid hold on and put in prison for preaching this doctrine; the reproach and insult the Apostle Paul met with at Athens were by reason of it; and it was for this that he was called in question and accused of the Jews; nor was there anyone doctrine of Christianity more hateful and contemptible among the Heathens than this was. Now the apostles argument stands thus, what is, or will become of those persons who have been as it were baptized or overwhelmed in afflictions and sufferings, who have endured so many and such great injuries and indignities, and have even lost their lives for asserting this doctrine, if the dead rise not at all ? how sadly mistaken must such have been! why are they then baptized for the dead ? how imprudently have they acted! and what a weak and foolish part do they also act, who continue to follow them! in what a silly manner do they expose themselves to danger, and throw away their lives, if this doctrine is not true! which sense is confirmed by what follows: the Alexandrian copy, and some others, read, for them, and so the Vulgate Latin version; and the Ethiopic in both clauses reads, why do they baptize?


    Matthew Henry Commentary

    Verses 20-34 - All that are by faith united to Christ, are by his resurrection assure of their own. As through the sin of the first Adam, all men becam mortal, because all had from him the same sinful nature, so, throug the resurrection of Christ, shall all who are made to partake of the Spirit, and the spiritual nature, revive, and live for ever. There wil be an order in the resurrection. Christ himself has been the first-fruits; at his coming, his redeemed people will be raised befor others; at the last the wicked will rise also. Then will be the end of this present state of things. Would we triumph in that solemn an important season, we must now submit to his rule, accept his salvation and live to his glory. Then shall we rejoice in the completion of his undertaking, that God may receive the whole glory of our salvation that we may for ever serve him, and enjoy his favour. What shall thos do, who are baptized for the dead, if the dead rise not at all? Perhap baptism is used here in a figure, for afflictions, sufferings, an martyrdom, as Mt 20:22, 23. What is, or will become of those who have suffered many and great injuries, and have even lost their lives, for this doctrine of the resurrection, if the dead rise not at all Whatever the meaning may be, doubtless the apostle's argument wa understood by the Corinthians. And it is as plain to us tha Christianity would be a foolish profession, if it proposed advantage to themselves by their faithfulness to God; and to have our fruit to holiness, that our end may be everlasting life. But we must not liv like beasts, as we do not die like them. It must be ignorance of God that leads any to disbelieve the resurrection and future life. Thos who own a God and a providence, and observe how unequal things are in the present life, how frequently the best men fare worst, cannot doub as to an after-state, where every thing will be set to rights. Let u not be joined with ungodly men; but warn all around us, especiall children and young persons, to shun them as a pestilence. Let us awak to righteousness, and not sin.


    Greek Textus Receptus


    επει
    1893 CONJ τι 5101 I-ASN ποιησουσιν 4160 5692 V-FAI-3P οι 3588 T-NPM βαπτιζομενοι 907 5746 V-PPP-NPM υπερ 5228 PREP των 3588 T-GPM νεκρων 3498 A-GPM ει 1487 COND ολως 3654 ADV νεκροι 3498 A-NPM ουκ 3756 PRT-N εγειρονται 1453 5743 V-PPI-3P τι 5101 I-ASN και 2532 CONJ βαπτιζονται 907 5743 V-PPI-3P υπερ 5228 PREP των 3588 T-GPM νεκρων 3498 A-GPM

    Vincent's NT Word Studies

    29. What shall they do (ti poihsousin). What will they effect or accomplish. Not, What will they have recourse to? nor, How will it
    profit them? The reference is to the living who are baptized for the dead.

    Baptized for the dead (baptizomenoi uper twn nekrwn). Concerning this expression, of which some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators 128 adopt the view that a living Christian was baptized for an unbaptized dead Christian. The Greek expositors regarded the words the dead as equivalent to the resurrection of the dead, and the baptism as a manifestation of belief in the doctrine of the resurrection. Godet adopts the explanation which refers baptism to martyrdom - the baptism of blood - and cites Luke xii. 50, and Mark x. 38. In the absence of anything more satisfactory I adopt the explanation given above.


    Robertson's NT Word Studies

    15:29 {Else} (epei). Otherwise, if not true. On this use of epei with ellipsis see on 5:10; 7:14. {Which are baptized for the dead} (hoi baptizomenoi huper twn nekrwn). this passage remains a puzzle. Stanley gives thirteen interpretations, no one of which may be correct. Over thirty have been suggested. The Greek expositors took it to be about the dead (huper in sense of peri as often as in #2Co 1:6) since baptism is a burial and a resurrection (#Ro 6:2-6). Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved) in order to save them. Some take it to be baptism over the dead. Others take it to mean that Paul and others were in peril of death as shown by baptism (see verse #30). {At all} (holws). See on 5:1.


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