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BAPTISM FOR THE DEAD*
Custom of uncertain meaning, referred to once in the NT (1 Cor 15:29). Many interpretations have been offered for that much-disputed verse. The important questions are the nature of the practice of baptism for the dead and whether or not the apostle Paul approved of it.
Most interpretations of the phrase “baptized for the dead” fall into one of three categories: metaphoric baptism, normal baptism, or baptism by proxy. In Mark 10:38 and Luke 12:50, baptism is used as a metaphor for suffering or martyrdom. Some scholars, interpreting “baptism for the dead” as a metaphor for martyrdom, would translate it “being baptized with a view to death.”
Many prefer to read the phrase in the normal sense of being baptized on one’s own behalf. Martin Luther thought it referred to the practice of baptizing over the tombs of the dead. John Calvin believed it had to do with Christians who called for baptism because they were in danger of dying. Others think it referred to converts who were baptized because of the testimony of Christian martyrs or departed loved ones.
The most natural meaning of the words points to a practice of baptism by proxy. The phrase seems to indicate that certain people in Corinth would have themselves baptized vicariously for dead people. The Corinthians may have had a magical view of baptism. That might explain why, to them, Paul belittled his ministry as a baptizer (1 Cor 1:14-17). Comparing the Corinthians’ experience with that of Israel in the wilderness (10:1-13), Paul described crossing the Red Sea and gathering manna in terms clearly suggesting baptism and the Lord’s Supper. Paul reminded his readers that neither of those dramatic experiences prevented the Israelites from falling into sin. Perhaps the Corinthians regarded the Christian sacraments as rites that guaranteed their salvation. If so, practitioners of baptism by proxy probably believed that the rite had some benefit for the departed.
Did Paul approve of the practice of baptism for the dead? Probably not. It should be noted that in the particular arguments for the resurrection of the dead in 1 Corinthians 15:29-34, Paul separated himself from the practitioners of such baptism. Without implying approval of the practice, Paul used vicarious baptism merely as an illustrative argument: unless some Corinthians believed in the actual resurrection of the dead, their practice of baptizing on behalf of the dead would obviously be meaningless.