Category Archives: CORINTHIANS, FIRST

BIBLE, BIBLE QUESTIONS, CORINTHIANS, FIRST, NEW TESTAMENT

WHAT WAS “BAPTISM FOR THE DEAD”? — BOB PRICHARD

The fifteenth chapter of 1 Corinthians is Paul’s most lengthy and detailed defense of the principle of the resurrection. He stressed that the resurrection is at the very heart of the gospel of Christ: “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures” (1 Corinthians 15:3-4). Preaching the gospel is pointless without the resurrection. “If there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain” (1 Corinthians 15:13-14). In the midst of his arguments concerning the principles of resurrection, Paul asked the Corinthians:  “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?” (1 Corinthians 15:29).

Since this is the only verse in scripture that makes any reference to baptism for the dead, it has been subject to much speculation. Paul did not explicitly approve or condemn the practice. He just used it as an example of the inconsistency of some at Corinth who “baptized for the dead” while rejecting the resurrection. All through the chapter Paul used pronouns such as we, us, our and ye [you], but in this verse he spoke of “they” who are baptized for the dead. Apparently only some Corinthians, and no one else, practiced “baptism for the dead.”

The idea that baptism for the dead involves “proxy baptism,” or the baptism of one person on behalf of another person, such as a dead relative, contradicts many other scriptures. While Peter does say that “baptism doth also now save us” (1 Peter 3:21), the teaching of scripture is clear that is not “baptism alone” that saves us, but the baptism that comes as a result of faith and repentance. If one could procure salvation for the dead through baptism, he would also have to believe and repent for the dead. Paul reminded the Romans that “we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4). Baptism for the dead certainly does not  bring “newness of life” to the dead!

Explanations of “baptism for the dead” that are consistent with other scripture are few. It is possible that some of the Corinthian Christians obeyed the gospel because of death-bed appeals of friends and relatives, so that they were baptized for (in response to the appeals of) the dead. It is also possible that some at Corinth considered that in their baptism they replaced those who were now dead or martyred, thus to fill vacant places in the church left by those who no longer lived. If some at Corinth baptized on behalf of the dead in proxy baptism, they did something that is inconsistent with the rest of scripture. Since no New Testament writer commanded or implied that the practice should continue, there is no evidence that the church should “baptize for the dead” today.

BIBLE, BIBLE QUESTIONS, CORINTHIANS, FIRST

WHY DID PAUL TELL THE CORINTHIANS,  “I THANK GOD THAT I BAPTIZED NONE OF YOU”? — BOB PRICHARD

It seems strange that Paul would tell the Corinthians that he was thankful that he baptized none of them, when he taught more about the importance of baptism than any other New Testament writer. For example, he reminded the Roman Christians of their common experience of baptism into Christ: “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 by the glory of the Father, even so we also should walk in newness of life” (Romans 6:3-4).

Most apparent contradictions in scripture are easily be explained by looking at the context (the surrounding verses). Problems filled the church in Corinth: abuses of the Lord’s Supper, abuses of miraculous spiritual gifts, problems concerning marriage, Christians taking one another before the law, and most importantly, divisions within the church. Jesus prayed for the unity of all of His followers: “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:21). The church in Corinth, however, was dividing itself into sects and denominations.

Paul wrote, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Corinthians 1:10). Division was so severe, however, that some were saying “I am of Paul,” and others were saying “and I of Apollos; and I of Cephas; and I of Christ.” Paul asked, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (1 Corinthians 1:12-13). The divisions were so severe that they were no longer simply Christians, or followers of Christ, but they were becoming “Paulite Christians,” “Apollosite Christians,” and “Cephasite Christians.” They were not following Jesus as much as they were following the preachers who had taught or baptized them.

It was because of these terrible divisions that Paul said, “I thank God that I baptized none of you, but Crispus and Gaius; Lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Corinthians 1:14-18). Paul did not want to contribute in any way to the divisions within the Corinthian congregation. He was glad there were very few Corinthians who could claim to be “Paulite Christians,” because he had only personally baptized a few. This is likely the reason that Jesus did not personally baptize.  “Jesus himself baptized not, but his disciples” (John 4:2). Paul preached the whole gospel of Christ, which includes water baptism.

Blog, CHURCH, CORINTHIANS, FIRST

MORE THAN A CRACKER — JOSH ALLEN

One Sunday, during the Lord’s Supper, the plate of unleavened bread was being passed down our pew when my then 3-year-old son loudly announced, “Dad, I want some!” Now, this was nothing new. He had been doing it for almost as long as he had been able to speak. But that day, my usual response of, “Son, this is just for Christians”, did not suffice. He fixed me with a very knowing and confident look for a toddler and declared, “Dad, I know it is just a cracker!”

Even though I later tried to explain these things to my little boy, he continued to believe we were trying to trick him and keep this little snack for ourselves. My son, in his innocence, could not grasp that the cup and the cracker represented something far more. He is not the only one who has struggled with this distinction. Adults can also lose sight of what the wafer and the cup signify.

It is not just a cracker, it is an emblem. While the bread and fruit of the vine do not become the body and blood of our Lord, as some falsely teach, we must never look at them as “common” things (Hebrews 10:29). They serve as powerful symbols that call to mind the death of the Lord. 

Christians partake of these emblems with these words in mind “this do in remembrance of Me” (Luke 22:19). “With just a morsel of bread and a few drops of grape juice, we draw our hearts back to Him who died for us.” (Christopher Stinnett). The Corinthian church once lost sight of this purpose and made a mockery of this act of worship. They failed to observe it as a memorial but instead turned it into a common feast, thus earning the Apostle’s rebuke, “For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.” (1 Corinthians 11:29).

It is not just a cracker, it is an examination. Paul taught, “…whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup” (1 Corinthians 11:27-29). The Lord designed it to be a time, at the beginning of every week (Acts 20:7), for one to examine his or her life in relation to the Cross (James 4:8).  

It is not just a cracker, it is communion (1 Corinthians 10:16). Communion means fellowship or joint participation. Jesus indeed promised, “I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.” (Matthew 26:29. Cf. Lk 22:28-29). The church is His kingdom (Mark 9:1, Acts 2:47, Colossians 1:12-13). We must never forget that as we come together on the Lord’s day to partake of this memorial meal, Jesus is our unseen guest.

It is not just a cracker, it is a proclamation. In our observation of this memorial, we proclaim our faith in the saving power of Jesus’ death, burial, resurrection, and His future coming. Paul said, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” (1 Corinthians 11:26). 

No, it is not just a cracker and a bit of juice. It is so much more! It is a meal shared with our Lord, which looks backward to His death, inward in self-examination, and forward toward His future return.