GRACE ANSWERS 14

These are questions sent to GraceLife Ministries by Internet E-Mail. We appreciate each person who sent the questions and hope our answers will be a help to many. If you would like to have a question answered for Grace Answers, please e-mail Mark McGee.

BAPTISM FOR THE DEAD

QUESTION: Please explain 1 Cor. 15:29. What is the baptism for the dead?

ANSWER: Paul started his theme at verse one of 1 Corinthians 15.

"Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain."

Paul's talking about something of great importance here! He's talking about the Gospel of Salvation. He's reminding the Corinthians about what he had preached to them.

"For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve. After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born."
1 Corinthians 15:3-8

Paul capsulized the Gospel message clearly for us.

Christ died for our sins
He was buried
He was raised on the third day
He appeared to hundreds of His disciples

Christ died, was buried, was raised, was seen.

Next, Paul attacked another problem the Corinthians had: some said there was no resurrection from the dead. The resurrection of Christ and the resurrection of people who believe in Him is at the heart of the Gospel.

"If there is no resurrection of the dead, then not even christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith...And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are to be pitied more than all men."
1 Corinthians 15:13-14, 17

Hello! We're dealing with the heart and soul of the Gospel here. What kind of faith do we have if we have no hope of a future beyond the grave?

The answer, of course, is that Christ was raised from the dead, "the firstfruits of those who have fallen asleep." We all will be made alive one day because of Christ's resurrection. The Cross and Grave are both vital to the believer's hope. Christ paid the penalty for our sins on the Cross and rose from the Grave to give us everlasting life!

Paul continues his resurrection logic in verse 29.

Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them."

This is the only place that Paul writes about a "baptism" for the dead. What is it? We approach the verse "methodically" and "inductively." First, we observe the verse. Then, we ask questions for interpretation.

Verse Observation Question

"if there is no resurrection" Second time Paul wrote this line in chapter 15. Fourth time he uses the word "resurrection." Is there no resurrection? What is the Greek word for "resurrection?" Is it different than the other words Paul uses for resurrection in chapter 15? What does it mean?

"what will those do who are baptized for the dead?" Some people are baptized for the dead. Ninth time Paul uses the word "dead" in chapter 15. Paul shows concern for what people will do who are baptized for the dead. Who are those people? What is the Greek word for "baptized?" What does it mean? What mode of baptism is Paul speaking of here? What are the Greek words for "the dead?" What do they mean? How is someone "baptized" for dead people? What do we learn about this baptism from the context? Does Paul explain this baptism anywhere else in his writing? Does any other writer of Scripture explain it? Why is Paul concerned for them?
"If the dead are not raised at all" Eleventh time he uses the word "raised" in chapter 15. What is the Greek word for "raised?" What does it mean? Are the dead raised? How are they raised?

"why are people baptized for them?" Second time Paul uses the word "baptized." Paul says people are baptized "for them." Any change in the Greek word for "raised?" Who is them? Why are people baptized for them? Did the Corinthians understand what Paul meant? Was Paul baptized for the dead? Should Christians be baptized for the dead today?

Verse	Observation	Question
"if there is no resurrection"	Second time Paul wrote this line in chapter 15. Fourth time he uses the word "resurrection."	Is there no resurrection? What is the Greek word for "resurrection?" Is it different than the other words Paul uses for resurrection in chapter 15? What does it mean?
"what will those do who are baptized for the dead?"	Some people are baptized for the dead. Ninth time Paul uses the word "dead" in chapter 15. Paul shows concern for what people will do who are baptized for the dead.	Who are those people? What is the Greek word for "baptized?" What does it mean? What mode of baptism is Paul speaking of here? What are the Greek words for "the dead?" What do they mean? How is someone "baptized" for dead people? What do we learn about this baptism from the context? Does Paul explain this baptism anywhere else in his writing? Does any other writer of Scripture explain it? Why is Paul concerned for them?
"If the dead are not raised at all"	Eleventh time he uses the word "raised" in chapter 15.	What is the Greek word for "raised?" What does it mean? Are the dead raised? How are they raised?
"why are people baptized for them?"	Second time Paul uses the word "baptized." Paul says people are baptized "for them."	Any change in the Greek word for "raised?" Who is them? Why are people baptized for them? Did the Corinthians understand what Paul meant? Was Paul baptized for the dead? Should Christians be baptized for the dead today?

Now we'll move to the next stage of methodical study: Questions and Answers for Interpretation.

Questions Answers

Is there no resurrection? Paul has already made it clear that Christ is proof of the resurrection. He wrote that Christ is the first of many who will be raised from the dead.

What is the Greek word for "resurrection?" anastasis

Is it different than the other words Paul uses for resurrection in chapter 15? No. Paul uses the same word each time.

What does it mean? It comes from ana (up) and histemi (to cause to stand). It denotes a raising up or rising. The word was used for the rising of the dead from the grave.

Who are those people? The people who were baptized for the dead.

What is the Greek word for "baptized?" baptizomenoi from the word bapto (to dip)

What does it mean? It means to dip into, to immerse, to place something into something else, usually an object into liquid. The word was used for washing by placing something into a cleaning liquid. It was also used for the spiritual placement of a new believer into the Body of Christ.

What mode of baptism is Paul speaking of here? Paul does not describe the specific mode. Understanding of the word "baptized" must come from the context and usage.

What are the Greek words for "the dead?" huper ton vekron

What do they mean? "on behalf of the dead" The word "dead" is from nekus (a corpse).

How is someone "baptized" for dead people? The baptism is "on behalf" of the dead people. Again, not sure from the words Paul uses how it was done.

What do we learn about this baptism from the context? Paul wrote these words in the middle of a discourse about death and resurrection. The words preceding verse 29 are about Christ dying for our sins and being raised from the grave as the firstfruits of those who had died. Paul also wrote about God placing everything under Christ's feet. Then, Christ will be made subject to God so that God may be all in all. The words following verse 29 are about Paul endangering himself, dying every day, fighting wild beasts for more than human reasons. The context deals with sacrifice for others.

Does Paul explain this baptism anywhere else in his writing? No. This is the only place where Paul mentions baptism for the dead.

Does any other writer of Scripture explain it? No. Paul is the only one who writes about it.

Why is Paul concerned for them? Paul wonders what people who were baptized for the dead would "do" if there was no resurrection. It sounds like a serious matter. I sense they would be greatly disappointed if there was no resurrection because of what they had done.

What is the Greek word for "raised?" egeiro

What does it mean? to rise, to have risen. It is used in the sense of rising from the dead, rising from sleep, rising from a lying position, etc.

Are the dead raised? Jesus Christ said He raised the dead. Paul said the dead are raised.

How are they raised? God raises the dead by the Power of His Word.

Any change in the Greek word for "raised?" No change in the word.

Who is them? The people who were baptized for the dead.

Why are people baptized for them? The context seems to deal with sacrifice. It may be that the people who were being "baptized for the dead" were sacrificing themselves in some way. Paul wrote about how he placed himself in danger for the Corinthians and other believers. It may be that those who were "baptized for the dead" were the people sacrificing themselves to the point of death for those receiving the message of God's Love and Grace.

Did the Corinthians understand what Paul meant? I believe so, since Paul did not stop to explain it. He wrote as someone who believed his readers understood him.

Was Paul baptized for the dead? I believe he was. Paul asked "And as for us, why do we endanger ourselves every hour?" Paul placed himself in danger every hour of every day of every week of every month of every year of his ministry. He certainly was "baptized for the dead."

Should Christians be baptized for the dead today? If baptism for the dead means people sacrificing their lives to preach the Gospel of God's Grace, then, yes, Christians should be baptized for the dead. We should give everything we have to get the Gospel to people who are dying in their sins. We should use every ounce of our strength to make sure the most important message of the Ages is made clear to every living human being. What we teach and preach is a matter of life and death.

Questions	Answers
Is there no resurrection?	Paul has already made it clear that Christ is proof of the resurrection. He wrote that Christ is the first of many who will be raised from the dead.
What is the Greek word for "resurrection?"	anastasis
Is it different than the other words Paul uses for resurrection in chapter 15?	No. Paul uses the same word each time.
What does it mean?	It comes from ana (up) and histemi (to cause to stand). It denotes a raising up or rising. The word was used for the rising of the dead from the grave.
Who are those people?	The people who were baptized for the dead.
What is the Greek word for "baptized?"	baptizomenoi from the word bapto (to dip)
What does it mean?	It means to dip into, to immerse, to place something into something else, usually an object into liquid. The word was used for washing by placing something into a cleaning liquid. It was also used for the spiritual placement of a new believer into the Body of Christ.
What mode of baptism is Paul speaking of here?	Paul does not describe the specific mode. Understanding of the word "baptized" must come from the context and usage.
What are the Greek words for "the dead?"	huper ton vekron
What do they mean?	"on behalf of the dead" The word "dead" is from nekus (a corpse).
How is someone "baptized" for dead people?	The baptism is "on behalf" of the dead people. Again, not sure from the words Paul uses how it was done.
What do we learn about this baptism from the context?	Paul wrote these words in the middle of a discourse about death and resurrection. The words preceding verse 29 are about Christ dying for our sins and being raised from the grave as the firstfruits of those who had died. Paul also wrote about God placing everything under Christ's feet. Then, Christ will be made subject to God so that God may be all in all. The words following verse 29 are about Paul endangering himself, dying every day, fighting wild beasts for more than human reasons. The context deals with sacrifice for others.
Does Paul explain this baptism anywhere else in his writing?	No. This is the only place where Paul mentions baptism for the dead.
Does any other writer of Scripture explain it?	No. Paul is the only one who writes about it.
Why is Paul concerned for them?	Paul wonders what people who were baptized for the dead would "do" if there was no resurrection. It sounds like a serious matter. I sense they would be greatly disappointed if there was no resurrection because of what they had done.
What is the Greek word for "raised?"	egeiro
What does it mean?	to rise, to have risen. It is used in the sense of rising from the dead, rising from sleep, rising from a lying position, etc.
Are the dead raised?	Jesus Christ said He raised the dead. Paul said the dead are raised.
How are they raised?	God raises the dead by the Power of His Word.
Any change in the Greek word for "raised?"	No change in the word.
Who is them?	The people who were baptized for the dead.
Why are people baptized for them?	The context seems to deal with sacrifice. It may be that the people who were being "baptized for the dead" were sacrificing themselves in some way. Paul wrote about how he placed himself in danger for the Corinthians and other believers. It may be that those who were "baptized for the dead" were the people sacrificing themselves to the point of death for those receiving the message of God's Love and Grace.
Did the Corinthians understand what Paul meant?	I believe so, since Paul did not stop to explain it. He wrote as someone who believed his readers understood him.
Was Paul baptized for the dead?	I believe he was. Paul asked "And as for us, why do we endanger ourselves every hour?" Paul placed himself in danger every hour of every day of every week of every month of every year of his ministry. He certainly was "baptized for the dead."
Should Christians be baptized for the dead today?	If baptism for the dead means people sacrificing their lives to preach the Gospel of God's Grace, then, yes, Christians should be baptized for the dead. We should give everything we have to get the Gospel to people who are dying in their sins. We should use every ounce of our strength to make sure the most important message of the Ages is made clear to every living human being. What we teach and preach is a matter of life and death.

One more contextual observation. Paul wrote this:

"If the dead are not raised, 'Let us eat and drink, for tomorrow we die.' Do not be misled: 'Bad company corrupts good character.' Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God--I say this to your shame."
1 Corinthians 15:32-34

These words seem to support the idea that some Corinthian believers were not sacrificing themselves in the ministry of the Gospel. They were involved with "bad company" that had corrupted their good character. They had left their senses and were sinning while others were ignorant of God. Paul said that to shame them.

Some believers were sacrificing themselves in the ministry. If there was no resurrection, what would they do? If the dead were not raised, why were people living sacrificial lives? Why did Paul place himself in danger every hour if the dead were not raised? Why did he die every day if the dead were not raised? Why did he fight wild beasts if the dead were not raised? What did he gain if the dead were not raised? The fact is the dead are raised. Paul gained much from his ministry. So did the others who gave themselves selflessly to preach to people they knew would die with hope of a resurrection. So do all who give of themselves today to reach the untold millions who are still "ignorant of God."

PAUL AND THE LAW

QUESTION: I read your article on Baptism on your web page and you said that Paul stopped batizing after chapter 19. Well, I can understand where you are coming from there but, when does Paul finally do away with the law? You see I read for instance Galatians. Paul definately is against practicing the law. And you say that he stopped Baptizing in Acts chapter 19. Well, just over in Acts chapter 21, two chapters later, it looks like or in fact in verse 24 it says that Paul still does infact follow the law. So my big question is why does Paul tell all of these Gentiles that they are justified by Grace but he as a Jew still follows the Law so Heavily? Paul was also Justified by Grace he says so in his writings. And I figure that some of those writings were written before Acts chapter 21. If so then why is he still following the law in Acts 21? Why is it that the Gentiles do not have to follow the Law but the Jews do? Are not the Jews justified in the same manner as the Gentiles? OF course they are. I know that they are. Also, is the salvation that Peter is always talking about in the Kingdom Gospel salvation from Hell? Then why must one repent? Isn't that working for one's salvation? Please explain. I'd surely appreciate it.
ANSWER: Very good observation! The Book of Acts contains the death and birth of two dispensations. It is a time of great "transition." I wrote about that in our study concerning baptism.
The beginning of Acts shows the Kingdom Dispensation in full flower. Jesus truimphed over death, as prophesied, and returned to His Throne in Heaven. His disciples receive the power of the Holy Spirit and preach the Gospel of the Kingdom with great results. Peter was the powerful leader of the Kingdom disciples. The Kingdom Dispensation was later in great disarray with the Apostles still living in Jerusalem but many of the other disciples scattered to live in Gentile nations. That was because of the high priest and Saul's great persecution of the Kingdom disciples, a persecution that diminished greatly after Saul's conversion. The middle of Acts shows a big change in the leadership of the Kingdom Dispensation. James, the half-brother of Jesus and not even one of Christ's Apostles, had become the leader. Peter and John (James the Apostle was dead) were no longer in charge. In Acts 21:18 we see that "Paul and the rest of us went to see James, and all the elders were present." Peter is not even mentioned. Earlier in Acts 15, we saw the same James making the "judgment" about how the Kingdom believers would respond to the Gentile believers. Peter had a voice before the Kingdom Council in Acts 15, but he did not make the decisions. A non-apostle had the final judgment. Paul wrote in Galatians 2 that shorly after James made his judgment, Peter visited the Gentile believers in Antioch. "When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group." Imagine that! Peter, the great and mighty voice of the Kingdom Dispensation, was afraid of other Jews. Paul told Peter, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs." Peter was not the once-powerful Apostle of the Kingdom Dispensation because the Kingdom was not going to happen at that time. The leaders of Israel had rejected the Kingdom and its Messiah. The end of Acts does not even mention the Kingdom Apostles and their ministry. It's all Paul at the end of Acts.
The beginning of Acts does not mention or even hint about the Grace Dispensation. The middle of Acts introduces us to Saul, a man God will use to carry His Name before the Gentiles and their kings and before the people of Israel, ministering at first to Jews and then spending more and more of his efforts and energy on Gentiles. The end of Acts shows Saul, who became known as Paul, declaring that "God's salvation has been sent to the Gentiles, and they will listen!" This is certainly a book of transitions! Paul received new revelations from God throughout his ministry. He grew continually in his own understanding of Grace. His letters reflect those understandings.
James and other members of the circumcision group had problems with Paul's ministry. It was somewhat different than theirs. They ministered only to Jews. Paul ministered to Jews and Gentiles. They were pleased to hear Paul talk about how Gentiles were receiving Christ and changing from their pagan ways. However, they had a bone to pick with Paul about what he was teaching Jews.

"Then they said to Paul: 'You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. What shall we do? They will certainly hear that you have come, so do what we tell you. There are four men with us who have made a vow. Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law."
Acts 21:20-24

Paul did not personally live in obedience to the law. He made that abundantly clear in his letter to the churches. Paul had earlier denounced the teaching of some of the circumcision group that "unless you are circumcised, according to the custom taught by Moses, you canot be saved." (Acts 15:1) Paul opposed any move to have believing Gentiles circumcised. Paul did circumcise Timothy, a half-Jewish convert, "because of the Jews who lived in that area, for they all knew that his father was a Greek" (Acts 16:3). Paul continued to minister to the "Jews first" during the middle of Acts. He was still baptizing with water (Acts 16:15) at that time. The middle of Acts was part of a transitional time where both dispensations continued side-by-side. One, the Dispensation of Grace, was growing in power and influence. The other, the Dispensation of the Kingdom, was losing power and influence. Paul's main thrust at this time was to see more and more Gentiles come to Christ even as he continued to reach out to the people of his nationality, the Jews. Paul would not circumcise Titus who was a Gentile (Galatians 2:1-3) while at the Jerusalem Council (Acts 15), even though he would later circumcise Timothy for a different reason. Paul "delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey" (Acts 16:5), but stood against every attempt to bring Gentiles back under the law (Galatians). Paul continually stood up for the freedom of the Gentile believers but continued to reach out to the Jerusalem believers. It's a balancing act to be sure.
Some Bible teachers believe Paul made a mistake when he agreed to participate in the purification rites of the Jews. Others say it's because Paul loved Israel so much he wanted to keep the door of ministry open to reach all of them for the Truth. Some say it's because Paul's Gospel was the same as James and Peter's Gospel. The Bible does not give us an "absolute" answer to the question, but I believe it's most likely because of the transitional environment of the times in which Paul ministered. Paul's early letter to the Gentile churches are clear about Grace and Law. Paul was not confused about the truth of the Gospel of Grace. However, Paul was ministering at a time when others from a different Gospel were also preaching and practicing their Gospel. Paul rebuked them when they messed with the doctrines of his Gospel with the Gentiles. Paul was sensitive about the doctrines of their Gospel with the Jews in Israel.
Read through the journeys of Paul after Acts 15 and you'll see a man who determined to reach the Jews living in Gentile lands, along with the Gentiles. Paul went first to the synagogues in Thessalonica, Berea, and Athens. He claimed a special responsibility to preach to the Jews. In Corinth, "Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ. But when the Jews opposed Paul and became abusive, he shook out his clothes in protest and said to them, 'Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles." (Acts 18:5-6) Paul ministered first in the synagogue of Ephesus, but moved to the lecture hall of Tyrannus after the Jews "refused to belive and publicly maligned the Way." (Acts 19:9) Paul ministered in Ephesus for two years, then had a strong desire to return to Jerusalem by the day of Pentecost. (Acts 20:16) He travelled through Macedonia and Greece to encourage the Gentile believers. He returned to Ephesus for a short visit to say good-bye. He said he was "compelled by the Spirit" (Acts 20:22) to return to Jerusalem. The Spirit warned Paul in every city "that prison and hardships are facing me." (Acts 20:23) His love and concern for his homeland kept drawing him back. The Spirit pushed him back. Paul believed he would never see the elders at Ephesus again. (Acts 20:25) Paul journeyed to Jerusalem where he met with James and the elders. Luke does not mention that Peter or any other Kingdom Apostles were there.
The more I read Paul's actions in Acts, the more I believe he was trying to reach out to his precious Jewish brethren who were living in a dying dispensation. James and the others were holding on to the Law and a Promise that wasn't going to happen in any of their lifetimes. Paul did everything he could to help them understand the changes that were taking place, while he also respected their dispensation and their desire to hold on. The rest of Acts (chapters 21-28) shows Paul being arrested, defending his actions before various tribunals and arriving finally in Rome. Acts ends with Paul calling together the leaders of the Jews in Rome. He told them, "I was compelled to appeal to Caesar--not that I had any charge to bring against my own people. For this reason I have asked to see you and talk with you. It is because of the hope of Israel that I am bound with this chain." My study of such passages as Acts 23:6; 24:14-15, 25:18-19, 26:7-8 and others leads me to believe that the "hope of Israel" is the "resurrection from the dead" that Christ had experienced personally and promised his followers.
Paul met later with the Jewish leaders and "even larger numbers to the place where he was staying." (Acts 28:23) Paul used the Old Testament Scriptures to convince them about Jesus. Some believed; some did not. Paul told them that God's salvation had been sent to the Gentiles and they would listen. That's the end of Acts and information we have about Paul's relationship with Jews in Jerusalem. Read his Prison Epistles and letters to Timothy and Titus to learn more about Paul's practice after that time.