[XXIII]
CONSEQUENCES OF DENYING RESURRECTION.
In endeavouring to restore among the Corinthians the belief in the resurrection of the body, Paul shows the fundamental place occupied in the Christian creed by the resurrection of Christ, and what attestation His resurrection had received. He further exhibits certain consequences which flow from denial of the resurrection. These consequences are (1) that if there is no resurrection of the body, then Christ is not risen, and that, therefore, (2) the Apostles who witnessed to that resurrection are false witnesses; (3) that those who had already died believing in Christ, had perished, and that our hope in Christ must be confined to this life; (4) that baptism for the dead is a vain folly if the dead rise not. To the statement and discussion of these consequences Paul devotes a large part of this chapter, from verse 12 to verse 34. Let us take the least important consequence first.
1. "If the dead rise not at all, what shall they do who are baptized for the dead?" (ver. 29)—an enquiry of which the Corinthians no doubt felt the full force, but which is rather lost upon us because we do not know what it means. Some have thought that as baptism is sometimes used in Scripture as equivalent to immersion in a sea of troubles, Paul means to ask, "What shall they do, what hope have they, who are plunged in grief for the friends they have lost?" Some think it refers to those who have been baptized with Christ's baptism, that is to say, have suffered martyrdom and so entered into the Church of the dead. Others again think, that to be baptized "for the dead" means no more than ordinary baptism, in which the believer looks forward to the resurrection from the dead. The primitive form of baptism brought death and the resurrection vividly before the believer's mind, and confirmed his hope in the resurrection, which hope was vain if there is no resurrection.
The plain meaning of the words, however, seems to point to a vicarious baptism, in which a living friend received baptism as a proxy for a person who had died without baptism. Of such a custom there is historical trace. Even before the Christian era, among the Jews when a man died in a state of ceremonial defilement it was customary for a friend of the deceased to perform in his stead the washings and other rites which the dead man would have performed had he recovered. A similar practice prevailed to some small extent among the primitive Christians, although it was never admitted as a valid rite by the Church Catholic. Then, as now, it sometimes happened that on the approach of death the thoughts of unbelieving persons were strongly turned towards the Christian faith, but before baptism could be administered death cut down the intending Christian. Baptism was generally postponed until youth or even middle life was passed, in order that a large number of sins might be washed away in baptism, or that fewer might stain the soul after it. But naturally miscalculations sometimes occurred, and sudden death anticipated a long-delayed baptism. In such cases the friends of the deceased derived consolation from vicarious baptism. Some one who was persuaded of the faith of the departed answered for him and was baptized in his stead.
If Paul meant to say, On the supposition that death ends all, what is the use of any one being baptized as proxy for a dead friend? he could not have used words more expressive of his meaning than when he says, "If the dead rise not at all, why are they then baptized for the dead?" The only difficulty is, that Paul might thus seem to draw an argument for a fundamental doctrine of Christianity from a foolish and unjustifiable practice. Is it possible that a man of such sagacity can have sanctioned or countenanced so absurd a superstition? But his alluding to this custom in the way he here does, scarcely implies that he approved of it. He rather differentiates himself from those who practised the rite. "What shall they do who are baptized for the dead?"—referring, probably, to some of the Corinthians themselves. In any case, the point of the argument is obvious. To be baptized for those who had died without baptism, and whose future was supposed thereby to be jeopardized, had at least a show of friendliness and reason; to be baptized for those who had already passed out of existence was of course, on the face of it, absurd.
2. The second consequence which flows from the denial of the resurrection is, that Paul's own life is a mistake. "Why stand we in jeopardy every hour? What advantageth it me to risk death daily, and to suffer daily, if the dead rise not?" If there is no resurrection, he says, my whole life is a folly. No day passes but I am in danger of death at the hands either of an infuriated mob or a mistaken magistrate. I am in constant jeopardy, in perils by land and sea, in perils of robbers, in nakedness, in fasting; all these dangers I gladly encounter because I believe in the resurrection. But "if in this life only we have hope in Christ, then we are of all men most miserable." We lose both this life and that which we thought was to come.
Paul's meaning is plain. By the hope of a life beyond, he had been induced to undergo the greatest privations in this life. He had been exposed to countless dangers and indignities. Although a Roman citizen, he had been cast into the arena to contend with wild beasts: there was no risk he had not run, no hardship he had not endured. But in all he was sustained by the assurance that there remained for him a rest and an inheritance in a future life. Remove this assurance and you remove the assumption on which his conduct is wholly built. If there is no future life either to win or to lose, then the Epicurean motto may take the place of Christ's promises, "Let us eat and drink, for to-morrow we die."
It may indeed be said that even if there be no life to come, this life is best spent in the service of man, however full of hazard and hardship that service be. That is quite true; and had Paul believed this life was all, he might still have chosen to spend it, not on sensual indulgence, but in striving to win men to something better. But in that case there would have been no deception and no disappointment. In point of fact, however, Paul believed in a life to come, and it was because he believed in that life he gave himself to the work of winning men to Christ regardless of his own pains and losses. And what he says is that if he is mistaken, then all these pains and losses have been gratuitous, and that his whole life has proceeded on a mistake. The life to which he sought to win and for which he sought to prepare men does not exist.