p. 7 | BAPTIZED FOR THE DEAD by G.

Pacific Press Publishing Company · Oakland, California · Feb 27, 1901

“BAPTIZED FOR THE DEAD.”

By G.

AMONG the false doctrines which the enemy of truth has foisted upon credulous people, is the idea of being baptized in lieu of those who have died without being baptized. It is believed that in some way this proxy baptism benefits those in whose behalf it is performed. It is akin to all other services and sacrifices offered by the living for the dead, for the purpose of ameliorating their future condition. Like all false doctrine, it comes from a perversion of the truth. If the dead could be saved, or at all benefited, by the formal baptism of the living in their behalf, then their salvation could be by works alone. Not only so, but they could be saved by the works of others than themselves, regardless of what their own lives might have been. Then could salvation be purchased by carnal sacrifices.

But the Scripture assures us that we “were not redeemed with corruptible things, . . . but with the precious blood of Christ.” 1 Peter 1:18, 19. Another scripture says, “By grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast.” Eph. 2:8, 9. Then if one, even while living, can not be saved by his own works, how could he, when dead, be benefited by the works of another fallible being? It is true that faith must be proved by works; in Abraham’s case, “by works was faith made perfect.” James 2:22.

But the works that prove the necessary faith for salvation must be done by the individual who is to be saved, and not by another fallible one in his stead. And each work must be done by the individual himself while he is alive; for in the grave he is powerless. “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” Eccl. 9:10. And, even when alive, the works which one does in proof of his faith are not his own works, nor the works of any other finite being. They are the works of the Spirit of God; “for it is God which worketh in you, both to will and to do of His good pleasure.” Phil. 2:13.

The notion that persons may benefit the dead by being baptized for them arises from a perversion of 1 Cor. 15:29, which reads, “Else what shall they do which are baptized for the dead?” From this it is inferred by some that there was then a custom, which the apostles virtually indorsed, of some persons being baptized for those who were dead. This conclusion comes of the too common practise of applying the words of a text without seeking its import in the context, or in other scriptures.

In this chapter the apostle is discoursing upon the resurrection of Christ, and the necessity of a resurrection in order to obtain immortality. Some of the Corinthian brethren had in some way imbibed the idea that there was no resurrection. So Paul writes: “Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead? But 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.” Verses 12-14. So important is this idea that the apostle repeats it in these words: “If the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.” Verses 16-18.

The point is that a dead Christ could do nothing for any one. He must necessarily rise from the dead in order to avail anything for those who believed in Him. Now, those who had been baptized were baptized in the name of Christ. The rite of baptism showed that the one who received it believed in the Death and resurrection of Christ, through which he hoped for salvation. But if Christ was not raised, his faith was vain; then what was the benefit of his baptism in the name of the dead, or “for the dead”? The text in question has sole reference to being baptized in the name of a Christ who died. The apostle goes on to show that it is all folly to be baptized for, or in the name of, Christ if the dead rise not, which they do not. “Why stand we in jeopardy every hour? . . . If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die.”

Thus the apostle bases all hope of immortality on a resurrection from the dead. Here is his summing up on this point:— “Behold, I show you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” Verses 51-55.

It is true that “God hath made man upright; but they have sought out many inventions.” Eccl. 7:29. The enemy of souls is the real inventor of the things which men have “sought out,” and there seems to be no end to his inventions of ways and means by which they may be saved without recourse to the Lord’s way. And it is true of the masses, as it was of the Jews, to whom Jesus said, “Ye will not come unto Me, that ye might be saved.” Men will do almost anything but come to Him who only is “the Way, the Truth, and the Life.” G.