Few would question that one of the most challenging New Testament chapters to interpret is 1 Corinthians 15. It also happens to be a passage that’s used and quoted with great regularity in the church to this day. Thus, it’s important for believers to have a clear grasp on what is being discussed and advocated by Paul in this lengthy chapter.

​

The text begins with Paul’s rousing defence of belief in the importance of Jesus’ death for our sins and his resurrection on the third day (15:3–11). Then, after lengthy discussion on various issues involving resurrection, the chapter ends with another rousing word centring on Paul’s advocacy for belief in a coming resurrection of dead believers at the parousia (second coming) of Christ. This is significant not only when 1 Corinthians 15:51–57 is being read and contemplated in a liturgical setting, but for every moment of Christian life.

​

But tucked away unobtrusively in the middle of the chapter is verse 29. This verse has caused endless puzzle for interpreters. However, before discussing this verse, we ought to consider its wider context.

​

After presenting a vigorous case affirming belief in Jesus’ resurrection in 15:2–11, Paul moves quickly to an issue that had come to his attention. It was probably brought by a delegation of believers in Corinth who were visiting him in Asia at the time of his writing (cf. 1 Corinthians 16:15–18). Apparently, some in the Corinthian church were no longer believing in the resurrection of believers who had died. The issue was so important that Paul ends his letter emphasising the importance of the resurrection of the dead.

​

Paul details the Corinthian (mis)understanding in 15:12–19, that there is no resurrection of the dead. He concludes that, if that is all they believe, then ‘we of all men are most to be pitied.’ Subsequently in 15:20–23 he launches into a strong defence of the belief that, after Jesus’ resurrection, the church will continue until the future parousia of Christ ushers in the resurrection of all God’s people from past eras, including deceased Christians.

​

Paul argues in a positive tone in 15:20–28. The reality of the present messianic era can be likened to a harvest. The resurrection of Christ, already taken place, is the first-fruits. The full bounty of the crop comes only on the last day, when God’s people from all ages will be resurrected. Those who are faithful and alive on that day will be changed from mortal existence to a ‘spiritual immortal body’ (15:44–46, 52–55; cf. 1 Thessalonians 4:13–18). Clearly for Paul the ultimate resurrection of our bodies is at the core of salvation.

​

This brings us to 15:29. The Greek verse is reckoned by commentators to be notoriously difficult to comprehend. Consequently, it’s been subject to many interpretations. There’s no doubt that the verse marks the transition from 15:20–28 to 15:29–34. The former verses affirm that the faithful believer inherits the benefits of God’s new world at the parousia. The latter verses bring this discussion to a close. It affirms that if there’s no resurrection of the dead, then the whole enterprise in which the church community is engaged is a failure. Thus, 15:20 is the key affirmation on which this whole unit turns. But 15:29–34 is the icing on the cake to Paul’s whole argument.

​

Despite the awkwardness of the Greek sentence structure of verse 29, Paul’s clearly extending his response to those Corinthians who doubt the resurrection of deceased Christians. This discussion actually continues to its climax in 15:50–53 when, at the last trumpet call, the resurrection of the faithful will be concurrent with the parousia of Christ. That will mark the end of our age.

​

Verse 15:29 begins the section of 15:29–34, where Paul argues that denial of the resurrection leads to absurdity. In 15:30–34, Paul remonstrates that, if not for the resurrection of the dead, his perilous missionary work would be futile, because his own Gospel proclamation would be nonsensical.

​

Two observations about verse 29 are salient. First, it is as if Paul is telling his detractors, ‘Your position is that baptisms may take place on behalf of the deceased, even while you deny that the deceased will ever be raised. That is self-contradictory! Where’s the new life for such people? If, as you believe, the dead aren’t raised, how is the Gospel a word of hope? Of what value is this baptism?’

​

Second, for those who accept that Paul was writing under the inspiration of the Holy Spirit, it remains problematic if he accepts any other understanding of the prime purpose of baptism than to prepare the believer to live a faithful Christian life in our age. In contrast, for chapter 15 the central focus is the future – the age yet to come. Paul’s expectation is that at the parousia and the resurrection of the dead the believer will receive a transformed body to live in God’s new world. Outside of that, I suggest that we shouldn’t draw any more substantive conclusions on baptism from this verse.

​

I’ve spent my whole adult life in Christian ministry. I’ve quoted 1 Corinthians 15 at numerous funerals, during the final commitment when the body of a beloved fellow believer is laid to rest. I’ve also heard countless prayers in which survivors voiced varied opinions on the promises in this chapter. We may not fully understand what Paul meant in verse 29, but my trust lies in the fact that God will judge justly!