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29. Else what shall they do He resumes his enumeration of the absurdities, which follow from the error under which the Corinthians labored. He had set himself in the outset to do this, but he introduced instruction and consolation, by means of which he interrupted in some degree the thread of his discourse. To this he now returns. In the first place he brings forward this objection — that the baptism which those received who are already regarded as dead, will be of no avail if there is no resurrection. Before expounding this passage, it is of importance to set aside the common exposition, which rests upon the authority of the ancients, and is received with almost universal consent. Chrysostom, therefore, and Ambrose, who are followed by others, are of opinion ⁶³⁶³     “This,” it is stated by Barnes, “was the opinion of Grotius, Michaelis, Tertullian, and Ambrose.” — Ed. that the Corinthians were accustomed, when any one had been deprived of baptism by sudden death, to substitute some living person in the place of the deceased — to be baptized at his grave. They at the same time do not deny that this custom was corrupt, and full of superstition, but they say that Paul, for the purpose of confuting the Corinthians, was contented with this single fact, ⁶⁴⁶⁴     “De ce seul argument;” — “With this single argument.” that while they denied that there was a resurrection, they in the mean time declared in this way that they believed in it. For my part, however, I cannot by any means be persuaded to believe this, ⁶⁵⁶⁵     “Mats ie ne voy rien qui me puisse amener a suyure ceste coniecture;” — “But I see nothing that could induce me to follow that conjecture.” for it is not to be credited, that those who denied that there was a resurrection had, along with others, made use of a custom of this sort. Paul then would have had immediately this reply made to him: “Why do you trouble us with that old wives’ superstition, which you do not yourself approve of?” Farther, if they had made use of it, they might very readily have replied: “If this has been hitherto practiced by us through mistake, rather let the mistake be corrected, than that it should have weight attached to it for proving a point of such importance.”

Granting, however, that the argument was conclusive, can we suppose that, if such a corruption as this had prevailed among the Corinthians, the Apostle, after reproving almost all their faults, would have been silent as to this one? He has censured above some practices that are not of so great moment. He has not scrupled to give directions as to women’s having the head covered, and other things of that nature. Their corrupt administration of the Supper he has not merely reproved, but has inveighed against it with the greatest keenness. Would he in the meantime have uttered not a single word in reference to such a base profanation of baptism, which was a much more grievous fault? He has inveighed with great vehemence against those who, by frequenting the banquets of the Gentiles, silently countenanced their superstitions. Would he have suffered this horrible superstition of the Gentiles to be openly carried on in the Church itself under the name of sacred baptism? But granting that he might have been silent, what shall we say when he expressly makes mention of it? Is it, I pray you, a likely thing that the Apostle would bring forward in the shape of an argument a sacrilege ⁶⁶⁶⁶     “Ce sacrilege horrible;” — “This horrible sacrilege.” by which baptism was polluted, and converted into a mere magical abuse, and yet not say even one word in condemnation of the fault? When he is treating of matters that are not of the highest importance, he introduces nevertheless this parenthesis, that he speaks as a man. (Romans 3:5; Romans 6:19; Galatians 3:15.) Would not this have been a more befitting and suitable place for such a parenthesis? Now from his making mention of such a thing without any word of reproof, who would not understand it to be a thing that was allowed? For my part, I assuredly understand him to speak here of the right use of baptism, and not of an abuse of it of that nature.

Let us now inquire as to the meaning. At one time I was of opinion, that Paul here pointed out the universal design of baptism, for the advantage of baptism is not confined to this life; but on considering the words afterwards with greater care, I perceived that Paul here points out something peculiar. For he does not speak of all when he says, What shall they do, who are baptized? etc. Besides, I am not fond of interpretations, that are more ingenious than solid. What then? I say, that those are baptized for dead, who are looked upon as already dead, and who have altogether despaired of life; and in this way the particle ὑπέρ will have the force of the Latin pro, as when we say, habere pro derelicto; — to reckon as abandoned ⁶⁷⁶⁷     The form of expression referred to is made use of by Cicero. (Art. 8.1.) — Ed. This signification is not a forced one. Or if you would prefer another signification, to be baptized for the dead will mean — to be baptized so as to profit the dead — not the living, ⁶⁸⁶⁸     “Proufite apres la mort, et non pas la vie durant;” — “Profits after death, and not during life.” Now it is well known, that from the very commencement of the Church, those who had, while yet catechumens, ⁶⁹⁶⁹     “Estans encore sur la premiere instruction de la doctrine Chrestienne;” — “Being as yet in the first rudiments of Christian doctrine.” fallen into disease, ⁷⁰⁷⁰     “Quelque maladie dangereuse;” — “Some dangerous malady.” if their life was manifestly in danger, were accustomed to ask baptism, that they might not leave this world before they had made a profession of Christianity; and this, in order that they might carry with them the seal of their salvation.

It appears from the writings of the Fathers, that as to this matter, also, there crept in afterwards a superstition, for they inveigh against those who delayed baptism till the time of their death, that, being once for all purged from all their sins, they might in this state meet the judgment of God. ⁷¹⁷¹     Cornelius a Lapide, in his Commentary on the Canonical Epistles, (Paris, 1631,) adverts in the following terms to the custom referred to by Calvin^: “Inter conversos olim multi erant qui Baptismum diu differebant, etiam usque ad mortem, adeoque aegri in lecto baptizabantur, ut per Baptismum expiati ab omni culpa et poena illico puri evolarent in coelum:” — “Among the converted there were anciently many who deferred baptism for a long time, even up to the time of their death, and were accordingly baptized when sick in bed, that cleared by baptism from all fault and punishment, they might fly up to heaven pure.” Milner, in his Church History, (volume 2,) when treating of Gregory Nazianzen, says, “In another discourse, he protests against the too common practice of delaying baptism, which, from the example of Constantine, had grown very fashionable, for reasons equally corrupt and superstitious. Men lived in sin as long as they thought they could safely, and deferred baptism till their near approach to death, under a groundless hope of washing away all their guilt at once.” See also Turretine’s Theology, (Geneva, 1690,) volume 3 — Ed. A gross error truly, which proceeded partly from great ignorance, and partly from hypocrisy! Paul, however, here simply mentions a custom that was sacred, and in accordance with the Divine institution — that if a catechumen, who had already in his heart embraced the Christian faith, ⁷²⁷²     “Si celuy qui n’ estoit pas encore parfaitement instruit en la doctrine Chrestienne, et toutesfois auoit desia de vraye affection embrasse la foy;” — “If one, that had not as yet been fully instructed in Christian doctrine, but yet had already embraced the faith with true affection.” saw that death was impending over him, he asked baptism, partly for his own consolation, and partly with a view to the edification of his brethren. For it is no small consolation to carry the token of his salvation sealed in his body. There is also an edification, not to be lost sight of — that of making a confession of his faith. They were, then, baptized for the dead, inasmuch as it could not be of any service to them in this world, and the very occasion of their asking baptism was that they despaired of life. We now see that it is not without good reason that Paul asks, what they would do if there remained no hope after death? ⁷³⁷³     “Baptism,” says Dr. Dick, in his Lectures on Theology, (volume 4) “imports our interest in the resurrection of Christ and its consequences. It was called by the ancients ‘the earnest of good things to come,’ and ‘the type of the future resurrection.’ May not this be the meaning of that passage in the fifteenth chapter of the first Epistle to the Corinthians, concerning which there has been such a diversity of opinion? ‘Else what shall they do which are baptized for the dead, if the dead rise not? why are they then baptized for the dead?’ (1 Corinthians 15:29.) Some of the Fathers understood the expression, ὑπὲρ τῶν νεκρῶν, to mean to be baptized into the hope of the resurrection of the dead; or, what amounts to the same thing, to submit to baptism that they might fill up the places of those who had died, thus declaring their belief that they had not perished, but were alive in a better world, and their hope that, through Jesus Christ, to whom they dedicated themselves in baptism, they also should be raised again to enjoy the same glorious recompense. According to this view of the passage, a resurrection to life is one of the blessings signified and sealed by this institution. It assures us of a triumph over death and the grave, through the redeeming blood of Christ, with which we are sprinkled; and of admission into heaven, for which we are qualified by the washing of regeneration.” — Ed. This passage shows us, too, that those impostors who had disturbed the faith of the Corinthians, had contrived a figurative resurrection, making the farthest goal of believers to be in this world, His repeating it a second time, Why are they also baptized for the dead? gives it greater emphasis: “Not only are those baptized who think that they are to live longer, but those too who have death before their eyes; and that, in order that they may in death reap the fruit of their baptism.”

30. Why are we also? “If our resurrection and ultimate felicity are in this world, why do we of our own accord abandon it, and voluntarily encounter death?” The argument might also be unfolded in this manner: “To no purpose would we stand in peril every hour, if we did not look for a better life, after death has been passed through.” He speaks, however, of voluntary dangers, to which believers expose their lives for the purpose of confessing Christ. “This magnanimity of soul, I say, in despising death, would be ascribed to rashness rather than firmness, if the saints perished at death, for it is a diabolical madness to purchase by death an immortal fame.^{” 7474}     “Quand quelques fois les mondaines s’exposent a la mort seulement pour acquerir vn bruit immortel;” — “When worldly persons in some cases expose themselves to death, merely to acquire an immortal fame.”

31. I die daily Such a contempt of death he declares to be in himself, that he may not seem to talk bravely when beyond the reach of danger. “I am every day,” says he, “incessantly beset with death. What madness were it in me to undergo so much misery, if there were no reward in reserve for me in heaven? Nay more, if my glory and bliss lie in this world, why do I not rather enjoy them, than of my own accord resign them?” He says that he dies daily, because he was constantly beset with dangers so formidable and so imminent, that death in a manner was impending over him. A similar expression occurs in Psalm 44:22, and we shall, also, find one of the same kind occurring in the second Epistle. (2 Corinthians 11:23.)

By our glory. The old translation reads propter, (because of,) ⁷⁵⁷⁵     The rendering in Wiclif (1380) is — for youre glorie. — Ed. but it has manifestly arisen from the ignorance of transcribers; for in the Greek particle ⁷⁶⁷⁶     The particle νὴ, made use of in solemn protestation. — Ed. there is no ambiguity. It is then an oath, by which he wished to arouse the Corinthians, to be more attentive in listening to him, when reasoning as to the matter in hand. ⁷⁷⁷⁷     “Veu qu’il parloit a bon escient, ayant luy-mesme les mains a la besongne, ainsi qu’ on dit;” — “Inasmuch as he spoke in good earnest, having himself his hands in the work, as they say.” “Brethren, I am not some philosopher prattling in the shade. ⁷⁸⁷⁸     “Quelque Philosophe qui triomphe de dire, estant loin de la prattique;” — “Some Philosopher, that talks loftily, while far from the scene of action.” As I expose myself every day to death, it is necessary that I should think in good earnest of the heavenly life. Believe, therefore, a man who is thoroughly experienced.”

It is also a form of oath that is not common, but is suited to the subject in hand. Corresponding to this was that celebrated oath of Demosthenes, which is quoted by Fabius, ⁷⁹⁷⁹     “Lequel Quintilian allegue;” — “Which Quintilian quotes.” when he swore by the Shades of those who had met death in the field of Marathon, while his object was to exhort them to defend the Republic. ⁸⁰⁸⁰     “Quid denique Demosthenes? non illud jusjurandum per caesos in Marathone ac Salamine propugnatores reipublicae, satis manifesto docet, praeceptorem ejus Platonem fuisse?” — “What in fine as to Demosthenes? Does not that celebrated oath by these defenders of the Republic who were slain at Marathon and Salamis, afford ample evidence, that Plato was his preceptor?” Quinctilian, (Edin. 1810,) volume 2. The celebrated oath of the Grecian orator referred to, was in these terms — νὴ τοὺς ἐν Μαράθωνι πεπτωκοτας “By those who fell at Marathon.” — Ed. So in like manner Paul here swears by the glory which Christians have in Christ. Now that glory is in heaven. He shows, then, that what they called in question was a matter of which he was so well assured, that he was prepared to make use of a sacred oath — a display of skill which must be carefully noticed.

32. If according to the manner of men He brings forward a notable instance of death, from which it might be clearly seen that he would have been worse than a fool, if there were not a better life in reserve for us beyond death; for it was an ignominious kind of death to which he was exposed. “To what purpose were it,” says he, “for me to incur infamy in connection with a most cruel death, if all my hopes were confined to this world?” According to the manner of men, means in this passage, in respect of human life, so that we obtain a reward in this world.

Now by those that fought with beasts, are meant, not those that were thrown to wild beasts, as Erasmus mistakingly imagined, but those that were condemned to be set to fight with wild beasts — to furnish an amusement to the people. There were, then, two kinds of punishment, that were totally different — to be thrown to wild beasts, and to fight with wild beasts. For those that were thrown to wild beasts were straightway torn in pieces; but those that fought with wild beasts went forth armed into the arena, that if they were endued with strength, courage, and agility, they might effect their escape by dispatching the wild beasts. Nay more, there was a game in which those who fought with wild beasts were trained, like the gladiators ⁸¹⁸¹     “Et mesme comme il y auoit le ieu de l’escrime pour duire des gens h combatre les vns contre les nutres, pour donner passetemps au peuple, aussi il y auoit vn ieu auquel on faconnoit des gens a combatre contre les bestes es spectacles publiques;” — “Nay more, as there was a game of fencing for training persons for fighting with each other, to afford amusement to the people, so there was a game in which they made persons fight with wild beasts in the public shows.” Usually, however, very few escaped, because the man who had dispatched one wild beast, was required to fight with a second, ⁸²⁸²     “N’ estoit pas quitte, mais il luy faloit retourner au combat contre la seconde.” — “He was not let go, but had to return to fight with a second.” until the cruelty of the spectators was satiated, or rather was melted into pity; and yet there were found men so abandoned and desperate, as to hire themselves out for this! ⁸³⁸³     “Sometimes freemen, of desperate circumstances, sought a precarious subsistence by hazarding their lives in this profession; but it was chiefly exercised by slaves, and prisoners of war, whom their masters or conquerors devoted to it; or by condemned persons, to whom was thus afforded an uncertain prolongation of existence, dependent upon their own prowess, activity, or skill.” — Illustrated Commentary. — Ed. And this, I may remark by the way, is that kind of hunting that is punished so severely by the ancient canons, as even civil laws brand it with a mark of infamy. ⁸⁴⁸⁴     “What was called venatio,“ (hunting,) ”or the fighting of wild beasts with one another, or with men called bestiarii, (fighters with wild beasts,) who were either forced to this by way of punishment, as the primitive Christians often were; or fought voluntarily, either from a natural ferocity of disposition, or induced by hire, (auctoramento,) Cic. Tusc. Quaest. it. 17. Faro. 7:1., Off. it. 16., Vat. 17. An incredible number of animals of various kinds were brought from all quarters, for the entertainment of the people, and at an immense expense. Cic. Faro. 8:2, 4, 6. They were kept in inclosures, called vivaria, till the day of exhibition. Pompey in his second consulship exhibited at once 500 lions, who were all dispatched in five days; also 18 elephants. Dio. 39. 38. Plin. 8.7.“ Adam’s Roman Antiquities, (Edin. 1792,). — Ed.

I return to Paul. ⁸⁵⁸⁵     “Ie retourne maintenant a parler de Sainct Paul;” — “I now return to speak of St. Paul.” We see what an extremity God allowed his servant to come to, and how wonderfully, too, he rescued him. Luke, ⁸⁶⁸⁶     “Sainct Luc aux Actes;” — “St. Luke in the Acts.” however, makes no mention of this fight. Hence we may infer that he endured many things that have not been committed to writing.

Let us eat and drink This is a saying of the Epicureans, who reckon man’s highest good as consisting in present enjoyment. Isaiah also testifies that it is a saying made use of by profligate persons, (Isaiah 22:13,) who, when the Prophets of God threaten them with ruin, ⁸⁷⁸⁷     “De ruine et perdition;” — “With ruin and perdition.” with the view of calling them to repentance, making sport of those threatenings, encourage themselves in wantonness and unbridled mirth, and in order to show more openly their obstinacy, say, “Since die we must, let us meanwhile enjoy the time, and not torment ourselves before the time with empty fears.” As to what a certain General said to his army, ⁸⁸⁸⁸     “Car quant a ce qui on trouue entre les histoires ancicnnes que quelqu’vn disoit aux soldats;” — “For as to its being recorded in ancient histories, that one said to his soldiers.” “My fellowsoldiers, let us dine heartily, for we shall sup to-day in the regions below,” ⁸⁹⁸⁹     The allusion is to Leonidas, king of Sparta, when addressing 300 Spartans, at the Pass of Thermopyhe, who “by an act of intrepidity, rarely paralleled in history, set themselves to defend that Pass, in opposition to 20,000 Persian troops, and during the night spread dreadful havoc and consternation among the Persians, but the morning light at length discovering their small number, they were immediately surrounded and slaughtered.” — Robertson’s History of Greece, page 151. — Ed. that was an exhortation to meet death with intrepidity, and has nothing to do with this subject. I am of opinion, that Paul made use of a jest in common use among abandoned and desperately wicked persons, or (to express it shortly) a common proverb among the Epicureans to the following purpose: “If death is the end of man, there is nothing better than that he should indulge in pleasure, free from care, so long as life lasts.” Sentiments of this kind are to be met with frequently in Horace. ⁹⁰⁹⁰     The following instances may be quoted as a specimen: —
   “O beate Sesti!
Vitae summa brevis nos vetat inchoare longam,
Jam to premet nox, fabulaeque Manes
Et domus exilis Plutonia:
   O happy Sestius! the brief span of human life forbids us to indulge a distant hope. Soon will night descend upon thee, and the fabulous Manes, and the shadowy mansion of Pluto.” — Hor. Carm. I. 4, 13-17.
   “Sapias, vina liques, et spatio brevi
Spem longam reseces. Dum loquimur, fugerit invida
Aetas. Carpe diem, quam minimum credula postero.
   Be wise; rack off your wines; and abridge your distant hopes in adaptation to the brevity of life. While we speak, envious age has been flying. Seize the present day, depending as little as possible on any future one.” — Hor. Carre. I. 11.6-8.