Thomas Aquinas Commentary 1 Corinthians 15:29-34

"Else what shall they do that are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? Why do we also stand in jeopardy every hour? I protest by that glorifying in you, brethren, which I have in Christ Jesus our Lord, I die daily. If after the manner of men I fought with beasts at Ephesus, what doth it profit me? If the dead are not raised, let us eat and drink, for to-morrow we die. Be not deceived: Evil companionships corrupt good morals. Awake to soberness righteously, and sin not; for some have no knowledge of God: I speak [this] to move you to shame." — 1 Corinthians 15:29-34 (ASV)

After showing the resurrection of the dead from the resurrection of Christ, the Apostle then shows the resurrection of the dead from the life of the saints. In this regard, he does two things: first, he proves his proposition, and second, he adds an admonition (1 Corinthians 15:33).

He proves his proposition by leading to three absurdities:

1. It is absurd that people’s devotion to baptism should be in vain.
2. It is absurd that the labors of the saints would be in vain (1 Corinthians 15:30).
3. It is absurd that an occasion would be given to indulge in pleasure (1 Corinthians 15:32b).

Regarding the first absurdity, he does two things: first, he presents it, and second, he explains it (1 Corinthians 15:29b).

First, therefore, he says: I have said that the dead rise. Otherwise—that is, if there is no resurrection of the dead as we preach—what do people mean by being baptized on behalf of the dead? This can be understood in two ways. One way is that “the dead” is understood to mean the works of sin. They are dead because they lack the life of grace and lead to death: The blood of Christ will purify your conscience from dead works (Hebrews 9:14). According to this view, the words are clear. What do people mean by being baptized on behalf of the dead—that is, for the washing away of their sins—if they are not going to receive the life of grace?

Alternatively, it can be understood in another way, because some at that time wanted people to be baptized for two reasons: first, so that they might obtain for themselves the forgiveness of sins, and second, they were baptized again for a dead relative, so that he too might be freed from his sins after death. According to this view, the text reads: What do people mean by being baptized for the dead—that is, for their relatives, for whose salvation they were baptized—if there is no resurrection of the dead? However, they can be commended for one thing: they seemed to have faith in the resurrection. But they can be criticized for another: they believed that one person can be baptized for another.

But then a question arises: If one person’s prayers benefit another, why not their baptism? To this, there are two answers. One is that works performed by the living benefit the dead because of the union of charity and faith. Therefore, they benefit only those who die with charity and faith. Hence, neither the prayer nor the baptism of the living benefits unbelievers, yet prayer can help those in purgatory. Another, and better, answer is that good works help the dead not only by virtue of charity but also from the intention of the one who performs them. For example, if I were to say the psalter for someone in purgatory and was bound to say it to make satisfaction for him, it would be profitable as satisfaction only for the one for whom I say it. According to this, it must be said that baptism has no value from our intention but only from the intention of Christ. And the intention of Christ is that baptism should benefit those who are baptized in the faith of Christ.

Then he explains that absurdity, saying: If the dead are not raised at all. This explanation seems to agree more with the second interpretation given above. As if to say: Why are they baptized for them—that is, for the dead—if the dead do not rise? But if it is explained according to the first interpretation, then it can be said: If the dead are not raised at all, why are people baptized on their behalf—that is, for their sins—since their sins are not forgiven?

Why am I in peril every hour? Here he presents the second absurdity. In this regard, he does two things: first, he mentions the absurdity in general, and second, in particular.

He says, therefore: Not only are some baptized in vain for the forgiveness of sins, but we also suffer in vain if there is no resurrection of the dead. And this is what he says: Why are we also, the holy apostles, in peril—that is, enduring dangers—every hour? As it is written, In danger at sea, in danger from false brethren (2 Corinthians 11:26). For it is clear that the saints expose themselves to tribulation and affliction because of the hope of eternal life, as it says in Romans 5:11: Not only so, but we also rejoice in God through the Lord Jesus Christ.

Therefore, if there is no resurrection of the dead, hope completely vanishes. Consequently, they have suffered in vain if there is no resurrection. This conclusion is not undermined by the argument that the separated soul will be rewarded, because, as has been proved above, it cannot be proved that the soul is immortal.

Then when he says, I die every day, he enumerates the dangers specifically: first, regarding his own person, and second, regarding the place (1 Corinthians 15:31–32).

Therefore, he describes the dangers to his own person. He says, I die every day—that is, I suffer not just any dangers, but even dangers of death, because I am in danger of death daily: For your sake we are slain all day long (Psalms 44:22). The Apostle shows that this was said in the person of the apostles: Always carrying in the body the death of Jesus (2 Corinthians 4:10). He says this is for your glory—that is, so that I may acquire the glory I expect from your conversion to the faith: You are my glory and my joy (1 Thessalonians 2:20), which I have—that is, hope to have—in Christ Jesus our Lord, through the charity of Christ.

Another version of the text reads, “by the glory,” and in that case, “by the glory” is an oath. It is as if to say: I swear by your glory which you await, which is God. Or as if to say: I swear by God, whom I have in hope in Christ Jesus—that is, by His passion. From this, it appears that even the Apostle swore, and that among those who are mature, swearing is not a sin.

Then when he says, What do I gain... if I have fought with beasts at Ephesus, he specifies the dangers regarding the place. It should be noted that in Acts 19, it says that when Saint Paul had converted many to the faith at Ephesus, some stirred up the people against him, so that he did not dare to go out into the theater, and he endured many dangers. Therefore, he perhaps mentions this because he had suffered there.

He says, therefore: What do I gain? If, “humanly speaking”—that is, according to reason, which makes one human—I conclude by disputing about the resurrection that a person does not die like a beast, then I have fought with beasts at Ephesus, meaning with men living in a beastly manner. Alternatively, the meaning could be: What do I gain if I have fought with beasts at Ephesus—and I say this not from divine revelation but “humanly speaking,” that is, from human instinct—if I have endured such perils?

Then when he says, Let us eat and drink, he presents the third absurdity: if there is no resurrection of the dead, an occasion would be given to indulge in pleasures. It is as if to say: If there is no other life, we are foolish to afflict ourselves. Instead, let us eat and drink—that is, use delights and enjoy pleasures. As it says, No one has been known to return from Hades , and, Come, let us enjoy the good things that exist . For tomorrow—that is, soon—we die; for we will completely perish if the dead do not rise.

Then when he says, Do not be deceived, he concludes with a warning based on the preceding arguments, directed first toward the weak, and second, toward the mature and just (1 Corinthians 15:33–34).

Regarding the first group, the weak, he does two things. First, he calls for their attention, saying, Do not be deceived. It is as if to say: It has been stated that if there is no resurrection, it would be foolish not to indulge in lustful and sensual things. Therefore, so that you are not tempted to such things, do not be deceived by those who deny the resurrection. Let no one disqualify you (Colossians 2:18). Second, he gives the reason for this attentiveness, saying, Bad company ruins good morals. As if to say: Do not be deceived, because the bad speech of those who deny the resurrection corrupts good morals: Their talk will eat its way like gangrene (2 Timothy 2:17). Jerome says that this was taken from the sayings of the Gentiles and is a verse from a certain Menander. From this, he says, we have an argument that it is sometimes permissible in Sacred Scripture to use the authorities of the Gentiles.

Then when he says, Come to your right mind and sin no more, he presents an admonition for the mature. For someone could say that the weak should be careful in their conversations with false teachers, because they are easily deceived, but the mature cannot be so easily deceived. The Apostle, however, wants even the mature to be cautious. Hence, he does two things in this regard.

First, he calls for their attention, saying, “Come to your right mind, you just ones, and watch”—that is, you who are regarded as just, be careful. As it is written: Watch, therefore, for you do not know on what day your Lord will come (Matthew 24:42); and, Blessed is he who is awake keeping his garments (Revelation 16:15). Second, he gives a twofold reason, saying, and sin no more.

One reason is for their own sake, for no one is so mature that he does not need to be wary of sin. But idleness and inactivity frequently lead to sin; hence, so that they do not sin, he urges them to be vigilant. Therefore, he says, sin no more: Remember the Lord our God all your days, and refuse to sin . He presents another reason for the benefit of others, because the mature are concerned not only for themselves but also for others, so that they are not deceived. This is what he means by, For some have no knowledge of God—that is, they do not have a correct faith: Being ignorant of the righteousness of God, they did not submit to God’s righteousness (Romans 10:3).

And the phrase I say this to your shame means that you should be careful. Alternatively, it is “to your shame” because it is shameful for you, who are regarded as wise and instructed in the faith, that some among you are ignorant of God—that is, they do not have the correct faith.