New Life Bible Fellowship Church
10/25/2026

      • Psalm 95:1–6ESV

  • Crown Him With Many Crowns
  • Alleluia! Sing to Jesus!

      • Luke 4:16–44ESV

  • Introduction:

    Last week we heard Paul’s devastating argument through a series of if-then statements: if there is no resurrection, Christ has not been raised, your faith is futile, you are still in your sins, and the dead have perished. But Christ has been raised—the firstfruits of those who have fallen asleep. He reigns now and will reign until every enemy is destroyed, death last of all. Then God will be all in all.
    That was the theology. Now comes the practical application. Now Paul asks the penetrating question: So what? What difference does this belief actually make in how we live?
    If there is no resurrection, there is no point in suffering now, and believers should instead follow the example of the godless and eat and drink and rejoice before death strikes.
    But if you believe it—if you really believe it—everything changes.
    This transition moves us from the head to the heart, from doctrine to discipleship.
    Let’s open our Bibles to 1 Corinthians 15:29.

    Text: 1 Corinthians 15:29-34

    1 Corinthians 15:29–34 ESV
    29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? 30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! 32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” 33 Do not be deceived: “Bad company ruins good morals.” 34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

    Main Idea: Since the resurrection is real, then our present sacrifices for Christ’s mission matter eternally—but if there is no resurrection, our faith and suffering are meaningless.

    Background (where we’re going):

    1. The Transition from Argument to Application

    2. Baptism for the Dead (v. 29)

    This verse has generated over 200 interpretations. We will look at a couple and try to formulate the best possible meaning in the context.

    3. Paul's Constant Danger (vv. 30-32)

    Paul mentions fighting “wild beasts at Ephesus.” The metaphorical reading is more likely. Paul uses beast imagery elsewhere for opponents (cf. 2 Tim 4:17).

    4. A Wake-Up Call (vv. 33-34)

    “Bad company ruins good morals” comes from the Greek comic playwright Menander (Thais, fragment 218). Paul quotes pagan literature to make his point—associating with resurrection-deniers corrupts Christian character.

    I. Baptism for the Dead (v. 29)

    29 Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?
    Otherwise (epei [causal conjunction]) - If you are not convinced by the doctrinal content of verses 12-28, let me show you the practical side of the resurrection.
    what do people mean by being baptized on behalf of the dead? - ὑπὲρ τῶν νεκρῶν (hyper tōn nekrōn) — “On behalf of the dead” - The preposition ὑπέρ (preposition of advantage) with the genitive typically means “on behalf of” or “for the sake of” or “because of.” These are the natural readings here.
    If the dead are not raised at all - ὅλως (holōs) — “At all / Altogether” - Intensifies the condition: if the dead are not raised at all, in any way, whatsoever.
    why are people baptized on their behalf? - οἱ βαπτιζόμενοι (hoi baptizomenoi) — “Those being baptized” - Present passive participle: those undergoing baptism. Paul uses the third person (“they”) rather than “we” or “you”—distancing himself from the people.
    Numerous explanations of the practice have been proposed, all of them speculative and none persuasive, I shall mention only two of the most probable ones.
    Some interpreters through the centuries have thought this referred to vicarious baptism on behalf of deceased people, probably those who had believed in Christ but had not been baptized before they died. But the interpretation is uncertain, and whatever the practice is, Paul reports it without necessarily approving it, and is clearly not commanding it. Baptism for the dead is an important part of Mormonism, but the Bible gives no support to the idea that anyone can be saved apart from personal faith in Christ. 
    Some believe that Paul mentions the rite only to show the logical inconsistency of his opponents’ position. But the problem with this view is that Paul mentions “being baptized on behalf of the dead” positively, since it is based on “the dead being raised,” a point he has been making since v. 4.
    A positive understanding of “being baptized on behalf of the dead” might take the reference to the “dead” as referring figuratively to Paul himself, since he says in v. 31, “I die every day,” as a reference to the suffering that his ministry entails.
    Paul’s suffering is mentioned immediately in vv. 30–32, and must be connected in some way with v. 29. If this interpretation is correct, then being “baptized on behalf of the dead” would mean “being baptized on behalf of Paul.” This would mean they were “being baptized because of [a viable meaning of the Gk. preposition hyper, which the ESV renders “on behalf of”] the suffering ministry of Paul,” through which they had heard the gospel and believed and were, consequently baptized. Paul perseveres in this ministry propelled by the belief that the believing dead will be raised (cf. v. 32).
    Romans 14:7–8 ESV
    7 For none of us lives to himself, and none of us dies to himself. 8 For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s.
    Philippians 1:21 ESV
    21 For to me to live is Christ, and to die is gain.

    II. Paul's Constant Danger (vv. 30-32)

    30 Why are we in danger every hour? 31 I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day!
    κινδυνεύομεν πᾶσαν ὥραν (kindyneuomen pasan hōran) — “We are in danger every hour” - Paul and his co-workers face constant peril. The apostolic life is one of perpetual risk.
    I protest (ne [adverb]), - on the basis of; by virtue of
    νὴ τὴν ὑμετέραν καύχησιν (nē tēn hymeteran kauchēsin) — “By my pride in you” - An oath formula. Paul swears by his boast in the Corinthians—his pride in them as his converts, his children in the faith. This is the most solemn affirmation: he is telling the truth about his daily dying.
    καθ' ἡμέραν ἀποθνῄσκω (kath’ hēmeran apothnēskō) — “I die daily” - Not literal daily death but daily exposure to death, daily living under its shadow. Compare 2 Corinthians 4:10-11: “always carrying in the body the death of Jesus.”
    2 Corinthians 4:10–11 ESV
    10 always carrying in the body the death of Jesus, so that the life of Jesus also may be manifested in our bodies. 11 For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh.
    32 What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”
    What do I gain if, - τί μοι τὸ ὄφελος (ti moi to ophelos) — “What is the gain for me?” - If there is no resurrection, what did Paul gain by risking his life? Nothing. His sacrifices were pointless.
    humanly speaking, - κατὰ ἄνθρωπον (kata anthrōpon) — “Humanly speaking”
    The beasts: “if I fought with ‘beasts’ who were really humans” (metaphorical)
    I fought with beasts at Ephesus? - ἐθηριομάχησα (ethēriomachēsa) — “I fought with wild beasts” - From θηρίον (“wild beast”) + μάχομαι (“to fight”). Paul refers metaphorically to fierce human opposition at Ephesus (cf. Acts 19).
    Paul’s reference to fighting beasts in Ephesus most likely connects to the silversmith riot, since as a Roman citizen he could not have been thrown to actual beasts—he was using the expression to describe exposure to mob violence.
    The disturbance arose when Demetrius, a silversmith who manufactured shrines of Artemis, gathered fellow craftsmen and warned that Paul’s teaching against handmade gods threatened their livelihood and the goddess’s reputation throughout Asia. (Acts 19:23–41) Paul’s preaching about “the Way” and his denunciation of idolatry provoked antagonism; the city’s extreme devotion to Artemis coupled with economic losses from declining cult artifact sales sparked mob uprising.
    If the dead are not raised, “Let us eat and drink, for tomorrow we die.”
    φάγωμεν καὶ πίωμεν (phagōmen kai piōmen) — “Let us eat and drink” - Hortatory subjunctives: “let us” do this. This is the language of deliberate choice.
    Isaiah 22:13 Allusion - Paul quotes or alludes to Isaiah 22:13, where Judah, facing Assyrian siege, responds with fatalistic hedonism instead of repentance: “Let us eat and drink, for tomorrow we die.”
    This was also the motto of Epicurean philosophy: since death ends everything, maximize pleasure now.
    The Logical Connection - Paul is not endorsing hedonism. He is showing the logical consequence of denying resurrection:
    If death is final, there is no judgment
    If there is no judgment, there is no accountability
    If there is no accountability, why not live for pleasure?
    The denial of resurrection does not leave ethics intact. It removes the ground for self-sacrifice and opens the door to self-indulgence.

    III. A Wake-Up Call (vv. 33-34)

    33 Do not be deceived: “Bad company ruins good morals.”
    μὴ πλανᾶσθε (mē planasthe) — “Do not be deceived” - Present passive imperative with μή: “stop being deceived” or “do not let yourselves be deceived.” The Corinthians were being led astray by false teaching.
    φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί (phtheirousin ēthē chrēsta homiliai kakai) — “Bad company ruins good morals” - A quotation from the Greek comic poet Menander (Thais, fragment 218). The line was proverbial in the ancient world.
    Paul uses pagan wisdom to make his point. The Corinthians prided themselves on their Greek education. Paul turns their own cultural heritage against them: even pagans know that bad associations corrupt character.
    The Application - Associating with those who deny resurrection corrupts Christian ethics. False doctrine leads to false living, we live what we truly believe. The Corinthians should distance themselves from resurrection-deniers.
    34 Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.
    Wake up from your drunken stupor, - ἐκνήψατε (eknēpsate) — “Wake up / Sober up” - From ἐκ (“out of”) + νήφω (“to be sober”). Literally: “become sober out of drunkenness.” The Corinthians are intoxicated—not with wine but with false teaching. They need to come to their senses.
    The aorist imperative calls for decisive action: “Sober up now!”
    as is right - δικαίως (dikaiōs) — “Rightly / As is right” - This is the proper, fitting, righteous response. Sobriety and cessation of sin are morally required.
    do not go on sinning - μὴ ἁμαρτάνετε (mē hamartanete) — “Do not go on sinning” - Present imperative with μή: “stop sinning” or “do not continue to sin.” The denial of resurrection was leading to sinful behavior. They must stop.
    For some have no knowledge of God
    τινες (tines) — “Some” - Not all Corinthians, but some. Perhaps the resurrection-deniers themselves, or those influenced by them.
    ἀγνωσίαν θεοῦ (agnōsian theou) — “Ignorance of God / No knowledge of God” - From ἀ- (negative prefix) + γνῶσις (“knowledge”). Some among them lack true knowledge of God. This is a devastating indictment for a church that prided itself on γνῶσις (knowledge, cf. 8:1).
    I say this to your shame - πρὸς ἐντροπὴν ὑμῖν λαλῶ (pros entropēn hymin lalō) — “I say this to your shame” - Paul intends to shame them. This is not mere information but rebuke. The Corinthians should be embarrassed that people ignorant of God are in their midst and influencing them.

    So What?

    Do we understand that the resurrection shapes all of life, helping us to understand why we sacrifice?
    What you believe about the future determines how you live in the present. Resurrection hope produces sacrifice; denial produces self-indulgence.
    If you serve, give, suffer, or risk for Christ—why? Because death is not the end. Because what you do now matters eternally. Your labor is not in vain.
    Do we understand that we are to reject the logic of hedonism and guard our associations?
    The world says: “Eat, drink, enjoy—life is short.” The gospel says: “Give, serve, sacrifice—life is not short. It extends forever.” Live by gospel logic.
    Bad company corrupts good morals. Who influences your thinking? Are you associating with people who strengthen or weaken your faith?
    Do we understand that we are to wake up from spiritual stupor, stop sinning, and not tolerate ignorance of God?
    Perhaps you have been lulled into doctrinal carelessness or moral compromise. Paul says: sober up. Come to your senses. This is urgent.
    The command is direct. Do not continue in sin. Resurrection means accountability. Christ is risen, and you will stand before Him.
    Some in the church lack genuine knowledge of God despite their sophistication. This should shame us. Do we tolerate false teaching? Do we allow ignorance to flourish unchallenged?
    We should accept appropriate rebuke, like how Paul shames the Corinthians for their good. Sometimes we need to be embarrassed into repentance. Receive correction humbly.

      • 1 Corinthians 15:29–34ESV

      • 1 Corinthians 15:29ESV

      • Romans 14:7–8ESV

      • Philippians 1:21ESV

      • 1 Corinthians 15:30–31ESV

      • 2 Corinthians 4:10–11ESV

      • 1 Corinthians 15:32ESV

      • 1 Corinthians 15:33–34ESV

  • We Shall Behold Him
New Life Bible Fellowship Church
dick.bickings@gmail.com
(302) 945-8145
https://newlifebfcde.org
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