New Testament Commentary - 1 Corinthians 15

by Don R. Hender

Scriptural Text [& Editorial]	Commentary & Explanation	Footnotes ~ References ~ JST
CHAPTER 15 Christ died for our sins—He rose from the dead and was seen by many—All men will be resurrected—Paul speaks of baptism for the dead—The three degrees of glory—Victory over death comes through Christ.	Jesus Christ vicariously atoned and died for our sins—He was resurrected from the dead and witnessed by many—Because of Christ, all men will also be resurrected—Vicarious baptism for the dead is performed to the benefit of those resurrected who had not so been baptised—The three kingdoms of glory—Victory over death and 'hell' comes through Christ.	We Baptize For The Dead For All Are Resurrected
1 MOREOVER, brethren, I ^adeclare unto you the ^bgospel^a which I preached unto you, which also ye have received, and wherein ye stand^b; 2 By which also ye are ^asaved, if ye ^bkeep in memory what I preached unto you, unless ye have believed in vain^a. Power of Spiritual Coversion If one is truly converted by the power of the spirit, by that same power and acceptance, the turth of all things may be accepted and revealed. If Jesus Christ is the redeeming Savior and man has a spiritual conviction and conversion of that, then by that same spirit of witness, may all things be revealed. This is why it is stated in the Book of Mormon by Nephi that if a person is truly converted to and believes in Jesus Christ, by that same spirit of conversion, which is the Holy Ghost, then a belief in the words of the Book of Mormon. And all such other things may naturally follow by that same spirit of conversion if a person will so open themself to be so influenced by that same spirit and willing to submit to the will and mind of God. If one begins to have any dificulty accepting a current tenent or principle of the gospel, this logical flow may be retraced to help confirm the truth of that tenent and principle. Recalling the feeling and spirit of that conversion to Christ will bring one into that feeling and influence of that spirit which so testifies. For none can state that Jesus is the Christ but by the spirit of conversion, even the Holy Ghost. Then with the presence of that spirit in effect, it can and will bare futher witness of whatever that additional tenent or principle may be. If one will submit to that spirit in humility, that spirit will establish the truth of that additional tenent or principle within the person that they may know the truth of it also. Thus line upon line, precept upon precept may be grow in our acceptance and understanding of the gospel.	1^a I declare unto you the gospel Paul declares the gospel or the doctrine of the gospel which includes the central concept of the resurrection. It will be important to notice Paul's declaration compared to the Book of Mormon teachings concerning the central doctrine of the gospel. 1^a which also ye have received, and wherein ye stand Acceptance of and the testimony of the gospel is not compartmentally conditional. Often members of the church attempt to make it so. We accept Joseph Smith is a prophet, we accept the Book of Mormon as being the word of God, but we attempt to 'qualify' our way around some other tenent of faith with is not to our personal preference and convenience to accept and currently comply with. Such compartmentalization of our devotion to God can give way to the coming in of destorying wedges. If we do not accept on principle and excuse ourselves from it, it can work in us until we are prone to accept another exception and then another, until we find that we are not of the truth faith but far from it an will down the path to apostasy and removing ourselves from the kindom of God. Paul begins his discussion about acceptance of the single tenent of the resurrection by first recomitting these saints to their accepted conversion to the gospel of Christ. He does not begin with attacking the separate concept of the resurrection before he reminds them that they are already converted in general and therefore ought to receive all things thereof as part of the conversion. If Joseph Smith is a prophet, then the word of wisdom is true, it is that simple. If Jesus Christ is our Savior, then the resurrection is true, it is that simple. We cannot exempt ourselves from this or that compartmentally. If the whole of the gospel is true then all of its fundamental compartmental parts are true also. 2^a unless ye have believed in vain Even true conversion can be cast out by unblief. If one will not continue to receive of that spirit of the Holy Ghost because of their lack of humility and rebellion against the testimony of Christ, no longer being of a willing mind to accept the mind and will of God into their lives; rather becoming a law unto themselves and only believing that which they personally contrive and fashion according to their own mind and will in oppostion to that holy mind and will of God. When and if a person so cast out the true, then they have believed in vain.	1^a TG Missionary Work ^b TG Gospel 2^a Romans 1:16 ^b GR hold fast to, retain Lost Testimony A major part of apostasy in any age is that which is based upon a lost testimony of Jesus Christ. Even if a person proclaims to 'still' believe in Christ, except for what they no longer choose to believe, their concept of Christ begins to diminish and dwindle into a greatly reduced appreciation for just all, what and who the Savior is. Elements of His gospel begin to peal away, leaving greater tolerance for wickedness and their own corrupt behavior. leaving a greatly reduced understanding of God. The true faith and doctrine of God and Christ becomes corrupted into whatever it pleases the mind of the faithless to make it to be. Man then proceeds to carves, shape and form his new found 'God' into that image which is made of man rather than coming to know the truth of God and accepting God for what God really is. Thus so lost, man begins to worship this 'false God' of him own making, taking himself further from the true God and esentially making himself an enemy to the true God, whom he now falsely professes to worship. Eventually he will find that his 'new' found image of God is none other than the Devil, that very deciver of man. And he will find himself bound by those sins which he by his corruption of 'exception to' has let in to so control and bind him is the fetters of, making him a servant of Satan and not of God. Such elements of will accepted exception upon those who are in the process of the loss of their testimony as such things as exceptions within the Word of Wisdom, friendly tolerance for immoral behavior including homosexuality, exceptions in keeping the Sabath day holy, personal dress, grooming and behavior standards, of such includes body piercing, tatooing and a general decrease in personal respect for the temple of our spirit. Others could be named, and the list goes on and on. When one chooses to divert from the standards of God, from the standards of the Church; they are in effect reshaping God and His Gospel to their own personal mind and will and they are no longer humbly seeking the mind and will of God in their life, and they are in the process of lossing their testimony of God.
3 For I delivered unto you first of all^a that which I also received, how that Christ ^adied for our ^bsins^b according to the scriptures^c; 4 And that he was buried^a, and that he ^arose again the third day^b according to the scriptures^c: 5 And that he was ^aseen of ^bCephas [Peter], then of the twelve^a: 6 After that, he was ^aseen of ^babove five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles.	3^a I deliver unto you first of all The first concept of the doctrine of Christ's gospel presented by Paul is the concept that Christ died for our sins, was buried and that he rose again third day. When read as one sentence wherein it was spoken rather than by verse division, this is one united concept which Paul indecates twice as being so supported and testified by scriptural witness and testimony. 3^b Christ died for our sins Most traditional Christians look to the cross which is but secondary to the actual providing of the atonement. First and foremost stands Gethsemane where Jesus shed his blood drop by drop from every pore the suffering for sin there was so great. This shedding of the blood of corruption from his body was not only symbolic of sheding the blood of corruption of the natural man, but was a necessary step in order to prepare for the resurrection. Though uncomprehesible to man, this step of sheding the corrupt blood of Israel, the blood which he had inherited from the loins of Boaz the Jew, was the means by which he took upon himself the sins of the world and did 'shed' them from himself, as from all mankind. Today, as then, the emblems of the sacrement represent the blood which was shed, gotten rid of, from Christ. We do this in rememberance of his sacrifice in Gethsemane, where he bled from every pore suffering the shedding of the sins of the world. 3^c according to the scriptures Those who speak of there not being a literal resurrection know not where by they speak. Paul here in will be seen to testify of these central points of the gospel which ARE absolutely and totally taught and supported by the scriptures. 4^a he was buried 4^b he rose again the third day 4^c according to the scriptures 5^a he was seen of Cephas [Peter], then of the twelve Now whether Peter was one of the two to whom the Savior did visit on the road to Emmaus (Luke 24:13-34) may be of a question. The one of the two is identified as Cleopas and the other may well be implied to have been Simon Peter as verse 34 ends with the report that 'the Lord hath appeared to Simon'. And if Peter was not the other of the two on the road to Emmaus, then there is scripturally missing the first appearance of Jesus to Peter in the Gospels and the question why the report in Luke 24:34 would have to so state that Peter had seen the Lord if Peter was already there with the apostles, for certainly they would have already known that?	14^a Zechariah 10:7 (6-12); D&C 109:60-61; D&C 133:34; TG Israel, Joseph, People of ^b Septuagint; crosing his hands
8 And last of all he was ^aseen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not ^ameet to be called an apostle, because I ^bpersecuted the church of God. 10 But by the ^agrace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I ^blaboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed.
12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God; because we have ^atestified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.		14^a Zechariah 10:7 (6-12); D&C 109:60-61; D&C 133:34; TG Israel, Joseph, People of ^b Septuagint; crosing his hands
16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith is ^avain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are ^aperished. 19 If in this ^alife only we have ^bhope in Christ, we are of all men most miserable.
20 But now is ^aChrist ^brisen from the dead, and become the ^cfirstfruits of them that slept. 21 For since by man came ^adeath, by man came also the ^bresurrection of the dead. 22 For as in ^aAdam all ^bdie, even so in ^cChrist shall all be made ^calive.		14^a Zechariah 10:7 (6-12); D&C 109:60-61; D&C 133:34; TG Israel, Joseph, People of ^b Septuagint; crosing his hands
23 But every man in his own ^aorder: Christ the ^bfirstfruits; afterward they that are Christ's at his ^ccoming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have ^aput down all ^brule and all ^cauthority and ^dpower. 25 For he must ^areign, till he hath put all ^benemies under his ^cfeet.
26 The last ^aenemy that shall be ^bdestroyed is ^cdeath. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is ^amanifest that he is excepted, which did put all things under him. 28 And when all things shall be ^asubdued unto him, then shall the Son also himself be ^bsubject unto him that put all things under him, that God may be all in all.
29 Else what shall they do which are ^abaptized ^bfor the dead, if the dead ^crise not at all? why are they then baptized for the ^ddead?^a In Argument of Resurrection Many Jews and gentile converts to Christ, still brought with them traditional understandings of what was. The Saducees had long held that there was to be no resurrection and that man's relation to God exisited for the span of this life only. Many gentile concepts where the same, that there was no life after death. Thus Paul had built a strong argument concerning the reality of the resurrection and the surity of life after death beginning with Jesus Christ who had resurrected and returned from the 'dead'. At this particular juncture in that developed argument for the resurrection, Paul comes to what was one of the 'tenents' of the faith in the ordinances which they had been authorized to perform. One of these ordinances of the Church of Jesus Christ was that of performing baptism for the dead. But for this reference to it in argument for the resurrection, like other such ordiances performed by the early Church of Jesus Christ, it would have been lost to our understanding from the Bible record. The effects of the apostasy erased many things from understanding which were performec and carried out by the early Church.	29^a why are they then baptized for the dead? One of the tenents of Christ's established church was the performance of baptisms for the dead, that the dead might receive the blessings of Christ's atonement and come unto God. Temples~Temple Ordinances Some consider that in the passing of the Law of Moses the need for temples and temple ordinances did end also. No longer was there the need to perform ordiances which pointed in similitude unto Christ and the atonement. The atonement had been fulfilled, the law had been fulfilled and the ordiances of animal sacrifice which had pointed to that great and infinite sacrifice of the Son of God for the sins of man was ended. And the ceremonies where now 'dead', that is without point. But had the need of temple ordinances ceased? Certainly the need for animal sacrifice had ended and thus the 'form' of that type of tabernacle or temple would no longer be needful. But if there was to be a continuation of a 'temple', of a House of the Lord, what would be its design and purpose. I will suggest that design and that purpose. First: Had man out lived his need to 'commune' with God? Did the coming of Christ seal the heavens that God would speak no more to man? Was there no longer a need for the use of a 'Holy of holies', wherein man might come into the presence of God and commune with Him there? Moses and others would have so spoken and sought the presence of God in that holiest of surroundings. I would suggest that there is still a need for such and that a temple after the time of Christ would still have need of this part of the Old Temple structure. There would still be a need for a 'holy of holies' in order for man to come into the presence of God in such a house dedicated to the Lord and the Lord's presence. Second: One of the purposes of the Old Temple was to hold 'Holy Convocations', meaning holy instructions from the Lord. These 'holy convocations' where most often held in conjunction with such relative ordiances. These 'convocation' presentations communicated to those in addendance the holy mysteries of God in a manner in which depending upon the individual's own level of maturation, intellectual and spiritual development they could gain additional understanding. Thus these convocations and performances held many symbolisms which could be understood upon various levels of developed understanding. Third: If Christ had openned the doors of the spirit prison, that all who had died might be taught and come unto Christ and God, and if we truely believe that in order for man to be saved in the Kingdom of God that baptism was esential, then those who had died in their sins without that baptism and that washing of their sins from them did so stand in need of it. Now they could no longer be baptised for them selves, but an important doctrine had been established from the beginning and had just been fulfilled. Christ could suffer vicariously for our sins. Why could we not 'vicariously' be baptised for the dead? God's law and order so provided for such to be the case. Man could be baptised for the dead, vicariously providing this saving ordinance for those who had died. We have learned through modern revelation, that if the most appropriate symbolic symbolism, this baptism for the dead, for those who have been laid to rest in the ground, beneath the surface of the earth, should be performed below that ground level. Thus in the modern temple of the Lord, in a sub-earth level, there is a baptismal font in the temple where in these baptism of the dead are performed. Fourth: The atonemnet of Christ did not do away with the need for holy ordinances. His fulfillment was only to that extent of fulfilling the lesser law of Moses which pointed to Christ. Now that Christ had come and fulfilled the atonement, openning the 'way' back to the presence of God, there was not the need for such associated saving ordinance which would so bring man into God's presence and kingdom. Just as Christ had now 'pierced' the veil and entered into the presence of God, he had also so openned the way for all men to so enter. Just as Christ had been ordained with the power from God which would enable him to become as the Father and to enter the Father's presence after death, so are be to be so ordained and empowered. This is one of the purposes of the temple, to so endow man with the blessing and ordinance from God to so empower man to follow the order of Christ and return through that veil over the earth as Christ now had openned the way to do. This is the essence of the holy ordiances of the temple to day. It is God's ordiances of the temple which do endow man and empower him to return with Christ into God's kingdom. Christ has openned the way and the 'how' this takes place is provided by the further ordinances of the temple. The Law of Moses and those temple performances pointed man to and had power to bring man to Christ. The temple of Christ's higher law are those which point man to God and have power to bring man into the presence and kingdom of God.	Vicarious Performance There are many examples of vicarious performance. Once of the most common and understandable is that which is exercised under what is called 'the power of attorney'. The power of attorney enables another to act for and in behalf of someone who is not present or who for various reasons cannot or do act for themselves. Christ acts and performs by that divine power of attorney as the Father, in behalf and for the Father in all things, being made that empowered mediator between God and man, to act under that divinely invested power of attorney as man's advocate before the Father. We have given and do confirm that power of attorney given him in our behalf as we accept him and do those requirements of law which places us under his care before the Father. Vicariously for us, Christ has performed the ultimate performance before God in our behalf. He suffered for all. He has suffered for all who have ever lived. His atonement is universal, eternal and infinite. It haw power to apply to all. He has perform his vicarious part for us, for all of us who have ever lived and who will ever yet live upon this earth. Now we in turn must perform and do our own part. God and Christ will force no man to heaven. Christ provides the 'way' and he does beckon man to 'come follow me' but we must put forth the effort to do as he has done. This requires certain saving ordinance to be performed as we follow Christ and do as he has done. One of the most obvious ordinance which even Christ did perform, though sinless himself, in order to fulfill all righteousness, Christ set the example that baptism by one with proper authority is required. Accepting that baptism for the remission of sins is required of all creates a dilemma. Many have lived and now are dead who never knew of Christ and many continue to live and die with coming to know of Christ and his gospel. God is not respecter of persons. All are alike unto the Lord. In all justice, these must some how be provided with the same saving ordiances and opportunites to come to know and accept Christ as have many of the living. This is done my vicarious performance. Just as Christ once suffered for all, both living and dead, that they might be judged according to the same law as the living; so is the doctrine of vicarious ordinance performance set forth and done, that they might receive by that vicarious performance, if they will recieve it, to be also come unto Christ, become his sons and daughters, and return unto God.
30 And why stand we in ^ajeopardy every hour? 31 ^aI protest by your rejoicing which I have in Christ Jesus our Lord, I die daily^a. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us ^aeat and drink; for ^bto morrow we die.	31^a I die daily What a deeply meaningful concept regaurding our continual repentance and birth in Jesus Chirst, that our old man of sin is to set aside unto his death dailty that we might be that new man of spiritual life in Christ Jesus, being born again in him in righteousness yesterday, today and tomorrow forever unto eternal life. And while the ocassion of the Lord's supper, the Holy Sacrament, is the ordinal or ordinance confirmation of that repentance, it does not stop our daily continual need of repentance before the Lord or that enriched such feeling of repentance and recommitment which might be felt upon all special ocasions in Christ include such are felt in attendance at the House of the Lord in our reminding then of our advances covenannts of commitment unto the Lord.
33 Be not deceived: evil ^acommunications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your ^ashame.
35 But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it ^adie: 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, ^ait may chance of wheat, or of some other grain: 38 But God giveth it a body as it hath pleased him, and to every seed his own body.
39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 ^aThere are also celestial bodies, and bodies terrestrial^a: but the glory of the ^bcelestial is one, and the glory of the ^cterrestrial is another. 41 There is one glory of the ^asun, and another glory of the moon, and another glory of the ^bstars: for one star ^cdiffereth from another star in ^dglory.	*40^a There are* also celestial bodies, and bodies terrestrial** Paul has been preaching of a literal resurrection, of the uniting of the spirit back to a body of flesh and bone. He points out that all such flesh is not the same flesh citing the diferences of animals first but then he continues in that the bodies of resurrected men will also be so distinguish, as he points out that there will be 'celestial bodies' and 'bodies terrestrial' as well as differeing bodies of various glories differing as much as there are various stars of heaven. And while we LDS use these verses to put forth that there are the various degrees of glory, Celestial, Terrestrial and Telestial, what Paul is emphasizing here is that body of flesh and bone of the Celestial heaven will be of one order, the body of the Terresrial heaven will be of another order and the bodies of the Telestial will all differ in their various degrees. Paul is speaking of the actual bodies of flesh of the literal resurrection which men will have upon their resurrection.
42 So also is the resurrection of the dead. It is sown in ^acorruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in ^aglory: it is sown in weakness; it is raised in power: 44 It is sown a ^anatural body; it is raised a ^bspiritual body^a. There is a natural body, and there is a spiritual body.	43^a a natural body; it is raised a spiritual body Some argue that Paul is saying here that we do not have a physical body in the next life but we will be spirits. But they do not understand. A 'Spiritual Body' is not the same thing as a 'Spirit Body'. Spiritual here is setting forth that the body of the resurrection is an incorruptible body as compared to the natural mortal corruptible body of man which is subject unto death. The 'Spiritual Body' of the resurrection is an immortal body not subject unto death. It is a body of flesh and bone but not of corruptible blood. Something can have a spiritual nature and still be very tangible and concrete. This ought to be kept in mind as one reads through this next verses which does talk about the natural body and the spiritual body, the corruptible and the incorruptible, the mortal and the immortal. Further in this vain of thought is that of 'Holiness' in the Lord. The 'spiritual body' not stipulated as merely that 'spirit body' which dwells in all men, is that state of being of 'Holiness' and righteousness in the Lord. It is the Spirit of God, of Goodness swelling within us which is that spirit unto Holiness in the Lord as oppossed to that of the 'natural body' of the mortal man which is unto death being drawn and enticed by the natural man unto the evil thereof. Thus here Paul is not speaking merely of the mortal temporal body of man, but that state of 'natural existance' which is subject to the failties of the flesh but also enfluenced by the things of the Spirit of God, bringing that spiritual man and that spiritual body which is unto God and his light and ways unto eternal life. But thus is this life, a test, enfluenced by both the natural and the spiritual. And though we like Paul would desire that this 'natural weakenss' which is in us all might be removed from within him, it is our lot of this mortally to remain so subjected to both the natural and spiritual, being left to us upon a daily basis to so choose which enfluence and enticement to follow until that great and wounderful day when our sanctification may be unto eternal life and spiritual righteousness forever, finally finding our way back home to God of Father in Heaven. And in this thing are we fallen, sown in corruption unto the enfluence of the natural man and the natural body; not that we of ourselves or of our personal spirit being are evil or sinful; but in and of this temporal birth are we so sown in corruption unto the weakness and the evil thereof and unto the testing of our being whether we will yield ourselves unto the weakness of the flesh or rise triumphant from the fall in and by the influence of that Spirit of righteousness and of God unto the full stature of the Spiritual Man, a man of Holiness and Righteousness in and of the Lord as is our God, that Man of Holiness that he is and we may become as He in the stature of our Spiritual Body in and through that atomenment made by God in our behalf that we might so gain the victory over this frail mortal existance unto eternal life in that eternity of Celestial glory.
45 And so it is written, The ^afirst man ^bAdam was made a living soul; the last ^cAdam was made a ^dquickening spirit. 46 Howbeit that was not ^afirst which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven.
48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that ^aflesh and ^bblood cannot ^cinherit the kingdom of God; neither doth ^dcorruption inherit incorruption.
51 Behold, I shew you a mystery; We shall not all ^asleep, but we shall all be ^bchanged^a, 52 In a moment, in the ^atwinkling of an eye, at the last trump: for the ^btrumpet shall sound, and the ^cdead shall be raised incorruptible, and we shall be ^dchanged. 53 For this ^acorruptible must put on incorruption, and this ^bmortal must put on immortality.	51^a We shall not all sleep, but we shall all be changed Here is a confirming logical fact which supports that our Celestial, Terrestrial or Telestial body will be as tangible as our natural body of flesh and bone. The very concept of 'changing' the nature of the body of a person is not the same as 'disgarding' it. This natural body of flesh and bones will be changed. One thing that will be changed about it is that there will not longer be blood found in its veins. And what the further difference between celestial, terrestrial and telestial will be, who is to say? But understand they each will still be a body of flesh and bone 'changed' to whatever such state of glory that they have so earned and so can endure.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on ^aimmortality, then shall be brought to pass the saying that is written, ^bDeath is swallowed up in victory. 55 O ^adeath, where is thy sting? O ^bgrave, where is thy victory? 56 The sting of ^adeath is sin; and the ^bstrength of sin is the law.
57 But ^athanks be to God, which giveth us the ^bvictory through our Lord Jesus Christ. 58 Therefore, my beloved brethren, be ye ^astedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.