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Commentary on 1 Corinthians 15 verses 1–11
It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, Co1 15:12. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (Ti2 2:17, Ti2 2:18), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,
I. What a stress he lays upon it (Co1 15:1, Co1 15:2): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation (Co1 15:2), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb 10:23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Mat 10:22. (2.) We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.
II. Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, en prōtois - among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification (Rom 4:25), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ's death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.
III. Observe how this truth is confirmed,
1.By Old Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Psa 16:10; Isa 53:4-6; Dan 9:26, Dan 9:27; Hos 6:2. Such scripture-types as Jonah (Mat 12:4), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb 11:19. Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.
2.By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Mat 28:10. After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, Luk 24:50. Compare Act 1:2, Act 1:5-7. Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour's resurrection (Luk 24:48); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, Act 9:17. Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing, (1.) That he was one born out of due time (Co1 15:8), an abortive, ektrōma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul's account a very humbling circumstance. (2.) By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God, Co1 15:9. Indeed, he tells us elsewhere that he was not a whit behind the very chief apostles (Co2 11:5) - for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful. (3.) By ascribing all that was valuable in him to divine grace: But by the grace of God I am what I am, Co1 15:10. It is God's prerogative to say, I am that I am; it is our privilege to be able to say, "By God's grace we are what we are." We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, the grace of God was not given him in vain, but he laboured more abundantly than they all: he thought himself so much more the debtor to divine grace. Yet not I, but the grace of God which was with me. Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.
After this digression, the apostle returns to his argument, and tells them (Co1 15:11) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles preached the same: Whether it were they or I, so we preached, and so you believed. Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same doctrine, and confirmed it by the same evidence. All agreed in this that Jesus Christ, and him crucified and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Christians believe. All the apostles agreed in this testimony; all Christians agree in the belief of it. By this faith they live. In this faith they die.
Evidently Matthias was chosen to replace Judas before Jesus ceased appearing to the disciples after his resurrection..
After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself — publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [Acts 1:3] And in the Gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut [John 20:26], and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time." [1 Corinthians 15:3-8] I am of opinion now that the statements in this passage contain some great and wonderful mysteries, which are beyond the grasp not merely of the great multitude of ordinary believers, but even of those who are far advanced (in Christian knowledge), and that in them the reason would be explained why He did not show Himself, after His resurrection from the dead, in the same manner as before that event.
"And that He appeared to Cephas:" he names immediately the most credible of all. "Then to the twelve."
Thus, since he had mentioned the proof from the Scriptures, he adds also that by the events, producing as witnesses of the resurrection, after the prophets, the apostles and other faithful men. Whereas if he meant that other resurrection, the deliverance from sin, it were idle for him to say, He appeared to such and such an one; for this is the argument of one who is establishing the resurrection of the body, not of one obscurely teaching deliverance from sins. Wherefore neither said he once for all, "He appeared," although it were sufficient for him to do so, setting down the expression in common: but now both twice and thrice, and almost in each several case of them that had seen Him he employs it. For "He appeared," saith he, "to Cephas, He appeared to above five hundred brethren, He appeared to me also." Yet surely the Gospel saith the contrary, that He was seen of Mary first. But among men He was seen of him first who did most of all long to see Him.
But of what twelve apostles doth he here speak? For after He was received up, Matthias was taken into the number, not after the resurrection immediately. But it is likely that He appeared even after He was received up. At any rate, this our apostle himself after His ascension was both called, and saw Him. Therefore neither doth he set down the time, but simply and without defining recounts the appearance. For indeed it is probable that many took place; wherefore also John said, "This third time He was manifested."
Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. And not on this account alone doth He appear to him first, but also because he had denied Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first. Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace.
Note that he does not say “to the eleven,” and neither does John (Jn 20:24), who writes that Thomas was “one of the twelve.” We should probably say that either he has included Matthias with the other apostles by anticipation or else that he is still thinking of Judas, even after his betrayal and hanging.
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SUMMARY
1 Corinthians 15:5 is a foundational verse within Paul's robust defense of the bodily resurrection of Jesus Christ, serving as a critical piece of historical evidence. It introduces the first two specific post-resurrection appearances: one to Cephas (Peter) and then to the core group of apostles, "the twelve." By meticulously listing these eyewitness accounts, Paul establishes the verifiable reality of Christ's resurrection, asserting it not as a spiritualized concept but as a tangible event attested by credible witnesses, thereby underpinning the entire gospel message and the hope of Christian faith.
CONTEXT
Literary Context: This verse is situated at the very heart of 1 Corinthians 15, a chapter entirely dedicated to the resurrection. Paul begins by reminding the Corinthian believers of the gospel he preached to them, emphasizing Christ's death for sins, burial, and resurrection "according to the Scriptures" (1 Corinthians 15:3-4). Verse 5 then initiates a crucial list of eyewitnesses to the resurrected Christ, which continues through 1 Corinthians 15:8. This detailed enumeration serves as irrefutable proof against those in Corinth who denied the resurrection of the dead, a denial that logically extended to Christ's own resurrection, rendering the Christian faith futile (1 Corinthians 15:14). The entire chapter builds upon the historical fact of Christ's resurrection to affirm the future resurrection of believers and the ultimate triumph over death.
Historical & Cultural Context: In the Greco-Roman world of the first century, eyewitness testimony was paramount in establishing the veracity of any claim, whether in a legal setting or historical recounting. Paul, a former Pharisee well-versed in Jewish legal traditions, understood the weight of multiple, credible witnesses (Deuteronomy 19:15). The individuals named—Cephas (Peter) and "the twelve"—were not obscure figures but prominent leaders and foundational pillars of the early church. Their public testimony carried immense authority. Furthermore, the concept of resurrection was largely alien to Greek thought, which often viewed the body as a prison and sought liberation for the soul. Jewish thought, while having a concept of resurrection, often envisioned it as a general event at the end of time, not an individual, historical event like Jesus's. Paul's argument, therefore, directly confronts these prevailing worldviews by presenting a verifiable, historical event rooted in specific appearances to known individuals.
Key Themes: 1 Corinthians 15:5 contributes significantly to several key themes within the broader book of 1 Corinthians and Pauline theology. Foremost is the Historical Veracity of the Resurrection, underscoring that the Christian faith is founded not on myth but on a concrete, attested event. This verse also highlights the theme of Eyewitness Testimony, providing concrete evidence that Jesus appeared alive after His crucifixion, which was crucial for ancient audiences. The specific mention of "Cephas" and "the twelve" reinforces the Apostolic Authority and Credibility as primary heralds of the resurrection, vital for the early church's mission and doctrine. Finally, the resurrection of Christ, attested by these witnesses, serves as the Firstfruits of Resurrection Hope for all believers (1 Corinthians 15:20), providing the ultimate assurance of victory over death and the promise of future bodily resurrection for those in Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
In 1 Corinthians 15:5, Paul employs several effective literary and rhetorical devices. The most prominent is the use of Eyewitness Testimony, which is a powerful rhetorical strategy to establish credibility and historical fact. By explicitly naming "Cephas" and "the twelve," Paul moves beyond general assertion to specific, verifiable accounts, lending immense weight to his argument for the resurrection's reality. This serves as a form of Apostolic Validation, where the authority and known character of the apostles are leveraged to confirm the truth of the gospel. The structure of the verse itself, moving from an individual witness ("Cephas") to a collective body ("the twelve"), demonstrates a logical progression and a broadening of the scope of testimony, reinforcing the widespread and undeniable nature of the appearances. This Conciseness in listing the witnesses also adds to the forcefulness of Paul's argument, presenting the facts directly and without embellishment.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 15:5 serves as a cornerstone for the entire Christian faith, establishing the historical reality of Jesus's resurrection as the bedrock upon which all other doctrines are built. Theologically, it affirms God's power over death and sin, demonstrating that Christ's atoning work was fully accepted and validated by the Father. The appearances to specific individuals like Cephas and then to the collective "twelve" underscore the personal and corporate nature of God's redemptive plan, highlighting both individual restoration and the foundation of the church through apostolic witness. This historical fact is not merely an ancient event but a living truth that empowers the gospel message, providing the basis for the believer's own hope of resurrection and eternal life in Christ.
REFLECTION AND APPLICATION
The historical reliability of Jesus's resurrection, powerfully attested in 1 Corinthians 15:5, provides an unshakeable foundation for our faith and a profound source of hope. In a world often skeptical of supernatural claims, Paul's emphasis on verifiable eyewitness accounts reminds us that Christianity is not based on blind faith or abstract philosophy, but on a real event in history. This truth should embolden believers to confidently proclaim the gospel, knowing that our message is rooted in fact. Furthermore, the appearance to Peter, who had denied Jesus, offers immense comfort and assurance of God's grace and restorative power. It reminds us that even in our failures, Christ seeks us out, forgives, and recommissions us for His service. The collective witness of the apostles also calls us to unity in our testimony, recognizing that the church's strength lies in its shared commitment to the risen Christ.
Questions for Reflection
FAQ
Why is it significant that Jesus appeared to Cephas (Peter) first?
Answer: The significance of Jesus appearing to Cephas (Peter) first is multifaceted. The Gospels record Peter's profound denial of Jesus three times before the crucifixion (Luke 22:54-62). This personal appearance of the resurrected Christ to Peter, even before the larger group of apostles, demonstrates Jesus's profound grace, forgiveness, and restorative power. It was a deeply personal encounter that undoubtedly healed Peter's brokenness and recommissioned him for his future leadership role in the early church, as seen in his bold preaching on the Day of Pentecost (Acts 2:14-41). It underscores that Jesus seeks out and restores those who have failed, preparing them for renewed service.
Who are "the twelve" if Judas Iscariot was no longer with them?
Answer: The phrase "the twelve" (1 Corinthians 15:5) refers to the core group of apostles, the recognized and authoritative designation for that office, even though Judas Iscariot had betrayed Jesus and died (Matthew 27:3-5). At the time of this appearance, the actual number of apostles present would have been eleven. However, "the twelve" functioned as a fixed, symbolic, and official title for the apostolic college, representing the foundational leadership of the nascent church. This designation continued to be used until Matthias was chosen to replace Judas, restoring the number to twelve (Acts 1:21-26). Paul uses this term to emphasize the collective, authoritative, and unified witness of the original apostles to the resurrection of Christ.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 15:5 is profoundly Christ-centered, as it directly attests to the historical reality of Jesus's bodily resurrection, which is the cornerstone of Christian faith and the ultimate demonstration of His triumph over sin and death. The appearances to Cephas and "the twelve" reveal Jesus not as a mere historical figure, but as the living Lord, the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20). His resurrection validates His divine claims and prophetic fulfillments, proving Him to be the promised Messiah and the Son of God with power (Romans 1:4). These appearances were not just proofs of life, but commissioning events, empowering His disciples to bear witness to His saving work to the ends of the earth (Acts 1:8). Thus, the verse points to Christ as the source of new life, the conqueror of the grave, and the guarantor of our own future resurrection and eternal hope in Him (John 11:25-26).