1Cor 15:1-11 | Barnes | STEP | 1st Corinthians Chapter 15 This important and deeply interesting chapter, I have spoken of as the third part of the epistle. See the Introduction. It is more important than any other portion of the epistle, as it contains a connected, and laboured, and unanswerable argument for the main truth of Christianity, and, consequently, for Christianity itself; and it is more interesting to us as mortal beings, and as having an instinctive dread of death, than any other portion of the epistle. It has always, therefore, been regarded with deep interest by expositors, and it is worthy of the deepest attention of all. If the argument in this chapter is solid, then Christianity is true; and if true, then this chapter unfolds to us the most elevated and glorious prospect which can be exhibited to dying, yet immortal man. There were, probably, two reasons why the apostle introduced here this discussion about the resurrection. First . It was desirable to introduce a condensed and connected statement of the main argument for the truth of Christianity. The Corinthians had been perplexed with subtle questions, and torn by sects and parties; and it was possible that in their zeal for sect and party, they would lose their hold on this great and vital argument for the truth of religion itself. It might be further apprehended, that the enemies of the gospel, from seeing the divisions and strifes which existed there, would take advantage of these contentions, and say that a religion which produced such fruits could not be from God. It was important, therefore, that they should have access to an argument plain, clear, and unanswerable, for the truth of Christianity; and that thus the evil effects of their divisions and strifes might be counter- acted. Secondly . It is evident, from , that the important doctrine of the resurrection of the dead had been denied at Corinth, and that this error had obtained a footing in the church itself. On what grounds, or by what portion or party it was denied, is unknown. It may have been that the influence of some Sadducean teacher may have led to the rejection of the doctrine; or it may have been the effect of philosophy. From , we know that among some of the Greeks, the doctrine of the resurrection was regarded as ridiculous; and from , we learn that it was held by some that the resurrection was passed already, and, consequently, that there was nothing but a spiritual resurrection. To counteract these errors, and to put the doctrine of the resurrection of the dead on a firm foundation, and thus to furnish a demonstration of the truth of Christianity, was the design of this chapter. The chapter may be regarded as divided into four parts, and four questions in regard to the resurrection are solved. (1.) Whether there is any resurrection of the dead? . (2.) With what body will the dead rise? . (3.) What will become of those who shall be alive when the Lord Jesus shall come to judge the world? . (4.) What are the practical bearings of this doctrine? . I. The dead will be raised, . This Paul proves by the following arguments, and illustrates in the following manner: (1.) By adducing reasons to show that Christ rose from the dead, . (a.) From the Scripture, . (b.) From the testimony of eye-witnesses, . (2.) By showing the absurdity of the contrary doctrine, . (a.) If the dead do not rise, it would follow that Christ has not risen, . (b.) If Christ is not risen, he is preached in vain, and faith is reposed in him for nought, . (c.) It would follow that the apostles would be false witnesses and wicked men; whereas, the Corinthians had abundant reason to know the contrary, . (d.) The faith of the Corinthians must be vain if he was not risen, and they must regard themselves as still unpardoned sinners, since all their hope of pardon must arise from the fact that his work was accepted, and that he was raised up, . (e.) If Christ was not risen, then all their pious friends who had believed in him must be regarded as lost, . (f.) It would follow that believers in Christ would be in a more miserable condition than any others, if there was no resurrection, . (g.) Baptism for the resurrection of the dead would be absurd and in vain, unless the dead arose; it would be vain to be baptized with the belief, and on the ground of the belief that Christ rose, and on the ground of the hope that they would rise, . (h.) It would be in vain that the apostles and others had suffered so many toils and persecutions, unless the dead should rise, . In the course of this part of his argument, ( ,) Paul introduces an illustration of the doctrine, or a statement of an important fact in regard to it--thus separating the argument in from the text, which occurs in . Such interruptions of a train of thinking are not uncommon in the writings of Paul, and indicate the fulness and richness of his conceptions, when some striking thought occurs, or some plausible objection is to be met, and when he suspends his argument in order to state it. This interjected portion consists of the following items: (1.) A triumphant and joyful assurance that Christ had in fact risen; as if his mind was full, and he was impatient of the delay caused by the necessity of slow argumentation, . (2.) He illustrates the doctrine, or shows that it is reasonable that the certainty of the resurrection should be demonstrated by one in human nature, since death had been introduced by man, . This is an argument from analogy , drawn from the obvious propriety of the doctrine, that man should be raised up in a manner somewhat similar to the mode in which he had been involved in ruin. (3.) He states the order in which all this should be done, . It is possible that some may have held that the resurrection must have been already passed, since it depended so entirely and so closely on the resurrection of Christ. Compare . Paul, therefore, meets this objection; and shows that it must take place in a regular order; that Christ rose first, and that they who were his friends should rise at his coming. He then states what would take place at that time, when the work of redemption should have been consummated by the resurrection of the dead, and the entire recovery of all the redeemed to God, and the subjection of every foe. II. What will be the nature of the bodies that shall be raised up? . This inquiry is illustrated, (1.) By a reference to grain that is sown, . (2.) By a reference to the fact that there are different kinds of flesh, . (3.) By a reference to the fact that there are celestial bodies and earthly bodies, . (4.) By the fact that there is a difference between the sun, and moon, and stars, . (5.) By a direct statement ; for which the mind is prepared by these illustrations, of the important changes which the body of man must undergo, and of the nature of that body which he will have in heaven, . It is (a.) incorruptible, ; (b.) glorious, ; (c.) powerful, ; (d.) a spiritual body, ; (e.) it is like the body of the second man, the Lord from heaven, . III. What will become of those who shall be alive when the Lord Jesus shall return to raise the dead? Ans . They shall be changed instantly, and fitted for heaven, and made like the glorified saints that shall be raised from the dead, . IV. The practical consequences or influences of this doctrine, . (1.) The doctrine is glorious and triumphant; it overcame all the evils of sin, and should fill the mind with joy, . (2.) It should lead Christians to diligence, and firmness of faith, and patience, since their labour was not to be in vain, . Verse 1. Moreover . But, (δε). In addition to what I have said; or in that which I am now about to say, I make known the main and leading truth of the gospel. The particle δε is "strictly adversative, but more frequently denotes transition and conversion, and serves to introduce something else , whether opposite to what precedes, or simply continuative or explanatory."-- Robinson . Here it serves to introduce another topic that was not properly a continuation of what he had said, but which pertained to the same general subject, and which was deemed of great importance. I declare unto you . γνωριζω. This word properly means, to make known, to declare, to reveal, ( ;) then to tell, narrate, inform, ( ;) and also to put in mind of, to impress, to confirm. . Here it does not mean that he was communicating to them any new truth, but he wished to remind them of it; to state the arguments for it, and to impress it deeply on their memories. There is an abruptness in our translation which does not exist in the original. Bloomfield . The gospel . . The word here means the glad announcement , or the good news about the coming of the Messiah, his life, and sufferings, and death, and especially his resurrection. The main subject to which Paul refers in this chapter is the resurrection; but he includes in the word gospel, here, the doctrine that he died for sins, and was buried, as well as the doctrine of his resurrection. See . Which I preached unto you . Paul founded the church at Corinth, , seq. It was proper that he should remind them of what he had taught them at first; of the great elementary truths on which the church had been established, but from which their minds had been diverted by the other subjects that had been introduced as matters of debate and strife. It was fair to presume that they would regard with respect the doctrines which the founder of their church had first proclaimed, if they were reminded of them; and Paul, therefore, calls their attention to the great and vital truths by which they had been converted, and by which the church had thus far prospered. It is well, often, to remind Christians of the truths which were preached to them when they were converted, and which were instrumental in their conversion. When they have gone off from these doctrines, when they have given their minds to speculation and philosophy, it has a good effect to remind them that they were converted by the simple truths that Christ died, and was buried, and rose again from the dead. The argument of Paul here is, that they owed all the piety and comfort which they had to these doctrines; and that, therefore, they should still adhere to them as the foundation of all their hopes. Which also ye have received . Which you embraced; which you all admitted as true; which were the means of your conversion. I would remind you that, however that truth may now be denied by you, it was once received by you, and you professed to believe in the fact that Christ rose from the dead, and that the saints would rise. And wherein ye stand . By which your church was founded, and by which all your piety and hope has been produced, and which is at the foundation of all your religion. You were built up by this, and by this only can you stand as a Christian church. This doctrine was vital and fundamental. This demonstrates that the doctrines that Christ died "for sins," and rose from the dead, are fundamental truths of Christianity. They enter into its very nature; and without them there can be no true religion. (a) "I declare" (b) "which also ye have received" (c) "wherein ye stand"

1 Corinthians 15:1-11

1st Corinthians Chapter 15

This important and deeply interesting chapter, I have spoken of as the third part of the epistle. See the Introduction. It is more important than any other portion of the epistle, as it contains a connected, and laboured, and unanswerable argument for the main truth of Christianity, and, consequently, for Christianity itself; and it is more interesting to us as mortal beings, and as having an instinctive dread of death, than any other portion of the epistle. It has always, therefore, been regarded with deep interest by expositors, and it is worthy of the deepest attention of all. If the argument in this chapter is solid, then Christianity is true; and if true, then this chapter unfolds to us the most elevated and glorious prospect which can be exhibited to dying, yet immortal man.

There were, probably, two reasons why the apostle introduced here this discussion about the resurrection.

First. It was desirable to introduce a condensed and connected statement of the main argument for the truth of Christianity. The Corinthians had been perplexed with subtle questions, and torn by sects and parties; and it was possible that in their zeal for sect and party, they would lose their hold on this great and vital argument for the truth of religion itself. It might be further apprehended, that the enemies of the gospel, from seeing the divisions and strifes which existed there, would take advantage of these contentions, and say that a religion which produced such fruits could not be from God. It was important, therefore, that they should have access to an argument plain, clear, and unanswerable, for the truth of Christianity; and that thus the evil effects of their divisions and strifes might be counter- acted.

Secondly. It is evident, from 1Cor 15:12, that the important doctrine of the resurrection of the dead had been denied at Corinth, and that this error had obtained a footing in the church itself. On what grounds, or by what portion or party it was denied, is unknown. It may have been that the influence of some Sadducean teacher may have led to the rejection of the doctrine; or it may have been the effect of philosophy. From Acts 17:32, we know that among some of the Greeks, the doctrine of the resurrection was regarded as ridiculous; and from 2Ti 2:18, we learn that it was held by some that the resurrection was passed already, and, consequently, that there was nothing but a spiritual resurrection. To counteract these errors, and to put the doctrine of the resurrection of the dead on a firm foundation, and thus to furnish a demonstration of the truth of Christianity, was the design of this chapter.

The chapter may be regarded as divided into four parts, and four questions in regard to the resurrection are solved.

(1.) Whether there is any resurrection of the dead? 1Cor 15:1-34.

(2.) With what body will the dead rise? 1Cor 15:35-51.

(3.) What will become of those who shall be alive when the Lord Jesus shall come to judge the world? 1Cor 15:51-54.

(4.) What are the practical bearings of this doctrine? 1Cor 15:55-58.

I. The dead will be raised, 1Cor 15:1-34. This Paul proves by the following arguments, and illustrates in the following manner:

(1.) By adducing reasons to show that Christ rose from the dead, 1Cor 15:1-11.

(a.) From the Scripture, 1Cor 15:1-4.

(b.) From the testimony of eye-witnesses, 1Cor 15:5-11.

(2.) By showing the absurdity of the contrary doctrine, 1Cor 15:12-34.

(a.) If the dead do not rise, it would follow that Christ has not risen, 1Cor 15:13.

(b.) If Christ is not risen, he is preached in vain, and faith is reposed in him for nought, 1Cor 15:14.

(c.) It would follow that the apostles would be false witnesses and wicked men; whereas, the Corinthians had abundant reason to know the contrary, 1Cor 15:15.

(d.) The faith of the Corinthians must be vain if he was not risen, and they must regard themselves as still unpardoned sinners, since all their hope of pardon must arise from the fact that his work was accepted, and that he was raised up, 1Cor 15:16,17.

(e.) If Christ was not risen, then all their pious friends who had believed in him must be regarded as lost, 1Cor 15:18.

(f.) It would follow that believers in Christ would be in a more miserable condition than any others, if there was no resurrection, 1Cor 15:19.

(g.) Baptism for the resurrection of the dead would be absurd and in vain, unless the dead arose; it would be vain to be baptized with the belief, and on the ground of the belief that Christ rose, and on the ground of the hope that they would rise, 1Cor 15:29.

(h.) It would be in vain that the apostles and others had suffered so many toils and persecutions, unless the dead should rise, 1Cor 15:30-32.

In the course of this part of his argument, (1Cor 15:20-28,) Paul introduces an illustration of the doctrine, or a statement of an important fact in regard to it--thus separating the argument in 1Cor 15:19 from the text, which occurs in 1Cor 15:29. Such interruptions of a train of thinking are not uncommon in the writings of Paul, and indicate the fulness and richness of his conceptions, when some striking thought occurs, or some plausible objection is to be met, and when he suspends his argument in order to state it. This interjected portion consists of the following items:

(1.) A triumphant and joyful assurance that Christ had in fact risen; as if his mind was full, and he was impatient of the delay caused by the necessity of slow argumentation, 1Cor 15:19,20.

(2.) He illustrates the doctrine, or shows that it is reasonable that the certainty of the resurrection should be demonstrated by one in human nature, since death had been introduced by man, 1Cor 15:21,22. This is an argument from analogy, drawn from the obvious propriety of the doctrine, that man should be raised up in a manner somewhat similar to the mode in which he had been involved in ruin.

(3.) He states the order in which all this should be done, 1Cor 15:23-28. It is possible that some may have held that the resurrection must have been already passed, since it depended so entirely and so closely on the resurrection of Christ. Compare 2Ti 2:18. Paul, therefore, meets this objection; and shows that it must take place in a regular order; that Christ rose first, and that they who were his friends should rise at his coming. He then states what would take place at that time, when the work of redemption should have been consummated by the resurrection of the dead, and the entire recovery of all the redeemed to God, and the subjection of every foe.

II. What will be the nature of the bodies that shall be raised up? 1Cor 15:35-51. This inquiry is illustrated,

(1.) By a reference to grain that is sown, 1Cor 15:36-38.

(2.) By a reference to the fact that there are different kinds of flesh, 1Cor 15:39.

(3.) By a reference to the fact that there are celestial bodies and earthly bodies, 1Cor 15:40.

(4.) By the fact that there is a difference between the sun, and moon, and stars, 1Cor 15:41.

(5.) By a direct statement; for which the mind is prepared by these illustrations, of the important changes which the body of man must undergo, and of the nature of that body which he will have in heaven, 1Cor 15:42-50. It is

(a.) incorruptible, 1Cor 15:42;

(b.) glorious, 1Cor 15:43;

(c.) powerful, 1Cor 15:43;

(d.) a spiritual body, 1Cor 15:44;

(e.) it is like the body of the second man, the Lord from heaven, 1Cor 15:45-50.

III. What will become of those who shall be alive when the Lord Jesus shall return to raise the dead?

Ans. They shall be changed instantly, and fitted for heaven, and made like the glorified saints that shall be raised from the dead, 1Cor 15:51-54.

IV. The practical consequences or influences of this doctrine, 1Cor 15:55-58.

(1.) The doctrine is glorious and triumphant; it overcame all the evils of sin, and should fill the mind with joy, 1Cor 15:55-57.

(2.) It should lead Christians to diligence, and firmness of faith, and patience, since their labour was not to be in vain, 1Cor 15:58.

Verse 1. Moreover. But, (δε). In addition to what I have said; or in that which I am now about to say, I make known the main and leading truth of the gospel. The particle δε is "strictly adversative, but more frequently denotes transition and conversion, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory."--Robinson. Here it serves to introduce another topic that was not properly a continuation of what he had said, but which pertained to the same general subject, and which was deemed of great importance.

I declare unto you. γνωριζω. This word properly means, to make known, to declare, to reveal, (Lk 2:15; Rom 9:22,23;) then to tell, narrate, inform, (Eph 6:21, Col 4:7,9;) and also to put in mind of, to impress, to confirm. 1Cor 12:3. Here it does not mean that he was communicating to them any new truth, but he wished to remind them of it; to state the arguments for it, and to impress it deeply on their memories. There is an abruptness in our translation which does not exist in the original. Bloomfield.

The gospel. Mk 1:1. The word here means the glad announcement, or the good news about the coming of the Messiah, his life, and sufferings, and death, and especially his resurrection. The main subject to which Paul refers in this chapter is the resurrection; but he includes in the word gospel, here, the doctrine that he died for sins, and was buried, as well as the doctrine of his resurrection. See 1Cor 15:3,4.

Which I preached unto you. Paul founded the church at Corinth, Acts 18:1, seq. It was proper that he should remind them of what he had taught them at first; of the great elementary truths on which the church had been established, but from which their minds had been diverted by the other subjects that had been introduced as matters of debate and strife. It was fair to presume that they would regard with respect the doctrines which the founder of their church had first proclaimed, if they were reminded of them; and Paul, therefore, calls their attention to the great and vital truths by which they had been converted, and by which the church had thus far prospered. It is well, often, to remind Christians of the truths which were preached to them when they were converted, and which were instrumental in their conversion. When they have gone off from these doctrines, when they have given their minds to speculation and philosophy, it has a good effect to remind them that they were converted by the simple truths that Christ died, and was buried, and rose again from the dead. The argument of Paul here is, that they owed all the piety and comfort which they had to these doctrines; and that, therefore, they should still adhere to them as the foundation of all their hopes.

Which also ye have received. Which you embraced; which you all admitted as true; which were the means of your conversion. I would remind you that, however that truth may now be denied by you, it was once received by you, and you professed to believe in the fact that Christ rose from the dead, and that the saints would rise.

And wherein ye stand. By which your church was founded, and by which all your piety and hope has been produced, and which is at the foundation of all your religion. You were built up by this, and by this only can you stand as a Christian church. This doctrine was vital and fundamental. This demonstrates that the doctrines that Christ died "for sins," and rose from the dead, are fundamental truths of Christianity. They enter into its very nature; and without them there can be no true religion.

(a) "I declare" Gall 1:11 (b) "which also ye have received" 1Cor 4-8 (c) "wherein ye stand" 1Pet 5:12 Verse 2. By which also ye are saved. On which your salvation depends; the belief of which is indispensable to your salvation. Mk 16:16. The apostle thus shows the importance of the doctrine. In every respect it demanded their attention. It was that which was first preached among them; that which they had solemnly professed; that by which they had been built up; and that which was connected with their salvation. It does not mean simply that by this they were brought into a salvable state, (Clarke, Macknight, Whitby, Bloomfield, etc.;) but it means that their hopes of eternal life rested on this; and by this they were then, in fact, saved from the condemnation of sin, and were in the possession of the hope of eternal life.

If ye keep in memory. Margin, as in the Greek, if ye hold fast. The idea is, that they were saved by this, or would be, if they faithfully retained or held the doctrine as he delivered it; if they observed it, and still believed it, notwithstanding all the efforts of their enemies, and all the arts of false teaching to wrest it from them. There is a doubt delicately suggested here, whether they did in fact still adhere to his doctrine, or whether they had not abandoned it in part for the opposite.

Unless ye have believed in vain. You will be saved by it, if you adhere to it, unless it shall turn out that it was vain to believe, and that the doctrine was false. That it was not false, he proceeds to demonstrate. Unless all your trials, discouragements, and hopes were to no purpose, and all have been the result of imposture; and unless all your profession is false and hollow, you will be saved by this great doctrine which I first preached to you.

(d) "if ye" Heb 3:6 (1) "keep" "hold fast" (2) "what I preached" "by what speech" Verse 3. For I delivered unto you. 1Cor 11:23.

First of all. Among the first doctrines which I preached. As the leading and primary doctrines of Christianity.

That which I also received. Which had been communicated to me. Not doctrines of which I was the author, or which were to be regarded as my own. Paul here refers to the fact that he had received these doctrines from the Lord Jesus by inspiration. 1Cor 11:23. Gal 1:12. This is one instance in which he claims to be under the Divine guidance, and to have received his doctrines from God.

How that Christ died for our sins. The Messiah, the Lord Jesus, died as an expiatory offering on account of our sins. They caused his death; for them he shed his blood; to make expiation for them, and to wipe them away, he expired on the cross. This passage is full proof that Christ did not die merely as a martyr, but that his death was to make atonement for sin. That he died as an atoning sacrifice, or as a vicarious offering, is here declared by Paul to be among the first things that he taught; and the grand fundamental truth on which the church at Corinth had been founded, and by which it had been established, and by which they would be saved. It follows that there can be no true church, and no well-founded hope of salvation, where the doctrine is not held that Christ died for sin.

According to the Scriptures. The writings of the Old Testament. Jn 5:39. It is, of course, not certain to what parts of the Old Testament Paul here refers. He teaches simply that the doctrine is contained there that the Messiah would die for sin; and, in his preaching, he doubtless adduced and dwelt upon the particular places. Some of the places where this is taught are the following: Ps 22, Isa 53, Dan 9:26, Zech 12:10, Lk 24:26,46. See also Hengstenberg's Christology of the Old Test., vol. i., pp. 187, 216, translated by Keith.

(*) "first of all" "Among the chief things" (f) "according to the scriptures" Gen 3:15, Ps 22, Dan 9:26, Zech 13:7 Lk 24:26,46 Verse 4. And that he was buried. That is, evidently, according to the Scriptures. See Isa 53:9.

And that he rose again the third day, etc. That is, that he should rise from the dead was foretold in the Scriptures. It is not of necessity implied that it was predicted that he should rise on the third day, but that he should rise from the dead. See the argument for this stated in the discourse of Peter, in Acts 2:24-32. The particular passage which is there urged in proof of his resurrection is derived from Ps 16:10.

(g) "according to the scriptures" Ps 16:10, Hoss 6:2 Verse 5. And that he was seen of Cephas. Peter. Jn 1:42. The resurrection of Christ was a fact to be proved, like all other facts, by competent and credible witnesses. Paul, therefore, appeals to the witnesses who had attested, or who yet lived to attest, the truth of the resurrection of the Lord Jesus; and shows that it was not possible that so many witnesses should have been deceived. As this was not the first time in which the evidence had been stated to them, and as his purpose was merely to remind them of what they had heard and believed, he does not adduce all the witnesses to the event, but refers only to the more important ones. He does not, therefore, mention the woman to whom the Saviour first appeared, nor does he refer to all the times when the Lord Jesus manifested himself to his disciples. But he does not refer to them in general merely, but mentions names, and refers to persons who were then alive, who could attest the truth of the resurrection. It may be observed, also, that Paul observes probably the exact order in which the Lord Jesus appeared to the disciples, though he does not mention all the instances. For an account of the persons to whom the Lord Jesus appeared after his resurrection, and the order in which it was done, see the Harmony at the end of Notes on Matthew.

Then of the twelve. The apostles, still called "the twelve," though Judas was not one of them. It was common to call the apostles "the twelve." Jesus appeared to the apostles at one time in the absence of Thomas, (Jn 20:19,24;) and also to them when Thomas was present, Jn 20:24-29. Probably Paul here refers to the latter occasion, when all the surviving apostles were present.

(h) "Cephas" Lk 24:34 Verse 6. Above five hundred brethren at once. More than five hundred Christians or followers of Jesus at one time. This was probably in Galilee, where the Lord Jesus had spent the greater part of his public ministry, and where he had made most disciples. The place, however, is not designated, and of course cannot be known. It is remarkable that this fact is omitted by all the evangelists; but why they should have omitted so remarkable a proof of the resurrection of the Lord Jesus is unknown. There is a slight circumstance hinted at in Mt 28:10, which may throw some light on this passage. After his resurrection, Jesus said to the women who were at the sepulchre, "Go tell my brethren that they go into Galilee, and there shall they see me." And in Mt 28:16 it is said, "The eleven disciples went away into Galilee, into a mountain where Jesus had appointed them." Jesus had spent most of his public life in Galilee. He had made most of his disciples there. It was proper, therefore, that those disciples who would of course hear of his death, should have some public confirmation of the fact that he had risen. It is very probable, also, that the eleven who went down into Galilee after he rose would apprize the brethren there of what had been said to them, that Jesus would meet them on a certain mountain; and it is morally certain that they who had followed him in so great numbers in Galilee would be drawn together by the report that the Lord Jesus, who had been put to death, was about to be seen there again alive. Such is human nature, and such was the attachment of these disciples to the Lord Jesus, that it is morally certain a large concourse would assemble on the slightest rumour that such an occurrence was to happen. Nothing more would be necessary anywhere to draw a concourse of people than a rumour that one who was dead would appear again; and in this instance, where they ardently loved him, and when, perhaps, many believed that he would rise, they would naturally assemble in great numbers to see him once more. One thing is proved by this, that the Lord Jesus had many more disciples than is generally supposed. If there were five hundred who could be assembled at once in a single part of the land where he had preached, there is every reason to suppose that there were many more in other parts of Judea.

The greater part remain unto this present. Are now alive, and can be appealed to, in proof that they saw him. What more conclusive argument for the truth of his resurrection could there be than that five hundred persons had seen him, who had been intimately acquainted with him in his life, and who had become his followers? If the testimony of five hundred could not avail to prove his resurrection, no number of witnesses could. And if five hundred men could thus be deceived, any number could; and it would be impossible to substantiate any simple matter of fact by the testimony of eye-witnesses.

But some are fallen asleep. Have died. This is the usual expression employed in the Scriptures to describe the death of saints. It denotes

(1.) the calmness and peace with which they die, like sinking into a gentle sleep;

(2.) the hope of a resurrection, as we sink to sleep with the expectation of again awaking. Jn 11:11; 1Cor 11:30. Verse 7. After that, he was seen of James. This appearance is not recorded by the evangelists. It is mentioned in the fragment of the apocryphal gospel according to the Hebrews, which is, however, of no authority. It is probable that the Lord Jesus appeared often to the disciples, as he was forty days on earth after his resurrection, and the evangelists have only mentioned the more prominent instances, and enough to substantiate the fact of his resurrection. This James, the Fathers say, was James the Less, the brother or cousin-german of the Lord Jesus. The other James was dead (see Acts 12:1) when this epistle was written. This James, the author of the epistle that bears his name, was stationed in Jerusalem. When Paul went there, after his return from Arabia, he had an interview with James, (Gal 1:19, "But other of the apostles saw I none, save James the Lord's brother;") and it is highly probable that Paul would state to him the vision which he had of the Lord Jesus on his way to Damascus, and that James also would state to Paul the fact that he had seen him after he rose. This may be the reason why Paul here mentions the fact, because he had it from the lips of James himself.

Then of all the apostles. By all the apostles. Perhaps the occasion at the sea of Galilee, recorded in Jn 21:14. Or it is possible that he frequently met the apostles assembled together; and that Paul means to say, that during the forty days after his resurrection he was often seen by them. Verse 8. And last of all. After all the other times in which he appeared to men; after he had ascended to heaven. This passage proves that the apostle Paul saw the same Lord Jesus, the same body which had been seen by the others, or else his assertion would be no proof that he was risen from the dead. It was not a fancy, therefore, that he had seen him; it was not the work of imagination; it was not even a revelation that he had risen; it was a real vision of the ascended Redeemer.

He was seen of me also. On the way to Damascus. See Acts 9:3-6,17.

As of one born out of due time. Marg., Or, an abortive. Our translation, to most readers, probably, would not convey the real meaning of this place. The expression, "as of one born out of due time," would seem to imply that Paul meant to say that there was some unfitness as to the time when he saw the Lord Jesus; or that it was too late to have as clear and satisfactory a view of him as those had who saw him before his ascension. But this is by no means the idea in the passage. The word here used (εκτρωμα) properly means an abortion, one born prematurely. It is found nowhere else in the New Testament; and here it means, as the following verse shows, one that was exceedingly unworthy; that was not worth regard; that was unfit to be employed in the service of the Lord Jesus; that had the same relation to that which was worthy of the apostolic office which an abortion has to a living child. The word occurs (in the Septuagint) in Job 3:16; Eccl 6:3, as the translation of , nephel, an abortion, or untimely birth. The expression seems to be proverbial, and to denote anything that is vile, offensive, loathsome, unworthy. See Nu 12:12. The word, I think, has no reference to the mode of training of the apostle, as if he had not had the same opportunity as the others had, and was, therefore, compared with their advantages, like an untimely child compared with one that had come to maturity before its birth, as Bloomfield supposes; nor does it refer to his diminutive stature, as Wetstein supposes; but it means that he felt himself vile, guilty, unworthy, abominable as a persecutor, and as unworthy to be an apostle. The verse following shows that this is the sense in which the word is used.

(a) "last of all" Acts 9:17 (1) "one born" "an abortive" Verse 9. For. A reason for the appellation which he had given to himself in 1Cor 15:8.

I am the least of the apostles. Not on account of any defect in his commission, or any want of qualification to bear witness ia what he saw; but on account of the great crime of his life, the fact that he had been a persecutor. Paul could never forget that; as a man who has been profane and a scoffer, when he becomes converted, can never forget the deep guilt of his former life. The effect will be to produce humility, and a deep sense of unworthiness, ever onward.

Am not meet to be called an apostle. Am not fit to be regarded as a follower of the Lord Jesus, and as appointed to defend his cause, and to bear his name among the Gentiles. Paul had a deep sense of his unworthiness; and the memory of his former life tended ever to keep him humble. Such should be, and such will be, the effect of the remembrance of a life of sin on those who become converted to the gospel, and especially if they are intrusted with the high office of the ministry and occupy a station of importance in the church of God.

Because I persecuted the church of God. See Acts 9. It is evident, however, that deeply as Paul might feel his unworthiness, and his unfitness to be called an apostle, yet that this did not render him an incompetent witness of what he had seen. He was unworthy; but he had no doubt that he had seen the Lord Jesus; and amidst all the expressions of his deep sense of his unfitness for his office, he never once intimates the slightest doubt that he had seen the Saviour. He felt himself fully qualified to testify to that; and with unwavering firmness he did testify to it to the end of life. A man may be deeply sensible that he is unworthy of an elevated station or office, and yet not the less qualified to be a witness. Humility does not disqualify a man to give testimony, but rather furnishes an additional qualification. There is no man to whom we listen more attentively, or whose words we more readily believe, than the modest and humble man--the man who has had abundant opportunities to observe that of which he testifies, and yet who is deeply humble. Such a man was the apostle Paul; and he evidently felt that, much as he felt his unworthiness, and ready as he was to confess it, yet his testimony on the subject of the resurrection of the Lord Jesus ought to have, and would have, great weight in the church at Corinth. Acts 9:19.

(b) "least" Eph 3:7,8 Verse 10. But by the grace of God I am what I am. By the favour or mercy of God. What I have is to be traced to him, and not to any native tendency to goodness, or any native inclination to his service, or to any merit of my own. All my hopes of heaven; all my zeal; all my success; all my piety; all my apostolic endowments, are to be traced to him. Nothing is more common in the writings of Paul, than a disposition to trace all that he had to the mere mercy and grace of God. And nothing is a more certain indication of true piety than such a disposition. The reason why Paul here introduces the subject seems to be this: He had incidentally, and undesignedly, introduced a comparison in one respect between himself and the other apostles. He had not had the advantages which they had. Most of all, he was overwhelmed with the recollection that he had been a persecutor. He felt, therefore, that there was a peculiar obligation resting on him to make up by diligence for the want of their advantages of an early personal conversation with the Lord Jesus, and to express his gratitude that so great a sinner had been made an apostle, he, therefore, says that he had not been idle. He had been enabled, by the grace of God, to labour more than all the rest, and he had thus shown that he had not been insensible of his obligations.

But I laboured more abundantly, etc. I was more diligent in preaching; I encountered more perils; I have exerted myself more. The records of his life, compared with the records of the other apostles, fully show this.

Yet not I. I do not attribute it to myself. I would not boast of it. The fact is plain and undeniable, that I have so laboured. But I would not attribute it to myself. I would not be proud or vain. I would remember my former state; would remember that I was a persecutor; would remember that all my disposition to labour, and all my ability, and all my success, are to be traced to the mere favour and mercy of God. So every man who has just views feels, who has been favoured with success in the ministry. If a man has been successful as a preacher; if he has been self-denying, laborious, and the instrument of good, he cannot be insensible to the fact, and it would be foolish affectation to pretend ignorance of it. But he may feel that it is all owing to the mere mercy of God; and the effect will be to produce humility and gratitude, not pride and self-complacency.

(a) "not I" Mt 10:20 Verse 11. Therefore whether it were I or they. I or the other apostles. It is comparatively immaterial by whom it was done. The establishment of the truth is the great matter; and the question by whom it is done is one of secondary importance.

So we preach. So we all preach. We all defend the same great doctrines; we all insist on the fact that the Lord Jesus died and rose; and this doctrine you all have believed. This doctrine is confirmed by all who preach; and this enters into the faith of all who believe. The design of Paul is to affirm that the doctrines which he here refers to were great, undeniable, and fundamental doctrines of Christianity; that they were proclaimed by all the ministers of the gospel, and believed by all Christians. They were, therefore, immensely important to all; and they must enter essentially into the hopes