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 ii. 24-32. The particular passage which is there urged in proof of his resurrection is derived from Psalm xvi. VER. 5. And that he was seen of Cephas, then of the twelve. k Luke xxiii. 34, &c. And that he was seen of Cephas.-Peter. Note, John i. 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 Notes on the Gospels, vol. i. pp. 312-314. 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, (John xx. 19, 24;) and also to them when Thomas was present. (John xx. 24-29.) Probably Paul here refers to the latter occasion, when all the surviving apostles were present. VER. 6. After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. into Galilee, and there shall they see me." And in ver. 16 it is said, "The eleven disciples went away into Galilee, into a mountain where Jesus had appointed them." Jesus had spent the 10st of his public life in Galilee. He had made inost 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 any where 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 hun dred 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 have 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 1 Cor. xi. 30. awaking. See Note, John xi. 11. VER. 7. After that he was seen of James; then of all the apostles. 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. This place, however, is not designated, After that he was seen of James.-This apand, of course, cannot be known. It is remark-pearance is not recorded by the evangelists. It able that this fact is omitted by all the evange- is mentioned in the fragment of the apocryphal lists; 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 Matt. xxviii. 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 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 196 fathers say, was James the Less, the brother or 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. VER. 9. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. n Eph. iii. 7, 8. For. A reason for the appellation which he had given to himself in ver. 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 in 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 be becomes converted, can never forget the VER. 8. And last of all, he was seen of me also, deep guilt of his former life. as of " one born out of due time. 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 ix. 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 (iкrowμа) 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 iii. 16. Eccles. vi. 3, as the translation of, nephel, an abortion, or untimely birth. The expression seems to be proverbial, and to denote any thing that is vile, offensive, loathsome, unworthy. See Num. xii. 11. 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 The effect will be, to produce humility, and a deep sense of un- VER. 10. But by the grace of God I am what I am and his grace which was bestowed upon 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 of all. VER. 12. Now if Christ be preached that he rose from the dead, how I say some among you that there is no resurrection of the dead? p Acts xxvi. 8. 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 Now if Christ, &c.-Paul, having (ver. 1-11) disposition. The reason why Paul here intro- stated the direct evidence for the resurrection of duces the subject seems to be this. He had inci- the Lord Jesus, proceeds here to demonstrate dentally, and undesignedly, introduced a compa- that the dead would rise, by showing how it folrison, in one respect, between himself and the lowed from the fact that the Lord Jesus had other apostles. He had not had the advantages risen, and by showing what consequences would which they had. Most of all, he was overwhelmed follow from denying it. The whole argument is with the recollection that he had been a persecutor. based on the fact that the Lord Jesus had risen. He felt, therefore, that there was a peculiar obli- If that was admitted, he shows that it must follow gation resting on him to make up by diligence that his people would also rise. Be preached.for the want of their advantages of an early per- The word preached here seems to include the sonal conversation with the Lord Jesus, and to idea of so preaching as to be believed; or so as express his gratitude that so great a sinner had to demonstrate that he did rise. If this was the been made an apostle. He, therefore, says, that doctrine on which the church was based, that the he had not been idle. He had been enabled, by Lord Jesus rose from the dead, how could the the grace of God, to labour more than all the resurrection of the dead be denied? How say. rest, and he had thus shown that he had not been-How can any say; how can it be maintained? insensible of his obligations. But I laboured more abundantly, &c.-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. VER. 11. Therefore whether it were I or they, so we preach, and so ye believed. 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 Some among you.-See the introduction to the chapter. Who these were is unknown. They may have been some of the philosophic Greeks, who spurned the doctrine of the resurrection, (see Acts xvii. 32;) or they may have been some followers of Sadducean teachers; or it may be that the Gnostic philosophy had corrupted them. It is most probable, I think, that the denial of the resurrection was the result of reasoning after the manner of the Greeks, and the effect of the introduction of philosophy into the church. This has been the fruitful source of most of the errors which have been introduced into the church. That there is no resurrection of the dead.-That the dead cannot rise. How can it be held that there can be no resurrection, while yet it is admitted that Christ rose? The argument here is two-fold. (1.) That Christ rose was one instance of a fact which demonstrated that there had been a resurrection, and of course that it was possible. (2.) That such was the connexion between Christ and his people, that the admission of this fact involved also the doctrine that all his people would also rise. This argument Paul states at length in the following verses. It was probably held by them that the resurrection was impossible. To all this, Paul answers in accordance with the principles of inductive philosophy as now understood, by demonstrating a fact, and showing that such an event had occurred, and that consequently all the difficulties were met. Facts are unanswerable demonstrations; and when a fact is established, all the obstacles and difficulties in the way must be admitted to be overcome. So philosophers now reason; and Paul, in accordance with these just principles, laboured simply to establish the fact that one had been raised, and thus met at once all the objections which could be urged against the doctrine. It would have been most in accordance with the philosophy of the Greeks to have gone into a metaphysical discussion to show that it was not impossible or absurd, and this might have been done. It was most in accordance with the principles of true philosophy, however, to establish the fact at once, and to argue from that, and thus to meet all the difficulties at once. The doctrine of the resurrection, therefore, does not rest on a metaphysical subtlety; it does not depend on human reasoning; it does not depend on analogy; it rests, just as the sciences of astronomy, chemistry, anatomy, botany, and natural philosophy do, on well ascertained facts; and it is now a well understood principle of all true science, that no difficulty, no obstacle, no metaphysical subtlety; no embarrassment about being able to see how it is, is to be allowed to destroy the conviction in the mind which the facts are fitted to produce. idle, false. It would be false to affirm that the Christian system was from heaven; it would be useless to proclaim such a system, as it could save no one. And your faith is also vain.—It is useless to believe: it can be of no advantage. If Christ was not raised, he was an impostor, since he repeatedly declared that he would rise, (Matt. xvi. 21; xviii. 22, 23. Luke ix. 22,) and since the whole of his religion depended on that. The system could not be true unless Christ had been raised, as he said he would be; and to believe a false system could be of no use to any man. The argument here is one addressed to all their feelings, their hopes, and their belief. It is drawn from all their convictions that the system was Were they, could they be prepared to admit a doctrine which involved the consequence that all the evidences which they had, that the apostles preached the truth, were delusive, and that all the evidences of the truth of Christianity which had affected their minds and won their hearts were false and deceptive? If they were not prepared for this, then it followed that they VER. 13. But if there be no resurrection of should not abandon or doubt the doctrine of the the dead, then is Christ not risen: 9 1 Thess. iv. 14. But if there be no resurrection of the dead.-If the whole subject is held to be impossible and absurd, then it must follow that Christ is not risen, since there were the same difficulties in the way of raising him up which will exist in He was dead; and was buried. He any case. had lain in the grave three days. His human soul had left the body. His frame had become cold and stiff. The blood had ceased to circulate, and the lungs to heave. In his case there was the same difficulty in raising him up to life that there is in any other; and if it is held to be impossible and absurd that the dead should rise, then it must follow that Christ has not been raised. This is the first consequence which Paul states as resulting from the denial of this doctrine, and this is inevitable. Paul thus shows them that the denial of the doctrine, or the maintaining the general proposition, "that the dead would not rise," led also to the denial of the fact that the Lord Jesus had risen, and consequently to the denial of Christianity altogether, and the annihilation of all their hopes. There was, moreover, such a close connexion between Christ and his people, that the resurrection of the Lord Jesus made their resurrection certain. See 1 Thess. iv. 14. See Note, John xiv. 19. VER. 14. And if Christ be not risen, then is our preaching vain, and your faith is also vain. r Acts xvii. 31. And if Christ be not risen, then is our preaching vain. Another consequence which must follow, if it be held that there was no resurrection, and consequently that Christ was not risen. It would be vain and useless to preach. The substance of their preaching was, that Christ was raised up; and all their preaching was based on that. If that were not true, the whole system was false, and Christianity was an imposition. The word "vain" here seems to include the idea of useless, true. resurrection of the dead. VER. 15. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up. if so be that the dead rise not. Yea, and we are found.-We are, or we shall be proved to be. It will follow, if the Lord Je sus was not raised up, that we have been false witnesses. Of God.-Respecting God. It will be found that we have affirmed that which is not true of God; or have said that he has done that which he has not done. Nothing could be regarded as a greater crime than this, whatever might be the immediate subject under consideration. To bear false witness of a man, or to say that a man has done what he has not done, is '| regarded as a grievous crime. How much more so to bear false testimony of God! Because we have testified of God.-Or rather against God, (karà rov Ocov.) Our evidence has been against him. We have affirmed that which is not true; and this is against God. It is implied here that it would be a crime to testify that God had raised up the Lord Jesus if he had not done it; or that it would be affirming that of God which would be! against his character, or which it would be improper for him to do. This would be so, (1.) Because it would be wrong to bear any false witness of God, or to affirm that he had done what he had not done; (2.) Because if the Lord Jesus had not been raised up, it would prove that he was an impostor, since he had declared that he would be raised up; and to affirm of God that he had raised up an impostor would be against him, and would be highly dishonourable to him. I ¦ the dead rise not.—If there is, and can be no resurrection. If this general proposition is true. that there can be no resurrection, then it will apply to Christ as well as any others, and must prove that he did not rise. The argument in this verse is this. (1.) If it was denied that Christ was raised, it would prove that all the apostles were false witnesses of the worst character false witnesses against God. (2.) This the apostle seems to have presumed they could not believe. They had had too many evidences that they spoke the truth: they had seen their uniform respect for God, and desire to bear witness of him and in his favour; they had had too conclusive evidence that they were inspired by him, and had the power of working miracles: they were too fully convinced of their honesty, truth, and piety, ever to believe that they could be false witnesses against God. They had had ample opportunity to know whether God did raise up the Lord Jesus; and they were witnesses who had no inducement to bear a false witness in the case. VER. 16. For if the dead rise not, then is not Christ raised: For if the dead rise not, &c.-This is a repetition of what is said in ver. 13. It is repeated here, evidently, because of its importance. It was a great and momentous truth which would bear repetition, that if there was no resurrection, as some held, then it would follow that the Lord Jesus was not raised up. VER. 17. And if Christ be not raised, your faith 'is vain; ye are yet in your sins. s Rom. iv. 25. Your faith is vain. (Ver. 14.)—The meaning of this passage here is, that their faith was vain, because if Christ was not raised up, they were yet unpardoned sinners. The pardon of sin was connected with the belief of the resurrection of the Lord Jesus, and if he was not raised, they were still in a state of sin. Ye are yet in your sins.-Your sins are yet unpardoned. They can be forgiven only by faith in him, and by the efficacy of his blood. But if he was not raised, he was an impostor; and of course all your hopes of pardon by him and through him must be vain. The argument in this verse consists in an appeal to their Christian experience and their hopes. It may be thus expressed: (1.) You have reason to believe that your sins are forgiven. You cherish that belief on evidence that is satisfactory to you. But if Christ is not raised, that cannot be true. He was an impostor, and sins cannot be forgiven by him. As you are not, and cannot be prepared to admit that your sins are not forgiven, you cannot admit a doctrine which involves that. (2.) You have evidence that you are not under the dominion of sin. You have repented of it; have forsaken it, and are leading a holy life. You know that, and cannot be induced to doubt this fact. But all that is to be traced to the doctrine that the Lord Jesus rose from the dead. It is only by believing that, and the doctrines which are connected with it, that the power of sin in the heart has been destroyed. And as you cannot doubt that, under the influence of that truth, you have been enabled to break off from your sins, so you cannot admit a doctrine which would involve it as a consequence that you are yet under the condemnation and the dominion of sin. You must believe, therefore, that the Lord Jesus rose; and that, if he rose, others will also. This argument is good also now, just so far as there is evidence that, through the belief of a risen Saviour, the dominion of sin has been broken; and every Christian is, therefore, in an important sense, a witness of the resurrection of the Lord Jesus-a living proof that a system which can work so great changes, and produce such evidence that sins are forgiven, as are furnished in the conversion of sinners, must be from God; and of course that the work of the Lord Jesus was accepted, and that he was raised up from the dead. VER. 18. Then they also which are fallen asleep in Christ are perished. 66 Then they also, &c.-This verse contains a statement of another consequence which must follow from the denial of the resurrection-that all Christians who had died had failed of salvation, and were destroyed. Which are fallen asleep in Christ.-Which have died as Christians. Note, ver. 6. 1 Thess. iv. 15. Are perished.—Are destroyed; are not saved. They hoped to have been saved by the merits of the Lord Jesus; they trusted to a risen Saviour, and fixed all their hopes of heaven there; but if he did not rise, of course the whole system was delusion, and they have failed of heaven, and been destroyed. Their bodies lie in the grave, and return to their native dust without the prospect of a resurrection, and their souls are destroyed. The argument here is mainly an appeal to their feelings: Can you believe it possible that the good men who have believed in the Lord Jesus are destroyed? Can you believe that your best friends, your kindred, and your fellow Christians who have died, have gone down to perdition? Can you believe that they will sink to woe with the impenitent, and the polluted, and abandoned? If you cannot, then it must follow that they are saved. And then it will follow that you cannot embrace a doctrine which involves this consequence." And this argument is a sound one still. There are multitudes who are made good men by the gospel. They are holy, humble, self-denying, and prayerful friends of God. They have become such by the belief of the death and resurrection of the Lord Jesus. Can it be believed that they will be destroyed; that they will perish with the profane, and licentious, and unprincipled; that they will go down to dwell with the polluted and the wicked? "Shall not the Judge of all the earth do right?" (Gen. viii. 25.) If it cannot be so believed, then they will be saved; and if saved, it follows that the system is true which saves them, and of course that the Lord Jesus rose from the dead. We may remark here, that a denial of the truth of Christianity involves the belief that its friends will perish with others; that all their hopes are vain; aud that their expectations are delusive. He, therefore, who becomes an infidel, believes that his pious friends-his sainted father, his holy mother, his lovely Christian sister or child, is deluded and deceived; that they will sink down to the grave to rise no more; that their hopes of heaven will all vanish, and that they will be destroyed with the profane, the impure, and the sensual. And if infidelity demands this faith of its votaries, it is a system which strikes at the very happiness of social life, and at all our con |