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NASB (UPDATED) TEXT: 1Co_15:3-11
3For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4and that He was buried, and that He was raised on the third day according to the Scriptures, 5and that He appeared to Cephas, then to the twelve. 6After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; 7then He appeared to James, then to all the apostles; 8and last of all, as to one untimely born, He appeared to me also. 9For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. 11Whether then it was I or they, so we preach and so you believed.
1Co_15:3 "I delivered to you" This refers to (1) Christian witness that Paul received (i.e., from Stephen, Acts 7; from Ananias, Act_9:10-18; and from persecuted Christians, Act_9:1-2; 1Co_15:9) or (2) direct revelation from the Lord (cf. 1Co_11:23; Act_9:1-22; Act_22:3-16; Act_26:9-18; Gal_1:12). Paul passed on the gospel truths he had received. Paul was not an innovator, but a faithful witness who applied the gospel truths to the new Gentile situations.
▣ "first importance" This is the only Apostolic gospel summary. Our modern gospel summaries, like the Roman Road (i.e., Rom_3:23; Rom_5:8; Rom_6:23; Rom_10:9-13), are modern selections taken from larger inspired writings. Paul wants to remind them of the essentials of the gospel (see Special Topic: The Kerygma at 1Co_15:1).
Paul's gospel summary:
1. Christ died for our sins
2. Christ was truly dead and buried
3. Christ was raised from the dead
4. We know these are true because He appeared to many people over many days
▣ "Christ died for our sins" The term "Christ" is the Greek translation of the Hebrew term Messiah, which meant an anointed one. This term, without the usual "Jesus Christ" or "Lord Jesus Christ" or "Christ Jesus" shows the primitive origin of Paul's tradition, where Jesus is affirmed as the Jewish Messiah, the Promised One see hyperlink at 1Co_1:23). In all probability, Paul received this from Ananias and the other believers in Damascus after his conversion.
This is an aorist active indicative. "Jesus paid a debt He did not owe and we owed a debt we could not pay" (cf. Gal_3:13; 1Jn_4:10).
The preposition "for" (huper) meant "on behalf of"; it was often used synonymously with another Greek preposition, anti, which meant "in the place of." This was a reference to the vicarious, substitutionary atonement (cf. Isaiah 53; Mar_10:45).
The death of Christ was a recurrent theme in Paul's writings. He used several different terms and phrases to refer to Jesus' substitutionary death:
1. blood (cf. 1Co_11:25; 1Co_11:27; Rom_3:25; Rom_5:9; Eph_1:7; Eph_2:13; Col_1:20)
2. gave Himself up (cf. Eph_5:2; Eph_5:25)
3. delivered up (cf. Rom_4:25; Rom_8:32)
4. sacrifice: (cf. 1Co_5:7)
5. died (cf. Rom_5:6; Rom_8:34; Rom_14:9; Rom_14:15; 1Co_8:11; 1Co_15:3; 2Co_5:15; Gal_5:21; 1Th_4:14; 1Th_5:10)
6. cross (cf. 1Co_1:17-18; Gal_5:11; Gal_6:12-14; Eph_2:16; Php_2:8; Col_1:20; Col_2:14)
7. crucifixion (cf. 1Co_1:23; 1Co_2:2; 2Co_13:4; Gal_3:1)
▣ "according to the Scriptures" This refers to the OT because none of the NT was written by this time except possibly Galatians and Thessalonians. The use of this phrase in 1Co_15:3-4 asserts the prophetic (cf. Luk_24:27) and the predetermined redemptive plan of God (cf. Act_2:23; Act_3:18; Act_4:28; Act_13:29, see Special Topic at 1Co_1:21).
However, it is possible that Scripture here refers to one of the Gospels (or the words of Jesus circulating separately from the later Synoptics). It is uncertain when they were written, and when they were circulated among the early churches. If the phrase does refer to a Gospel account, then "on the third day" could refer to Jesus being raised on Sunday, the first day of the week and, by Jewish reckoning, three days.
1Co_15:4 "He was buried" He was truly dead!
▣ "on the third day" There is no clear OT attestation to "the third day." However, it was part of the kergyma (cf. Mar_10:34; Luk_24:46; Act_10:40, see Special Topic at 1Co_15:1). Some see it referring to Jon_1:17 or Psa_16:10, however, Jesus' comments (cf. Mat_12:40) seem to relate it to Jonah's experience in the great fish.
▣ "He was raised" This is a perfect passive indicative, used so often in this chapter (cf. 1Co_15:4; 1Co_15:12-14; 1Co_15:16-17; 1Co_15:20). This Greek verb tense speaks of Christ's continuing status as "the risen One" and the passive voice speaks of God the Father's actions in raising Him from the dead. This asserts the Father's approval of the life, teachings, and sacrificial death of Jesus. The NT often attributes the works of redemption to all three persons of the Godhead:
1. God the Father raised Jesus (cf. Act_2:24; Act_3:15; Act_4:10; Act_5:30; Act_10:40; Act_13:30; Act_13:33-34; Act_13:37; Act_17:31; Rom_6:4; Rom_6:9; Rom_10:9; 1Co_6:14; 2Co_4:14; Gal_1:1; Eph_1:20; Col_2:12; 1Th_1:10)
2. God the Son raised Himself (cf. Joh_2:19-22; Joh_10:17-18)
3. God the Spirit raised Jesus (cf. Rom_8:11).
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1Co_15:5 "He appeared" See Special Topic below.
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▣ "Cephas" Paul usually calls him by this name in his Corinthian letters (cf. 1Co_1:12; 1Co_3:22; 1Co_9:5; 1Co_15:50, but in Galatians he calls him both Cephas (cf. 1Co_2:9) and Peter (cf. 1Co_1:18; 1Co_2:7-8; 1Co_2:11; 1Co_2:14). Paul never calls him Simon.
It is amazing that the first person (after the women at the tomb) the resurrected Christ appears to is the very one who had denied Him three times, the very one who preached the first sermon of the Church at Pentecost. Jesus marks him out for special emphasis in Mar_16:7, where the Apostles are told to meet Jesus in Galilee. This surely shows the love, understanding, forgiveness, and restoring powers of Christ. Much of John 21 is describing Peter's restoration to leadership.
▣ "the twelve" The western family of Greek manuscripts (i.e., MS D [Codex Bezae]), as well as the Vulgate, have "eleven." The term "Twelve" became a technical term for the Apostolic group. Paul never used this word in any of his other writings. Some think this implies that 1Co_15:3-7 may have been a catechismal summary of the early church.
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1Co_15:6 "He appeared to more than five hundred brethren" This may refer to Mat_28:16-20, especially 1Co_15:17, which shows that the Great Commission was given to the whole church, not just a few leaders. Paul's emphasis in 1Co_15:6 is the historical reality of the resurrection. If one did not believe, there were numerous eye witnesses to testify.
▣ "until now" Jesus was cricified in the mid 30's and 1 Corinthians was written in the mid 50's, so in this twenty-year span many of the ones personally impacted by the words and deeds of Jesus were still alive and witnessing!
▣ "fallen asleep" Paul follows Jesus' usage (cf. Mat_27:52; Joh_11:11; Joh_11:13) and OT usage (cf. Dan_12:2) of sleep as a euphemism for death.
1Co_15:7 "James" This refers to the Lord's brother who did not believe in Him until after the resurrection (cf. Mar_3:21; Joh_7:5). All of his family were present in the Upper Room (cf. Act_1:14). This James was identified as the Lord's half-brother (cf. Mat_13:55; Mar_6:3), in order to differentiate him from James the Apostle, part of the inner circle, who was killed very early (cf. Acts 12). For several generations the Church in Jerusalem had a physical relative of Jesus as its leader. Several biblical passages (cf. Act_12:17; Act_15:13; Act_21:18; 1Co_15:7; and Jas_1:1) indicate that James was a very important leader in the Church in Jerusalem. Paul is the only one to mention the appearance. This shows how much detail is omitted in the NT about Jesus' teaching and actions. We have all we need to trust Him and follow Him, but not enough for a complete history of His life.
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▣ "to all the apostles" Since the Twelve are mentioned in 1Co_15:5, this seems to refer to a wider use of the term. James seems to be an "apostle" in the same sense as Barnabas (cf. Act_14:4; Act_14:14); Andronicus and Junias (or Junia, cf. Rom_16:7); Apollos (cf. 2Co_4:9); Epaphroditus (Php_2:25); or Silvanas and Timothy (cf. 1Th_2:6; Act_18:5).
It is possible to argue that Cephas is mentioned separately from the Twelve so "all the Apostles" could refer to the Twelve also.
1Co_15:8
NASB, NRSV "as to one untimely born"
NKJV "as one born out of due time"
TEV "even though I am like someone whose birth was abnormal"
NJB "as though I was a child born abnormally"
These English translations show the general sense of this rare term. It is only used three times in the Septuagint (cf. Num_12:12; Job_3:16; and Ecc_6:3) for a miscarriage. The term implies an untimely, early birth. However, in this context, Paul seems to be describing his late addition to the Apostolic group (i.e., road to Damascus conversion, cf. Acts 9).
It is surely possible that this was one of the disparaging remarks of one or more of the factions at Corinth who rejected Paul's authority (i.e., he was not a regular Apostle). Paul acknowledges the grace of Christ in appearing to him amidst his persecution of the Church (cf. 1Co_15:10; Gal_1:23). However, he is still in the select list of those to whom Christ appeared after His resurrection. Paul even may be asserting that he is the only one to whom the glorified (i.e., ascended) Christ appeared (cf. Gal_1:15-16).
It is also possible that the term had a secondary meaning of "monster," which would have referred to Paul's vicious and repeated attacks on innocent believers (i.e., Act_9:1-2, see Jerome Biblical Commentary, p. 273). Paul may have coined this word himself since it describes his pre-conversion Jewish exuberance.
1Co_15:9 "the least of the apostles" Paul was so humbled by God's grace even amidst his persecution of Jesus' church. He often uses phrases like this to describe himself (cf. 2Co_12:11; Eph_3:8; 1Ti_1:15).
▣ "because I persecuted the church of God" (cf. Act_9:1; Act_9:13; Act_9:21; Act_22:4; Act_22:19; Act_26:10-11; Gal_1:13; Gal_1:23; Php_3:6; 1Ti_1:13).
1Co_15:10 "by the grace of God I am what I am" "Grace" is fronted for emphasis (cf. Rom_12:3; Eph_2:8-9). All believers are what they are by the grace of God, but notice the needed balance on purposeful human action (cf. Php_2:12-13).
▣ "did not prove vain" This is a different word from 1Co_15:2. As a matter of fact, Paul uses three different terms translated "vain" or "empty" in this chapter.
1. eikç, 1Co_15:2
2. kenos, 1Co_15:10; 1Co_15:14; 1Co_15:48; 2Co_6:1
3. mataios, 1Co_15:17; 1Co_3:20
His point is that God's grace proved effective in Paul's ministry, of which the Corinthian church itself was an evidence and result.
▣ "I labored even more than all of them" The context dictates that this refers to the other Apostles. Paul compares himself to other Apostles in Galatians because his apostolic authority was being challenged. It is probable that one or more of the factions was doing the same thing in Corinth. Paul had no quarrel with the Twelve. He just clearly asserts his own calling and authority!
See Special Topic on "even more" at 2Co_2:7.
▣ "yet not I, but the grace of God with me" There is a balance in Paul's theology between call, giftedness, and service relating to God's sovereignty. There is always a covenantal balance between these two ways of viewing one's effectiveness. Paul asserts that he worked harder than the other Apostles, but he also knew that God was the source, not himself. This same balance is seen between Joh_15:5 and Php_4:13, or Php_2:12-13.
1Co_15:11 Paul strongly asserts that the gospel he received and preached was the very same as the original Apostles preached. The very fact that he makes the claim shows what opposition he was facing at Corinth. Some were denying his apostolic authority and, even possibly, his gospel content.