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The Resurrection of Christ

Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, ²through which also you are being saved, if you hold firmly to the message that I proclaimed to you—unless you have come to believe in vain.

³ For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, ⁴and that he was buried, and that he was raised on the third day in accordance with the scriptures, ⁵and that he appeared to Cephas, then to the twelve. ⁶Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. ⁷Then he appeared to James, then to all the apostles. ⁸Last of all, as to one untimely born, he appeared also to me. ⁹For I am the least of the apostles, unfit 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 has not been in vain. On the contrary, I worked harder than any of them—though it was not I, but the grace of God that is with me. ¹¹Whether then it was I or they, so we proclaim and so you have come to believe.

The Resurrection of the Dead

¹² Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? ¹³If there is no resurrection of the dead, then Christ has not been raised; ¹⁴and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. ¹⁵We are even found to be misrepresenting God, because we testified of God that he raised Christ—whom he did not raise if it is true that the dead are not raised. ¹⁶For if the dead are not raised, then Christ has not been raised. ¹⁷If Christ has not been raised, your faith is futile and you are still in your sins. ¹⁸Then those also who have died in Christ have perished. ¹⁹If for this life only we have hoped in Christ, we are of all people most to be pitied.

²⁰ But in fact Christ has been raised from the dead, the first fruits of those who have died. ²¹For since death came through a human being, the resurrection of the dead has also come through a human being; ²²for as all die in Adam, so all will be made alive in Christ. ²³But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. ²⁴Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. ²⁵For he must reign until he has put all his enemies under his feet. ²⁶The last enemy to be destroyed is death. ²⁷For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. ²⁸When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.

²⁹ Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

³⁰ And why are we putting ourselves in danger every hour? ³¹I die every day! That is as certain, brothers and sisters, as my boasting of you—a boast that I make in Christ Jesus our Lord. ³²If with merely human hopes I fought with wild animals at Ephesus, what would I have gained by it? If the dead are not raised,

“Let us eat and drink,

for tomorrow we die.”

³³ Do not be deceived:

“Bad company ruins good morals.”

³⁴ Come to a sober and right mind, and sin no more; for some people have no knowledge of God. I say this to your shame.

The Resurrection Body

³⁵ But someone will ask, “How are the dead raised? With what kind of body do they come?” ³⁶Fool! What you sow does not come to life unless it dies. ³⁷And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. ³⁸But God gives it a body as he has chosen, and to each kind of seed its own body. ³⁹Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. ⁴⁰There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. ⁴¹There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory.

⁴² So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. ⁴³It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. ⁴⁴It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. ⁴⁵Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. ⁴⁶But it is not the spiritual that is first, but the physical, and then the spiritual. ⁴⁷The first man was from the earth, a man of dust; the second man is from heaven. ⁴⁸As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. ⁴⁹Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.

⁵⁰ What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. ⁵¹Listen, I will tell you a mystery! We will not all die, but we will all be changed, ⁵²in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. ⁵³For this perishable body must put on imperishability, and this mortal body must put on immortality. ⁵⁴When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled:

“Death has been swallowed up in victory.”

“Where, O death, is your victory?

Where, O death, is your sting?”

⁵⁶ The sting of death is sin, and the power of sin is the law. ⁵⁷But thanks be to God, who gives us the victory through our Lord Jesus Christ.

⁵⁸ Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1. Now I make known to you. He now enters on another subject — the resurrection — the belief of which among the Corinthians had been shaken by some wicked persons. It is uncertain, however, whether they doubted merely as to the ultimate resurrection of the body, or as to the immortality of the soul also. It is abundantly well known, that there were a variety of errors as to this point. Some philosophers contended that souls are immortal. As to the resurrection of the body, it never entered into the mind of any one of them. The Sadducees, however, had grosser views; for they thought of nothing but the present life; nay more, they thought that the soul of man was a breath of wind without substance. It is not, therefore, altogether certain (as I have already said) whether the Corinthians had at this time gone to such a height of madness, as to cast off all expectation of a future life, or whether they merely denied the resurrection of the body; for the arguments which Paul makes use of seem to imply, that they were altogether bewitched with the mad dream of the Sadducees.

For example, when he says,

Of what advantage is it to be baptized for the dead?
(1 Corinthians 15:29.)

Were it not better to eat and to drink?
(1 Corinthians 15:32.)

Why are we in peril every hour? (1 Corinthians 15:30,)

and the like, it might very readily be replied, in accordance with the views of the philosophers, “Because after death the soul survives the body.” Hence some apply the whole of Paul’s reasoning contained in this chapter to the immortality of the soul. For my part, while I leave undetermined what the error of the Corinthians was, yet I cannot bring myself to view Paul’s words as referring to anything else than the resurrection of the body. Let it, therefore be regarded as a settled point, that it is of this exclusively that he treats in this chapter. And what if the impiety of Hymeneus and Philetus had extended thus far, ²² “Iusques a Corinthe;” — “As far as Corinth.” who said that the resurrection was already past, (2 Timothy 2:18,) and that there would be nothing more of it? Similar to these, there are at the present day some madmen, or rather devils, ³³ “Possedez d’autres diables;” — “Possessed by other devils.” who call themselves Libertines. ⁴⁴ “The Libertines of Geneva were rather a cabal of rakes than a set of fanatics; for they made no pretense to any religious system, but only pleaded for the liberty of leading voluptuous and immoral lives. This cabal was composed of a certain number of licentious citizens, who could not bear the severe discipline of Calvin, who punished with rigour, not only dissolute manners, but Also whatever carried the aspect of irreligion and impiety.” — Paterson’s History of the Church, volume 2. — Ed. To me, however, the following conjecture appears more probable — that they were carried away by some delusion, ⁵⁵ “Par quelque opinion fantastique;” — “By some fantastic notion.” which took away from them the hope of a future resurrection, just as those in the present day, by imagining an allegorical resurrection, ⁶⁶ “Vne ie ne scay quelle resurrection allegorique;” — “An allegorical resurrection, I know not of what sort.” take away from us the true resurrection that is promised to us.

However this may be, it is truly a dreadful case, and next to a prodigy, that those who had been instructed by so distinguished a master, should have been capable of falling so quickly ⁷⁷ “Si soudainement seduits;” — “So suddenly seduced.” into errors of so gross a nature. But what is there that is surprising in this, when in the Israelitish Church the Sadducees had the audacity to declare openly that man differs nothing from a brute, in so far as concerns the essence of the soul, and has no enjoyment but what is common to him with the beasts? Let us observe, however, that blindness of this kind is a just judgment from God, so that those who do not rest satisfied with the truth of God, are tossed hither and thither by the delusions of Satan.

It is asked, however, why it is that he has left off or deferred to the close of the Epistle, what should properly have had the precedence of everything else? Some reply, that this was done for the purpose of impressing it more deeply upon the memory. I am rather of opinion that Paul did not wish to introduce a subject of such importance, until he had asserted his authority, which had been considerably lessened among the Corinthians, and until he had, by repressing their pride, prepared them for listening to him with docility.

I make known to you. To make known here does not mean to teach what was previously unknown to them, but to recall to their recollection what they had heard previously. “Call to your recollection, along with me, that gospel which you had learned, before you were led aside from the right course.” He calls the doctrine of the resurrection the gospel, that they may not imagine that any one is at liberty to form any opinion that he chooses on this point, as on other questions, which bring with them no injury to salvation.

When he adds, which I preached to you, he amplifies what he had said: “If you acknowledge me as an apostle, I have assuredly taught you so.” There is another amplification in the words — which also ye have received, for if they now allow themselves to be persuaded of the contrary, they will be chargeable with fickleness. A third amplification is to this effect, that they had hitherto continued in that belief with a firm and steady resolution, which is somewhat more than that they had once believed. But the most important thing of all is, that he declares that their salvation is involved in this, for it follows from this, that, if the resurrection is taken away, they have no religion left them, no assurance of faith, and in short, have no faith remaining. Others understand in another sense the word stand, as meaning that they are upheld; but the interpretation that I have given is a more correct one. ⁸⁸ It is remarked by Bloomfield, that “in ἐστήκατε (which means ‘ye have persevered, and do persevere,’) there is an agonistic metaphor, (as in Ephesians 6:13,) or an architectural one, like ἑδραῖοι γίνεσθε, (be steadfast,) in 1 Corinthians 15:58.” — Ed.

2. If you keep in memory — unless in vain ⁹⁹ “Our version does not express intelligibly the sense of ἐκτὸς εἰ μὴ εἰκὢ ἐπιστεύσατε by rendering it so literally — unless ye have believed in vain. To believe in vain, according to the use of ancient languages, is to believe without just reason and authority, giving credit to idle reports as true and authentic. Thus Plutarch, speaking of some story which passed current, says, τοῦτο ἡμεῖς ἐ᾿ἴπομεν ἐν τί τῶν εἰκὢ πεπιστεύμενων — “this I said was one of those tales which are believed without any good authority.” (Sympos. lib. 1, quaest. 6.) The Latins used credere frustra — to believe in vain, or temere — (rashly.) Kypke takes notice that ἐκτὸς εἰ μὴ, for except or unless, which has long been a suspected phrase, is used more than ten times by Lucian. It is also used by Plutarch in the Life of Demosthenes, volume 4.” — Alexander’s Paraphrase on 1 Corinthians 15. (London, 1766,) — Ed. These two expressions are very cutting. In the first, he reproves their carelessness or fickleness, because such a sudden fall was an evidence that they had never understood what had been delivered to them, or that their knowledge of it had been loose and floating, inasmuch as it had so quickly vanished. By the second, he warns them that they had needlessly and uselessly professed allegiance to Christ, if they did not hold fast this main doctrine. ¹⁰¹⁰ “Ce principal poinct de la foy;” — “This main article of faith.”

3. For I delivered to you first of all He now confirms what he had previously stated, by explaining that the resurrection had been preached by him, and that too as a fundamental doctrine of the gospel. First of all, says he, as it is wont to be with a foundation in the erecting of a house. At the same time he adds to the authority of his preaching, when he subjoins, that he delivered nothing but what he had received, for he does not simply mean that he related what he had from the report of others, but that it was what had been enjoined upon him by the Lord. ¹¹¹¹ “Que le Seigneur mesme luy auoit enseignee et commandee;” — “What the Lord himself had taught and commanded him.’: For the word ¹²¹² “Le mot de receuoir;” — “The word receive.” must be explained in accordance with the connection of the passage. Now it is the duty of an apostle to bring forward nothing but what he has received from the Lord, so as from hand to hand ¹³¹³ The Reader will find our Author making use of the same proverbial expression when commenting on 1 Corinthians 4:1, and 1 Corinthians 11:23. See volume 1, pages 150, 373. — Ed. (as they say) to administer to the Church the pure word of God.

That Christ died, etc. See now more clearly whence he received it, for he quotes the Scriptures in proof. In the first place, he makes mention of the death of Christ, nay also of his burial, that we may infer, that, as he was like us in these things, he is so also in his resurrection. He has, therefore, died with us that we may rise with him. In his burial, too, the reality of the death in which he has taken part with us, is made more clearly apparent. Now there are many passages of Scripture in which Christ’s death and resurrection are predicted, but nowhere more plainly ¹⁴¹⁴ “Il n’y en a point de plus expres, et ou il en soit traitte plus apertement;” — “There are none of them that are more explicit, or where it is treated of more plainly” than in Isaiah 53, in Daniel 9:26, and in Psalm 22

For our sins That is, that by taking our curse upon him he might redeem us from it. For what else was Christ’s death, but a sacrifice for expiating our sins — what but a satisfactory penalty, by which we might be reconciled to God — what but the condemnation of one, for the purpose of obtaining forgiveness for us? He speaks also in the same manner in Romans 4:25, but in that passage, on the other hand, he ascribes it also to the resurrection as its effect — that it confers righteousness upon us; for as sin was done away through the death of Christ, so righteousness is procured through his resurrection. This distinction must be carefully observed, that we may know what we must look for from the death of Christ, and what from his resurrection. When, however, the Scripture in other places makes mention only of his death, let us understand that in those cases his resurrection is included in his death, but when they are mentioned separately, the commencement of our salvation is (as we see) in the one, and the consummation of it in the other.

5. That he was seen by Cephas He now brings forward eye witnesses, (αὐτόπτας) as they are called by Luke, (Luke 1:2,) who saw the accomplishment of what the Scriptures had foretold would take place. He does not, however, adduce them all, for he makes no mention of women. When, therefore, he says that he appeared first to Peter, you are to understand by this that he is put before all the men, so that there is nothing inconsistent with this in the statement of Mark (Mark 16:9) that he appeared to Mary.

But how is it that he says, that he appeared to the twelve, when, after the death of Judas, there were only eleven remaining? Chrysostom is of opinion that this took place after Matthias had been chosen in his room. Others have chosen rather to correct the expression, looking upon it as a mistake ¹⁵¹⁵ Granville Penn supposes that the common reading εἶτα τοῖς δώδεκα then to the twelve, is a corruption for εἶτα τοῖς δε δεκα — and then to the ten, understanding the Apostle as meaning, that Christ appeared first to Cephas, and then to the other ten. Dr. Adam Clarke, after stating that “instead of δώδεκα, twelve, ἓνδεκα, eleven is the reading of D* E F G, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the Fathers,” and that “this reading is supported by Mark 16:14,” remarks: “Perhaps the term twelve is used here merely to point out the society of the Apostles. who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterwards filled up.” “The twelve was a name not of number, but of office. — McKnight. — Ed. But as we know, that there were twelve in number that were set apart by Christ’s appointment, though one of them had been expunged from the roll, there is no absurdity in supposing that the name was retained. On this principle, there was a body of men at Rome that were called Centumviri, ¹⁶¹⁶ “C’est a dire, les Cents;” — “That is to say, the Hundred.” while they were in number 102. ¹⁷¹⁷ The reader will find the same term referred to by Calvin when commenting on 1 Corinthians 10:8. (See Calvin on the Corinthians, vol. 1, p. 324, n. 3.) — Ed. By the twelve, therefore, you are simply to understand the chosen Apostles.

It does not quite appear when it was that this appearing to more than five hundred took place. Only it is possible that this large multitude assembled at Jerusalem, when he manifested himself to them. For Luke (Luke 24:33) makes mention in a general way of the disciples who had assembled with the eleven; but how many there were he does not say. Chrysostom refers it to the ascension, and explains the word ἐπάνω to mean, from on high. ¹⁸¹⁸ “This peculiar use of ἐπάνω for πλωῖον, (which seems to have been popular or provincial, not being found in the Classical writers,) occurs also in Mark 14:5, but with a genitive. Perhaps, however, it has properly no regimen, but is used parenthetically, like the Latin plus trecentos, 300 and more.” — Bloomfield. The word ὠπάνω is used in a similar way in the Septuagint. Thus in Exodus 30:14 ἀπὸ εἰκοσαετοῦς και ἐπάνω — from twenty years old and above, and in Leviticus 27:7, ἀπὸ ἑξήκονταἐτῶν και ἐπάνω — from sixty years old and above. — Ed. Unquestionably, as to what he says in reference to his having appeared to James apart, this may have been subsequently to the ascension.

By all the Apostles I understand not merely the twelve, but also those disciples to whom Christ had assigned the office of preaching the gospel. ¹⁹¹⁹ Calvin’s view accords with that of Chrysostom, who says, ἦσαν γὰρ καὶ ἄλλοι ἀπόστολοι ὡς ὁι ἑιβδομήκοντα — “for there were also other Apostles, such as the seventy.” — Ed. In proportion as our Lord was desirous that there should be many witnesses of his resurrection, and that it should be frequently testified of, let us know that it should be so much the more surely believed among us. (Luke 1:1.) Farther, inasmuch as the Apostle proves the resurrection of Christ from the fact that he appeared to many, he intimates by this, that it was not figurative but true and natural, for the eyes of the body cannot be witnesses of a spiritual resurrection.

8. Last of all to me, as to one born prematurely, He now introduces himself along with the others, for Christ had manifested himself to him as alive, and invested with glory. ²⁰²⁰ “En sa vie et gloire immortelle;” — “In his life and immortal glory.” As it was no deceptive vision, it was calculated to be of use ²¹²¹ “Elle estoit suffisante et receuable;” — “It was sufficient and admissible.” for establishing a belief in the resurrection, as he also makes use of this argument in Acts 26:8. But as it was of no small importance that his authority should have the greatest weight and influence among the Corinthians, he introduces, by the way, a commendation of himself personally, but at the same time qualified in such a manner that, while he claims much for himself, he is at the same time exceedingly modest. Lest any one, therefore, should meet him with the objection: “Who art thou that we should give credit to thee?” he, of his own accord, confesses his unworthiness, and, in the first place, indeed he compares himself to one that is born prematurely, and that, in my opinion, with reference to his sudden conversion. For as infants do not come forth from the womb, until they have been there formed and matured during a regular course of time, so the Lord observed a regular period of time in creating, nourishing, and forming his Apostles. Paul, on the other hand, had been cast forth from the womb when he had scarcely received the vital spark. ²²²² In accordance with the view taken by Calvin, Bloomfield considers the original term. ἔκτρωμα to mean, a child born before the due time, (in which sense the term abortivus, is employed by Horace, Sat. 1:3.46,) the Apostle “calling himself so as being an Apostle not formed and matured by previous preparation and instruction.” Penn, after quoting the definition given by Eustathius of the term ἔκτρωμα — τὸ μήπω τετυπώμενον — an unformed foetus, remarks: “To all the other Apostles our Lord appeared after his resurrection, when they had attained their adult form in his ministry; but to St. Paul he appeared at the first moment of his spiritual conception, and before he was formed or moulded.” The same view, in substance, is given by McKnight. “Although he” (Paul) “calls himself an abortive Apostle, it was not on account of his being sensible of any imperfection in his commission, or of any weakness in his qualifications as an Apostle; for he affirms, 2 Corinthians 11:5, that he was in nothing behind the very greatest of the Apostles; but he called himself an abortive Apostle, because, as he tells us (1 Corinthians 15:9,) he had persecuted the Church of God, and because he was made an Apostle without that previous course of instruction and preparation, which the other Apostles enjoyed who had attended Jesus Christ during his ministry on earth; so that, in the proper sense of the word, he was ἔκτρωμα — born before he was brought to maturity. That want, however, was abundantly supplied by the many revelations which his master gave him after he made him an Apostle.” — Ed. There are some that understand the term rendered abortive as employed to mean posthumous; ²³²³ “C’est a dire qui est nay apres la mort de son pete;” — “That is to say, one that is born after the death of his father.” but the former term is much more suitable, inasmuch as he was in one moment begotten, and born, and a man of full age. Now this premature birth renders the grace of God more illustrious in Paul than if he had by little and little, and by successive steps, grown up to maturity in Christ.

² “Iusques a Corinthe;” — “As far as Corinth.”

³ “Possedez d’autres diables;” — “Possessed by other devils.”

⁴ “The Libertines of Geneva were rather a cabal of rakes than a set of fanatics; for they made no pretense to any religious system, but only pleaded for the liberty of leading voluptuous and immoral lives. This cabal was composed of a certain number of licentious citizens, who could not bear the severe discipline of Calvin, who punished with rigour, not only dissolute manners, but Also whatever carried the aspect of irreligion and impiety.” — Paterson’s History of the Church, volume 2. — Ed.

⁵ “Par quelque opinion fantastique;” — “By some fantastic notion.”

⁶ “Vne ie ne scay quelle resurrection allegorique;” — “An allegorical resurrection, I know not of what sort.”

⁷ “Si soudainement seduits;” — “So suddenly seduced.”

⁸ It is remarked by Bloomfield, that “in ἐστήκατε (which means ‘ye have persevered, and do persevere,’) there is an agonistic metaphor, (as in Ephesians 6:13,) or an architectural one, like ἑδραῖοι γίνεσθε, (be steadfast,) in 1 Corinthians 15:58.” — Ed.

⁹ “Our version does not express intelligibly the sense of ἐκτὸς εἰ μὴ εἰκὢ ἐπιστεύσατε by rendering it so literally — unless ye have believed in vain. To believe in vain, according to the use of ancient languages, is to believe without just reason and authority, giving credit to idle reports as true and authentic. Thus Plutarch, speaking of some story which passed current, says, τοῦτο ἡμεῖς ἐ᾿ἴπομεν ἐν τί τῶν εἰκὢ πεπιστεύμενων — “this I said was one of those tales which are believed without any good authority.” (Sympos. lib. 1, quaest. 6.) The Latins used credere frustra — to believe in vain, or temere — (rashly.) Kypke takes notice that ἐκτὸς εἰ μὴ, for except or unless, which has long been a suspected phrase, is used more than ten times by Lucian. It is also used by Plutarch in the Life of Demosthenes, volume 4.” — Alexander’s Paraphrase on 1 Corinthians 15. (London, 1766,) — Ed.

¹⁰ “Ce principal poinct de la foy;” — “This main article of faith.”

¹¹ “Que le Seigneur mesme luy auoit enseignee et commandee;” — “What the Lord himself had taught and commanded him.’:

¹² “Le mot de receuoir;” — “The word receive.”

¹³ The Reader will find our Author making use of the same proverbial expression when commenting on 1 Corinthians 4:1, and 1 Corinthians 11:23. See volume 1, pages 150, 373. — Ed.

¹⁴ “Il n’y en a point de plus expres, et ou il en soit traitte plus apertement;” — “There are none of them that are more explicit, or where it is treated of more plainly”

¹⁵ Granville Penn supposes that the common reading εἶτα τοῖς δώδεκα then to the twelve, is a corruption for εἶτα τοῖς δε δεκα — and then to the ten, understanding the Apostle as meaning, that Christ appeared first to Cephas, and then to the other ten. Dr. Adam Clarke, after stating that “instead of δώδεκα, twelve, ἓνδεκα, eleven is the reading of D* E F G, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the Fathers,” and that “this reading is supported by Mark 16:14,” remarks: “Perhaps the term twelve is used here merely to point out the society of the Apostles. who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterwards filled up.” “The twelve was a name not of number, but of office. — McKnight. — Ed.

¹⁶ “C’est a dire, les Cents;” — “That is to say, the Hundred.”

¹⁷ The reader will find the same term referred to by Calvin when commenting on 1 Corinthians 10:8. (See Calvin on the Corinthians, vol. 1, p. 324, n. 3.) — Ed.

¹⁸ “This peculiar use of ἐπάνω for πλωῖον, (which seems to have been popular or provincial, not being found in the Classical writers,) occurs also in Mark 14:5, but with a genitive. Perhaps, however, it has properly no regimen, but is used parenthetically, like the Latin plus trecentos, 300 and more.” — Bloomfield. The word ὠπάνω is used in a similar way in the Septuagint. Thus in Exodus 30:14 ἀπὸ εἰκοσαετοῦς και ἐπάνω — from twenty years old and above, and in Leviticus 27:7, ἀπὸ ἑξήκονταἐτῶν και ἐπάνω — from sixty years old and above. — Ed.

¹⁹ Calvin’s view accords with that of Chrysostom, who says, ἦσαν γὰρ καὶ ἄλλοι ἀπόστολοι ὡς ὁι ἑιβδομήκοντα — “for there were also other Apostles, such as the seventy.” — Ed.

²⁰ “En sa vie et gloire immortelle;” — “In his life and immortal glory.”

²¹ “Elle estoit suffisante et receuable;” — “It was sufficient and admissible.”

²² In accordance with the view taken by Calvin, Bloomfield considers the original term. ἔκτρωμα to mean, a child born before the due time, (in which sense the term abortivus, is employed by Horace, Sat. 1:3.46,) the Apostle “calling himself so as being an Apostle not formed and matured by previous preparation and instruction.” Penn, after quoting the definition given by Eustathius of the term ἔκτρωμα — τὸ μήπω τετυπώμενον — an unformed foetus, remarks: “To all the other Apostles our Lord appeared after his resurrection, when they had attained their adult form in his ministry; but to St. Paul he appeared at the first moment of his spiritual conception, and before he was formed or moulded.” The same view, in substance, is given by McKnight. “Although he” (Paul) “calls himself an abortive Apostle, it was not on account of his being sensible of any imperfection in his commission, or of any weakness in his qualifications as an Apostle; for he affirms, 2 Corinthians 11:5, that he was in nothing behind the very greatest of the Apostles; but he called himself an abortive Apostle, because, as he tells us (1 Corinthians 15:9,) he had persecuted the Church of God, and because he was made an Apostle without that previous course of instruction and preparation, which the other Apostles enjoyed who had attended Jesus Christ during his ministry on earth; so that, in the proper sense of the word, he was ἔκτρωμα — born before he was brought to maturity. That want, however, was abundantly supplied by the many revelations which his master gave him after he made him an Apostle.” — Ed.

²³ “C’est a dire qui est nay apres la mort de son pete;” — “That is to say, one that is born after the death of his father.”