and that he appeared to Cephas, then to the twelve.
Paul has just set out the gospel he preached: Christ died, was buried, and rose again. Now he calls his witnesses, and the names he picks — along with the ones he leaves out — carry meaning beyond proof.
Verse 5 opens a list. It is a selection, not a full record, and one writer counts what the chapter gives:
In the early verses of 1 Corinthians 15, Paul names six witnesses, or groups of witnesses. All of them testify that they saw Christ risen from the dead: Peter; the Twelve; five hundred brothers at once; James; all the Apostles; Paul himself. The list is not complete... But the six cases he does give are witness enough: three people, and three groups.
Another writer notices who is left off the list:
He leaves out Mary Magdalene and the other women, however important both may be for the aims the Gospel writers had in view. Neither the Gospels nor the Letters pile up proofs. Each writer makes a selection that suits God's design for him. The apostle gives only men whose weight, number, or other circumstances made their evidence unanswerable to every fair mind.
The Gospels give the women a large place in the resurrection story, so their absence here surprises many readers. One writer links it to a charge unbelievers later made:
Unbelievers have often tried to trace the belief in our Lord's resurrection back to the women. Cephas is named first. On the resurrection morning the angel had said, "But go, tell His disciples and Peter." And Peter, who had denied Him so shamefully, had seen the risen One.
Cephas is Simon Peter. Of all the witnesses, the Lord went first to the man who had denied Him.
First, He appeared to Cephas. To us this is the sweet witness of a love that does not forget. That love could lift out of the deepest gloom the soul of a man who had dishonoured Him by his denial. Peter had to see Him first. Then, when he saw Him among the twelve straight afterwards, he would not be ashamed or afraid, or held at the distance that his denial seemed to put him in.
The disciples' own report that evening had two halves, and each says something different about Him:
"The Lord has risen" — that revealed His glory. "And has appeared to Simon" — that revealed His grace. His grace is as great as His glory.
Every other appearance that day comes with words attached. This one does not, and the silence is not an accident.
But where the Lord met Peter, and what He said to him, are hidden from us... The silence fits God's ways exactly. This is how He restores a person who has failed to the sense of communion with Himself. Peter had a question to settle about communion with the Lord. Could he enjoy it again? That visit settled it, and settled it for ever. We say visit, because it was clearly the Lord who sought him out... It was, and always is, a private matter between God and the person. The question of service after such a failure is another matter altogether.
By then the group was one short. Paul still calls them "the twelve."
He was then seen by the twelve. They are called that, although the number was in fact short at the time — sadly short. But God's grace was not going to accept that gap. The twelve were to stand again as the witness of a grace that could not lack the full and competent witness to itself.
Peter comes first for grace; the group comes next for weight. No one person could carry the weight of the whole company that knew Him best. And that company was not easily fooled:
Could they be deceived, when they knew Him so well? They clearly did not expect to see Him. When He appeared among them they were troubled and terrified, and thought they had seen a spirit. But His well-known voice drove their fear away. When He showed them His hands and feet and side they were glad, for they knew and recognised their Lord.
- Evidence. Paul answers doubt with named, living witnesses: three people and three groups. He chose them for their unanswerable weight, not to give a full record.
- Grace. The first name on that list is the man who denied Him; His appearing to Cephas showed love that had not forgotten.
- Glory. "The Lord has risen" revealed His glory; "has appeared to Simon" revealed His grace. His grace is as great as His glory.
- Privacy. Scripture hides what passed between them. Restoration to communion is a private matter between God and the person; restoration to service is another question.
- Completeness. Paul still calls them "the twelve" though the group was one short — grace refused to leave its own witness incomplete.
Then he appeared to above five hundred brethren at once, of whom the most remain until now, but some also have fallen asleep.
Paul is listing the people who saw Jesus alive after His death, and here he reaches the largest group — more than five hundred at once. Where did this happen, and why does he tell us how many of them are still alive?
A single witness can always be explained away. A crowd cannot, and one writer sets out the difference plainly.
Someone might claim that a single person was impressionable by nature, a bit of a dreamer. No one could say that about the twelve apostles, nor about all the apostles. A claimed appearance to one person might have been something very secret, a private affair in a corner. But it would be impossible to say that about the time He appeared to five hundred brothers at once. No fact of history is better attested than the resurrection of the Lord Jesus.
The clause "most of whom are still alive" is not filler. It is an open invitation to go and check.
Most of these five hundred united witnesses were still alive if anyone doubted. Even if a person were prejudiced enough to accuse the twelve apostles of a plot, how unreasonable it would be to think that of so large a group of simple disciples, who were beyond any suspicion of having a motive or a position to gain... Paul gives us this great body of witnesses, most of them alive at the time, if anyone chose to examine or cross-examine them.
A lie needs a small circle that can keep its story straight. Five hundred people cannot.
There was clearly no chance here for a conspiracy. The number was far too large for fraud of any kind. Five hundred false witnesses would soon quarrel among themselves and bring the truth to light, but there was never a hint of this. The resurrection, on the other hand, rallied every faint-hearted disciple to the side of Christ. It filled them with a boldness that no trouble and no persecution could check.
Scripture does not say where this happened, and commentators differ on how confident we can be. Several link it to the appointed meeting on a mountain in Galilee, and one points to an odd detail in Matthew's account as the clue — that when they saw Him, some doubted.
What makes us think this was probably the occasion Paul refers to, when he writes of our Lord being seen by "more than five hundred brothers at one time," is how Matthew ends this "proof": "And when they saw Him they worshiped Him, but some doubted." Those last three words could hardly apply to people who had already seen Him more than once, and who knew on those earlier occasions that it was the Lord... We can more easily account for "some doubting," or being at a loss what to think, if these words apply to "some" of that "five hundred," many of whom had not seen Him since He was risen from among the dead.
Another writer explains how so large a crowd came to be there.
We have no account of this anywhere else, but no doubt it was in Galilee, where the Lord had made a special appointment to meet His disciples. On the mere hint of that, there would naturally be a gathering of as many as could possibly be present.
Set beside a courtroom, five hundred is overwhelming. Set beside the ministry of Christ Himself, it is sobering.
How far had people gained from His ministry? Five hundred brothers could be gathered together after His resurrection as the fruit of His labours — a mere handful when we think of the Teacher.
after fix: DELETE
Paul does not say that some of them died. He says they have fallen asleep, and one writer explains what sleeps and what does not.
You never find the soul sleeping in Scripture. The man sleeps, but always as identified with the body... In 1 Corinthians 15:6, "some have fallen asleep" — fallen out of the rank of witnesses.
The same writer draws out why Scripture keeps two different words for the two events.
"Jesus died;" His saints only "fall asleep." For Him it was death in all its reality and severity, as the judgment on sin. It was the sign and picture of a deeper judgment. For them it is only "sleep" — rest and refreshment, from which they rise to a day that knows no ending and never fades.
- Seen. More than five hundred saw Him at once — not one impressionable individual in secret, but a crowd in the open.
- Checkable. Most were still alive as Paul wrote, and he says so on purpose: anyone who doubted could examine and cross-examine them.
- Unfakeable. Five hundred false witnesses would soon have quarrelled and let the truth out. Instead the resurrection made faint-hearted disciples bold.
- Located. Scripture does not name the place. Writers point to Galilee, where the Lord had arranged to meet His disciples, and where Matthew says some doubted.
- Asleep. Paul does not say the ones who had gone died. They fell out of the rank of witnesses into sleep, waiting for a day that never ends.
Then he appeared to James; then to all the apostles;
This verse lists two more appearances of the risen Christ. The first name is a surprise: James, a member of Jesus' own family who had not believed in Him. Why name one man between a crowd of five hundred and the whole group of apostles? And what does "all the apostles" mean?
Each name in Paul's list carries its own weight. Christ appeared to James alone on that occasion, and Paul records it.
James held a place of unique honour, both in the church at Jerusalem and as an inspired writer. He alone was the object of that appearance of Christ, so Paul mentions it, just as he mentions the later appearing to all the apostles. Everything was in place, and each appearance had its own importance. These appearances were spread over forty days, in many different settings. They mark the care with which divine wisdom and grace made the resurrection known. The quiet statement of the fact stands in striking contrast with a story Jerome quotes from a false gospel. In it, James vows neither to eat nor drink till he sees the Lord risen again. Man spoils everything he touches in divine things; he cannot even fill a gap with a trustworthy tradition.
Scripture records that the meeting happened, and stops there.
"Then He appeared to James" (1 Cor. 15:7) is the brief and only account we have of this appearance. God has drawn a veil over what took place at this appearance and at the one before it. James held a notable place in the Church later on. That has led some to think the Lord may have given him instructions at this moment, useful to His saints afterwards.
Commentators mostly identify this James as the Lord's brother. He came from the family who did not believe in Him while He walked among them.
James, the brother of the Lord, belongs to those mentioned in John 7:5: "For not even His brothers believed in Him." James and his brothers did not believe that Jesus, the virgin-born Son of God, was the Messiah. But the first chapter of Acts lists those who waited in Jerusalem for the promise of the Father. Among them are "Mary the mother of Jesus, and His brothers." They had been converted and were now believers. How were they convinced that Jesus was the Christ? James saw the Lord risen from the dead. Christ had appeared to him. That became the great turning point in his life, and he and his brothers believed.
The appearance did more than change James's mind. It dealt with his unbelief as sin, and it left him with a name he was glad to use.
"Then He appeared to James." James was one of the Lord's brothers, and he did not believe in Him in the days before Calvary. But the Lord's death atoned for that sinful unbelief, and His appearance in resurrection swept it away. So James delighted to call himself the servant of God and of the Lord Jesus Christ.
One writer sees a wider pattern in him:
So he has, we may believe, a representative place here. He is one of a class of people whom the resurrection itself brought to faith, or at least to full faith.
This last appearance is most likely the day the Lord left the earth:
Fifth, all the apostles saw Him, when at the end of forty days He was taken up into heaven.
Commentators differ, however, on how wide the word "all" reaches, and on which James is in view.
It is also a question which of the two men who bore that name the apostle means here. The later appearance to all the apostles most probably refers to the parting meeting recorded in Acts 1. As for the word "all," it may point back only to that single appearance, and so mean the eleven. Or it may stretch the word "apostle" to cover everyone the Lord had owned as His messenger while He lived on earth.
James and the apostles are two links in a chain of named witnesses.
In the early verses of 1 Corinthians 15, Paul cites six witnesses, or groups of witnesses. All of them testify that they really saw Christ risen from the dead — Peter; the Twelve; five hundred brothers at once; James; all the apostles; Paul himself. The list is by no means complete... The six cases he does cite were quite enough witness: three people, and three groups.
- Seen — by an unbeliever. James belonged to the family who did not believe in Him. The risen Christ came to him in person.
- Seen — as grace. The Lord's death atoned for that unbelief, and His appearance in resurrection swept it away. The man who once refused Him became His willing servant.
- Seen — and silent. Scripture records the fact and no more. God has drawn a veil over the meeting, and invented traditions only spoil it.
- Seen — by all. The last appearance is most likely the parting scene, when the Lord was taken up to heaven. Commentators differ on how far "all" reaches.
- Seen — therefore sure. Six witnesses in all: three people and three groups. The resurrection is a fact anyone could check, not a private claim.
and last of all, as to an abortion, he appeared to *me* also.
Paul ends the list of resurrection witnesses by adding himself, and the word he picks for himself is one of self-contempt. Why did the risen Christ appear last of all to His fiercest enemy, and what does Paul mean by calling himself "untimely born"?
Just before this verse, Paul lists witness after witness who saw the risen Lord. Then he adds himself, and his evidence stands apart from the rest.
He has lined up all this earlier testimony to the fact of the Lord's resurrection. Now he offers himself as a new and decisive witness. What he had seen of the Saviour with his own eyes was of a completely different sort. To the former witnesses He had shown Himself on earth... But to Paul He had revealed Himself from heaven.
The other appearances came to believers. This one came to a man who hated Him.
One more remained, the most extraordinary of all, and long after the others: "Last of all, as to one untimely born, he appeared also to me." It was from heaven, in broad daylight, as he drew near to Damascus. He was not only an unbeliever, but the hottest of enemies, and he was surrounded by a band of companions who thought as he did. All were struck down, all saw the light and heard the sound, but he alone saw Jesus, he alone heard the words of His mouth.
The word Paul chooses means a birth that goes wrong. It is not the normal arrival of a child, but a birth forced out ahead of its hour. Commentators read the force of it in two directions. One takes it of timing:
He was raised up, however, as he himself tells us, before the time... Things were not yet ripe for the unfolding of the new revelation he was given to preach as its special minister. So he calls himself one born before the time, for that is the real force of the original word. And how was he before the time? Because Israel was not yet finally set aside.
Another notes that the apostolic circle was already closed when he was added:
But his apostleship was out of due time, as well as out of due place. It not only did not come from Jerusalem, but it arose after the apostleship there had been completed. Judas' forfeited place had been filled by Matthias, and so the body of twelve, as ordered by the Lord at the beginning, was complete again; and Paul's apostleship is therefore a thing born "out of due time."
(The older translation reads "born out of due time"; the ESV has "as to one untimely born.")
One writer presses the picture further and says why Paul was no ordinary birth:
Comparing the group of apostles to a family, he declares himself the last, and a miscarriage rather than a true birth. He had not, like the rest, acknowledged Jesus of Nazareth as the hope of Israel... He was called to the work out of the very depth of spiritual darkness.
Paul's name for himself is not false modesty. No one had less claim on the risen Lord than he did.
"The least of the apostles," as he calls himself, not fit even to be called an apostle, because he persecuted the assembly of God. Yet here grace gained its fullest expression, and Christ His sweetest victory. "By the grace of God," he says, "I am what I am, and His grace toward me was not in vain. On the contrary, I worked harder than any of them." Still, that was grace. He claims nothing for it.
Paul rests his own standing as an apostle on this single fact — that he saw the risen Lord. That test shuts the door behind him.
The mark of an apostle was that he could bear witness to Christ's resurrection... Paul had never seen Jesus during His life on earth, or in the forty days before He was taken up to heaven. Yet he rests his apostleship on the same ground. "Am I not an apostle? Have I not seen Jesus our Lord?"... Since this was a condition of apostleship, no one who has not seen Christ risen could be an apostle. In other words, apostles were only temporary gifts.
Paul's odd position in time turns out to be the position every later believer shares.
Paul speaks of being "born out of due time"; that is, he was too late for the Gospel and too soon for the day of manifested glory. It is the same with each of us. Like Paul, we begin with a glorified Christ. We are so favoured to be called into blessing in the most important day of all God's dealings with man on earth.
- Last — Paul closes the chain of witnesses, but what he saw was different. Not the risen Christ on earth, but the Lord revealed from heaven.
- Least — the man who saw Him was His fiercest enemy. He was struck down in daylight near Damascus, and his companions saw only the light.
- Untimely — the word means a birth forced ahead of its hour. Commentators differ: some point to Israel, not yet set aside; others to the twelve, already complete.
- Grace — the least qualified apostle laboured more than all the rest, and claimed none of it for himself.
- Ours — seeing the risen Lord was what made an apostle, so that office ended with them. But Paul's starting point, a Christ already in glory, is where every believer since begins.