1 Corinthians 15:1–11

Paul is showing the Corinthians that if they have been led away from his teaching, especially from belief in the resurrection of the dead on which it is based, they will lose everything they have believed.

"I make known unto you, brethren," saith he, "the gospel which I preached unto you." Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who "maketh known" that which was already known but afterwards had fallen into oblivion, "maketh known" by recalling it into memory.

And when he called them "brethren," even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we "brethren," but by the dispensation of Christ according to the flesh. And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings.

And what comes next again is demonstrative of the same. What then is this? "The gospel." For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.

"Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain."

Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, "which ye heard," but, "which ye received," demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.

Next, because he was speaking of the things long past, he referred also to the present time, saying, "wherein also ye stand," taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, "I teach you," but, "I make known unto you" what hath already been made manifest.

And how saith he that they who were so tossed with waves "stand?" He feigns ignorance to profit them; which also he doth in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, "I have confidence toward you in the Lord, that ye will be none otherwise minded." He said not, "that ye were none otherwise minded," because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually. Here however he doth feign ignorance, saying, "wherein also ye stand."

Then comes the advantage; "by which also ye are saved, in what words I preached it unto you." "So then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not," saith he, "to learn, but to be reminded of it and corrected." And these things he saith, leaving them no room to plunge into recklessness once for all.

But what is, "in what word I preached it unto you?" "After what manner did I say," saith he, "that the resurrection takes place? For that there is a resurrection I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured that ye hold the doctrine." Next, because he was directly affirming, "wherein also ye stand;" that he might not thereby make them more remiss, he alarms them again, saying, "If ye hold it fast, except ye believed in vain;" intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith.

He passes on to the teaching about the resurrection, which constitutes the foundation of our faith. For if there is no resurrection, then Christ has not risen either; and if He has not risen, then He did not become incarnate either; and thus our entire faith will vanish. Since the Corinthians had such waverings (for the worldly wise are ready to accept everything except the resurrection), Paul contends for the resurrection. Very wisely he reminds them of what they have already accepted on faith. I am telling you nothing strange, he says, but I make known (γνωρίζω) to you, that is, I remind you of what was already communicated to you but has been forgotten. By calling them "brethren," he partly humbled them and partly reminded them of that through which we became brethren, namely, the manifestation of Christ in the flesh, in which they may have ceased to believe, and baptism, which serves as an image of the burial and resurrection of the Lord. By the name "gospel" he also reminded them of those countless blessings which we received through the incarnation and resurrection of the Lord.

He did not say: which you heard; but: which you received; for they received it not by word only, but also by deeds and miracles. He said this also in order to persuade them to hold fast to it as something long since received.

888. – After instructing the Corinthians about the sacrament and about the reality contained and signified in the sacraments, namely, grace and its effects, the Apostle now instructs them about a reality not contained but signified in the sacraments, namely, the glory of the resurrection, which is not contained in a sacrament, since the one who receives the sacrament does not obtain it at once, but the glory of the resurrection is signified in them, inasmuch as the grace is conferred in them by which beatitude is reached. In regard to the first he does two things: first, he prefaces a tract on the resurrection; secondly, with this he proves the general resurrection of all men (v. 12). In regard to the first he does two things: first, he commends the gospel's doctrine; secondly, he declares what should be known about the resurrection of Christ (v. 3).

889. – He commends the eminence of the gospel's doctrine as to four things: first, as to the authority of the preachers, because they are apostles. And this is what he says: Brethren, connecting himself to what went before, I would remind you in what terms I preached to you the gospel, which is the same as good news, which begins with Christ. Hence, whatever pertains to Christ or concerns Christ is called a gospel. In what terms I preached to you; as if to say: What I have preached to you about Christ I make known to you, i.e., I recall it to memory, as though the things I write are not new: "To write the same things to you is not irksome to me" (Phil 3:1). And in this appears the authority of this doctrine, because it is from Christ, from Paul and from the other apostles: "It was declared at first by the Lord and was attested to us" (Heb 2:3).

890. – Secondly, as to the common faith of all people; therefore, he says: which you received, all of you. But Augustine says that this pertains to the evidence of this faith, using this argument: For believing things of faith, miracles are either performed or not. But if miracles are performed, I have my point, that they are most worthy and most certain. If none is performed, this is the greatest of all miracles, that by a certain few an infinite multitude of men were converted to the faith, rich men by poor men preaching poverty; by men of one language preaching things that surpass reason, wise men and philosophers have been converted: "Their voice goes out through all the earth" (Ps 19:4). But if it is objected that even the law of Mohammed has been received by many, the answer is that the cases are not alike, because he subjugated them by oppressing them and by force of arms, but the apostles by dying brought others to the faith, and by working signs and prodigies. For he proposed things which pertain to pleasure and lasciviousness, but Christ and the apostles contempt for earthly things: "When you received the word of God, which you heard from us, you received it…as the word of God" (1 Th 2:13).

891. – Thirdly, as to its strength, because it confirms and elevates to heavenly things. Therefore, he says: in which you stand, namely, elevated to heavenly things. For he is said to stand who is erect and this the law of Christ alone does: "Justified by faith, we have access to that grace in which we stand" (Rom 5:1). For the Old Law made one stand, but it curved one to earthly things: "The eye of Jacob in a land of grain and wine" (Dt 33:28).

The resurrection of the body is the whole point of our gospel message. Without it, all the works of prayer and fasting which we do are meaningless.

Although they wavered, he nevertheless says that they stood firm in it: he deliberately presents himself as unknowing, and forewarns them so that they cannot deny it, even if they very much wished to. What then is the benefit of standing firm in it? That you are saved.

He speaks as if to say: concerning the fact that there is a resurrection, I am not informing you of anything; for you have not doubted this truth. But perhaps you need to know in what manner the resurrection will occur, which I proclaimed to you. It is about this—that is, about how the resurrection will be—that I am now speaking to you.

If by the words "you are established" he should make them careless, he says: if you hold fast, if only you have not believed in vain, that is, if you are not called Christians for nothing. For the essence of Christianity consists in the teaching of the resurrection.

892. – Fourthly, as to usefulness, because the New Law alone leads to the end of salvation, but not the Old Law: "The law brought no one to perfection" (Heb 7:19). And therefore he says: by which you are saved. Here already from the certitude of hope through the beginning, which is our faith, you are saved and in the future in the truth of the reality: "Receive with meekness the implanted word which can save your souls" (Jas 1:21); "But these things are written that you may believe and that believing you may have life" (Jn. 20:31). Here he lays down two conditions, the first is when he says: If you hold it fast. A Gloss explains it this way: If you hold to the reason why I preached that gospel to you, i.e., the resurrection of the dead, by that reason by which I confirmed it to you, i.e., by the resurrection of Christ. In other words: you will be saved provided you hold, i.e., preserve the reason why I preached the gospel of Christ to you. He presents the second condition when he says: Unless you believed in vain. As if to say: You will be saved through faith, if you have not believed in vain, i.e., if good works are added to faith, because "faith without works is dead" (Jas 2:26). For that is said to be in vain which exists for an end which it does not attain. But the end of faith is the vision of God. Hence, if you are not saved, you have believed in vain, not absolutely but inasmuch as it does not attain the end. In other words: if you hold it fast. As if to say: You should hold it fast, unless you would believe in vain.

The Son loses nothing when he bestows upon all, just as he also loses nothing when the Father receives the kingdom, nor does the Father suffer loss when he gives what is his own to the Son.

The prophet Isaiah said: "He was led like a sheep to the slaughter" [Is 53:7] and so on. Revelation [13:8] adds that he was slain from before the foundation of the world. And Deuteronomy [28:66] says: "You will see your life hanging before your eyes, yet you will not believe." This is expressed in the future tense, to prevent the wicked from claiming that it does not apply to Christ.

Indeed materials for a full biography have been withheld from men. The earliest converts were converted by a single historical fact (the Resurrection) and a single theological doctrine (the Redemption) operating on a sense of sin which they already had--and sin, not against some new fancy-dress law produced as a novelty by a "great man", but against the old, platitudinous, universal moral law which they had been taught by their nurses and mothers. The "Gospels" come later and were written not to make Christians but to edify Christians already made.

He made his life be an exchange for the life of all. One died for all, in order that we all might live to God sanctified and brought to life through his blood, justified as a gift by his grace.

The iniquity of sinners was not as great as the justice of the One who died for them. The sins we committed were not as great as the justice he embodied, when he laid down his life for us.

But who is it that has had fellowship with us in the matter of food? Whether is it he who is conceived of by them as the Christ above, who extended himself through Horos, and imparted a form to their mother; or is it He who is from the Virgin, Emmanuel, who did eat butter and honey, of whom the prophet declared, "He is also a man, and who shall know him?" He was likewise preached by Paul: "For I delivered," he says, "unto you first of all, that Christ died for our sins, according to the Scriptures; and that He was buried, and rose again the third day, according to the Scriptures." It is plain, then, that Paul knew no other Christ besides Him alone, who both suffered, and was buried, and rose again, who was also born, and whom he speaks of as man. For after remarking, "But if Christ be preached, that He rose from the dead," he continues, rendering the reason of His incarnation, "For since by man came death, by man [came] also the resurrection of the dead." And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died." And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ." And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree." And again: "And through thy knowledge shall the weak brother perish, for whom Christ died;" indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended,-the Son of God having been made the Son of man, as the very name itself doth declare.

"For I delivered unto you first of all that which I also received."

Neither here doth he say, "I said unto you," nor, "I taught you," but uses the same expression again, saying, "I delivered unto you that which also I received:" nor again here doth he say, "I was taught," but, "I received:" establishing these two things; first, that one ought to introduce nothing from one's self; next, that by demonstration from his deeds they were fully persuaded, not by bare words: and by degrees while he is rendering his argument credible, he refers the whole to Christ, and signifies that nothing was of man in these doctrines.

But what is this, "For I delivered unto you first of all?" for that is his word. "In the beginning, not now." And thus saying he brings the time for a witness, and that it were the greatest disgrace for those who had so long time been persuaded now to change their minds: and not this only, but also that the doctrine is necessary. Wherefore also it was "delivered" among "the first," and from the beginning straightway. And what didst thou so deliver? tell me. But this he doth not say straightway, but first, "I received." And what didst thou receive? "That Christ died for our sins." He said not immediately that there is a resurrection of our bodies, yet this very thing in truth he doth establish, but afar off and by other topics saying that "Christ died," and laying before a kind of strong base and irrefragable foundation of the doctrine concerning the resurrection. For neither did he simply say that "Christ died;" although even this were sufficient to declare the resurrection, but with an addition, "Christ died for our sins."

But first it is worth while to hear what those who are infected with the Manichaean doctrines say here, who are both enemies to the truth and war against their own salvation. What then do these allege? By death here, they say, Paul means nothing else than our being in sin; and by resurrection, our being delivered from our sins. Seest thou how nothing is weaker than error? And how it is taken by its own wings, and needs not the warfare from without, but by itself it is pierced through? Consider, for instance, these men, how they too have pierced themselves through by their own statements. Since if this be death, and Christ did not take a body, as ye suppose, and yet died, He was in sin according to you. For I indeed say that He took unto Himself a body and His death, I say, was that of the flesh; but thou denying this, wilt be compelled to affirm the other. But if He was in sin, how saith He, "Which of you convinceth Me of sin?" and "The prince of this world cometh, and hath nothing in me?" and again, "Thus it becometh Us to fulfill all righteousness?" Nay, how did He at all die for sinners, if Himself were in sin? For he who dies for sinners ought himself to be without sin. Since if he himself also sin, how shall he die for other sinners? But if for others' sins He died, He died being without sin: and if being without sin He died, He died not the death of sin; for how could He being without sin? but the death of the body. Wherefore also Paul did not simply say, "He died," but added, "for our sins:" both forcing these heretics against their will to the confession of His bodily death, and signifying also by this that before death He was without sin: for he that dies for others' sins, it followeth must himself be without sin.

Neither was he content with this, but added, "according to the Scriptures:" hereby both again making his argument credible, and intimating what kind of death he was speaking of: since it is the death of the body which the Scriptures everywhere proclaim. For, "they pierced My hands and My feet," saith He, and, "they shall look on Him Whom they pierced." And many other instances, too numerous to name all one by one, one may see in them stored up, setting forth His slaughter in the flesh and that He was slain for our sins. For, "for the sins of my people," saith one, "is He come to death:" and, "the Lord delivered Him up for our sins:" and, "He was wounded for our transgressions." But if thou dost not endure the Old Testament, hear John crying out and declaring both, as well His slaughter in the body as the cause of it: thus, "Behold," saith he, "the Lamb of God, Who taketh away the sin of the world:" and Paul saying, "For Him Who knew no sin, He made to be sin on our behalf, that we might become the righteousness of God in Him:" and again, "Christ redeemed us from the curse of the law, having become a curse for us:" and again, "having put off from himself principalities and powers, He made a show of them openly, triumphing over them;" and ten thousand other sayings to show what happened at His death in the body, and because of our sins. Yea, and Christ Himself saith, "for your sakes I sanctify Myself" and, "now the prince of this world hath been condemned;" showing that having no sin he was slain.

After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself — publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [Acts 1:3] And in the Gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut [John 20:26], and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time." [1 Corinthians 15:3-8] I am of opinion now that the statements in this passage contain some great and wonderful mysteries, which are beyond the grasp not merely of the great multitude of ordinary believers, but even of those who are far advanced (in Christian knowledge), and that in them the reason would be explained why He did not show Himself, after His resurrection from the dead, in the same manner as before that event.

By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down. Now although Christ is God, yet, being also man, "He died according to the Scriptures," and "according to the same Scriptures was buried.

It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God; " so that we might apply even the contrary qualities to the Son Himself-mortality, accessibility-of whom the apostle testifies that "He died according to the Scriptures," and that "He was seen by himself last of all," -by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.

For even the apostle, to his declaration-which he makes not without feeling the weight of it-that "Christ died," immediately adds, "according to the Scriptures," in order that he may alleviate the harshness of the statement by the authority of the Scriptures, and so remove offence from the reader.

For the Son, therefore, to die, amounted to His being forsaken by the Father. The Son, then, both dies and rises again, according to the Scriptures. It is the Son, too, who ascends to the heights of heaven, and also descends to the inner parts of the earth.

Since the teaching about the resurrection is very important, I delivered it to you first of all. For it is, as it were, the foundation of the entire faith. And I myself received it, that is, from Christ. Therefore, as I hold to it, so you also must hold to it. And since you accepted it in the beginning, you are now wrong to have doubted even for a time.

These words evidently belong to Christ Himself, who was speaking through Paul. Since the Manicheans would later say that by death Paul means sins, and by resurrection the deliverance from them, it pleased Him to refute them in advance with these words. So, Christ died. By what death? Without doubt, a bodily death, not a sinful one; for He committed no sin. But if they are not ashamed to say that He too died a sinful death, then how is it said that He died for our sins? For if He too was a sinner, how did He die for our sins? He strikes them down very clearly also with this remark: "according to the Scriptures." For the Scriptures everywhere ascribe to Christ this bodily death. Thus it is said: "they pierced my hands and my feet" (Ps. 22:16); again: "they shall look on Him whom they pierced" (Zech. 12:10); again: "He was wounded for our transgressions; for the transgression of my people He was led to death" (Isa. 53:5, 8).

893. – For I delivered to you. Here he clarifies his proposition. In regard to this he does three things: first, he shows the origin of the doctrine about the resurrection of Christ; secondly, he shows what things are contained in such a doctrine (v. 3b); thirdly, the agreement of preachers on this doctrine (v. 11).

894. – First, therefore, he says: You should hold fast to that, i.e., keep in your memory what I delivered to you as of first importance, and still deliver. Hence what I delivered to you as of first importance, namely, about the Incarnation, I delivered it not from me or on my authority, but what I received from Christ or from the Holy Spirit: "Paul, an apostle" (Gal 1:1); "For I received from the Lord Jesus" (1 Cor 11:23); "What I have heard from the Lord of hosts (Is 21:20).

895. – The things he received and delivered are four, namely, the death, burial resurrection and appearance of Christ. Therefore, he says: I have delivered to you, first of all, the death of Christ; hence he says, that Christ died. In these words he removes two suspicions, which can arise about the death of Christ. The first is that he died for His own actual sins, or original sin. This he excludes when he says: for our sins, not His: "He was stricken for the transgressions of my people" (Is 53:8); "Christ died once and for all for our sins, the just for the unjust" (1 Pt 3:18). The other suspicion is that the death of Christ was by chance or by the violence of the Jews. This he excludes when he says: according to the Scriptures: "Like a lamb he was led away to the slaughter" (Is 53:7); "I was like a gentle lamb led to the slaughter" (Jer 11:19); "Behold, we are going up to Jerusalem and the Son of man will be delivered to the chief priests" (Matt 20:18).

On the third day He rose from the dead, resuming the body which He had previously vivified, yet not such a body as it had been before: for before it was passible and mortal, but after He rose, it was impassible and immortal, living perpetually.

In order to build up faith, by which we believe Christ to be true man and true God, and by which we also believe that he willed to redeem us through death and was able to restore us to life through resurrection: for this reason he willed to rise again to immortal life, yet with a due interval of time interposed, namely thirty-six hours, in which it is shown that he was truly dead. Nor ought he to have hastened more, lest, if he had risen sooner, it would be believed that he had not truly died but had feigned himself dead. Nor ought he to have delayed longer, lest, if he had remained forever in death, he would be believed powerless and unable to recall anyone to life. And therefore he rose on the third day.

Since the power that restores us is the power of the whole Trinity and also the power of the passion of Christ, who died and was buried and rose again on the third day: hence it is that in the Sacrament of baptism there ought to be a proper and ordered pronouncing of the baptizing word with a triple immersion for the expression of the death of Christ and his burial and resurrection accomplished after three days. And because both powers operate simultaneously and in the one Christ the Savior, both of these ought to be done by one and the same person simultaneously and at the same time, for the sake of preserving unity in the Sacrament and signifying unity in our Mediator.

Paul reminded us that we are to confess the manner of the death and resurrection not so much by literally naming these things but strictly according to the testimony of the Scriptures, so that our understanding of his death might be in accord with the apostles.… He did this in order that we might not become helpless or to be tossed about by the winds of useless disputes or hampered by the absurd subtleties of unsound opinions.

"And that he was buried."

And this also confirms the former topics, for that which is buried is doubtless a body. And here he no longer adds, "according to the Scriptures." He had wherewithal, nevertheless he adds it not. For what cause? Either because the burial was evident unto all, both then and now, or because the expression, "according to the Scriptures," is set down of both in common. Wherefore then doth he add, "according to the Scriptures," in this place, "and that He rose on the third day according to the Scriptures," and is not content with the former clause, so spoken in common? Because this also was to most men obscure: wherefore here again he brings in "the Scriptures" by inspiration, having so conceived this thought so wise and divine.

How is it then that he doth the same in regard of His death? Because in that case too, although the cross was evident unto all and in the sight of all He was stretched upon it; yet the cause was no longer equally so. The fact indeed of his death all knew, but that He suffered this for the sins of the world was no longer equally known to the multitude. Wherefore he brings in the testimony from the Scriptures.

This however hath been sufficiently proved by what we have said. But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." By the bush in the desert. For even as that burned, yet was not consumed, so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

Now if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, "His life is taken from the earth," and, "it pleaseth the Lord to cleanse Him from His wound...to show unto Him light:" and David before him, "Thou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption."

Therefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done. For how could they, when so many prophets are describing and proclaiming them beforehand? And no where doth the Scripture mean the death of sin, when it makes mention of our Lord's death, but that of the body, and a burial and resurrection of the same kind.

Hosea [6:2] says: "He will revive us after two days; he will raise us up on the third day."

So, He also had a body. For it is the body that is buried. And he did not add the words "according to the Scriptures" either because the tomb was known to all, or because the phrase "according to the Scriptures" refers to everything in general.

Where then do the Scriptures say that He rose on the third day? In the type of Jonah, and before this in Isaac, who in three days was preserved alive for his mother and was not slain, and in very many other types; also in the words of Isaiah: "The Lord wills to cleanse him from his wound, to show him light"; in the words of David: "Thou shalt not leave my soul in hell" (Ps. 16:10).

896. – I delivered to you, secondly, the burial of Christ; therefore he says: that he was buried. But is the burial a special article of faith, because he makes special mention of it? The answer is that according to those who number the articles according to the things to be believed, it is not a special article of faith but is included in the article of the passion and death of Christ. The reason for this is that faith is concerned with things that are above reason. Hence, an article of faith begins where reason falls short. But the first is that the Lord was conceived and, therefore, the conception is an article of faith; the second is that God was born of a virgin and, therefore, this is another. The third is that God, incapable of suffering, suffers and dies, and this is another, and along with this is also understood the burial. Hence, it is not a special article. But the Apostle mentions the burial for three reasons: first, to show the truth of Christ's death. For the evident sign of one's death is burial. Secondly, to show the truth of the resurrection, because if He had not been buried, guards would not have been placed at the grave on these days, nor could they say that the disciples had stolen His body. Thirdly, because the Apostle wants to induce them to believe in the resurrection, and this seems more difficult, that a buried person should arise: "And his tomb shall be glorious" (Is 11:10); "They made his grave with the wicked" (Is 53:9).

897. – I also delivered to you the resurrection, that he rose on the third day: "After two days he will revive us" (Hos 6:2). He says, on the third day, not because they were three full days, but two nights and one day, by synechdoche. And the reason for this, as Augustine says, was that God by His simple, which is signified by one day, i.e., by the evil of punishment, destroyed our double, i.e., punishment and guilt, which is signified by the two nights.

"And that He appeared to Cephas:" he names immediately the most credible of all. "Then to the twelve."

Thus, since he had mentioned the proof from the Scriptures, he adds also that by the events, producing as witnesses of the resurrection, after the prophets, the apostles and other faithful men. Whereas if he meant that other resurrection, the deliverance from sin, it were idle for him to say, He appeared to such and such an one; for this is the argument of one who is establishing the resurrection of the body, not of one obscurely teaching deliverance from sins. Wherefore neither said he once for all, "He appeared," although it were sufficient for him to do so, setting down the expression in common: but now both twice and thrice, and almost in each several case of them that had seen Him he employs it. For "He appeared," saith he, "to Cephas, He appeared to above five hundred brethren, He appeared to me also." Yet surely the Gospel saith the contrary, that He was seen of Mary first. But among men He was seen of him first who did most of all long to see Him.

But of what twelve apostles doth he here speak? For after He was received up, Matthias was taken into the number, not after the resurrection immediately. But it is likely that He appeared even after He was received up. At any rate, this our apostle himself after His ascension was both called, and saw Him. Therefore neither doth he set down the time, but simply and without defining recounts the appearance. For indeed it is probable that many took place; wherefore also John said, "This third time He was manifested."

Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. And not on this account alone doth He appear to him first, but also because he had denied Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first. Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace.

Note that he does not say "to the eleven," and neither does John (Jn 20:24), who writes that Thomas was "one of the twelve." We should probably say that either he has included Matthias with the other apostles by anticipation or else that he is still thinking of Judas, even after his betrayal and hanging.

Evidently Matthias was chosen to replace Judas before Jesus ceased appearing to the disciples after his resurrection..

First he puts forward the most trustworthy witness of all. Although the Gospel says that the Lord appeared first to Mary (Mark 16:9), yet among men He appeared first to Peter, as the chief of the disciples. For it was fitting that he who first confessed Him as the Christ should also be the first to see the Resurrection; and He appears to him before the others also on account of his denial, in order to show him that he was not rejected.

Matthias was numbered among them in place of Judas after the Lord's Ascension. How then does Paul say, "then to the twelve"? We answer: most likely, He appeared to Matthias after the Ascension, just as He also appeared to Paul, who was called after the Ascension. For this reason he did not specify the time, but expressed himself indefinitely. Some, however, say that this is a copyist's error; or: the Lord, knowing and foreseeing in advance that Matthias would be numbered among the eleven, appeared to him as well, so that in this respect too he would not be inferior to the rest of the apostles. John expresses something similar when he says: "Thomas..., one of the twelve" (Jn. 20:24). For anyone would sooner say that He numbered Matthias among the rest of the apostles by foreknowledge than Judas after his betrayal and suicide.

898. – I delivered to you, fourthly, the appearance of Christ, because he appeared to Cephas. And he presents first the appearance made to others; secondly, those make to himself alone (v. 8).

899. – In should be noted, however, in regard to the first, that the appearances of Christ were not made to all in common, but to certain special persons: "God raised him up on the third day and make him manifest not to all the people" (Ac 11:40). The reason for this was to preserve order in the Church in that through certain special persons belief in the resurrection should reach others. It should also be noted that not all of Christ's appearances are mentioned, nor those that were made to the women. But some not mentioned in the gospel are mentioned here. The reason for this was that the Apostle wants to refute unbelievers by reason; and therefore he wanted to present only authentic testimonies. Consequently, he kept silence about the appearances to the women and mentioned some which are not found, to show that He also appeared to many others. But he mentions Peter and James, because they were as pillars, as it says in Gal (2:9).

This is not recorded in the Gospels, but Paul knew it independently of them.

"He appeared to Cephas; and after that to the twelve." So if you disbelieve one witness, you have twelve witnesses. "Then he was seen by more than five hundred people at once"—if they disbelieve the twelve, then listen to the five hundred. "After that he was seen by James," his own brother and the first overseer of this [Jerusalem] diocese. Since so noteworthy a bishop was privileged to see the risen Christ, along with the other disciples, do not disbelieve. But you may say that his brother was a biased witness. So then he continues: "He was seen by me." But who am I? I am Paul, his enemy! "I was formerly a persecutor" but now preach the good news of the resurrection.

"Then he appeared to above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep."

Some say that "above," is above from heaven; that is, "not walking upon earth, but above and overhead He appeared to them:" adding, that it was Paul's purpose to confirm, not the resurrection only, but also the ascension. Others say that the expression, "above five hundred," means, "more than five hundred."

"Of whom the greater part remain until now." Thus, "though I relate events of old," saith he, "yet have I living witnesses." "But some are fallen asleep." He said not, "are dead," but, "are fallen asleep," by this expression also again confirming the resurrection.

Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive. And they have always agreed with each other, and been at peace among themselves, and listened to each other.

After the proof from the Scriptures, he brings as witnesses the apostles and other faithful people. The word "more" (επάνω) some explain thus: "from above," from heaven; that He appeared to them on high and overhead in order to confirm the truth of the Ascension. Others, however, understood it thus: more than five hundred.

I, he says, have living witnesses. By the expression "have fallen asleep" he prepares the beginning of the resurrection. For he who sleeps also rises.

901. – Then again he appeared to more than five hundred. But nothing is mentioned in the Scripture about this, except here. Yet it can be said that this appearance was the one about which Denis speaks in The Divine Names III, when all the disciples assembled to see the body, which they considered the prince of life. But against this seems to be the fact that this was before the ascension, namely, when Christ appeared to James. But the assembly of disciples to see the Blessed Virgin, about which Denis seems to speak, was much later. Therefore, it seems better to say that He appeared to five hundred brethren all at once before His ascension: and it is not important that there were said to be 120 disciples, because although the ones in Jerusalem were 120, nevertheless in Galilee there were many disciples and perhaps all were assembled at one time, when He appeared. To make his testimony more certain he says that most of them are still alive, but some of them have fallen asleep, i.e., died, in the hope of the resurrection. They call the death of the saints "sleep," because they die with corruptible flesh and rise with incorruptible. "We know that Christ being raised from the head, will never die again" (Rom 6:9).

By this he makes it clear that there are other apostles besides those eleven.

We believe and confess that, rising on the third day from the dead, according to the Scriptures, he was seen by his holy disciples and others, as it is written. He ascended into heaven and sits on the right hand of the Father when he will come at the end of time to raise up all men and to render to each according to his works.

"After that, He was seen of James." I suppose, His brother. For the Lord is said to have Himself ordained him and made him Bishop in Jerusalem first. "Then to all the apostles." For there were also other apostles, as the seventy.

The Brother of the Lord, appointed by Him as the first bishop in Jerusalem.

For there were other apostles as well, such as the seventy disciples.

902. – Then, i.e., after this, he was seen by James, i.e., of Alphaeus. The reason for this can be assigned because, as it is read, James vowed that he would not take food, until he saw the Lord. But according to this the order of appearances is not observed, because if after all those listed an appearance was made to James, he would have been too long without food and this is difficult. Therefore, it must be said that Christ made a special appearance to James, because James had a special devotion to Christ, and furthermore nothing is found in the gospel about that appearance. Then, namely, after this, He was seen by all the apostles in the ascension, as it says in Matt (218:16) and in Ac (1:3 ff.).

By "untimely" Paul means that he was born again outside time, because he received his apostleship from Christ after the latter had ascended into heaven.

These three concurrent visions or certainties, the angelic, the prophetic, and the apostolic, provide the certainty of faith and Scriptures. Paul had all three, for he saw Christ bodily: And last of all, he writes, as by one born out of due time, He was seen also by me. And he was also lifted up to the intermediate and to the highest visions, that is, to the intellectual.

Remember in your prayers the Church in Syria, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it, and your love [will also regard it]. But as for me, I am ashamed to be counted one of them; for indeed I am not worthy, as being the very last of them, and one born out of due time. But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not near to me in the way, I mean according to the flesh, have gone before me, city by city, [to meet me.]

They affirm that the Lord came in the last times of the world to endure suffering, for this end, that He might indicate the passion which occurred to the last of the Aeons, and might by His own end announce the cessation of that disturbance which had risen among the Aeons. They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue, to whom the Lord approached and raised her from the dead, was a type of Achamoth, to whom their Christ, by extending himself, imparted shape, and whom he led anew to the perception of that light which had forsaken her. And that the Saviour appeared to her when she lay outside of the Pleroma as a kind of abortion, they affirm Paul to have declared in his Epistle to the Corinthians [in these words], "And last of all, He appeared to me also, as to one born out of due time." Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, "A woman ought to have a veil upon her head, because of the angels."

"And last of all he appeared unto me also, as unto one born out of due time."

This is rather an expression of modesty than any thing else. For not because he was the least, therefore did he appear to him after the rest. Since even if He did call him last, yet he appeared more illustrious than many which were before him, yea rather than all. And the five hundred brethren too were not surely better than James, because He appeared to them before him.

Why did He not appear to all at the same time? That He might first sow the seeds of faith. For he that saw Him first and was exactly and fully assured, told it unto the residue: then their report coming first placed the hearer in expectation of this great wonder, and made way before for the faith of sight. Therefore neither did He appear to all together, nor in the beginning to many, but to one alone first, and him the leader of the whole company and the most faithful: since indeed there was great need of a most faithful soul to be first to receive this sight. For those who saw him after others had seen him, and heard it from them, had in their testimony what contributed in no small degree to their own faith and tended to prepare their mind beforehand; but he who was first counted worthy to see Him, had need, as I have said, of great faith, not to be confounded by a sight so contrary to expectation. Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. And not on this account alone doth He appear to him first, but also because he had denied Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first. Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace.

But after Peter, He appears also to each at intervals, and at one time to fewer, at another to more, hereby making them witnesses and teachers of each other, and rendering His apostles trustworthy in all that they said.

What mean here his expressions of humility, or wherein are they seasonable? For if he wishes to show himself worthy of credit and to enrol himself among the witnesses of the resurrection, he is doing the contrary of what he wishes: since it were meet that he exalt himself and show that he was great, which in many places he doth, the occasion calling for it. Well, the very reason why he here also speaks modestly is his being about to do this. Not straightway, however, but with his own peculiar good sense: in that having first spoken modestly and heaped up against himself many charges, he then magnifies the things concerning himself. What may the reason be? That, when he comes to utter that great and lofty expression concerning himself, "I labored more abundantly than all," his discourse may be rendered more acceptable, both hereby, and by its being spoken as a consequence of what went before and not as a leading topic. Therefore also writing to Timothy, and intending to say great things concerning himself, he first sets down his charges against himself. For so all persons, when speaking in high terms of others, speak out freely and with boldness: but he that is compelled to praise himself, and especially when he also calls himself to witness, is disconcerted and blushes. Therefore also this blessed man first declares his own misery, and then utters that lofty expression. This then he doth, partly to abate the offensiveness of speaking about himself, and partly that he might hereby recommend to their belief what he had to say afterwards. For he that truly states what things are discreditable to him and conceals none of them, such as that he persecuted the Church, that he laid waste the faith, doth hereby cause the things that are honorable to him also to be above suspicion.

And consider the exceeding greatness of his humility. For having said, "and last of all He appeared to me also," he was not content with this: "For many that are last shall be first," saith He, "and the first last." Therefore he added, "as unto one born out of due time." Neither did he stop here, but adds also his own judgment and with a reason.

But consider how he abounds in the expressions of humility. For so, "to me last of all He appeared," saith he. Wherefore neither doth he with himself mention any other, and saith, "as of one born out of due time," and that himself is "the least of the apostles," and not even worthy of this appellation. And he was not content even with these, but that he might not seem in mere words to be humble-minded, he states both reasons and proofs: of his being "one born out of due time," his seeing Jesus last; and of his being unworthy even of the name of an apostle, "his persecuting the Church." For he that is simply humble-minded doeth not this: but he that also sets down the reasons utters all from a contrite mind. Wherefore also he elsewhere makes mention of these same things, saying, "And I thank him that enabled me; even Christ Jesus our Lord, for that He counted me faithful, appointing me to his service, though I was before a blasphemer, and a persecutor, and injurious."

Paul compares himself here to an aborted fetus which is not even regarded by some as fully born.

This is a word of humility. And he employed this humility prudently, so that when he says something lofty about himself — "I labored more than all of them" (1 Cor. 15:10) — they would not refuse to believe him as a boaster. An "untimely birth" in the proper sense refers to a premature child that a woman miscarries. Since he calls himself unworthy of the apostolic calling and a rejected man (1 Cor. 15:9), he called himself an "untimely birth," as one not yet mature with respect to apostolic dignity. Some, however, understood "untimely birth" as a late birth, since Paul is the last of the apostles. But it does not diminish Paul that he was the last to see the Lord. For neither is James inferior to the other five hundred because he saw the Lord later than they did.

903. – Last of all. Here the Apostle recalls the appearance made to him alone. In regard to this he does two things: first, he shows the order of the appearances; secondly, he assigns its reason (v. 9).

904. – He says, therefore: I have said that Christ was manifested to all, but last of all, i.e., finally and after the resurrection he appeared to me as to one untimely born, and therefore as the latest. He says, as one untimely born for three reasons. One, untimely born refers to a fetus, because it is born outside the proper time or because it is brought forth with violence or because it is not born with due quantity; and because the Apostle saw these three things in himself, he says: as one untimely born. For, first of all, all he was reborn outside the time of the other apostles. For the other apostles were reborn in Christ before the coming of the Holy Spirit, but Paul after. Secondly, because the other apostles were converted to Christ spontaneously, but Paul by coercion: "He fell to the ground and heard a voice" (Ac 9:4). And this is of great value against heretics, who say that no one should be forced to the faith, because Paul was forced. And as Augustine says: Paul made more progress in the faith, although he was forcibly converted, than many who came spontaneously. Thirdly, because he regards himself as less than the others and that he had not arrived to the virtue of the other apostles.

Paul is least because he was the last in time, not because he was inferior in any way to the others.

The Enemy is more completely vanquished in the case of a man over whom he holds fuller sway.

These words apply to those who complain: Why wasn't I created such that I would be free from sin forever? Why was I fashioned such a vessel that I could not endure hard like metal instead of being fragile and easily broken whenever touched?… Let us blush and say what those say who have already obtained their rewards. Let us, who are sinners on earth and encased in this fragile and mortal body, say what we know the saints are saying in heaven.

If the apostle makes such a confession, how much more should the sinner? Scripture says: "The just man accuses himself when he begins to speak." If the just man is prompt to accuse himself, how much more should the sinner be?

He who endured imprisonment, wounds and beatings, who netted the world with epistles, who was called by a heavenly voice, humbled himself, saying, "I am the least of the apostles, unfit to be called an apostle."

"For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God."

And he said not, of the twelve alone, but also of all the other apostles. And all these things he spake, both as one speaking modestly and because he was really so disposed as I said, making arrangements also beforehand for what was intended to be spoken and rendering it more acceptable. For had he come forward and said, "Ye ought to believe me that Christ rose from the dead; for I saw Him and of all I am the most worthy of credit, inasmuch as I have labored more," the expression might have offended the hearers: but now by first dwelling on the humiliating topics and those which involve accusation, he both took off what might be grating in such a narrative, and prepared the way for their belief in his testimony.

On this account therefore neither doth he simply, as I said, declare himself to be the last and unworthy of the appellation of an apostle, but also states the reason, saying, "because I persecuted the Church." And yet all those things were forgiven, but nevertheless he himself never forgot them, desiring to signify the greatness of God's favor: wherefore also he goes on to say, "But by the grace of God I am what I am."

He pronounces judgment on himself: I, he says, am the least not only of the twelve, but of all the rest as well. Look, here he recalls those sins from which he was delivered through baptism, in order to show what grace he received from God. Why then, while presenting himself as a witness of Christ's Resurrection, since He appeared to him as well, does he enumerate his own shortcomings? In order to earn greater trust. For he who in all fairness has laid out his own unworthiness will not speak in vain on behalf of another.

905. – And therefore, as though assigning a reason he says: I am the least of the apostles. In regard to this he does two things: first, he shows his smallness; secondly, he explains the reason for this (v. 9b).

906. – He explains his smallness, first, in comparison to the apostles, when he says: for I am the least of the apostles: "The least one shall become a clan, and the smallest one a mighty nation" (Is 60:22); "The greater you are, the more you must humble yourself" (Sir 3:18). And although he is the least in relation to the apostles, yet it could be said that he is great in comparison to others; and therefore, secondly, he shows his smallness in comparison to others, when he says: unfit not only to be but to be called an apostle, although I should be called: "Not that we are sufficient of ourselves but our sufficiency is from God" (2 Cor 3:5).

907. – But it could be said: O Apostle, for the sake of humility no one say anything false: therefore, since you are great, why do you call yourself the least? Therefore, when he says: because I persecuted the church of God, he shows how he is the least and how he is not the least. He calls himself the least, when he considers his past deeds. And he says: I am not worthy Why? Because I persecuted the church of God, which the other apostles did not do: "I persecuted the church of God violently" (Gal 1:13); "Though I formerly blasphemed and persecuted and insulted him" (1 Tim 1:13). And although of myself I am the least, yet from the grace of God I am not the least; and therefore he says: by the grace of God I am what I am. In regard to this he does two things: first, he commends his condition as to its state; secondly, as to the execution of his state (v. 10b).

Paul says all this in order to show that despite his great sins and unworthiness, the grace of God was not given to him for nothing.

Gladly and with the eyes of faith do all in the City of God look up to this great man, Paul, this athlete of Christ, who was anointed by Christ and instructed by him. With him he was nailed to the cross, and through him made glorious. This man was made a spectacle to the world, to angels and to men. He lawfully carried on a great conflict in the theater of this world and strained forward to the prize of his heavenly calling.

Paul did not labor in order to receive grace, but he received grace so that he might labor.

How, then, is God's commandment accomplished, even with difficulty, without his help, since if the Lord does not build, the builder is said to have labored in vain.

He who spends his time in softness and all laxity because of his luxurious living, who is clothed in purple and fine linen and feasting every day in splendid fashion and who flees the labors imposed by virtue has neither labored in this life nor will live in the future, but he will see life afar off, while being racked in the fire of the furnace.

This is the perfect and consummate glory in God: not to exult in one's own righteousness, but recognizing oneself as lacking true righteousness, to be justified by faith in Christ alone. Paul gloried in despising his own righteousness. In seeking after the righteousness by faith which is of God through Christ, he sought only to know him and the power of his resurrection and the fellowship of his sufferings, being made conformable to his death, so as to attain to the resurrection from the dead.… It is God who grants efficacy to our labors.

The Apostle, when he said: "By the grace of God I am what I am," adds: "I have labored more abundantly than all of them." Do you then praise yourself, O Apostle? No; whence he adds: "Not I, but the grace of God with me." It is a noble example that some recognize their virtue and do not grow proud of it. How virtuously some act with the grace of the Holy Spirit!

Wherefore also Paul, since he was the apostle of the Gentiles, says, "I laboured more than they all." For the instruction of the former, [viz., the Jews, ] was an easy task, because they could allege proofs from the Scriptures, and because they, who were in the habit of hearing Moses and the prophets, did also readily receive the First-begotten of the dead, and the Prince of the life of God,-Him who, by the spreading forth of hands, did destroy Amalek, and vivify man from the wound of the serpent, by means of faith which was [exercised] towards Him. As I have pointed out in the preceding book, the apostle did, in the first place, instruct the Gentiles to depart from the superstition of idols, and to worship one God, the Creator of heaven and earth, and the Framer of the whole creation; and that His Son was His Word, by whom He founded all things; and that He, in the last times, was made a man among men; that He reformed the human race, but destroyed and conquered the enemy of man, and gave to His handiwork victory against the adversary. But although they who were of the circumcision still did not obey the words of God, for they were despisers, yet they were previously instructed not to commit adultery, nor fornication, nor theft, nor fraud; and that whatsoever things are done to our neighbours' prejudice, were evil, and detested by God. Wherefore also they did readily agree to abstain from these things, because they had been thus instructed. But they were bound to teach the Gentiles also this very thing, that works of such a nature were wicked, prejudicial, and useless, and destructive to those who engaged in them. Wherefore he who had received the apostolate to the Gentiles, did labour more than those who preached the Son of God among them of the circumcision. For they were assisted by the Scriptures, which the Lord confirmed and fulfilled, in coming such as He had been announced; but here, [in the case of the Gentiles, ] there was a certain foreign erudition, and a new doctrine [to be received, namely], that the gods of the nations not only were no gods at all, but even the idols of demons; and that there is one God, who is "above all principality, and dominion, and power, and every name which is named;" and that His Word, invisible by nature, was made palpable and visible among men, and did descend "to death, even the death of the cross;" also, that they who believe in Him shall be incorruptible and not subject to suffering, and shall receive the kingdom of heaven. These things, too, were preached to the Gentiles by word, without [the aid of] the Scriptures: wherefore, also, they who preached among the Gentiles underwent greater labour. But, on the other hand, the faith of the Gentiles is proved to be of a more noble description, since they followed the word of God without the instruction [derived] from the [sacred] writings.

You are familiar with Paul, who labored so much and erected so many trophies in combat with the devil. He physically marched throughout the known world. He orbited the earth, ocean, air—he circled the world as if he had wings. He was stoned, beaten and murdered. He suffered everything for the name of God, called from above by a heavenly voice.… We know, we understand, he said, the grace we have received, and it did not find me inattentive.

Did you see how he reaped the benefit of God's liberality and then how abundantly he contributed his own share, by his zeal, his fervor, his faith, his courage, his patience, his lofty mind and his undaunted will? This is why he deserved a larger measure of help from above.

"But by the grace of God I am what I am."

Seest thou again another excess of humility? in that the defects he imputes to himself, but of the good deeds nothing; rather he refers all to God. Next, lest he might hereby render his hearer supine, he saith, "And His grace which was bestowed upon me was not found vain." And this again with reserve: in that he said not, "I have displayed a diligence worthy of His grace," but, "it was not found vain."

"But I labored more abundantly than they all." He said not, "I was honored," but, "I labored;" and when he had perils and deaths to speak of, by the name of labor he again abates his expression.

Then again practicing his wonted humility, this also he speedily passes by and refers the whole to God, saying, "Yet not I, but the grace of God which was with me." What can be more admirable than such a soul? who having in so many ways depressed himself and uttered but one lofty word, not even this doth he call his own; on every side finding ways, both from the former things and from them that follow after, to contract this lofty expression, and that because it was of necessity that he came to it.

Shortcomings he ascribes to himself, while perfections he attributes to the grace of God.

And he said this with humility, for he did not say: I did something worthy of grace, but: the grace of God, which is in me, proved not to be in vain. How? Because I labored more than all the apostles. And he did not say: I was exposed to dangers, but limited his boast to the modest name of labor. He says this about himself in order to appear worthy of trust. For a teacher must be worthy of trust.

And the very fact that I labored is not my own achievement, but the work of the grace of God.

908. – Therefore he says first: of myself I am nothing, but what I am, I am by the grace of God, i.e., from God, not from me: "Of this gospel I was made a minister" (Eph 3:7). And he says, what I am, because without grace a man is nothing: "If I have prophetic powers and understand all mysteries" (1 Cor 13:2). But how he used and executed his state he shows, saying: and his grace.

909. – Here he shows, first, how he used that grace, namely, for good; therefore he says: toward me was not in vain, i.e., idle, because he used it for that for which it was given to him: "Lest somehow I should be running in vain" (Gal 2:2). Secondly, he manifests how he exceeded others; therefore he adds: on the contrary I worked harder than any of them, i.e., than any of the apostles singly, by preaching, because no one preached in so many places and announced Christ. Hence he says: "So that from Jerusalem to Illyricum I fully preached" (Rom 15:19) and even as far as Spain – by working, because although he, as the other apostles, could require expenses necessary for them, yet he particularly wished to seek his expenses from the labor of his hands, as he says in 2 Th (3:8): "Night and day we have worked with our hands – by enduring tribulation"; for none of the apostles endured such persecutions and tribulations as he mentions in 2 Cor (11:23): "With far greater labors, far more imprisonments, with countless beatings. Thirdly, he shows the efficacy of use, because this was not from himself alone but from the instinct and help of the Holy Spirit. Therefore, he says: though it was not I alone acting but the grace of God, which is with me, which moves the will to this: "Thou has wrought for us all our works" (Is 26:12): "God is at work in you both to will and to work" (Phil 2:13). For God not only infuses but He also moves us to use the graces infused well, and this is called cooperating grace.

With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles. Peter, therefore, was an apostle of that very God whose was also Paul; and Him whom Peter preached as God among those of the circumcision, and likewise the Son of God, did Paul [declare] also among the Gentiles. For our Lord never came to save Paul alone, nor is God so limited in means, that He should have but one apostle who knew the dispensation of His Son. And again, when Paul says, "How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace," he shows clearly that it was not merely one, but there were many who used to preach the truth. And again, in the Epistle to the Corinthians, when he had recounted all those who had seen God after the resurrection, he says in continuation, "But whether it were I or they, so we preach, and so ye believed," acknowledging as one and the same, the preaching of all those who saw God after the resurrection from the dead.

But wherefore did he utter at all that same lofty expression, "I labored more abundantly than they?" He saw that the occasion compelled him. For had he not said this, had he only depreciated himself, how could he with boldness call himself to witness, and number himself with the rest, and say, "Whether then it be I or they, so we preach."

For the witness ought to be trustworthy, and a great man. But how he "labored more abundantly than they," he indicated above, saying, "Have we no right to eat and to drink, as also the other Apostles?" And again, "to them that are without law as without law." Thus, both where exactness was to be displayed, he overshot all: and where there was need to condescend, he displayed again the same great superiority.

But some cite his being sent to the Gentiles and his overrunning the larger part of the world. Whence it is evident that he enjoyed more grace. For if he labored more, the grace was also more: but he enjoyed more grace, because he displayed also more diligence. Seest thou how by those particulars whereby he contends and strives to throw into shade the things concerning himself, he is shown to be first of all?

Having exalted the Apostles and abased himself, then again having exalted himself above them that he might make out an equality: (for he did effect an equality, when he showed that he had advantages over them as well as they over him,) and having thereby proved himself worthy of credit; neither so doth he dismiss them, but again ranks himself with them, pointing out their concord in Christ. Nevertheless he doth it not so as that he should seem to have been tacked on to them, but as himself also to appear in the same rank. For so it was profitable for the Gospel. Wherefore also he was equally earnest, on the one hand, that he might not seem to overlook them; on the other, that he might not be on account of the honor paid to them held cheap by those that were under his authority. Therefore he also now makes himself equal again, saying,

"Whether then it be I or they, so we preach." "From whomsoever," saith he, "ye choose to learn, learn; there is no difference between us." And he said not, "if ye will not believe me, believe them;" but while he makes himself worthy of credit and saith that he is of himself sufficient, he affirms the same also of them by themselves. For the difference of persons took no effect, their authority being equal. And in the Epistle to the Galatians he doth this, taking them with him, not as also standing in need of them, but saying indeed that even himself was sufficient: "For they who were of repute imparted nothing to me:" nevertheless, even so I follow after agreement with them. "For they gave unto me," saith he, "their right hands." For if the credit of Paul were always to depend on others and to be confirmed by testimony from others, the disciples would hence have received infinite injury. It is not therefore to exalt himself that he doeth this, but fearing for the Gospel. Wherefore also he here saith, making himself equal, "Whether it be I or they, so we preach."

Well did he say, "we preach," indicating his great boldness of speech. For we speak not secretly, nor in a corner, but we utter a voice clearer than a trumpet. And he said not, "we preached," but, "even now 'so we preach.'" "And so ye believed." Here he said not, "ye believe," but, "ye believed." Because they were shaken in mind, therefore he ran back to the former times, and proceeds to add the witness from themselves.

To be sure, an amender of that Gospel, which had been all topsy-turvy from the days of Tiberius to those of Antoninus, first presented himself in Marcion alone-so long looked for by Christ, who was all along regretting that he had been in so great a hurry to send out his apostles without the support of Marcion! But for all that, heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man's audacity, not of God's authority; and if Marcion be even a disciple, he is yet not "above his master; " if Marcion be an apostle, still as Paul says, "Whether it be I or they, so we preach; " if Marcion be a prophet, even "the spirits of the prophets will be subject to the prophets," for they are not the authors of confusion, but of peace; or if Marcion be actually an angel, he must rather be designated "as anathema than as a preacher of the gospel," because it is a strange gospel which he has preached.

I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline. For, "Whether (it be) I," says (Paul), "or they, thus we preach." Accordingly, it is material to the interest of the whole sacrament to believe nothing conceded by John, which has been taffy refused by Paul.

Whether I labored more or they did, yet in preaching, he says, we are all in agreement. And he did not say: if you do not believe me, then believe them, for he would have demeaned himself and would have appeared a witness of truth not worthy of belief; but he says that he himself is a sufficient witness on his own, and they themselves are sufficient on their own. With the word "we preach" he also confirms the truth of his words. For we speak not in secret, but openly, and not at some time, but even now. "And so you believed." He did not say: you now believe, because they were already wavering. But along with the others, he calls their faith too a witness of the truth. You, he says, would not have believed in vain false and deceitful words if you had not been convinced of the truth of what was preached.

910. – Whether then it was I or they, so we preach. Here he shows the agreement of the preachers; and this can be read in two ways: first, as confirming what has been said. As if one were to say: You preach thus, but we do not believe you alone, because you are the least of the Apostles. Therefore, the Apostle says in reply: Indeed you should believe me, because I do not preach other things; whether it was I or the other apostles you saw, they preached that Christ rose and was seen, and you also believed, just as I and those who preached, namely, that Christ rose and was seen: "Since we have the same spirit of faith" (2 Cor 4:13). Secondly, it can be read so that the efficacy of preaching comes to the apostles from one source, i.e., from the grace of God. As if to say: whether I preach or they, i.e., the apostles, as we preach, we have done this by the help and strength of God's grace; and so even you have believed, namely, inspired by the Holy Spirit and grace of God without which we can do nothing: "Without me you can do nothing" (Jn. 15:5).