1 Corinthians 15:11
Whether then it be I or they, so we preach, and so ye believed.
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 does he dismiss them, but again ranks himself with them, pointing out their concord in Christ. Nevertheless he does 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, says he, ye choose to learn, learn; there is no difference between us. And he said not, if you will not believe me, believe them; but while he makes himself worthy of credit and says 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 does 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, says 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 does this, but fearing for the Gospel. Wherefore also he here says, 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.
1 Corinthians 15:12
- Now if Christ is preached that He has been raised from the dead, how say some among you that there is no resurrection of the dead?
Do you see how excellently he reasons, and proves the resurrection from the fact of Christ’s being raised, having first established the former in many ways? For both the prophets spoke of it, says he, and the Lord Himself showed it by His appearing, and we preach, and you believed; weaving thus his fourfold testimony; the witness of the prophets, the witness of the issue of events, the witness of the apostles, the witness of the disciples; or rather a fivefold. For this very cause too itself implies the resurrection; viz. his dying for others’ sins. If therefore this has been proved, it is evident that the other also follows, viz. that the other dead likewise are raised. And this is why, as concerning an admitted fact, he challenges and questions them, saying, Now if Christ has been raised, how say some among you that there is no resurrection of the dead?
Hereby also again abating the boldness of the gainsayers: in that he said not, how say, ye, but, how say some among you. And neither does he bring a charge against all nor declare openly the very persons whom he accuses, in order not to make them more reckless: neither on the other hand does he conceal it wholly, that he may correct them. For this purpose accordingly, separating them from the multitude, he strips himself for the contest with them, by this both weakening and confounding them, and holding the rest in their conflicts with these firmer to the truth, nor suffering them to desert to those that were busy to destroy them: he being in fact prepared to adopt a vehement mode of speech.
Further, lest they should say, this indeed is clear and evident unto all that Christ is raised, and none doubts it; this does not however necessarily imply the other also, to wit, the resurrection of mankind: — for the one was both before proclaimed and came to pass, and was testified of by his appearing; the fact, namely, of Christ’s resurrection: but the other is yet in hope, i.e., our own part:— see what he does; from the other side again he makes it out: which is a proof of great power. Thus, why do some say, says he, that there is no resurrection of the dead? Of course then the former also in its turn is subverted by this, the fact, namely, that Christ is raised. Wherefore also he adds, saying,