It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, Co1 15:12. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (Ti2 2:17, Ti2 2:18), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,

I.What a stress he lays upon it (Co1 15:1, Co1 15:2): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation (Co1 15:2), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb 10:23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Mat 10:22. (2.) We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.

II.Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, en prōtois - among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification (Rom 4:25), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ's death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.

III.Observe how this truth is confirmed,

1.By Old Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Psa 16:10; Isa 53:4-6; Dan 9:26, Dan 9:27; Hos 6:2. Such scripture-types as Jonah (Mat 12:4), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb 11:19. Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.

2.By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Mat 28:10. After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, Luk 24:50. Compare Act 1:2, Act 1:5-7. Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour's resurrection (Luk 24:48); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, Act 9:17. Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing, (1.) That he was one born out of due time (Co1 15:8), an abortive, ektrōma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul's account a very humbling circumstance. (2.) By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God, Co1 15:9. Indeed, he tells us elsewhere that he was not a whit behind the very chief apostles (Co2 11:5) - for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful. (3.) By ascribing all that was valuable in him to divine grace: But by the grace of God I am what I am, Co1 15:10. It is God's prerogative to say, I am that I am; it is our privilege to be able to say, "By God's grace we are what we are." We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, the grace of God was not given him in vain, but he laboured more abundantly than they all: he thought himself so much more the debtor to divine grace. Yet not I, but the grace of God which was with me. Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.

After this digression, the apostle returns to his argument, and tells them (Co1 15:11) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles preached the same: Whether it were they or I, so we preached, and so you believed. Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same doctrine, and confirmed it by the same evidence. All agreed in this that Jesus Christ, and him crucified and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Christians believe. All the apostles agreed in this testimony; all Christians agree in the belief of it. By this faith they live. In this faith they die.

I am the least of the apostles - This was literally true in reference to his being chosen last, and chosen not in the number of the twelve, but as an extra apostle. How much pains do some men take to make the apostle contradict himself, by attempting to show that he was the very greatest of the apostles, though he calls himself the least! Taken as a man and a minister of Christ, he was greater than any of the twelve; taken as an apostle he was less than any of the twelve, because not originally in that body.

Am not meet to be called an apostle - None of the twelve had ever persecuted Christ, nor withstood his doctrine: Saul of Tarsus had been, before his conversion, a grievous persecutor; and therefore he says, ουκ ειμι ἱκανος, I am not proper to be called an apostle, because I persecuted the Church of God, i.e. of Christ, which none of the apostles ever did.

For I am the least of the apostles,.... Referring not to the littleness of his stature, but to the figure before used, and as expressing not the opinion of others concerning him, but the true and real sense he had of himself, for which he himself gives the strongest reason that can be given; and by "apostles" he means not only the twelve, but all other ministers of the Gospel that were sent forth by Christ to preach it: nor need this be wondered at, when he says, that he was less than the least of all saints, Eph 3:8 though when his person and doctrines were traduced by false teachers, and attempts were made to disgrace his ministry, and render it useless, in vindication of himself, and without vanity, he does not stick to assert, that he was not a whit behind the very chiefest of the apostles, Co2 11:5 and yet here adds,

that am not meet to be called an apostle; not only to be one, but to bear the name of one. No man was meet or fit for such an office of himself; none of the apostles were any more than himself; but his meaning is, that though he was chosen, and called, and qualified by the gifts and grace of God for this office, yet he was unworthy to be called by the name of an apostle of Christ, for the reason following,

because I persecuted the church of God: he not only consented to the death of Stephen, the first martyr, and held the clothes of them that stoned him; but he made havoc of the church, haling men and women to prison, and continued to breathe out threatenings and slaughter against the disciples of the Lord; and had letters of commission from the high priest in his pocket, to seize any of this way at Damascus, and bring them bound to Jerusalem, when Christ met him in the way, and was seen by him: according to his own account, he shut up many of the saints in prison, gave his voice against them when they were put to death, punished them oft in every synagogue, compelled them to blaspheme, and being exceeding mad against them, persecuted them to strange cities; see Act 7:1. This he mentions both for his own abasement and humiliation, and to magnify the grace of God, to which he ascribes all he was, had, and did, as in the next verse.

least--The name, "Paulus," in Latin, means "least."

I persecuted the church--Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.