Commentary on 1 Corinthians 15:1-11

Paul has often been viewed as the hero of (Protestant) Christianity, and indeed, his contribution is significant. Among the 27 books of the New Testament, 13 letters are attributed to him. Many people have appreciated the power of the gospel in Paul’s letters. Without Paul’s letters, Christianity would look very different.

Today’s passage (1 Corinthians 15:1–11), however, is a reminder that Paul was not the only Christ-believer in the mid-first century, let alone the most prominent one. Rather, the Paul encountered in this passage is one who is struggling to convince others that his view of resurrection is valid. Paul bases his claims on shared tradition among other apostles, his audience in Corinth, and himself. This passage contains the gospel of resurrection that nourishes and inspires all believers.

To be sure, Paul presents himself as an authority to his Corinthian audience throughout 1 Corinthians. For example, he writes, in Christ he “became [their] father through the gospel” (4:15), admonishing his “beloved children” (4:14). Paul spends almost four chapters (chapters 11–14) correcting their communal worship practices. At the end of chapter 14, Paul’s tone grows highly critical. “Anyone who claims to be a prophet, or to have spiritual powers, must acknowledge that what I am writing to you is a command of the Lord. Anyone who does not recognize this is not to be recognized” (14:37–38). One might expect Paul to adopt a definitive tone after this.

In 15:1, however, Paul adjusts his tone to talk at length about resurrection. Resurrection is part of Paul’s gospel, but he received this salvific gospel (verse 2) from others, then passed it on to the Corinthians (verses 1, 3). The content of this gospel is Christ’s death, burial, and resurrection, all of which have occurred “in accordance with the scriptures” (verses 3–4). Although it is uncertain which scripture(s) Paul refers to, it is important to note that “this early creed specifies that the story of Jesus’ passion and resurrection must be interpreted in light of [Israel’s] Scripture.”¹ Paul’s Christophany takes place within the story of Israel and God’s faithfulness toward God’s people.

This early Christian tradition Paul received also includes a list of people who encountered the risen Christ (verses 5–7), to which Paul adds his name in verse 8. Paul firmly believed he saw the Lord (9:1), and his apostolic calling is rooted in this visionary experience (see Galatians 1:1, 15–16), but he was not the only witness. The tradition of Christophany was mediated through many witnesses—named and unnamed, female and male.²

Paul encountered Jesus later than his contemporaries. As his faith matured, the death and resurrection of Jesus Christ became the center of Paul’s apocalyptic conviction and proclamation. God acted for the world and humanity decisively through and in Christ. Yet, the tradition about resurrection, especially the appearances of the risen Jesus, was potentially Paul’s weakest spot when it comes to apostolic authority. According to the canonical Gospels, Paul was not among the first disciples of Jesus, nor was he with them in Galilee or Jerusalem when Christ appeared (Paul isn’t part of the narrative of the Gospels!). In today’s passage, Paul admits he received this gospel from others (verse 3; see also 11:23 for the tradition about the Lord’s Supper; despite Galatians 1:1, 11).

First Corinthians 15:1–11 demonstrates how Paul handles this perceived deficiency. Paul inserts himself into the list of those who witnessed the post-resurrection Christ with humble expressions (“as to one untimely born,” verse 8; “I am the least of the apostles, unfit to be called an apostle,” verse 9), but also a sense of finality (eschaton pantōn, “last of all,” verse 8). Finally, Paul claims his place as an apostle by appealing to how the God of Israel graciously acted for all, including him, through Christ’s resurrection (verse 10).

Reading 1 Corinthians 15:1–11 around Epiphany emphasizes the significance of Christ’s resurrection in Christian tradition. While there are numerous denominations and churches, the gospel of resurrection is one of the common denominators. This message of resurrection has been the foundational confession for all believing communities everywhere. Today’s passage suggests Paul’s apostolic proclamation was aligned with that of other apostles (verse 11), flowing from their shared faith. Furthermore, they believed that this foundational gospel emerged from, and should be understood in light of, Israel’s scripture (verses 3–4). The memory of Christophany, God’s life-giving work, was handed on by many faithful ones. Despite Paul’s claim (“last of all,” eschaton pantōn), this list is not closed.

All Christians are entrusted with spreading this gospel. First Corinthians 15:1–11 is not about proving resurrection scientifically, objectively, or apologetically.³ It is about a faithful response to Christ’s appearance and God’s gracious revelation in Christ. This earliest ecumenical tradition invites one into a flourishing life in Christ, one that Paul and all other early Christians encountered through the grace of God (verse 10).

Notes

1. Richard B. Hays, First Corinthians (Louisville: WJK, 1997), 255. While admitting the ambiguity of this phrase, Hays suggests a few possible scriptures, such as Isaiah 53 (for death), Hosea 6:2 or Jonah 1:17 (for the third day), and Psalm 16 (resurrection/vindication) (256).
2. First Corinthians 15 does not explicitly mention women in the list of witnesses. Yet, according to the canonical Gospels, several women were among the first who saw the empty tomb (Mark 16:1–8, Luke 24:1–10, John 20:1 [Mary alone]), and/or the risen Jesus (Matthew 28:1–10, John 20:11–18 [Mary alone]).
3. “There is no proof that Jesus rose from the dead. Even an empty tomb does not prove it. … [E]ven if there were medical reports to confirm it, they still would not prove that God raised him or that his resurrection meant his victory over all the powers of sin and evil.” Shirley C. Guthrie, Christian Doctrine, 50th Anniversary Edition (Louisville: WJK, 2018), 272–73.