({αὐτόπτας}) as they are called by Luke, (Luke 1:2,) who saw the accom-
Commentary on the Corinthians
For our sins That is, that by taking our curse upon him he might redeem us from it. For what else was Christ's death, but a sacrifice for expiating our sins — what but a satisfactory penalty, by which we might be reconciled to God — what but the condemnation of one, for the purpose of obtaining forgiveness for us? He speaks also in the same manner in Romans 4:25, but in that passage, on the other hand, he ascribes it also to the resurrection as its effect — that it confers righteousness upon us; for as sin was done away through the death of Christ, so righteousness is procured through his resurrection. This distinction must be carefully observed, that we may know what we must look for from the death of Christ, and what from his resurrection. When, however, the Scripture in other places makes mention only of his death, let us understand that in those cases his resurrection is included in his death, but when they are mentioned separately, the commencement of our salvation is (as we see) in the one, and the consummation of it in the other.
5. That he was seen by Cephas He now brings forward eye witnesses, ({αὐτόπτας}) as they are called by Luke, (Luke 1:2,) who saw the accomplishment of what the Scriptures had foretold would take place. He does not, however, adduce them all, for he makes no mention of women. When, therefore, he says that he appeared first to Peter, you are to understand by this that he is put before all the men, so that there is nothing inconsistent with this in the statement of Mark (Mark 16:9) that he appeared to Mary.
But how is it that he says, that he appeared to the twelve, when, after the death of Judas, there were only eleven remaining? Chrysostom is of opinion that this took place after Matthias had been chosen in his room. Others have chosen rather to correct the expression, looking upon it as a mistake 909 But as we know, that there were twelve in number that were set apart by Christ's appointment, though one of them had been expunged from the roll, there is no absurdity in supposing that the name was retained. On this principle, there was a body of men at Rome that were called Centumviri, 910 while they were in number 102. 911 By the twelve, therefore, you are simply to understand the chosen Apostles.
It does not quite appear when it was that this appearing to more than five hundred took place. Only it is possible that this large multitude assembled at Jerusalem, when he manifested himself to them. For Luke (Luke 24:33)
909Granville Penn supposes that the common reading {εἶτα} {τοῖς} {δώδεκα} then to the twelve, is a corruption for {εἶτα} {τοῖς} {δε} {δεκα} --- and then to the ten, understanding the Apostle as meaning, that Christ appeared first to Cephas, and then to the other ten. Dr. Adam Clarke, after stating that ``instead of {δώδεκα}, twelve, {ἓνδεκα}, eleven is the reading of D* E F G, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the Fathers,'' and that ``this reading is supported by Mark 16:14,'' remarks: ``Perhaps the term twelve is used here merely to point out the society of the Apostles. who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterwards filled up.'' ``The twelve was a name not of number, but of office. --- McKnight. --- Ed.
910"C'est a dire, les Cents;" — "That is to say, the Hundred." 911The reader will find the same term referred to by Calvin when commenting on 1 Corinthians 10:8. (See Calvin on the Corinthians, vol. 1, p. 324, n. 3.) — Ed.