({αὐτόπτας}) as they are called by Luke, (Luke 1:2,) who saw the accom- (continued)
John Calvin makes mention in a general way of the disciples who had assembled with the eleven; but how many there were he does not say. Chrysostom refers it to the ascension, and explains the word {ἐπάνω} to mean, from on high. 912
Unquestionably, as to what he says in reference to his having appeared to James apart, this may have been subsequently to the ascension.
By all the Apostles I understand not merely the twelve, but also those disciples to whom Christ had assigned the office of preaching the gospel. 913
In proportion as our Lord was desirous that there should be many witnesses of his resurrection, and that it should be frequently testified of, let us know that it should be so much the more surely believed among us. (Luke 1:1.) Farther, inasmuch as the Apostle proves the resurrection of Christ from the fact that he appeared to many, he intimates by this, that it was not figurative but true and natural, for the eyes of the body cannot be witnesses of a spiritual resurrection.
8. Last of all to me, as to one born prematurely, He now introduces himself along with the others, for Christ had manifested himself to him as alive, and invested with glory. 914 As it was no deceptive vision, it was calculated to be of use 915 for establishing a belief in the resurrection, as he also makes use of this argument in Acts 26:8. But as it was of no small importance that his authority should have the greatest weight and influence among the Corinthians, he introduces, by the way, a commendation of himself personally, but at the same time qualified in such a manner that, while he claims much for himself, he is at the same time exceedingly modest. Lest any one, therefore, should meet him with the objection: "Who art thou that we should give credit to thee?" he, of his own accord, confesses his unworthiness, and, in the first place, indeed he compares himself to one that is born prematurely, and that, in my opinion, with reference to his sudden conversion. For as infants do not come forth from the womb, until they have been there formed and matured during a regular course of time, so the Lord observed a regular period of time in creating, nourishing, and forming his Apostles. Paul, on the other hand, had been cast forth from the womb when he had scarcely received the vital spark. 916 There are some that
912"This peculiar use of {ἐπάνω} for {πλωῖον}, (which seems to have been popular or provincial, not being found in the Classical writers,) occurs also in Mark 14:5, but with a genitive. Perhaps, however, it has properly no regimen, but is used parenthetically, like the Latin plus trecentos, 300 and more.'' --- Bloomfield. The word {ὠπάνω} is used in a similar way in the Septuagint. Thus in Exodus 30:14 {ἀπὸ} {εἰκοσαετοῦς} {και} {ἐπάνω} --- from twenty years old and above, and in Leviticus 27:7, {ἀπὸ} {ἑξήκονταἐτῶν} {και} {ἐπάνω} --- from sixty years old and above. --- Ed.
913Calvin's view accords with that of Chrysostom, who says, {ἦσαν} {γὰρ} {καὶ} {ἄλλοι} {ἀπόστολοι} {ὡς} {ὁι} {ἑιβδομήκοντα} --- ``for there were also other Apostles, such as the seventy.'' --- Ed.
914"En sa vie et gloire immortelle;" — "In his life and immortal glory." 915"Elle estoit suffisante et receuable;" — "It was sufficient and admissible." 916In accordance with the view taken by Calvin, Bloomfield considers the original term. {ἔκτρωμα} to mean, a child born before the due time, (in which sense the term abortivus, is employed by Horace, Sat. 1:3.46,) the Apostle ``calling himself so as being an Apostle not formed and matured by previous preparation and instruction.'' Penn, after quoting the definition given by Eustathius of the term {ἔκτρωμα} --- {τὸ} {μήπω} {τετυπώμενον} --- an unformed foetus, remarks: ``To all the other Apostles our Lord appeared after his resurrection, when they had attained their adult form in his ministry; but to St. Paul he appeared at the