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¡Saludos Hermano! ¡Gracias por continuar brindándome su valiosísima ayuda! Le cuento que otro
buen Hermano y Amigo me ha enviado las Notas / Artículos correspondientes a “Jueces”. Y ahora
sólo nos faltan las Notas / Artículos de 8 libros para completar el proyecto de la “Biblia de Estudio
de Apologética”: (2 Reyes, 1 Crónicas, 2 Crónicas, Esdras, Job, Isaías, Jeremías, Ezequiel).

¡Dios le continúe bendiciendo cada día más y más!

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Libros cristianos para estudiar la biblia

This is the only place where Paul mentions “the Twelve,” which suggests that he is drawing from
the tradition. “The Twelve” refers to the disciples of Jesus, and the continued use of this number,
even after Judas’s defection, shows its important pre-Easter symbolic significance to the disciples.

To the twelve: further coincidence with Lu 24:36ff, which is confirmed by Joh 20:19ff. The twelve
had so thoroughly become a technical term for the original apostles both before and after (Ac 6:2)
the death of Christ that it is used here although one had fallen from the ranks. This makes it
possible and likely that Paul refers to the appearance in Joh 20:19 when Thomas also was present.

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 afterward filled up. Jn 20:24

The appearance to Peter was a cry of the early disciples: “It is true! The Lord has risen and has
appeared to Simon” (Luke 24:34).

By the twelve-This was their standing appellation; but their full number was not then present.

notes the “pedantic correction” to “eleven” made by some texts, versions, and writers. The
phenomenon appears in reverse at Acts 1:26.

Then of the twelve. The apostles; still called “the twelve,” though Judas was not one of
them. It was common to call the apostles “the twelve.” Jesus appeared to the apostles at one
time in the absence of Thomas (John 20:19, 24); and also to them when Thomas was
present, John 20:24–29 Probably Paul here refers to the latter occasion, when all the
surviving apostles were present.

This is the only place where Paul refers to the Twelve—a fairly clear indication that he is
here quoting a formula he did not himself make up, and that the notion of a group of twelve
special disciples is pre-Pauline, and therefore very early. The Twelve appear to have played
some part in the story of Jesus, and to have served as witnesses who could prove the
continuity between Jesus of Nazareth and the risen Lord, but not to have been significant
figures in the church, at least after the earliest period. The gospels contain accounts of
appearances to the Twelve (or more precisely the Eleven, Judas Iscariot being removed
from the original number—see note 1 on p. 335): Matt. 28:16 f.; Luke 24:33–51 (but here
others are present with the Eleven); John 20:19–23 (here Thomas is absent, but others may
be present), 26–9 (Thomas is included); compare Acts 1:3.

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 808 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, 809 while they were in number
102. 810 By the twelve, therefore, you are simply to understand the chosen Apostles.

His appearance to the whole number of the disciples we have recorded, Joh 20:19: they are called
twelve, ( though Judas was now dead, and Thomas at that time was not there), because twelve
was the number that God had appointed the college of apostles to consist of; so, Ge 42:13, the
children of Jacob said they were twelve brethren, though they thought at that time that Joseph
(who made the twelfth) was dead. This is much more probably the sense, than the fancy of some,
that Barnabas, who was afterward chosen to supply the room of Judas, being at that time a
disciple, might at that time be with them; for admit he were, yet Thomas, we are sure, was at that
time absent.

1 The Western Text pedantically corrects to Eleven. There is no need to treat the whole clause as a
gloss (Weiss).
808
Granville Penn supposes that the common reading εἰ̂ τα τοι̂ς δώδεκα then to the twelve, is a
corruption for εἰ̂ τα τοι̂ς 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. — M’Knight. — Ed.
809
C’est a dire, les Cents;” — ” That is to say, the Hundred.”
810
The reader will find the same term referred to byCALVIN when commenting on 1 Corinthians
10:8. (See CALVIN on the Corinthians, volume) — Ed.
 The fourth and final “that” (ὅτι, hoti) clause mentions the importance of the post-
resurrection appearances to Peter and then to the rest of the Twelve. That Jesus appeared
(ὤφθη, ōphthē) to the Twelve was widely known in the relevant documents of the early
church, namely in the Gospels and the Acts of the Apostles. Paul explicitly states that his
earlier preaching and teaching to the Corinthians included the facts about the Lord’s
appearance to the Twelve and their resurrection belief. Paul’s personal eyewitness of the
vision on the road to Damascus would hardly have had the same force for authentication of
the resurrection as the eyewitness testimony of the Twelve.
This is the sole occurrence of this term “the Twelve” (τοι̂ς δώδεκα, tois dōdeka) in
Paul’s letters, and he uses it here in reference to the Twelve Apostles (cf. Matt 10:2; Mark
3:16; Acts 6:2; Rev 21:14). Peter (=Cephas) is singled out by Paul as the only member of
the Twelve to name, a fact that possibly reflects Peter’s own special leadership among the
Twelve. Peter is clearly the only one of the Twelve mentioned by name as having a
following among some of the Corinthians (1:12; 3:22; cf. 9:5). As was made clear in
Luke’s presentation of the criteria for replacing Judas (Acts 1), Paul himself could never be
one of the Twelve. This group held a special place in this history of the church and, in the
words of Luke’s Gospel, fulfilled a unique kingdom ministry of sitting on thrones and
judging the twelve tribes of Israel (Luke 22:30).

5* ὤφθη, “he appeared,” is a traditional term.74 The idea is that the exalted Lord appears on
each occasion from heaven.75 The first appearance, to Cephas (on the name see 1:12*), is

*
5
and that he appeared to Cephas, then to the twelve.

1 Corinthians 15:5 (NRSV)

74
Lk 24:34*; Acts 9:17*; 26:16*; 13:31*. The appearances to Paul are for Luke not “Easter”
appearances. For the epiphany style cf. Mk 9:4* par.; Acts 2:3*. What is meant is a real visible
manifestation (Rengstorf, Die Auferstehung Jesu, 117–127, as against Wilhelm Michaelis, TDNT
5:326–328, 331–333, 355–361). The “word” element lies in the fact that the manifestation at once
makes the person concerned a witness and presses toward proclamation. This crystallizes on the
one hand in the reports of the missionary command (Mt 28:16ff.*; Lk 24:44ff.*; Acts 1:8*, cf.
10:42*), and on the other hand in such kerygmatic statements as Tit 1:3*: God has revealed τὸν
λόγον αὐτοῦ ἐν κηρύγματι, “his word in the proclamation.”
75
Michaelis, Erscheinungen, 103–109.

*
12
What I mean is that each of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to
Cephas,” or “I belong to Christ.”

1 Corinthians 1:12 (NRSV)

not recorded in the Gospels and only alluded to in one passage, Lk 24:34*. Historically
speaking, it was the reason for the status of Peter in the primitive church76 and probably for
the founding of the circle of the Twelve. The latter is then legitimized by a further
appearance.77 That the circle arose only after the death of Jesus is already plain from the
number: that Jesus appeared to “the Twelve.”78 Where the appearances took place is a moot
point. It is simplest—for all the appearances, including those added by Paul (except of
course the one to himself)—to think of Jerusalem.79 As in all the early credal formulas, the
prospect of the parousia is missing.

εἶτα τοῖς δώδεκα. ‘The Twelve’ is here an official name for the Apostolic body: only ten
were present, for both Judas and Thomas were away. Similarly, the decemviri and

*
34
They were saying, “The Lord has risen indeed, and he has appeared to Simon!”

Luke 24:34 (NRSV)

76
On this status see Hermann Strathmann, “Die Stellung des Petrus in der Urkirche. Zur
Frühgeschichte des Wortes an Petrus Matthäus 16,17–19,” ZSTh 20 (1943): 223–282; Oscar
Cullmann, Peter: Disciple, Apostle, Martyr, tr. Floyd V. Filson (London: SGM; Philadelphia:
Westminster, 1962), 34–70 (Petrus: Jünger-Apostel-Märtyrer [Zurich: Zwingli, 21960], 35–77). Erich
Dinkler, “Die Petrus-Rom-Frage: Ein Forschungsbericht,” ThR, n.s. 25 (1959): 189–230, 289–335;
27 (1961–62): 33–64; here esp. 196f., observes that it was only on the ground of this appearance
that Simon (Lk 24:34*) first received the nickname “Cephas,” which then takes concrete form also
in the statement ὤφθη Κηφᾷ, “he appeared to Cephas.”
77
Vielhauer, Aufsätze, 68–71.
78
οἱ δώδεκα, “the Twelve,” is found in Paul only here. It must naturally be asked how a circle
consisting of specifically twelve persons came together. If we doubt that this circle had already
been assembled by Jesus, then it must have been founded by Peter on the basis of his vision. In
this there is revealed an idea of the church: the believers constitute the eschatological Israel. The
vision would then confirm the circle in their role and therewith confirm Peter in his view of the
church. Not so Béda Rigaux, “Die ‘Zwölf’ in Geschichte und Kerygma,” in Der historische Jesus und
der kerygmatische Christus, ed. Helmut Ristow and Karl Matthias (Berlin: Evangelische
Verlagsanstalt, 21961), 468–486.
79
See Grass, Ostergeschehen und Osterberichte, 120–127. The Easter narratives in the Gospels
know nothing of a “flight of the disciples to Galilee” (and nothing of a return to Jerusalem that has
to be postulated as a result of it). The appearance to the five hundred is located in Jerusalem also
by Karl Holl, “Der Kirchenbegriff des Paulus in seinem Verhältnis zu dem der Urgemeinde,” SAB
(1921): 921–947, now in his Aufsätze 2:44–67 (and in Paulusbild, 144–178), here esp. 46 (he
identifies it with Pentecost); cf. also Kümmel, Kirchenbegriff, 8.
centumviri were so called, whatever the exact number may have been. The name centumviri
was retained after the number was increased beyond the hundred. Origen and Chrysostom
needlessly conjecture that, after the Ascension, our Lord appeared to Matthias; and even
that would not affect this statement.

then of the twelve:—This was the common designation of the smaller circle of disciples,
although it was not then complete [“twelve being a name, not of number, but of office”];
and the manifestation here alluded to (Luke 24:36 ff.; John 20:19 ff.) is not to be
confounded with that which followed eight days after (John 20:26). Thomas also was not
present. The apostles appear also here as witnesses of the resurrection of Christ (Acts 2:23;
3:15; 10:40 ff.; 13:31). By ὥφθη, was seen, we are to understand a literal perception by the
senses, and not a vision.

Actually the twelve were not all together at this time, but the expression the twelve was
used to denote the body of disciples, even though not complete at any one particular
moment. It should be stated that not all the appearances which are recorded in the Gospels
are mentioned in this list. The Spirit of God selects those resurrection appearances of Christ
which are most pertinent for His use.

5 And that He was seen (after His Resurrection) of Cephas (Peter), then of the Twelve
(proving that Paul was not meant to be the Twelfth Apostle, as some claim):

The expression “twelve apostles” was a title for the original disciples—sometimes they are
called “the Twelve.” But this title doesn’t always signify that twelve apostles were present.
By the time of the Resurrection, Judas Iscariot and another apostle, Thomas, were not
present at Christ’s first appearance. These appearances are recorded in Mark 16:14; Luke
24:36–43; John 20:19–31.

the twelve: Jesus’ first group of disciples, reduced to 11 by the death of Judas, was restored
to 12 by the addition of Matthias (see Acts 1:15–26).

‘then to the twelve.’ As we know, it was really at first only to ten of the whole number
(John 20:19, 24; comp. Luke 24:36), and, a week afterwards, to eleven (John 20:26): but
the term had already become official, and referred to the collective body rather than to the
precise number of which the body, at the time referred to, actually consisted. To suppose
that the term implies that our Lord appeared also to St Matthew (Chrys., al.), is clearly to
over-press a very natural form of expression. Most expositors rightly call attention to the
repetition of the temporal adverbs, and to the ἔσχατον πάντων (ver. 8), as implying that the
Apostle is here generally following a chronological order: see contra Wieseler, Chron.
Synops. p. 420 sq., who does not appear to have assigned to this passage the importance,
considered chronologically, that is due to it.