John Chrysostom, on 1Cor 15:1

"I make known unto you, brethren," saith he, "the gospel which I preached unto you." Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who "maketh known" that which was already known but afterwards had fallen into oblivion, "maketh known" by recalling it into memory.

And when he called them "brethren," even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we "brethren," but by the dispensation of Christ according to the flesh. And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings.

And what comes next again is demonstrative of the same. What then is this? "The gospel." For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.

"Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain."

Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, "which ye heard," but, "which ye received," demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.

Next, because he was speaking of the things long past, he referred also to the present time, saying, "wherein also ye stand," taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, "I teach you," but, "I make known unto you" what hath already been made manifest.

And how saith he that they who were so tossed with waves "stand?" He feigns ignorance to profit them; which also he doth in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, "I have confidence toward you in the Lord, that ye will be none otherwise minded." He said not, "that ye were none otherwise minded," because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually. Here however he doth feign ignorance, saying, "wherein also ye stand."

Then comes the advantage; "by which also ye are saved, in what words I preached it unto you." "So then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not," saith he, "to learn, but to be reminded of it and corrected." And these things he saith, leaving them no room to plunge into recklessness once for all.

But what is, "in what word I preached it unto you?" "After what manner did I say," saith he, "that the resurrection takes place? For that there is a resurrection I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured that ye hold the doctrine." Next, because he was directly affirming, "wherein also ye stand;" that he might not thereby make them more remiss, he alarms them again, saying, "If ye hold it fast, except ye believed in vain;" intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith.