Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.
For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles,
For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles,
The comment by Bolland, in my modest translation based on Deepl:
When in 1 Cor. 15:1-7 a gospel of the Jews or 'Hebrews' is recounted, which in fact is a story of Gnostic Alexandrians, the ground must be considered to have been lost of the old belief that in the Pauline letters there is a first guarantee of the actual suffering and death of Jesus. Until recently, however, Bible experts, including those in Germany, talked and wrote as if there were no valid objection, no serious and reasonable objection, to believing in the apostolic authenticity of the so-called Pauline Epistles, which were written shortly after the middle of the first century and which would continue to provide firm support for our belief in the words and deeds of the Palestinian Jesus (whom Paul otherwise deified). Still in 1902 Pierre Batiffol, rector of the catholic institut of Toulouse, among others, knows "des épitres de saint Paul dont l'authenticité ne soulève, a l'heure actuelle, aucune controverse entre critiques" : see page 75 in the sixth edition of his 'six lecons sur les évangiles'. Yet already in 1840 Dav. Fr. Strauss made the remark that just as in the writings of the apostle Paul traces of familiarity with the Hellenistic apocrypha of the Old Covenant, more specifically with the book of Wisdom, are not to be missed in general, one is reminded of what they teach about divine wisdom also by his Christology ('The Christian Doctrine of Faith' : 419); yet Schopenhauer already found it inexplicable how Paul, whose epistles, he thought, must be genuine, could have considered someone who had died so recently that many of his contemporaries were still alive, in all seriousness, to be an incarnated God and one with the Creator of the world, whereas otherwise serious deifications of that nature and extent needed many centuries to come to maturity.
On the other hand, however, as he found, one could derive from this a proof against the authenticity of the Pauline letters in general: Reclamation Rev. 5: 403. The English writer of 'Supernatural Religion' says: "In the writings of Philo in particular we find the doctrine of the Logos, the name which in those days almost entirely superseded that of Wisdom, worked out almost to its end, so that it needed little or nothing else than application in fleshly form to a separate human being, in order to represent the doctrine of the earliest New Testament writings, more especially of the letter to the Hebrews, - the work of a Christian Philo, - of the Pauline letters, and lastly of the fourth gospel. " (If that is so, what grounds is there for believing that between the Alexandrian letter to the Hebrews and the Alexandrinizing Ephesian Gospel of John, the so-called Pauline epistles are 'authentic' testimonies from the 50s to 60s of our era? External proofs or signs of re-emergence can be relied upon just as little in their case as in the case of the Gospels, the very first users of Pauline letters before the middle of the second century are, besides a Roman Clemens, the so called Naassenes and Basilidians, as well as Marcion the contemporary of Justin Martyr, who has not yet mentioned Paul; and if one looks through our Pauline letters, one discovers a theology of 'last days', which must be the days of the years 110 to 150 of our era. In Rom. 1:8 the faith of the Roman church appears to be proclaimed throughout the world; in Rom. 11:20 the firm Roman faith is already being held up against Jewish unrepentance as a dangerous reason for self-exaltation, and in Rom. 15:14 the addressees are "aware of everything", whereupon in Rom. 16:1 a sister deaconess comes to reveal that they are in the midst of "Christian" church life. The remark in Romans 2:14 that peoples living outside Mosaism are not without an innate sense of morality, which works in them just as well as the law does in the Jews, is the language of Greek wisdom, and also the exclamation in Romans 11:33 about the depth of God's riches and wisdom and knowledge is an expression of Hellenistic gnosis. When in Rom. 3:8 it is called slander to speak of the author's fellow party members, as if, in order to bring about the good, they were willing to do evil, and when it is again explicitly mentioned in Rom. 6:1-2, it is as if they were willing to do evil. 6:1-2
it is again expressly rejected that, in order to make grace more conspicuous, one should sin indiscriminately, then speaks simply Hellenistic gnosis, originating in Alexandria, gnosis which, both as a 'Sethian' and as a 'Cainite' development of the merciful Father of the Gospel as compared with the grim Lord of the Law, had the mark of its origin.
On the other hand, however, as he found, one could derive from this a proof against the authenticity of the Pauline letters in general: Reclamation Rev. 5: 403. The English writer of 'Supernatural Religion' says: "In the writings of Philo in particular we find the doctrine of the Logos, the name which in those days almost entirely superseded that of Wisdom, worked out almost to its end, so that it needed little or nothing else than application in fleshly form to a separate human being, in order to represent the doctrine of the earliest New Testament writings, more especially of the letter to the Hebrews, - the work of a Christian Philo, - of the Pauline letters, and lastly of the fourth gospel. " (If that is so, what grounds is there for believing that between the Alexandrian letter to the Hebrews and the Alexandrinizing Ephesian Gospel of John, the so-called Pauline epistles are 'authentic' testimonies from the 50s to 60s of our era? External proofs or signs of re-emergence can be relied upon just as little in their case as in the case of the Gospels, the very first users of Pauline letters before the middle of the second century are, besides a Roman Clemens, the so called Naassenes and Basilidians, as well as Marcion the contemporary of Justin Martyr, who has not yet mentioned Paul; and if one looks through our Pauline letters, one discovers a theology of 'last days', which must be the days of the years 110 to 150 of our era. In Rom. 1:8 the faith of the Roman church appears to be proclaimed throughout the world; in Rom. 11:20 the firm Roman faith is already being held up against Jewish unrepentance as a dangerous reason for self-exaltation, and in Rom. 15:14 the addressees are "aware of everything", whereupon in Rom. 16:1 a sister deaconess comes to reveal that they are in the midst of "Christian" church life. The remark in Romans 2:14 that peoples living outside Mosaism are not without an innate sense of morality, which works in them just as well as the law does in the Jews, is the language of Greek wisdom, and also the exclamation in Romans 11:33 about the depth of God's riches and wisdom and knowledge is an expression of Hellenistic gnosis. When in Rom. 3:8 it is called slander to speak of the author's fellow party members, as if, in order to bring about the good, they were willing to do evil, and when it is again explicitly mentioned in Rom. 6:1-2, it is as if they were willing to do evil. 6:1-2
What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?
it is again expressly rejected that, in order to make grace more conspicuous, one should sin indiscriminately, then speaks simply Hellenistic gnosis, originating in Alexandria, gnosis which, both as a 'Sethian' and as a 'Cainite' development of the merciful Father of the Gospel as compared with the grim Lord of the Law, had the mark of its origin.
(my bold)