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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 15:20–34. His three-level outline is real structure in the source text, so it is rendered as structure.
In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,
I.On the resurrection of Christ.
1.Because he is indeed the first-fruits of those that slept, Co1 15:20. He has truly risen himself, and he has risen in this very quality and character, as the first-fruits of those who sleep in him. As he has assuredly risen, so in his resurrection there is as much an earnest given that the dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fruits (Rom 11:16), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he has risen, they shall rise; just as the lump is holy because the first fruits are so. He has not risen merely for himself, but as head of the body, the church; and those that sleep in him God will bring with him, Th1 4:14. Note, Christ's resurrection is a pledge and earnest of ours, if we are true believers in him; because he has risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used by the apostle in confirmation of the truth; and it is,
2.Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, Co1 15:21. And so, as in Adam all die, in Christ shall all be made alive; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. All who die die through the sin of Adam; all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the first-fruits; therefore those that are Christ's (Co1 15:23) shall rise too. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality.
3.Before he leaves the argument he states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation: as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedication. See Bishop Patrick on Num 24:2. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly offered afterwards. So Christ's resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time before him. It is because he has risen that they rise. Note, Those that are Christ's must rise, because of their relation to him.
II.He argues from the continuance of the mediatorial kingdom till all Christ's enemies are destroyed, the last of which is death, Co1 15:24-26.
He has risen, and, upon his resurrection, was invested with sovereign empire, had all power in heaven and earth put into his hands (Mat 28:18), had a name given him above every name, that every knee might bow to him, and every tongue confess him Lord. Phi 2:9-11. And the administration of this kingdom must continue in his hands till all opposing power, and rule, and authority, be put down (Co1 15:24), till all enemies are put under his feet (Co1 15:25), and till the last enemy is destroyed, which is death, Co1 15:26.
1.This argument implies in it all these particulars: - (1.) That our Saviour rose from the dead to have all power put into his hands, and have and administer a kingdom, as Mediator: For this end he died, and rose, and revived, that he might be Lord both of the dead and living, Rom 14:9. (2.) That this mediatorial kingdom is to have an end, at least as far as it is concerned in bringing his people safely to glory, and subduing all his and their enemies: Then cometh the end, Co1 15:24. (3.) That it is not to have an end till all opposing power be put down, and all enemies brought to his feet, Co1 15:24, Co1 15:25. (4.) That, among other enemies, death must be destroyed (Co1 15:26) or abolished; its powers over its members must be disannulled. Thus far the apostle is express; but he leaves us to make the inference that therefore the saints must rise, else death and the grave would have power over them, nor would our Saviour's kingly power prevail against the last enemy of his people and annul its power. When saints shall live again, and die no more, then, and not till then, will death be abolished, which must be brought about before our Saviour's mediatorial kingdom is delivered up, which yet must be in due time. The saints therefore shall live again and die no more. This is the scope of the argument; but,
2.The apostle drops several hints in the course of it which it will be proper to notice: as,
(1.)That our Saviour, as man and mediator between God and man, has a delegated royalty, a kingdom given: All things are put under him, he excepted that did put all things under him, Co1 15:27. As man, all his authority must be delegated. And, though his mediation supposes his divine nature, yet as Mediator he does not so explicitly sustain the character of God, but a middle person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man, and receiving commission and authority from God the Father to act in this office. The Father appears, in this whole dispensation, in the majesty and with the authority of God: the Son, made man, appears as the minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures which belongs to him as God, but of a kingdom committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne, Rev 3:21. Then was the prediction verified, I have set my king upon my holy hill of Zion (Psa 2:6), placed him on his throne. This is meant by the phrase so frequent in the writings of the New Testament, of sitting at the right hand of God (Mar 16:19; Rom 8:34; Col 3:1 etc.), on the right hand of power (Mar 14:62; Luk 22:69), on the right hand of the throne of God (Heb 12:2), on the right hand of the throne of the Majesty in the heavens, Heb 8:1. Sitting down in this seat is taking upon him the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, Mar 16:19. And it is spoken of in scripture as a recompence made him for his deep humiliation and self-abasement, in becoming man, and dying for man the accursed death of the cross, Phi 2:6-12. Upon his ascension, he was made head over all things to the church, had power given him to govern and protect it against all its enemies, and in the end destroy them and complete the salvation of all that believe in him. This is not a power appertaining to Godhead as such; it is not original and unlimited power, but power given and limited to special purposes. And though he who has it is God, yet, inasmuch as he is somewhat else besides God, and in this whole dispensation acts not as God, but as Mediator, not as the offended Majesty, but as one interposing in favour of his offending creatures, and this by virtue of his consent and commission who acts and appears always in that character, he may properly be said to have this power given him; he may reign as God, with power unlimited, and yet may reign as Mediator, with a power delegated, and limited to these particular purposes.
(2.)That this delegated royalty must at length be delivered up to the Father, from whom it was received (Co1 15:24); for it is a power received for particular ends and purposes, a power to govern and protect his church till all the members of it be gathered in, and the enemies of it for ever subdued and destroyed (Co1 15:25, Co1 15:26), and when these ends shall be obtained the power and authority will not need to be continued. The Redeemer must reign till his enemies be destroyed, and the salvation of his church and people accomplished; and, when this end is attained, then will he deliver up the power which he had only for this purpose, though he may continue to reign over his glorified church and body in heaven; and in this sense it may notwithstanding be said that he shall reign for ever and ever (Rev 11:15), that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end (Luk 1:33), that his dominion is an everlasting dominion, which shall not pass away, Dan 7:14. See also Mic 4:7.
(3.)The Redeemer shall certainly reign till the last enemy of his people be destroyed, till death itself be abolished, till his saints revive and recover perfect life, never to be in fear and danger of dying any more. He shall have all power in heaven and earth till then - he who loved us, and gave himself for us, and washed us from our sins in his own blood - he who is so nearly related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation! He is alive who was dead, and liveth for ever, and doth reign, and will continue to reign, till the redemption of his people be completed, and the utter ruin of their enemies effected.
(4.)When this is done, and all things are put under his feet, then shall the Son become subject to him that put all things under him, that God may be all in all, Co1 15:28. The meaning of this I take to be that then the man Christ Jesus, who hath appeared in so much majesty during the whole administration of his kingdom, shall appear upon giving it up to be a subject of the Father. Things are in scripture many times said to be when they are manifested and made to appear; and this delivering up of the kingdom will make it manifest that he who appeared in the majesty of the sovereign king was, during this administration, a subject of God. The glorified humanity of our Lord Jesus Christ, with all the dignity and power conferred on it, was no more than a glorious creature. This will appear when the kingdom shall be delivered up; and it will appear to the divine glory, that God may be all in all, that the accomplishment of our salvation may appear altogether divine, and God alone may have the honour of it. Note, Though the human nature must be employed in the work of our redemption, yet God was all in all in it. It was the Lord's doing and should be marvellous in our eyes.
III.He argues for the resurrection, from the case of those who were baptized for the dead (Co1 15:29):
What shall those do who are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead? What shall they do if the dead rise not? What have they done? How vain a thing hath their baptism been! Must they stand by it, or renounce it? why are they baptized for huper the dead, if the dead rise not? tō nekrōn. But what is this baptism for the dead? It is necessary to be known, that the apostle's argument may be understood; whether it be only argumentum ad hominem, or ad rem; that is, whether it conclude for the thing in dispute universally, or only against the particular persons who were baptized for the dead. But who shall interpret this very obscure passage, which, though it consists of no more than three words, besides the articles, has had more than three times three senses put on it by interpreters? It is not agreed what is meant by baptism, whether it is to be taken in a proper or figurative sense, and, if in a proper sense, whether it is to be understood or Christian baptism properly so called, or some other ablution. And as little is it agreed who are the dead, or in what sense the preposition huper is to be taken. Some understand the dead of our Saviour himself; vide Whitby in loc. Why are persons baptized in the name of a dead Saviour, a Saviour who remains among the dead, if the dead rise not? But it is, I believe, and instance perfectly singular for hoi nekroi to mean no more than one dead person; it is a signification which the words have nowhere else. And the hoi baptizomenoi (the baptized) seem plainly to mean some particular persons, not Christians in general, which yet must be the signification if the hoi nekroi (the dead) be understood of our Saviour. Some understand the passage of the martyrs: Why do they suffer martyrdom for their religion? This is sometimes called the baptism of blood by ancients, and, by our Saviour himself, baptism indefinitely, Mat 20:22; Luk 12:50. But in what sense can those who die martyrs for their religion be said to be baptized (that is, die martyrs) for the dead? Some understand it of a custom that was observed, as some of the ancients tell us, among many who professed the Christian name in the first ages, of baptizing some in the name and stead of catechumens dying without baptism. But this savoured of such superstition that, if the custom had prevailed in the church so soon, the apostle would hardly have mentioned it without signifying a dislike of it. Some understand it of baptizing over the dead, which was a custom, they tell us, that early obtained; and this to testify their hope of the resurrection. This sense is pertinent to the apostle's argument, but it appears not that any such practice was in use in the apostle's time. Others understand it of those who have been baptized for the sake, or on occasion, of the martyrs, that is, the constancy with which they died for their religion. Some were doubtless converted to Christianity by observing this: and it would have been a vain thing for persons to have become Christians upon this motive, if the martyrs, by losing their lives for religion, became utterly extinct, and were to live no more. But the church at Corinth had not, in all probability, suffered much persecution at this time, or seem many instances of martyrdom among them, nor had many converts been made by the constancy and firmness which the martyrs discovered. Not to observe that hoi nekroi seems to be too general an expression to mean only the martyred dead. It is as easy an explication of the phrase as any I have met with, and as pertinent to the argument, to suppose the hoi nekroi to mean some among the Corinthians, who had been taken off by the hand of God. We read that many were sickly among them, and many slept (Co1 11:30), because of their disorderly behaviour at the Lord's table. These executions might terrify some into Christianity; as the miraculous earthquake did the jailer, Act 16:29, Act 16:30, etc. Persons baptized on such an occasion might be properly said to be baptized for the dead, that is, on their account. And the hoi baptizomenoi (the baptized) and the hoi nekroi (the dead) answer to one another; and upon this supposition the Corinthians could not mistake the apostle's meaning. "Now," says he, "what shall they do, and why were they baptized, if the dead rise not? You have a general persuasion that these men have done right, and acted wisely, and as they ought, on this occasion; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it?" But whether this be the meaning, or whatever else be, doubtless the apostle's argument was good and intelligible to the Corinthians. And his next is as plain to us.
IV.He argues from the absurdity of his own conduct and that of other Christians upon this supposition,
1.It would be a foolish thing for them to run so many hazards (Co1 15:30): "Why stand we in jeopardy every hour? Why do we expose ourselves to continual peril - we Christians, especially we apostles?" Every one knows that it was dangerous being a Christian, and much more a preacher and an apostle, at that time. "Now," says the apostle, "what fools are we to run these hazards, if we have no better hopes beyond death, if when we die we die wholly, and revive no more!" Note, Christianity were a foolish profession if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it required men to risk all the blessings and comforts of this life, and to face and endure all the evils of it, without any future prospects. And is this a character of his religion fit for a Christian to endure? And must he not fix this character on it if he give up his future hopes, and deny the resurrection of the dead? This argument the apostle brings home to himself: "I protest," says he, "by your rejoicing in Jesus Christ, by all the comforts of Christianity, and all the peculiar succours and supports of our holy faith, that I die daily," Co1 15:31. He was in continual danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life? To live in daily view and expectation of death, and yet have no prospect beyond it, must be very heartless and uncomfortable, and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was guilty of extreme weakness, in hazarding all that was dear to him in this world, and his life into the bargain. He had encountered very great difficulties and fierce enemies; he had fought with beasts at Ephesus (Co1 15:32), and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen (Act 19:24, etc.), though some understand this literally of Paul's being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular a detail of his sufferings, Co2 11:24, ad fin. When he mentioned that he was five times scourged of the Jews, thrice beaten with rods, once stoned, thrice shipwrecked, it is strange that he should not have said that he was once exposed to fight with the beasts. I take it, therefore, that this fighting with beasts is a figurative expression, that the beasts intended were men of a fierce and ferine disposition, and that this refers to the passage above cited. "Now," says he, "what advantage have I from such contests, if the dead rise not? Why should I die daily, expose myself daily to the danger of dying by violent hands, if the dead rise not? And if post mortem nihil - if I am to perish by death, and expect nothing after it, could any thing be more weak?" Was Paul so senseless? Had he given the Corinthians any ground to entertain such a thought of him? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life? Could any thing but the sure hopes of a better life after death have extinguished the love of life in him to this degree? "What advantageth it me, if the dead rise not? What can I propose to myself?" Note, It is very lawful and fit for a Christian to propose advantage to himself by his fidelity to God. Thus did Paul. Thus did our blessed Lord himself, Heb 12:2. And thus we are bidden to do after his example, and have our fruit to holiness, that our end may be everlasting life. This is the very end of our faith, even the salvation of our souls (Pe1 1:9), not only what it will issue in, but what we should aim at.
2.It would be a much wiser thing to take the comforts of this life: Let us eat and drink, for tomorrow we die (Co1 15:32); let us turn epicures. Thus this sentence means in the prophet, Isa 22:13. Let us even live like beasts, if we must die like them. This would be a wiser course, if there were no resurrection, no after-life or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as I have hinted above, that those who denied the resurrection among the Corinthians were perfect Sadducees, of whose principles we have this account in the holy writings, that they say, There is no resurrection, neither angel nor spirit (Act 23:8), that is, "Man is all body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again." Such Sadducees were the men against whom the apostle argued; otherwise his arguments had no force in them; for, though the body should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran for Christ's sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and happiness. But, if there were no hopes after death, would not every wise man prefer an easy comfortable life before such a wretched one as the apostle led; nay, and endeavour to enjoy the comforts of life as fast as possible, because the continuance of it is short? Note, Nothing but the hopes of better things hereafter can enable a man to forego all the comforts and pleasures here, and embrace poverty, contempt, misery, and death. Thus did the apostles and primitive Christians; but how wretched was their case, and how foolish their conduct, if they deceived themselves, and abused the world with vain and false hopes!
V.The apostle closes his argument with a caution, exhortation, and reproof.
1.A caution against the dangerous conversation of bad men, men of loose lives and principles: Be not deceived, says he; evil communications corrupt good manners, Co1 15:33. Possibly, some of those who said that there was no resurrection of the dead were men of loose lives, and endeavoured to countenance their vicious practices by so corrupt a principle; and had that speech often in their mouths Let us eat and drink, for tomorrow we die. Now, the apostle grants that their talk was to the purpose if there was no future state. But, having confuted their principle, he now warns the Corinthians how dangerous such men's conversation must prove. He tells them that they would probably be corrupted by them, and fall in with their course of life, if they gave into their evil principles. Note, Bad company and conversation are likely to make bad men. Those who would keep their innocence must keep good company. Error and vice are infectious: and, if we would avoid the contagion, we must keep clear of those who have taken it. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed, Pro 13:20.
2.Here is an exhortation to break off their sins, and rouse themselves, and lead a more holy and righteous life (Co1 15:34): Awake to righteousness, or awake righteously, eknēpsate dikaiōs, and sin not, or sin no more. "Rouse yourselves, break off your sins by repentance: renounce and forsake every evil way, correct whatever is amiss, and do not, by sloth and stupidity, be led away into such conversation and principles as will sap your Christian hopes, and corrupt your practice." The disbelief of a future state destroys all virtue and piety. But the best improvement to be made of the truth is to cease from sin, and set ourselves to the business of religion, and that in good earnest. If there will be a resurrection and a future life, we should live and act as those who believe it, and should not give into such senseless and sottish notions as will debauch our morals, and render us loose and sensual in our lives.
3.Here is a reproof, and a sharp one, to some at least among them: Some of you have not the knowledge of God; I speak this to your shame. Note, It is a shame in Christians not to have the knowledge of God. The Christian religion gives the best information that can be had about God, his nature, and grace, and government. Those who profess this religion reproach themselves, by remaining without the knowledge of God; for it must be owing to their own sloth, and slight of God, that they are ignorant of him. And is it not a horrid shame for a Christian to slight God, and be so wretchedly ignorant in matters that so nearly and highly concern him? Note, also, It must be ignorance of God that leads men into the disbelief of a resurrection and future life. Those who know God know that he will not abandon his faithful servants, nor leave them exposed to such hardships and sufferings without any recompence or reward. They know he is not unfaithful nor unkind, to forget their labour and patience, their faithful services and cheerful sufferings, or let their labour be in vain. But I am apt to think that the expression has a much stronger meaning; that there were atheistical people among them who hardly owned a God, or one who had any concern with or took cognizance of human affairs. These were indeed a scandal and shame to any Christian church. Note, Real atheism lies at the bottom of men's disbelief of a future state. Those who own a God and a providence, and observe how unequal the distributions of the present life are, and how frequently the best men fare worst, can hardly doubt an after state, where every thing will be set to rights.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Although all are contained within the one faith and washed in the one baptism, the process of maturing in faith is not the same for all, but rather “each one in his own order.”
The fruit of divine mercy is common to all, but the order of merit differs.
"But every man in his own order."
For do not, because thou hearest of a resurrection, imagine that all enjoy the same benefits. Since if in the punishment all will not suffer alike but the difference is great; much more where there are sinners and righteous men shall the separation be yet wider.
"Christ the first-fruits, then they that are Christ's;" i.e., the faithful and the approved.
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Summary
1 Corinthians 15:23 is a foundational verse within Paul's extensive defense of the bodily resurrection, meticulously outlining the divine sequence of this pivotal eschatological event. It asserts that Christ's resurrection serves as the "firstfruits," guaranteeing and patterning the future resurrection of all who belong to Him, which will occur at His glorious return. This verse provides immense theological assurance, anchoring the hope of believers in the ordered, certain plan of God for the ultimate triumph over death.
Context
Literary Context
This verse is situated within the fifteenth chapter of Paul's First Epistle to the Corinthians, widely recognized as the Bible's most comprehensive discourse on the resurrection. Paul addresses a significant theological challenge within the Corinthian church, where some members were denying or questioning the future resurrection of the dead (1 Corinthians 15:12). Paul systematically builds his argument, first establishing the historical reality of Christ's resurrection as the indispensable cornerstone of the Christian faith (1 Corinthians 15:3-8). He then demonstrates the logical impossibility of denying the resurrection of believers if Christ Himself has been raised (1 Corinthians 15:13-19). Having affirmed Christ as the "firstfruits" in 1 Corinthians 15:20, verse 23 further elaborates on the precise order of future resurrections, setting the stage for his subsequent arguments about the nature of the resurrected body and the ultimate victory over death.
Historical & Cultural Context
The Corinthian church was a diverse community situated in a major Roman provincial capital, steeped in Greek philosophical traditions. Many Greeks, influenced by Platonic thought, viewed the body as a prison for the soul and considered a bodily resurrection undesirable or even absurd. This philosophical skepticism likely contributed to the denial of resurrection among some believers. Furthermore, the concept of "firstfruits" was deeply rooted in ancient Israelite agricultural practices and religious law (Leviticus 23:9-14). The first portion of the harvest was offered to God as a sacred pledge, signifying that the entire harvest belonged to Him and would follow. Paul leverages this familiar cultural and religious concept to explain Christ's resurrection as the guarantee and pattern for the future resurrection of all believers, making it comprehensible to both Jewish and Gentile converts familiar with the Old Testament.
Key Themes
This verse powerfully contributes to several major theological themes within 1 Corinthians and the broader New Testament. The primary theme is the Order of Resurrection, emphasizing that the resurrection of the dead is not a chaotic event but a divinely orchestrated sequence, with Christ inaugurating it. Closely related is the theme of Christ's Supremacy and Pioneering Role, as He is presented as the "firstfruits," the initial and decisive victory over death that secures the future for His followers. This concept underscores His unique position as the head of the new creation. Another crucial theme is Eschatological Hope, as the verse explicitly ties the resurrection of believers to "his coming" (Greek: parousia), providing a definite future hope for those who are "Christ's." This hope transforms the believer's perspective on death and suffering, grounding their present perseverance in the certainty of future glory (Romans 8:23-25). Finally, the verse reinforces the Corporate Nature of Salvation, indicating that believers are inextricably linked to Christ in His death and resurrection, participating in His victory as members of His body.
Exposition and Analysis
Key Word Analysis
This word, derived from a verb meaning "to arrange" or "to appoint," signifies something orderly in arrangement, a troop, or figuratively, a series or succession. In military contexts, it refers to a division or rank. Here, Paul uses it to convey that the resurrection is not a random or haphazard event but proceeds according to a divinely established, precise sequence. It highlights God's sovereignty and meticulous planning in the unfolding of His redemptive purposes.
This term refers to the initial portion of a harvest, offered as a sacred pledge and guarantee that the full harvest would follow. In ancient Israel, the offering of firstfruits (e.g., Leviticus 23:10) consecrated the entire yield. Spiritually, it signifies the initial and representative part that ensures the rest. Christ's resurrection is the "firstfruits" because it is the inaugural event, the prototype, and the absolute guarantee of the future resurrection of all believers.
This word literally means "presence" or "arrival." In the New Testament, it became a technical term for the glorious return of Jesus Christ, often associated with His second advent to judge the living and the dead and establish His eternal kingdom. It denotes not merely a momentary arrival but a period of presence that begins with His advent. The use of parousía here firmly links the resurrection of believers to the climactic event of Christ's return.
Verse Breakdown
"But every man in his own order:"
Paul introduces a contrast ("But") to the preceding discussion, emphasizing that while Christ's resurrection is central, there is a specific, divinely appointed sequence for all others. The phrase "every man" (G1538, hékastos) underscores the individual nature of resurrection while "in his own order" (G1722 en G2398 ídios G5001 tágma) highlights the structured, non-chaotic nature of this event, implying a distinct procession or rank.
"Christ the firstfruits;"
This clause identifies the first and most crucial "order" in the resurrection sequence. Christ is unequivocally declared as the "firstfruits" (G5547 Christós G536 aparchḗ), meaning His resurrection is not only historically prior but also qualitatively superior and causally effective for all subsequent resurrections. He is the prototype and the guarantee.
"afterward they that are Christ's at his coming."
This specifies the second "order" in the resurrection sequence. "Afterward" (G1899, épeita) indicates a subsequent event. "They that are Christ's" refers to all true believers, those who belong to Him by faith and are united with Him. Their resurrection is explicitly tied to "his coming" (G1722 en G846 autós G3952 parousía), emphasizing that the full realization of their bodily redemption will coincide with the glorious return of Jesus Christ.
Literary Devices
Paul employs several literary devices in this concise verse to convey profound theological truths. The most prominent is Metaphor, specifically the agricultural metaphor of "firstfruits." By calling Christ the "firstfruits," Paul vividly illustrates that Christ's resurrection is the initial, representative portion of a larger spiritual harvest – the resurrection of all believers. This metaphor implies both priority and guarantee: just as the firstfruits ensure the rest of the crop, Christ's resurrection guarantees the future resurrection of His followers. Additionally, Paul uses Ordering/Sequence through the phrases "in his own order" and "afterward." This highlights the structured, intentional nature of God's plan for resurrection, counteracting any notion of randomness or chaos. The verse also functions as a powerful Theological Statement, succinctly articulating a core tenet of Christian eschatology: the future bodily resurrection of believers is a certainty, directly linked to Christ's own resurrection and His glorious return.
Theological and Thematic Connections
1 Corinthians 15:23 stands as a linchpin in Christian eschatology, connecting Christ's historical resurrection to the future hope of all believers. Theologically, it establishes the order and certainty of resurrection, asserting that God's plan for the redemption of humanity includes the physical body. Christ's resurrection is not an isolated event but the inaugural act of a new creation, guaranteeing that all who are united with Him will share in His victory over death. This verse underscores the sovereignty of God in orchestrating salvation history, from Christ's death and resurrection to His glorious return and the ultimate resurrection of His people. It also highlights the corporate nature of salvation, where believers are so intrinsically linked to Christ that His destiny becomes theirs. The promise of resurrection at Christ's coming provides profound hope and comfort, transforming the Christian's perspective on death from an end to a transition, a sleep from which they will awaken to eternal life in glorified bodies.
Reflection and Application
1 Corinthians 15:23 offers profound assurance and shapes the Christian worldview, transforming the fear of death into a confident expectation of life. Knowing that Christ is the "firstfruits" means our future is secure because His resurrection guarantees ours. This truth encourages believers to live with hope, perseverance, and a heavenly perspective, understanding that our present sufferings are temporary compared to the eternal glory that awaits us. It calls us to live lives worthy of this future hope, to prioritize eternal realities over temporal concerns, and to find comfort in the promise that death does not have the final word for those who belong to Christ. This verse reminds us that our faith is not in vain, for the same power that raised Christ from the dead will also raise us. Therefore, we are called to stand firm, to labor abundantly for the Lord, knowing that our toil in Him is not in vain (1 Corinthians 15:58).
Questions for Reflection
FAQ
What does "firstfruits" mean in the context of Christ's resurrection?
In the context of 1 Corinthians 15:23, "firstfruits" (Greek: aparchḗ) is an agricultural metaphor rooted in Old Testament sacrificial law. It refers to the initial, representative portion of a harvest offered to God as a pledge and guarantee that the rest of the harvest would follow (e.g., Leviticus 23:9-14). When applied to Christ, it means His resurrection is the first, decisive, and guaranteeing event of resurrection, ensuring that all who belong to Him will also be raised. He is the prototype and the promise of the future resurrection of believers.
What is the "order" of resurrection Paul describes?
Paul describes a divinely appointed sequence or "order" (tágma). The first in this order is "Christ the firstfruits," meaning His resurrection has already occurred and serves as the foundation. The second part of the order is "afterward they that are Christ's at his coming." This refers to all believers, both those who have died and those who are alive at the time of His return, who will be resurrected or transformed when Jesus Christ returns in glory (His parousía). This implies a structured, not chaotic, unfolding of God's redemptive plan, ensuring that the resurrection of believers is a certain future event tied to Christ's return.
Does this verse imply that some will not be resurrected?
1 Corinthians 15:23 specifically addresses the resurrection of "they that are Christ's," meaning believers. While this verse focuses on the resurrection unto life, the Bible teaches a general resurrection of both the righteous and the unrighteous (Daniel 12:2 and John 5:28-29). However, the order and nature of these resurrections differ. Believers are resurrected to eternal life and glory, patterned after Christ's glorious body, while the unrighteous are resurrected to judgment. This verse assures believers of their specific, glorious resurrection.
Christ-Centered Fulfillment
1 Corinthians 15:23 finds its profound Christ-centered fulfillment in Jesus' unique role as the inaugurator and guarantor of the new creation. His resurrection as the "firstfruits" is not merely a historical event but the very foundation of Christian hope, demonstrating His absolute victory over sin and death (Hebrews 2:14-15). As the resurrected Lord, Christ is the prototype for the glorified bodies believers will receive at His coming, confirming that our future resurrection will be a physical, yet transformed, reality (Philippians 3:20-21). The phrase "they that are Christ's at his coming" underscores the unbreakable union between Christ and His church; because He lives, we too shall live (John 14:19). His parousía (coming) is the climactic moment when His redemptive work, including the full redemption of our bodies, will be finally consummated, ushering in the eternal reign where death is swallowed up in victory (1 Corinthians 15:54-57). Thus, Christ is not just the first to be raised, but the very power and promise that secures the resurrection for all who belong to Him, making Him the Alpha and Omega of our salvation and our ultimate hope.