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Selected Verse: 1 Corinthians 15:20 - King James

Verse	Translation	Text
1Co 15:20	King James	But now is Christ risen from the dead, and become the firstfruits of them that slept.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
now--as the case really is. and become--omitted in the oldest manuscripts. the first-fruits--the earnest or pledge, that the whole resurrection harvest will follow, so that our faith is not vain, nor our hope limited to this life. The time of writing this Epistle was probably about the Passover (Co1 5:7); the day after the Passover sabbath was that for offering the first-fruits (Lev 23:10-11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

now--as the case really is.

and become--omitted in the oldest manuscripts.

the first-fruits--the earnest or pledge, that the whole resurrection harvest will follow, so that our faith is not vain, nor our hope limited to this life. The time of writing this Epistle was probably about the Passover (Co1 5:7); the day after the Passover sabbath was that for offering the first-fruits (Lev 23:10-11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.

Notes on the Bible, by Albert Barnes, [1834]
But now is Christ risen ... - This language is the bursting forth of a full heart and of overpowering conviction. It would seem as if Paul were impatient of the slow process of argument; weary of meeting objections, and of stating the consequences of a denial of the doctrine; and longing to give utterance to "what he knew," that Christ was risen from the dead. That was a point on which he was certain. He had seen him after he was risen; and he could no more doubt this "fact" than he could any other which he had witnessed with his own eyes. He makes, therefore, this strong affirmation; and in doing it, he at the same time affirms that the dead will also rise, since he had shown Co1 15:12-18 that all the objection to the doctrine of the resurrection was removed by the fact that Christ had risen, and had shown that his resurrection involved the certainty that his people also would rise. There is special force in the word "now" in this verse. The meaning may be thus expressed: "I have showed the consequences which would follow from the supposition that Christ was not raised up. I have shown how it would destroy all our hopes, plunge us into grief, annihilate our faith, make our preaching vain, and involve us in the belief that our pious friends have perished, and that we are yet in our sins. I have shown how it would produce the deepest disappointment and misery. But all this was mere supposition. There is no reason to apprehend any such consequences, or to be thus alarmed. "Christ" is "risen." Of that there is no doubt. That is not to be called in question. It is established by irrefragable testimony; and consequently our hopes are not vain, our faith is not useless, our pious friends have not perished, and we shall not be disappointed." And become the first-fruits - The word rendered "first-fruits" (ἀπαρχὴ aparchē) occurs in the New Testament in the following places; Rom 8:23 (see the note on this place); Rom 11:16; Rom 16:5; Co1 15:20, Co1 15:23; Co1 16:15; Jam 1:18; Rev 14:4. It occurs often in the Septuagint as the translations of חלב cheleb, "fat," or "fatness" Num 18:12, Num 18:29-30, Num 18:32; as the translation of מצשׂרה ma‛asrah, "the tenth" or "the tithe" Deu 12:6; of צוון ‛awon, "iniquity" Num 18:1; of ראשׁית rē'shiyt, "the beginning, the commencement, the first" (Exo 23:19; Lev 23:1; Num 15:18-19, etc.): of תּרמה teruwmah, "oblation, offering; lifting up; of that which is lifted up or waved as the first sheaf of the harvest," etc. Exo 25:2-3; Exo 35:5; Num 5:9; Num 18:8, etc. The first-fruits, or the first sheaf of ripe grain was required to be offered to the Lord, and was waved before him by the priest, as expressing the sense of gratitude by the husbandman, and his recognition of the fact that God had a right to all that he had; Lev 23:10-14. The word, therefore, comes to have two: (1) That which is "first," the beginning, or that which has the priority of time; and, (2) That which is apart and portion of the whole which is to follow, and which is the earnest or pledge of that; as the "first" sheaf of ripe grain was not only the first in order of time, but was the earnest or pledge of the entire harvest which was soon to succeed. In allusion to this, Paul uses the word here. It was not merely or mainly that Christ was the first in order of time that rose from the dead, for Lazarus and the widow's son had been raised before him; but it was that he was chief in regard to the dignity, value, and importance of his rising; he was connected with all that should rise, as the first sheaf of the harvest was with the crop; he was a "part" of the mighty harvest of the resurrection, and his rising was a "portion" of that great rising, as the sheaf was a portion of the harvest itself; and he was so connected with them all, and their rising so depended on his, that his resurrection was a demonstration that they would rise. It may also be implied here, as Grotius and Schoettgen have remarked, that he is the first of those who were raised so as not to die again; and that, therefore, those raised by Elisha and by the Saviour himself do not come into the account. They all died again; but the Saviour will not die, nor will those whom he will raise up in the resurrection die any more. He is, therefore, the first of those that thus rise, and a portion of that great host which shall be raised to die no more. May there not be another idea? The first sheaf of the harvest was consecrated to God, and then all the harvest was regarded as consecrated to him. May it not be implied that, by the resurrection of the Lord Jesus, all those of whom he speaks are regarded as sacred to God, and as consecrated and accepted by the resurrection and acceptance of him who was the first-fruits? Of them that slept - Of the pious dead; see the note on Co1 15:6.

Notes on the Bible, by Albert Barnes, [1834]

But now is Christ risen ... - This language is the bursting forth of a full heart and of overpowering conviction. It would seem as if Paul were impatient of the slow process of argument; weary of meeting objections, and of stating the consequences of a denial of the doctrine; and longing to give utterance to "what he knew," that Christ was risen from the dead. That was a point on which he was certain. He had seen him after he was risen; and he could no more doubt this "fact" than he could any other which he had witnessed with his own eyes. He makes, therefore, this strong affirmation; and in doing it, he at the same time affirms that the dead will also rise, since he had shown Co1 15:12-18 that all the objection to the doctrine of the resurrection was removed by the fact that Christ had risen, and had shown that his resurrection involved the certainty that his people also would rise. There is special force in the word "now" in this verse. The meaning may be thus expressed: "I have showed the consequences which would follow from the supposition that Christ was not raised up. I have shown how it would destroy all our hopes, plunge us into grief, annihilate our faith, make our preaching vain, and involve us in the belief that our pious friends have perished, and that we are yet in our sins. I have shown how it would produce the deepest disappointment and misery. But all this was mere supposition. There is no reason to apprehend any such consequences, or to be thus alarmed. "Christ" is "risen." Of that there is no doubt. That is not to be called in question. It is established by irrefragable testimony; and consequently our hopes are not vain, our faith is not useless, our pious friends have not perished, and we shall not be disappointed."

And become the first-fruits - The word rendered "first-fruits" (ἀπαρχὴ aparchē) occurs in the New Testament in the following places; Rom 8:23 (see the note on this place); Rom 11:16; Rom 16:5; Co1 15:20, Co1 15:23; Co1 16:15; Jam 1:18; Rev 14:4. It occurs often in the Septuagint as the translations of חלב cheleb, "fat," or "fatness" Num 18:12, Num 18:29-30, Num 18:32; as the translation of מצשׂרה ma‛asrah, "the tenth" or "the tithe" Deu 12:6; of צוון ‛awon, "iniquity" Num 18:1; of ראשׁית rē'shiyt, "the beginning, the commencement, the first" (Exo 23:19; Lev 23:1; Num 15:18-19, etc.): of תּרמה teruwmah, "oblation, offering; lifting up; of that which is lifted up or waved as the first sheaf of the harvest," etc. Exo 25:2-3; Exo 35:5; Num 5:9; Num 18:8, etc. The first-fruits, or the first sheaf of ripe grain was required to be offered to the Lord, and was waved before him by the priest, as expressing the sense of gratitude by the husbandman, and his recognition of the fact that God had a right to all that he had; Lev 23:10-14. The word, therefore, comes to have two:

(1) That which is "first," the beginning, or that which has the priority of time; and,

(2) That which is apart and portion of the whole which is to follow, and which is the earnest or pledge of that; as the "first" sheaf of ripe grain was not only the first in order of time, but was the earnest or pledge of the entire harvest which was soon to succeed.

In allusion to this, Paul uses the word here. It was not merely or mainly that Christ was the first in order of time that rose from the dead, for Lazarus and the widow's son had been raised before him; but it was that he was chief in regard to the dignity, value, and importance of his rising; he was connected with all that should rise, as the first sheaf of the harvest was with the crop; he was a "part" of the mighty harvest of the resurrection, and his rising was a "portion" of that great rising, as the sheaf was a portion of the harvest itself; and he was so connected with them all, and their rising so depended on his, that his resurrection was a demonstration that they would rise. It may also be implied here, as Grotius and Schoettgen have remarked, that he is the first of those who were raised so as not to die again; and that, therefore, those raised by Elisha and by the Saviour himself do not come into the account. They all died again; but the Saviour will not die, nor will those whom he will raise up in the resurrection die any more. He is, therefore, the first of those that thus rise, and a portion of that great host which shall be raised to die no more. May there not be another idea? The first sheaf of the harvest was consecrated to God, and then all the harvest was regarded as consecrated to him. May it not be implied that, by the resurrection of the Lord Jesus, all those of whom he speaks are regarded as sacred to God, and as consecrated and accepted by the resurrection and acceptance of him who was the first-fruits?

Of them that slept - Of the pious dead; see the note on Co1 15:6.

Vincent's Word Studies, by Marvin R. Vincent [1886]
The first-fruits (ἀπαρχὴ) See on Jam 1:18. Omit become. Compare Col 1:18, and see on Rev 1:5.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But now - St. Paul declares that Christians "have hope," not "in this life only." His proof of the resurrection lies in a narrow compass, Co1 15:12- 19. Almost all the rest of the chapter is taken up in illustrating, vindicating, and applying it. The proof is short, but solid and convincing, that which arose from Christ's resurrection. Now this not only proved a resurrection possible, but, as it proved him to be a divine teacher, proved the certainty of a general resurrection, which he so expressly taught. The first fruit of them that slept - The earnest, pledge, and insurance of their resurrection who slept in him: even of all the righteous. It is of the resurrection of these, and these only, that the apostle speaks throughout the chapter.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But now is Christ risen - On the contrary, Christ is raised from the dead, and is become the first fruits of them that slept. His resurrection has been demonstrated, and our resurrection necessarily follows; as sure as the first fruits are the proof that there is a harvest, so surely the resurrection of Christ is a proof of ours. The Judaizing teacher at Corinth would feel the force of this observation much sooner than we can, who are not much acquainted with Jewish customs. "Although," says Dr. Lightfoot, "the resurrection of Christ, compared with some first fruits, has very good harmony with them; yet especially it agrees with the offering of the sheaf, commonly called עומר omer, not only as the thing itself, but also as to the circumstances of the time. For first there was the passover, and the day following was a Sabbatic day, and on the day following that the first fruits were offered. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, He, the first fruits of them that slept, rose again. All who died before Christ, and were raised again to life, died afterwards; but Christ is the first fruits of all who shall be raised from the dead to die no more."

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⁷ Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

⁶ After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

¹⁰ Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:
¹¹ And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.
¹² And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.
¹³ And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.
¹⁴ And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.

⁸ And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever.

⁹ And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.

⁵ Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,

² Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
³ And this is the offering which ye shall take of them; gold, and silver, and brass,

¹⁸ Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,
¹⁹ Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD.

¹ And the LORD spake unto Moses, saying,

¹⁹ The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

¹ And the LORD said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood.

⁶ And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:

³² And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.

²⁹ Out of all your gifts ye shall offer every heave offering of the LORD, of all the best thereof, even the hallowed part thereof out of it.
³⁰ Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress.

¹² All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.

⁴ These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

¹⁸ Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

¹⁵ I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)

²³ But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.

²⁰ But now is Christ risen from the dead, and become the firstfruits of them that slept.

⁵ Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

¹⁶ For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

²³ And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

¹² Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
¹³ But if there be no resurrection of the dead, then is Christ not risen:
¹⁴ And if Christ be not risen, then is our preaching vain, and your faith is also vain.
¹⁵ Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
¹⁶ For if the dead rise not, then is not Christ raised:
¹⁷ And if Christ be not raised, your faith is vain; ye are yet in your sins.
¹⁸ Then they also which are fallen asleep in Christ are perished.

⁵ And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

¹⁸ And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

¹⁸ Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

¹² Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?