20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30 And why stand we in jeopardy every hour? 31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. 33 Be not deceived: evil communications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. (1 Corinthians 15:20-34 KJV)
Commnentary
In this passage, the apostle Paul establishes the truth of the resurrection of the dead—specifically the resurrection of believers—by several arguments.
He first bases it on the resurrection of Christ. Christ is indeed the firstfruits of those who have fallen asleep (1 Corinthians 15:20). He truly rose from the dead as the firstfruits of all who sleep in Him. As the offering of the firstfruits sanctified the rest of the harvest (Romans 11:16), so Christ’s resurrection guarantees the resurrection of all who belong to Him. Because He rose, they will also rise. His resurrection is a pledge and assurance of ours, for He rose not only for Himself but as the head of the Church. Those who sleep in Him God will bring with Him (1 Thessalonians 4:14).
This is further illustrated by the comparison between Adam and Christ. Since by one man came death, by another Man must come resurrection from the dead (1 Corinthians 15:21). As in Adam all die, so in Christ all will be made alive. Through Adam’s sin all became mortal; through Christ’s merit and resurrection all who are united with Him by faith will live again. Yet this does not mean that all humanity without exception will rise to eternal life, but that all who are Christ’s will rise through His power (1 Corinthians 15:23). By man came death, and by man came the resurrection. Divine wisdom saw fit that as the first Adam brought ruin by sin, the second Adam should restore His seed to immortality.
Paul adds that there will be an order in the resurrection. Christ the firstfruits, then those who belong to Him at His coming (1 Corinthians 15:23). Christ’s resurrection is foundational to all others. Those who are His must rise because of their union with Him.
He next argues from the continuance of Christ’s mediatorial kingdom until all enemies are subdued, the last being death (1 Corinthians 15:24-26). Upon His resurrection, Christ was given all authority in heaven and on earth (Matthew 28:18). God exalted Him and gave Him a name above every name, that every knee should bow and every tongue confess that Jesus Christ is Lord (Philippians 2:9-11). He must reign until all opposing power and rule are destroyed and death itself is abolished.
This argument includes several truths.
First, Christ rose to have all power placed in His hands as Mediator: “For to this end Christ died and rose and lived again, that He might be Lord both of the dead and the living” (Romans 14:9). Second, this mediatorial kingdom will end when its purpose is accomplished—when His people are brought to glory and His enemies subdued (1 Corinthians 15:24). Third, the end will not come until all opposing power is destroyed (1 Corinthians 15:25-26). When death is abolished, the saints will live again, and Christ’s victory will be complete.
Paul notes that Christ’s mediatorial authority is a delegated royalty. “All things are put under Him,” except the One who put all things under Him (1 Corinthians 15:27). As Mediator between God and man, He exercises power received from the Father. This kingdom refers not to His eternal dominion as God, but to the authority given Him as the God-man after His resurrection, when He sat down at the right hand of the Majesty in heaven (Hebrews 8:1). It was a reward for His humiliation and obedience unto death (Philippians 2:8-12). Upon His ascension, He was made Head over all things for the Church (Ephesians 1:22) to protect and save His people until all His enemies are defeated.
This delegated power will at last be delivered up to the Father from whom it came (1 Corinthians 15:24). When redemption is complete, there will be no further need for the mediatorial rule. Yet Christ will still reign gloriously with His redeemed forever (Revelation 11:15; Luke 1:33; Daniel 7:14).
When all things are subjected to Him, “then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all” (1 Corinthians 15:28). This means that when the kingdom is delivered up, it will be evident that the man Christ Jesus—though exalted in glory—was acting as the servant of the Father. All will see that the work of salvation was entirely God’s doing, so that the glory belongs wholly to Him.
Paul next argues from the practice of those who were “baptized for the dead” (1 Corinthians 15:29). He asks, “What will those do who are baptized for the dead, if the dead do not rise at all?” Though this expression is obscure, his point is clear: their conduct made no sense if there were no resurrection. Possibly, some were baptized because of believers who had died—moved to repentance by their example or judgment (compare 1 Corinthians 11:30; Acts 16:29-33). If so, Paul’s question means, “Why are they baptized on account of the dead if the dead rise not?” Whatever the precise meaning, the argument was understandable to the Corinthians: their own practice assumed belief in resurrection.
He then reasons from his own life and that of other Christians (1 Corinthians 15:30-32). “Why do we stand in danger every hour?” he asks. It was perilous to be a Christian, especially an apostle, in those days. “I die daily,” Paul declares, meaning he lived constantly in the face of death (v. 31). Why endure such dangers if there were no life after death? At Ephesus, he fought with “beasts,” likely referring to the violent men who opposed him (Acts 19:23-41). “What advantage is it to me if the dead do not rise?” If death ends all, then “let us eat and drink, for tomorrow we die” (Isaiah 22:13). Without resurrection hope, it would be more reasonable to enjoy life’s pleasures than to suffer for Christ.
Only the hope of a future life can make one willing to suffer the loss of all earthly comforts. The apostles and early Christians faced poverty, persecution, and death because they were certain of resurrection. Without it, their faith and sacrifice would have been vain.
Paul concludes with a warning and an exhortation. “Do not be deceived: bad company corrupts good morals” (1 Corinthians 15:33). Some who denied the resurrection lived immoral lives and sought to justify their behavior by false doctrine. Their companionship was dangerous. Those who would remain pure must avoid corrupt conversation, for sin and error are contagious (Proverbs 13:20).
Then he exhorts them: “Awake to righteousness, and do not sin” (1 Corinthians 15:34). He urges them to repent, forsake their sins, and live in accordance with their faith. Belief in the resurrection should lead to holy living. The denial of it leads to vice and carelessness.
Finally, Paul reproves them sharply: “Some of you do not have the knowledge of God; I say this to your shame” (v. 34). It is shameful for Christians to be ignorant of God, for such ignorance betrays negligence and unbelief. Those who truly know God cannot doubt that He will raise and reward His faithful servants. Unbelief in resurrection often springs from practical atheism—from failure to acknowledge God’s justice and providence. Those who see how unequal life’s circumstances are must conclude that there will be another state where all things are made right.