But now hath Christ risen. Having shown what dreadful confusion as to everything would follow, if we were to deny that the dead rise again, he now again assumes as certain, what he had sufficiently established previously -- that Christ has risen; and he adds that he is the first-fruits, [1] by a similitude taken, as it appears, from the ancient ritual of the law. For as in the first-fruits the produce of the entire year was consecrated, so the power of Christ's resurrection is extended to all of us -- unless you prefer to take it in a more simple way -- that in him the first fruit of the resurrection was gathered. I rather prefer, however, to understand the statement in this sense -- that the rest of the dead will follow him, as the entire harvest does the first-fruits; [2] and this is confirmed by the succeeding statement.

Footnotes

1 - "Although the resurrection of Christ, compared with first-fruits of any kind, has very good harmony with them, yet it more especially agrees with the offering of the sheaf, commonly called vmr, 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." -- Lightfoot. -- Ed.

2 - "The first-fruits were by the command of God presented to him at a stated season, not only as a token of the gratitude of the Israelites for his bounty, but as an earnest of the approaching harvest. In this sense he is called the first-fruits of the dead. He was the first in order of time, for although some were restored to life by the Prophets, and by himself during his personal ministry, none came out of their graves to return to them no more till after his resurrection; and as he was the first in respect of time, so he was the first in order of succession; all the saints following him as the harvest followed the presentation of the first-fruits of the temple. The interval is long, and the dreary sterility of the grave might justify the thought, that the seed committed to it has perished for ever. But our hope rests upon his power, which can make the wilderness blossom as the rose; and we wait till heavenly influences descend as the dew of herbs, when the barren soil shall display all the luxuriance of vegetation, and death itself shall teem with life." -- Dick's Theology, volume 4 -- Ed.

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 1-Corinthians 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; Romans 8:23 (see the note on this place); Romans 11:16; Romans 16:5; 1-Corinthians 15:20, 1-Corinthians 15:23; 1-Corinthians 16:15; James 1:18; Revelation 14:4. It occurs often in the Septuagint as the translations of חלב cheleb, "fat," or "fatness" Numbers 18:12, Numbers 18:29-30, Numbers 18:32; as the translation of מצשׂרה ma‛asrah, "the tenth" or "the tithe" Deuteronomy 12:6; of צוון ‛awon, "iniquity" Numbers 18:1; of ראשׁית rē'shiyt, "the beginning, the commencement, the first" (Exodus 23:19; Leviticus 23:1; Numbers 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. Exodus 25:2-3; Exodus 35:5; Numbers 5:9; Numbers 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; Leviticus 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 1-Corinthians 15:6.

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."

(10) But now is Christ risen from the dead, (11) [and] become the (f) firstfruits of them that slept.
(10) A conclusion of the former argument: therefore Christ is risen again.
(11) He puts the last conclusion for the first proposition of the argument that follows. Christ is risen again: therefore will we the faithful (for of them he speaks) rise again. Then follows the first reason of this conclusion: for Christ is set forth to us to be considered of, not as a private man apart and by himself, but as the firstfruits: and he takes that which was known to all men, that is, that the whole heap is sanctified in the firstfruits.
(f) He alludes to the firstfruits of grain, the offering of which sanctified the rest of the fruits.

But now is Christ risen from the dead,.... As was before proved by ocular testimonies, and before preached and asserted; and now reassumed and concluded, from the glaring contradictions, and dreadful absurdities that follow the denial of it:
and became the firstfruits of them that slept; who were already fallen asleep; respecting chiefly the saints that died before the resurrection of Christ; and if Christ was the firstfruit of them, there is no difficulty of conceiving how he is the firstfruits of those that die since. The allusion is to the firstfruits of the earth, which were offered to the Lord: and especially to the sheaf of the firstfruits, which was waved by the priest before him, Deuteronomy 26:2 and to which Christ, in his resurrection from the dead, is here compared. The firstfruits were what first sprung out of the earth, were soonest ripe, and were first reaped and gathered in, and then offered unto the Lord; so Christ first rose from the dead, and ascended to heaven, and presented himself to God; as the representative of his people; for though there were others that were raised before him, as the widow of Sarepta's son by Elijah, the Shunammite's son by Elisha, and the man that touched the prophet's bones when put into his grave, and Jairus's daughter, the widow of Naam's son, and Lazarus by Christ; yet as these did not rise by their own power, so only to a mortal life: but Christ, as he raised himself by his own power, so he rose again to an immortal life, and was the first that ever did so; he was the first to whom God showed, and who first trod this path of life. The firstfruits were the best, what was then ripest, and so most valuable; Christ is the first, and rose the first in dignity, as well as in time; he rose as the head of the body, as the firstborn, the beginning, that in all things he might have, and appear to have, as he ought to have, the pre-eminence. The firstfruits sanctified the rest of the harvest, represented the whole, gave right to the ingathering of it, and ensured it; Christ by lying in the grave, and rising out of it, sanctified it for his people, and in his resurrection represented them; they rose with him, and in him; and their resurrection is secured by his; because he lives, they shall live also. The firstfruits were only such, and all this to the fruits of the earth, that were of the same kind with them, not to tares and chaff, to briers and thorns; so Christ, in rising from the dead, is only the firstfruits of the saints; of such as are the fruits of his death and of his grace, who have the fruits of his Spirit in them, and are filled with the fruits of righteousness by him; just as he is the firstborn from the dead, with respect to the many brethren, whom he stands in the relation of a firstborn: once more, as the allusion is particularly to the sheaf of the firstfruits, it is to be observed, that that was waved before the Lord, the morrow after the sabbath, Leviticus 23:11 which, as the Jews (f) interpret, was the morrow after the first good day, or festival of the passover; the passover was on the fourteenth day of the month; the festival, or Chagiga, on the fifteenth, and which, in the year that Christ suffered, was a sabbath day also; and the morrow after that, the sheaf of the firstfruits was waved; now Christ suffered on the passover, rested in the grave on the seventh day sabbath, and on the morrow after that, rose from the dead, the very day that the first fruits were offered to the Lord: so that the allusion and phrase are very appropriately used by the apostle.
(f) Targum & Jarchi in Leviticus. xxiii. 11.

All that are by faith united to Christ, are by his resurrection assured of their own. As through the sin of the first Adam, all men became mortal, because all had from him the same sinful nature, so, through the resurrection of Christ, shall all who are made to partake of the Spirit, and the spiritual nature, revive, and live for ever. There will be an order in the resurrection. Christ himself has been the first-fruits; at his coming, his redeemed people will be raised before others; at the last the wicked will rise also. Then will be the end of this present state of things. Would we triumph in that solemn and important season, we must now submit to his rule, accept his salvation, and live to his glory. Then shall we rejoice in the completion of his undertaking, that God may receive the whole glory of our salvation, that we may for ever serve him, and enjoy his favour. What shall those do, who are baptized for the dead, if the dead rise not at all? Perhaps baptism is used here in a figure, for afflictions, sufferings, and martyrdom, as Matthew 20:22, Matthew 20:23. What is, or will become of those who have suffered many and great injuries, and have even lost their lives, for this doctrine of the resurrection, if the dead rise not at all? Whatever the meaning may be, doubtless the apostle's argument was understood by the Corinthians. And it is as plain to us that Christianity would be a foolish profession, if it proposed advantage to themselves by their faithfulness to God; and to have our fruit to holiness, that our end may be everlasting life. But we must not live like beasts, as we do not die like them. It must be ignorance of God that leads any to disbelieve the resurrection and future life. Those who own a God and a providence, and observe how unequal things are in the present life, how frequently the best men fare worst, cannot doubt as to an after-state, where every thing will be set to rights. Let us not be joined with ungodly men; but warn all around us, especially children and young persons, to shun them as a pestilence. Let us awake to righteousness, and not sin.

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 (1-Corinthians 5:7); the day after the Passover sabbath was that for offering the first-fruits (Leviticus 23:10-11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.

But now is Christ risen. This is certain. Paul had seen the risen Lord. So had many other credible witnesses. But since he is risen, the resurrection of his disciples must follow.
He is the first fruits of those who have slept in death. On the morrow after the first Sabbath of the passover a sheaf of the first fruits of the barley harvest was "waved before the Lord" (Leviticus 23:10-16) as a pledge of the harvest to come. So on the morning after the first Sabbath of the passover, Christ, the first fruits arose and appeared living, "the first fruits" of the great harvest of souls gathered into eternal life.
Since by man came death. Man, the first man, sinned, and death came upon his race, because in him the race had sinned.
By man, also, came the resurrection. By Christ, the Son of Man.
For as in Adam all die, so in Christ shall all be made alive, etc. All the race in Adam became subject to death; so in Christ all the race shall be raised from the dead to appear at the bar of eternal judgment. The passage does not affirm the final salvation of all, but the final resurrection of all. There is a "resurrection of the just and of the unjust."
But each in his own order. In his own rank or division. The first order or division is Christ. The second division is "they that are Christ's," who will be raised at his coming. The time of the third division, the wicked, is not named, but hinted at in the beginning of the next verse (1-Corinthians 15:24). "All that are in the grave shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, to the resurrection of judgment." John 5:28-29. This is what Paul teaches here.
Then cometh the end. The end follows soon after the resurrection of the saints.
When he shall have delivered up the kingdom to God. See 1-Corinthians 15:28. When Christ's work is accomplished he places all in the Father's hands.
For he must reign. He is reigning now, and will continue to reign until he has conquered all his enemies. He is not waging a contest for a kingdom, as some contend, but will give up the kingdom when the contest is over and the final victory won.
All enemies. All the wicked opposers, human and supernatural; also sin and death. All must be overthrown.
The last enemy . . . is death. See Revelation 20:12-14. The order there of closing events is the resurrection, the judgment, and the casting of Death and Hell (hades--the grave) into the lake of fire.
For he put all things under his feet. Quoted from Psalm 8:6; a statement that Christ is Lord of all and that God has subjected all to him.
He is excepted who, etc. God gave Christ the power, and hence he is excepted. The Father is not subject to the Son.
When all things have been subjected. When the world is subdued to Christ.
Then shall the son also himself be subjected. Then, as his work is done, he will give up the kingdom to the Father (1-Corinthians 15:24). Then Christ will give up the seals of office.

But now - St. Paul declares that Christians "have hope," not "in this life only." His proof of the resurrection lies in a narrow compass, 1-Corinthians 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.