1 Corinthians 15:23

But ἀπαρχὴ implies difference in agreement, distinction in order along with unity in nature and determining principle. Hence the added qualification, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι, κ. τ. λ.: “But each in his proper rank Christ (as) firstfruit; thereafter, at His coming, the (people) of Christ”. τάγμα signifies a military division (cf. 1 Corinthians 14:40). There are two τάγματα (cf. Matthew 13:8) of the resurrection host; the Captain (ὁ ἀρχηγός, Hebrews 2:10; cf. ἀπαρχὴ above), in His solitary glory; and the rest of the army now sleeping, to rise at His trumpet's sound (1 Corinthians 15:52; 1 Thessalonians 4:16). It is incongruous to make a third τάγμα out of τὸ τέλος (1 Corinthians 15:24) as Bg [2356] and Mr [2357] would do, paraphrasing this as “the last act (of the resurrection),” viz., the resurrection of non-Christians. Their introduction is irrelevant: P. has proved the resurrection of Christ, and is now making out that the resurrection of His sleeping ones is bound up with His own. Christ and Christians are the participants in the resurrection of life. ἔπειτα, opp [2358] of πρῶτον (cf. 46) implied in ἀπαρχὴ, is defined by ἐν τῇ παρουσίᾳ. Some attach the latter phrase to οἱ τοῦ Χριστοῦ, referring it to the first advent; but Christ's παρουσία in the N.T. always signifies His future coming. There is nothing to exclude O.T. saints (see 1 Corinthians 10:4; Hebrews 11:26; Hebrews 11:40; John 1:11), nor even the righteous heathen (Acts 10:35; Matthew 25:32; Matthew 25:34; John 10:16), from the τάγμα of “those who are Christ's”.

[2356] Bengel's Gnomon Novi Testamenti.

[2357] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[2358] opposite, opposition.