1 Corinthians 15:20

1. He calls Him, then, “the first-fruits of them that sleep,” as the “first-begotten of the dead.” For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, “Reach hither; handle me, and see: for a spirit hath not bone and flesh, as ye see me have.”

49. But in addition to all that has been said already, I wish to adduce still further proof, so that all may understand what impiety is contained in this assertion of yours. For if your allegation is true, that He was not born, then it will follow undoubtedly that He did not suffer; for it is not possible for one to suffer who was not also born. But if He did not suffer, then the name of the cross is done away with. And if the cross was not endured, then Jesus did not rise from the dead. And if Jesus rose not from the dead, then no other person will rise again. And if no one shall rise again, then there will be no judgment. For it is certain that, if I am not to rise again, I cannot be judged. …

“ Then began He to show;” and probably afterwards when they were able to receive it He shewed more clearly, no longer beginning to show as to those who were learning the introduction, but already also advancing in the showing; and if it is reasonable to conceive that Jesus altogether completed what He began, then, some time, He altogether completed that which He began to show to His disciples about the necessity of His suffering the things which are written. For, when any one apprehends from the Word the perfect knowledge of these things, then it must be said that, from a rational exhibition (the mind seeing the things which are shown) the exhibition becomes complete for him who has the will and the power to contemplate these things, and does contemplate them. …

[5.] Ver. 20 . “But now hath Christ been raised from the dead, the first-fruits of them that are asleep.”

Orth. Listen to the Apostle writing to the Romans, and through them teaching all mankind: “For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ” and again: “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. …

“So he calls Him ‘The firstfruits of them that slept,’ and ‘The first born of the dead.’ When He had risen and was wishful to show that what had risen was the same body which died, when the Apostles doubted, He called to Him Thomas and said ‘Handle me and see; for a spirit hath not flesh and bones as ye see me have.’”

6. The divine Apostle calls our Saviour Christ “the firstfruits of them that slept,” but the firstfruits are related to the whole whereof they are firstfruits. He is not therefore called firstfruits as God, for what relationship is there between Godhead and manhood? The former is an immortal nature, the latter mortal. Such is the nature of them that sleep, of whom Christ is called firstfruits. To this nature belong death and resurrection, and in its resurrection we have a proof of the general resurrection.

I know the strength and stability of your faith, and have been filled with the greatest possible delight, for, since we worshippers of the eternal Trinity constitute one body, it is only natural that together with the members that are sound the rest of the members should rejoice. So says the divine Apostle; “Whether one member be honoured all the members rejoice with it.” I therefore rejoice with you in your struggles on behalf of the apostolic doctrines and your following of the famous Naboth in more excellent things. Naboth for his vineyard’s sake suffered most unrighteous slaughter, because he would not give up the heritage of his fathers. …

6. Behold the discovery of this man of the new learning! a thing which escaped the notice of the Apostles when they delivered the faith to the Church; a thing which none of the saints knew till it was revealed to this man by the spirit of the flesh. He indeed cannot expound it without bringing in an indecency. Nevertheless, I will set it forth in his hearing both more worthily and more truly. Christ is the first fruits of those that sleep; he is also called the first begotten from the dead; as also the Apostle says, “Christ is the beginning, afterward they that are Christ’s.” Since then we have Christ as the undoubted first fruits of our resurrection, how can any question arise about the rest of us? It must be evident that, whatever the members, the hair, the flesh, the bones, were in which Christ rose, in the same shall we also rise. …

But now, concerning the glory of the resurrection and the greatness of the promise by which God has bound Himself, if any one desires to be more fully informed, he will find notices in almost all the divine volumes, out of which, simply by way of bringing them to remembrance, we will mention a few passages in the present place, and then make an end of the work which you have enjoined. The Apostle Paul makes use of such arguments as the following in asserting that mortal flesh will rise again. “But if there be no resurrection of the dead, then is not Christ risen. And if Christ be not risen, our preaching is vain and your faith is vain.” And presently afterwards, “But now is Christ risen from the dead, the first-fruits of them that sleep. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. …

64. And I think that the irreligious men themselves will be shamed from such a thought; for if the case stands not as we have said, but they will rule it that He is ‘First-born of the whole creation’ as in essence, a creature among creatures, let them reflect that they will be conceiving Him as brother and fellow of the things without reason and life. For of the whole creation these also are parts; and the ‘First-born’ must be first indeed in point of time but only thus, and in kind and similitude must be the same with all. …

The mighty Paul, knowing that the Only-begotten God, Who has the pre-eminence in all things, is the author and cause of all good, bears witness to Him that not only was the creation of all existent things wrought by Him, but that when the original creation of man had decayed and vanished away, to use his own language, and another new creation was wrought in Christ, in this too no other than He took the lead, but He is Himself the first-born of all that new creation of men which is effected by the Gospel. And that our view about this may be made clearer let us thus divide our argument. …