Difference between revisions of "Firstborn"

<p> FIRST, FIRSTBORN </p> <p> I should not think it necessary to detain the reader with any thing by way of explanation to these terms, being in themselves sufficiently obvious, but only when applied to the person of Christ, considered with an eye to him, they merit attention. </p> <p> We are told by the apostle to the Colossians, (&nbsp;Colossians 1:18) that he who is the Head of his body the church, and who is the beginning, was also the first-born from the dead, that "in all things he might have the pre-eminence." It is astonishing to what minute circumstances every thing in the church of the Old [[Testament]] had a reference, by way of typifying the Lord Jesus Christ in this pre-eminency of character, as the first, and first-born, and first-fruits, and the firstlings of the flock, and of the herd. As if (and which in reality is the case), JEHOVAH would have every thing shadow forth and bring forward somewhat either by allusion, or by direct type, concerning him who is the [[Alpha]] and Omega, the first and the last, and sum and substance of all things, in the ordinance of God for salvation. We find this beginning even in the patriarchal age. So that Jacob, when a-dying, though he set aside [[Reuben]] from the right of primogeniture, for his particular offence against his father, yet still speaks of the dignity of it."Reuben (saith he) thou art my firstborn, my might, and the beginning of my strength; the excellency of dignity, and the excellency of power."Then follows the sentence of degradation,"Thou shalt not excel;" that is, thou shalt not retain the right of heirship. (&nbsp;Genesis 49:4) And at the formation of the church, at the Exodus by Moses, while the first-born of the Egyptians, both of man and beast, were all killed, the Lord declared, that all the first-born of Israel, both of man and beast, should be consecrated to him. (&nbsp;Exodus 12:29; Exo 13:2) </p> <p> I do not presume to speak with any confidence upon the subject; but I would very humbly ask, Is there not somewhat wonderfully striking in this appointment of the Lord? The [[Passover]] that was then observed, we have authority to say, was altogether typical of Christ; for God the Holy Ghost declared by Paul the apostle, that Christ, "our passover, was sacrificed for us." (&nbsp;1 Corinthians 5:7) And as this Passover, in the sprinkling of the blood of the lamb of the first year, without blemish, and without spot, on the houses of the Israelites, become the only cause of safety, to make all the difference between the first-born of Israel and the first-born of Egypt; are we not taught herefrom, that the year of Christ's redeemed is no less the day of Christ's vengance? (&nbsp;Isaiah 63:4) God will have a sacrifice of judgment in the firstlings of his enemies, as well as of mercy in the firstlings of his people. So much will JEHOVAH in all things honour his dear Son, as the first, and first-born, and only begotten of his Father, that at the forming of the church there shall be a destruction in the first-born of those that hate him. I do not presume to speak decidedly on this point; but I cannot but conceive, that there is somewhat very striking on this ground is the difference here shewn between Israel and Egypt. (&nbsp;Exodus 11:7) </p> <p> And if the reader will pursue the subject through the Bible, in the several types by which Christ the first-born is set forth, he will, I am persuaded, be wonderfully struck, as he passeth through the sacred volume, with the vast attention manifested on the occasion. </p> <p> The first-born among the children of Israel had a precedency and birthright, which certainly pointed to Jesus. The right of priesthood was with the elder son, and a double portion among his brethren. (&nbsp;Genesis 49:8) And if a man had many wives, still the first-born of every one of them was to be consecrated to the Lord. </p> <p> And under this view I must not forget to observe, that the offering appointed for every male that opened the womb, (see &nbsp;Exodus 13:2 with &nbsp;Exodus 34:19-20; &nbsp;Leviticus 12:6; &nbsp;Luke 2:21-24) had a direct reference to Christ. Yea, some have thought (and it is a point worthy the most serious consideration,) whether this direction concerning the opening of the womb had respect to any other. For strictly and properly speaking, none but the Lord Jesus ever did open the womb. By the miraculous impregnation of the Virgin, from the overshadowing power of the Holy Ghost, the opening of womb was specially and peculiarly only effected at the birth of Christ; whereas, in every other instance, from the creation of the world, as anatomists well know, it is accomplished at the time of conception. And if this be the case in the instance of Christ, and this appointment of dedication to the Lord of the first-born, that openeth the womb had respect only to Christ; what an eye to this one birth, all along through the whole [[Levitical]] dispensation, was manifested by this right of the Lord, both in the first-born of men and of beast, to typify Christ! </p> <p> I beg the reader on this occasion, as in many others, to observe, that I presume not to speak with any positiveness upon the subject; I only state it. [[Certain]] it is, that in all things, and by every way, it was and is JEHOVAH'S will, Jesus should have the pre-eminency. It is blessed, therefore, upon all occasions to discover it. </p> <p> The redemption of the first-born among the children of Israel, was usually observed with great ceremony. The parents brought their son to the priest, together with the appointed offering for redemption, (See &nbsp;Numbers 18:15-16) and the priest received the child from his mother's hands, with the solemn assurance, that it was her firstborn. The priest then claiming the child in right of the Lord, accepts at the parents' hands the appointed offering, and return the infant; and the day concludes in holy rejoicing. </p> <p> It forms an additional testimony, that all this was with an eye to Christ, in that among the first-born of the Levites, the redemption of the first-born was not appointed. (&nbsp;Numbers 1:47; Num 3:12-13) And, wherefore, among the Levites this exemption, for it is evident our Lord sprang out of Judah? The whole of Israel is said to be unto JEHOVAH "a kingdom of priests." (&nbsp;Exodus 19:6) And therefore, in every thing, and by every way, both in a single tribe and in the whole people, as the Lord's chosen, as shall be typical of the Lord Jesus Christ. In a word, JEHOVAH'S great design all along, and from one eternity to another, is to glorify his dear Son. In all things and by all things, he shall have the pre-eminence. "Every knee shall bow before him, and every tongue confess, that Jesus Christ is Lord, to the glory of God the Father." Amen, </p> <p> I will detain the reader no longer than just to remark, that the offering of the first fruits had an eye to the Lord Jesus, similar to what hath been shewn respecting the first-born. For the waving the first fruits towards heaven, and the lamb that was to be offered with it for a burnt offering, very plainly testified, that this also was typical. (See in confirmation &nbsp;Leviticus 23:10-14.) </p>

<p> (See [[Birthright]] .) [[Primogeniture]] gave princedom and priesthood in patriarchal times. So Esau and Jacob (&nbsp;Genesis 25:23-33; &nbsp;Hebrews 12:16), Reuben (&nbsp;Genesis 49:3; &nbsp;1 Chronicles 5:1). The oldest son in all Israelite families was regarded as sacred to God, because Israel's firstborn were exempted from the stroke which destroyed all the firstborn of Egypt on the first Passover night. The firstborn represented the whole people; Jehovah said to Pharaoh, "Israel is My son, My firstborn, and I say unto thee, Let My son go, that he may serve He; and if thou refuse to let him go, behold I will slay thy son, thy firstborn" (&nbsp;Exodus 4:22-23). Israel, as Jehovah's firstborn, was designed to be a" kingdom of priests and an holy nation" (&nbsp;Exodus 19:6). </p> <p> It shall hereafter realize this high [[Calling]] in a degree that it has not yet realized it, standing as "the firstborn among many brethren" (like the antitypical Israel, Messiah, &nbsp;Romans 8:29; &nbsp;Hebrews 2:12), and priest among all nations, which in subordination to Jerusalem, the spiritual metropolis, shall be the kingdoms of our Lord and His Christ, then manifested (&nbsp;Isaiah 61:6; &nbsp;Isaiah 66:21; &nbsp;Revelation 11:15; &nbsp;Zechariah 14:16; &nbsp;Jeremiah 3:17). The tribe of Levi was substituted for all Israel's firstborn to minister to the Lord (&nbsp;Numbers 3:12; &nbsp;Numbers 3:45; &nbsp;Numbers 3:50). There being 273 more of the firstborn in Israel than the males in Levi, the 273 were redeemed at five shekels apiece. Still, to mark the consecration of Israel to Jehovah, the redemption money was exacted for every firstborn (&nbsp;Numbers 18:15). But the firstlings of cattle were to be offered to the Lord. </p> <p> An donkey was however redeemed with a lamb, or else killed (&nbsp;Exodus 13:13). Christ is the First-begotten. As such, He has the rights of primogeniture; for, as &nbsp;Hebrews 1:6 is in the Greek, "when God shall bring in again the First. begotten into the world, the shall be deemed worthy of not less honor, for "He saith (&nbsp;Psalms 97:7), Let all the angels of God worship Him." His being "brought into the world" (oikoumenee , "the inhabited world"), as the theater of His power, mainly applies to His second advent. In (&nbsp;Colossians 1:16, "the Firstborn of every creature"; implying priority and superlative dignity. &nbsp;Psalms 89:27, "My Firstborn, higher than the kings of the earth," David's antitype, the Messiah. </p> <p> See &nbsp;Colossians 1:16 (proototokos pasees ktiseoos , as &nbsp;John 1:15; &nbsp;John 1:30; &nbsp;John 15:18, prootos mou , "long before Me"), "begotten long before every creature"; the reason why He is so designated follows, "for He is before all things." "First-begotten" marks at once His eternal priority and His condescending to brotherhood with us (&nbsp;Romans 8:29). "Only begotten" marks His relation to the Father by generation from everlasting. Since He is "long before every creature," He cannot be a creature Himself but the Creator. And as He is the first begotten, originating the natural creation, so He is "the firstborn (proototokos , 'first begotten,' &nbsp;Revelation 1:5) from ("out of", ek ) the dead," and therefore "the Beginning" (&nbsp;Colossians 1:18) of "the church of the firstborn" (&nbsp;Hebrews 12:23), the originating [[Agent]] of the new creation. </p> <p> He was "begotten" of the Father to a new life at His resurrection (the day when the Father fulfilled &nbsp;Psalms 2:7 according to &nbsp;Acts 13:33; &nbsp;Romans 1:4) which is His "regeneration"; so He is "the Prince-leader (archeegos ) of life." "Regeneration," begun in the soul now, will extend to the body at the resurrection of the saints; and to nature, now groaning under the curse (&nbsp;Matthew 19:28; &nbsp;Luke 20:36; &nbsp;1 John 3:2; &nbsp;Romans 8:11; &nbsp;Romans 8:19; &nbsp;Romans 8:23). As He is "the firstborn" in relation to the election church, so it is "the church of the firstborn," "a kind of first-fruits of His creatures" (&nbsp;James 1:18), in relation to the millennial church, and to the hereafter to be regenerated natural creation. As Christ is "the firstfruits," earnest and pledge of the coming resurrection, so believers are "a kind of first-fruits," a pledge and earnest of the ultimate regeneration of creation. </p> <p> As He is first begotten by generation from everlasting, so believers by adoptions, "begotten again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible," etc. (&nbsp;1 Peter 1:3.) As Israel, on the ground of being God's "firstborn," was a king-priestly nation, so believers (&nbsp;Revelation 1:6). The figurative phrase, "the firstborn of death," means the deadliest disease that death (personified) ever gendered (&nbsp;Job 18:13). "The firstborn of the poor," the poorest. </p>

<p> <em> Bekôr </em> (בְּכוֹר, Strong'S #1060), “firstborn.” <em> Bekôr </em> appears about 122 times in biblical Hebrew and in all periods. The word represents the “firstborn” individual in a family (Gen. 25:13); the word can also represent the “firstborn” of a nation, collectively (Num. 3:46). The plural form of the word appears occasionally (Neh. 10:36); in this passage, the word is applied to animals. In other passages, the singular form of <em> bekôr </em> signifies a single “firstborn” animal (Lev. 27:26; KJV, “firstling”) or collectively the “firstborn” of a herd (Exod. 11:5). </p> <p> The “oldest” or “firstborn” son (Exod. 6:14) had special privileges within the family. He received the special family blessing, which meant spiritual and social leadership and a double portion of the father’s possessions—or twice what all the other sons received (Deut. 21:17). He could lose this blessing through misdeeds (Gen. 35:22) or by selling it (Gen. 25:29-34). God claimed all Israel and all their possessions as His own. As a token of this claim, Israel was to give Him all its “firstborn” (Exod. 13:1-16). The animals were to be sacrificed, redeemed, or killed, while the male children were redeemed either by being replaced with Levites or by the payment of a redemption price (Num. 3:40ff.). Israel was God’s “firstborn”; it enjoyed a privileged position and blessings over all other nations (Exod. 4:22; Jer. 31:9). </p> <p> The “first-born of death” is an idiom meaning a deadly disease (Job 18:13); the “firstborn of the poor” is the poorest class of people (Isa. 14:30). </p> <p> <em> Bikkûr </em> (בִּכּוּרִים, Strong'S #1061), “first fruits.” This noun appears 16 times. The “first grain and fruit” harvested was to be offered to God (Num. 28:26) in recognition of God’s ownership of the land and His sovereignty over nature. [[Bread]] of the “first fruits” was bread made of the first harvest grain, presented to God at [[Pentecost]] (Lev. 23:20). The “day of the first fruits” was Pentecost (Num. 28:26). </p>