In the last "Definitions" column we looked at the idea of "first fruits." These "first things," whether human, animal, or vegetable, were dedicated to the Lord God. In this article we focus on the Biblical data concerning the firstborn. The Old Testament gave very clear directions about the rights of the firstborn son in a covenant home. Deuteronomy 17:15-17 describes in reference to the mother: the firstborn "opens the womb" (Exodus 13:2). The Deuteronomy 17 passage focuses on the father, in part because it was the father's right to divide the inheritance to his heirs, for he was the head of the family. But in a polygamous home — a violation of a creational norm, though tolerated in the Old Testament — one wife might be loved while another is hated (or disliked, ignored, overlooked, etc.). Nevertheless, the firstborn son, even if he were born from the "hated" wife, retained his right as the firstborn. He could not be over­looked or slighted in the distribution of the father's estate.

The privilege of the firstborn (called the "right of primogeniture") was receiving a portion double to that of his siblings (Deut. 21:17). If a man had four sons, for example, the estate was divided into five parts, the firstborn receiving two-fifths, while the other three sons received one-fifth each. From this we see that the position of being firstborn opened the door to the position of prominence and honor in the family but also responsibility. Upon the death of the father, all things being equal, the firstborn became the head of the clan.

But things are not always so equal in history. Deuteronomy 21 describes the legal norm, while Biblical history records the sometimes surprising twists and turns that God causes on the covenant road to Jesus Christ. Think for a moment about the many Old Testament characters who are either discredited or are bypassed: Cain, Ishmael, Esau, Reuben, Er and Zerah (Judah's sons in Genesis 38), Manasseh, Aaron (Moses becomes the leader of God's people, while Aaron is granted the priesthood), Nadab (Aaron's son; Num. 3:1, 2), Eliab (Jesse's son), Amnon and Adonijah (David's sons), etc. This shows God's sovereignty over redemptive history; He establishes a norm for His people, but He is always free to choose His own path by giving His chosen one the position and responsibility of the firstborn.

Israel as a nation is called God's firstborn (Exodus 4:22), although under Pharaoh's control when the book of Exodus opens to us. The Lord launches into a contest with Pharaoh, one might say, to show that only He may have the right to His own firstborn son. The tenth plague is the death of Egypt's first­born sons and animals, while Israel is passed over. The firstborn thus belongs exclusively to God; the Levites become the substitute for all the other firstborn sons within Israel (see Number 3).

As the firstborn among the nations of the earth, Israel is thus raised to a position of honor but also responsibility among them. Her great king David, was not the first king in Israel, but he is raised to the position of firstborn among all other kings (Ps. 89:27). This relationship in the Old Testament (Israel and David, both "firstborns" by divine grace) anticipates the fulfillment in the New Testament. Christian believers are the assembly of the firstborn (Heb. 12:23), ones who do not despise that posi­tion as did Esau.

Furthermore, Jesus Christ enters the world as God's only-begotten Son (John 3:16) but also as Mary's firstborn Son (Matt. 1:25; Luke 2:7) in the city of David. The parallels continue. His birth is announced to the shepherds of the area, men engaged in the same work as David once was when he is interrupted by the call of God through Samuel. Christ too was (and is) overlooked by His own, even rejected. Nevertheless, God's mysterious plan moves on so that in His resurrection and His ascension to the Father's right hand, Christ can truly be declared to all the world as God's great firstborn Son, the One pre-eminent among many brothers (Rom. 8:29).

Colossians 1:15 reads, "He is the image of the invisible God, the firstborn over all creation." Verse 18 goes on to note that He is the firstborn from the dead, implying that there are many more to come. In using the word "firstborn" here, Paul is not saying that Christ is the first being created by God (the old Arian error, still held by Jehovah's Witnesses today). Indeed, Colossians 1:16, 17 explicitly says that Christ has created all things. "Firstborn" in this context has reference to the Old Testament back­ground where the firstborn son has honor, privilege and great responsibility.

Jesus Christ is entitled not simply to a double portion of things within the universe. He is Heir of all things by God's sovereign appointment. In this position of being Firstborn, Jesus Christ rejoices, and He reigns supreme (Psalm 110:1). But the great wonder of electing grace is that through this same Jesus Christ, we also inherit all things in Him (cf. Rom. 8:14-17; Gal. 4:4, 6; Heb. 1:14; 6:12, 17). All belongs to Him ... and He shares it with His saints!