Christ Our Lord

Christ Our Lord (Part 2)

On the meaning of prototokos—firstborn.

W.E. Read, Former Editor. "Israelite" Magazine

In this article we shall give consideration to Christ our Lord as the "firstborn." The expression "firstborn," or as we find it in the Greek, prototokos, is applied to Jesus of Nazareth seven times in the New Testament.

Two of these are with reference to His birth through Mary: "She . . . brought forth her firstborn son" (Matt. 1:25; Luke 2:7).

Three are rendered also by the word "firstborn," but in other connections: "That he might be the firstborn among many brethren" (Rom. 8:29). "The first­born of every creature" (Col. 1:15). "The firstborn from the dead" (Col. 1:18).

Two are rendered by "firstbegotten": "When he bringeth in the first begotten into the world" (Heb. 1:6). "The first be­gotten of the dead" (Rev. 1:5).

It is used in the Septuagint quite often in connection with a physically first-born child, but it is also used symbolically in both the KJV and the LXX as for in­stance:

"Israel is my son, even my firstborn" (Ex. 4:22). "Ephraim is my firstborn" (Jer. 31:9; LXX Jer. 38:9). "I will make him my firstborn" (Ps. 89:27; LXX Ps. 88:28). This emphasizes the fact that prOtotokos is one of those words that at times have a wider meaning than that of physical gen­eration. With this in mind, let us now consider:

I. The Privileges of the First Born

The Divine Record reveals that the pre­rogatives of the first born descended from Abraham to Isaac, and by a special provi­dence to Jacob. But the dignity of the first born was lost by Reuben, the first-born son of Jacob, as a punishment for his in­cestuous conduct (Gen. 35:22; 1 Chron. 5:1).

The prerogatives and privileges of the first born were then divided, as can be seen in the following:

1. The first-born son enjoyed the right of sovereignty and rulership, which meant authority over the younger, similar to that possessed by a father.' This phase of the birthright was seen particularly in the kings who reigned over Israel and Judah.

After Reuben's default this aspect of the first-born prerogatives was transferred to Judah. Judah thus became distin­guished from the other tribes, and the au­thority attached to the first born made the possessor, except in a few instances, the successor to the royal throne.

2. The first born enjoyed the privilege of the priesthood. The honor of exercising this office was transferred from the first­born son of each family to Levi (Num. 3: 12-16; 8:18). Because before this, the first born served as priest in the family, and now because Levi and his sons were chosen to this office, arrangements were made for all the regular first-born sons of the Israelitish families to be redeemed (chap. 18:15, 16).

3. The first born also received a double portion of the estate (Deut. 21:17). Jacob bestowed Reuben's additional portion upon Joseph by adopting his two sons (Gen_ 48:5, 15-19).

But this division of the privileges of the first born was not to be forever; all these privileges are to be reunited in the person of the Messiah:

(a).      The Sovereignty, the Inheritance, and the Dominion Come to the Messiah. This seems clear from several passages: "Unto thee shall it come, even the first dominion" (Micah 4:8). "Until Shiloh come, and unto him shall the gathering of the people be" (Gen. 49:10). "Until he come whose right it is; and I will give it {the kingdom] him" (Eze. 21:27).

(b).      The Priesthood Comes to the Mes­siah. "Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4; Heb. 5: 6; 7:21).

"He shall be a priest upon his throne" (Zech. 6:13).

"We have a great high priest . . . Jesus the Son of God" (Heb. 4:14).

Thus as Jesus the Messiah is the "first­born," it was proper that all branches of the first born's privileges and prerogatives which had been scattered should be re­united in Him. The priesthood of both Levi and Aaron, as well as the kingdom concept of Judah and David, were but types and foreshadowings of the blessed ministry of Jesus the Son of God.

II. The Meaning of the Term "Firstborn"

Thus far we have considered but briefly what was involved in the word rendered "firstborn." We will now look more closely into the question, and seek to ascertain the meaning of the word and particularly its usage, so as better to understand what is meant by the texts in the New Testament referring to our Lord as the "firstborn."

1. In the first place, it should be noted that the word firstborn does not always mean the first son to be born in a family. It is sometimes used to denote a status of dignity conferred upon, or invested in, a person. There are several instances of this, and we will list them as follows:

a. David was a "firstborn" (Ps. 89:20­27), and yet he was the youngest in the family of Jesse (Ruth 4:22; 1 Sam. 16: 10-12).

b. Jacob became the "firstborn," even though Esau was the actual first born (Gen. 27:19, 29, 33-37).

c. Joseph, while he was the first son born to Rachel, was Jacob's eleventh son, for he had ten already by Leah and the maids of Leah and Rachel.

d. Solomon was chosen as David's suc­cessor before Adonijah. Adonijah was Da­vid's fourth son (2 Sam. 3:4), but after the death of his three older brothers, he was the eldest surviving son, and normally would be heir to the throne. But David chose Solomon (1 Kings 1).

e. Ephraim, the second son of Joseph, was chosen before Manasseh the first born (jer. 31:9; Gen. 41:50-52).

f. Levi, Judah, and the sons of Joseph were chosen in place of Reuben, Jacob's first-born son.

g. Levi's three sons are listed as Gershon the first born, Kohath, and Merari (Gen. 46:11), but in the listing of these sons and their descendants in Numbers 4, they ap­pear as follows: Kohath, the second (chap. 4:1-21); Gershon, the first (verses 22-28); Merari, the third (verses 29-33).

h. Then there is the case of Simri the chief ("for though he was not the firstborn, yet his father made him the chief") (1 Chron. 26:10).

i. Even the Jews in their ancient writ­ings recognized that the expression is not always meant in a numerically exact sense, for they refer to Adam as the world's first born even though he was created, and not born.'

2. In the second place, it should be ob­served that the term firstborn is used some­times in a symbolic sense, and without any reference at all to the physical birth. Mention has already been made of this, but we will observe still further:

a. God declared concerning Israel (as a people): "Israel is my son, even my first­born" (Ex. 4:22).

b. God declared also concerning Eph­raim (also Israel): "I am a father to Israel, and Ephraim is my firstborn" (Jer. 31:9). In verse 20 we read of "Ephraim my dear son."

c. The term is applied to the members of the church of Christ. We read of the "church of the firstborn" (Heb. 12:23).

d. It is applied to Christ our Lord (Col. 1:18; Heb. 1:6; Rev. 1:5).

e. There are instances also in Biblical literature: In the Expositors Bible there is a statement that the Wisdom of Solomon celebrates her high prerogative as the "first­born" of the Creator. In Irenaeus Against Heresies, book III, chapter III, sec. 4, we read that Polycarp called Mareion the -firstborn of Satan."

3. In the third place, let us notice further what the term firstborn meant as applied to the people of Israel, and how God speaks of them in His Holy Word:

They were: A chosen people, a holy people, a special people (Deut. 7:6, 7); a distinct people (Ex. 33;16, R.S.V.); a sep­arated people (Ex. 33:18); a distinguished people (Ex. 33:16, Rotherham); a favored people (Deut. 7:6, 7, Knox); a peculiar people (Dent. 7:6, Young); a people of in­heritance (Deut. 4:20); a people chosen above all people (Dent. 7:6).

Even the Apocryphal literature agrees in this concept of Israel as a people being firstborn, the only begotten. Notice the fol­lowing excerpts:

"We thy people whom thou hast called thy firstborn, thy only begotten, thy be­loved" [most dear].4

"Thy chastisement is upon us [Israel] as (upon) a firstborn, only begotten son."5

What a wonderful list of adjectives is used to describe God's ancient people as they were called to be His "firstborn" (Ex. 4:22)!

This is something of what God meant when he spoke of His "firstborn." What applied to Israel as a people, applies in a much fuller sense to the Messiah—to Christ our Lord. In the term "firstborn" then, the emphasis is not necessarily on physical generation, but on status of dignity, of hon­or, of pre-eminence. All the "firstborn" pre­rogatives were attributed to Jesus, but in a much fuller and more complete sense.

This is recognized by commentators quite generally. We quote from Adam Clarke:

I will make him my first-born. I will deal with him as a father by his first-born son, to whom a double portion of possesssions and honours belong. First-born is not always to be understood literally in Scripture. It often signifies simply a well-beloved, or best beloved son; one preferred to all the rest, and distinguished by some eminent prerogative. Thus God calls Israel his son, his first-born, Exod. iv. 22. See also Eccles. xxxvii. 12. And even Ephraim is called God's first-born, Jer. xxxi. 9. In the same sense it is sometines applied even to Jesus Christ Himself, to signify his super-eminent dignity!'

That the characteristics of Israel, as listed above, applied to the Messiah our Lord can be seen from the following:

He was chosen (1 Peter 2:4); He was holy (Heb. 7:26); He was above all (Eph. 4:6); He was separate (Heb. 7:26); He was favored (Luke 2:52); He was distin­guished (Luke 4:19-22).

VI. The Types and Foreshadowings of the True First Born—Christ

Several of those to whom the term first­born was applied in the Old Testament Scriptures were individuals or groups who in some way, even though inadequately, constituted a foreview of the Messiah, the true first born. We might consider a few examples.

Joseph.—Joseph, as we have already seen, was raised to the rank of the first born (1 Chron. 5:1, 2). In this connection we might think of the words of Ellen G. White: "The life of Joseph illustrates the life of Christ." '

David.—We can surely consider David as a type of Jesus our blessed Lord. We read:

"Glorious are the promises made to David and his house, promises that look forward to the eternal ages, and find their complete fulfillment in Christ." 9

Then Ellen G. White quotes Psalm 89: 27 which was primarily applied to David:

"I will make him my firstborn, higher than the kings of the earth."

A highly respected Biblical interpreter of long ago wrote:

I will make him my firstborn—as he calls me Father, so I will make him my son, yea, my first­born; the firstborn had divers privileges above other sons. This and the following passage, in some sort, agrees to David, but are much more fully and properly accomplished in Christ, and seem to be ascribed to David here chiefly as a type of Christ, and that the mind of the reader might be led through him to Christ.—Joseph Benson Com­mentary, vol. 2, New York, 1857."

Solomon.—Solomon was called by the Lord "my son" (2 Sam. 7:14); "I have chosen him to be my son" (1 Chron. 28:6). "My son" was an expression used by God in His designation of Solomon: "I will be his father, and he shall be my son." This is applied also to the Messiah, as we read in Hebrews 1:5: "I will be to him a Father, and he shall be to me a Son."

Israel.—The people of Israel were called by Yahweh "my son" and "my first­born" (Ex. 4:22), but the fullest realiza­tion of these concepts was to be seen in the coming One, the Messiah, as even Jew­ish scholars recognize.

We quote from the Midrash:

"R. Nathan said: The Holy One, blessed be He, told Moses: 'Just as I have made Jacob a firstborn, for it says: Israel is My son, My firstborn (lb. iv, 22), so will I make the King Messiah a firstborn, as it says: I also will appoint him firstborn (Ps. LXXXIX, 28)." "

Another Jewish scholar writes:

"As Israel is God's son, so the Messiah, the King of Israel, is God's son, too."

Israel was God's "well-beloved" (Isa. 5:1); so also was Christ (Mark 12:6). Is­rael was "my son" (Hosea 11:1); so was Jesus (Matt. 3:17). Israel was called out of Egypt (Deut. 1:27); the same is true of Emmanuel (Matt. 2:15). Israel was the "son of man" (Isa. 51:12); the same was true of Christ Jesus. The truths of Psalm 110 and Daniel 7:13 are fully realized in the life and ministry of Jesus our Saviour (Matt. 26:64; Acts 2:34-36; Eph. 1:20-22). In the light of these considerations we can truly rejoice that Christ our Lord, the Messiah, is God's "firstborn," the One "unspeakable" (2 Cor. 9:15), He who is incomparable, who is pre­eminent over all. It was this "incompara­ble" One, this "firstborn" of heaven, who was given to be our Saviour. This has been well expressed:

"God had promised to give the First-born of heaven to save the sinner."3

REFERENCES

1 Gen. 25:23; 27:29.

2 1 Chron. 5:1, 2; Gen. 49:8-10.

3 Midrash Rabbah, on Num. 4:8, Soncino ed.

4 Ezra 6:58 in The Apocrypha and Pseudepigrapha, vol. II, R. H. Charles, Clarendon Press, Oxford. 1913.

5 Psalms of Solomon 18:4, Ibid.

6 Adam Clarke, Commentary on the Bible, on Psalm 89:27.

7 Ellen G. White, Patriarchs and Prophets, p. 239.

8 Ibid., p. 754.

9 Ibid., p. 755.

10 Joseph Benson Commentary, vol. 2, on Psalm 89:27.

11 Midrash Rabbah, on Ex. 19:7, 8, Soncino ed.

12 C. S. Moutefoire, The Synoptic Gospels, vol. I, p. 48.

13 Ellen G. White, The Desire of Ages, p. 51.

W.E. Read, Former Editor. "Israelite" Magazine

September 1963

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