Firstborn
VIEW:45 DATA:01-04-2020
FIRSTBORN.1. The dedication of the firstborn of men and beasts was probably a primitive nomadic custom, and therefore earlier than the offering of first-fruits, which could not arise until the Israelites had settled into agricultural life in Canaan. The origin of the belief that a peculiar value attached to the firstborn cannot be definitely traced; but it would be a natural inference that what was valuable to the parent would be valuable to his God. And thus the word firstborn could be used figuratively of Israel as the firstborn of J″ [Note: Jahweh.] among the nations (Exo_4:22, cf. Jer_31:9), and the seed of David among dynasties (Psa_89:28). The law of the dedication of the firstborn is found in JE [Note: Jewish Encyclopedia.] (Exo_13:11-16; Exo_22:29 b, Exo_22:30; Exo_34:19 f.), D [Note: Deuteronomist.] (Deu_15:19-23), P [Note: Priestly Narrative.] (Exo_13:1 f., Num_3:11-13; Num_3:40-51; Num_18:15-18). It is not impossible that in very primitive times firstborn sons were sometimes actually sacrificed (cf. 2Ki_3:27, Mic_6:7), but the practice would soon grow up of redeeming them by money or payments in kind.
2. The firstborn (bekhôr) enjoyed the birthright (bekhôrâh). He succeeded his father as head of the family, and took the largest share of the property; this was fixed in Deu_21:17 as a double portion. [In 2Ch_21:3 the principle of the birthright is extended to the succession to the throne. But this is a late passage, and it is not certain that the firstborn was necessarily the heir apparent]. If a man died without children, the heir was the firstborn of his widow by his brother or next-of-kin (Deu_25:5-10). The right of the firstborn, however, was often disturbed, owing to the jealousies and quarrels arising from the polygamy practised in Israel. The law in Deu_21:15-17 is directed against the abuse. Reuben, although the son of Leah, the less favoured of Jacobs two wives, was considered the firstborn, and lost the right only because of his sin (Gen_49:3 f., 1Ch_5:1). But Ishmael was allowed no share at all in the fathers property (Gen_21:10); and the superiority of Jacob over Esau (symbolizing the superiority of Israel over Edom) is described as having been foretold before their birth (Gen_25:23), and as brought about by Esaus voluntary surrender of the birthright (Gen_25:29-34). And other instances occur of the younger being preferred to the elder, e.g. Ephraim (Gen_48:13-20), Solomon (1Ki_1:1-53), Shimri (1Ch_26:10).
3. The death of the firstborn was the last of the punishments sent upon Egypt for Pharaohs refusal to let the Israelites go. Moses gave him due warning (Exo_11:4-8), and on his continued refusal the stroke fell (Exo_12:29 f.). The event is referred to in Psa_78:51; Psa_105:36; Psa_135:8; Psa_136:10, Heb_11:28. It is probable (see Plagues of Egypt) that the stories of all the other plagues have been founded on historical occurrences, and that the Egyptians suffered from a series of natural catastrophes. If this is true of the first nine, it is reasonable to assume it for the last, and we may suppose that a pestilence raged which created great havoc, but did not spread to the Israelite quarter. The growth of the tradition into its present form must be explained by the ætiological interest of the Hebrew writerthe tendency to create idealized situations in a remote past for the purpose of explaining facts or institutions whose origin was forgotten. Thus the Feast of Booths was accounted for at a late date by the dwelling of the Israelites in booths after the Exodus (Lev_23:43), the Feast of Unleavened Cakes by the haste with which they departed from Egypt (Exo_12:34; Exo_13:7 f.), the Feast of the Passover by the passing over of the houses marked with blood at the destruction of the firstborn (Exo_12:12 f., Exo_12:23; Exo_12:27). And similarly the singling out of the firstborn for destruction was itself connected with the ancient practice of offering to God annually in spring the firstlings of beasts. Moses demanded release in order to offer the sacrifice (Exo_10:25 f.), and because Pharaoh refused to allow them to offer their firstlings, J″ [Note: Jahweh.] took from the Egyptians their firstborn. This explanation, though not explicitly given, is implied in the close connexion of the dedication of the firstborn with the Passover (Exo_13:11-13, Deu_15:19; Deu_16:1-8). In a redactional passage (Exo_4:22 f.) a different explanation is offered. The death of the firstborn would be a punishment for refusal to release Israel, who was J″ [Note: Jahweh.] s firstborn.
4. In the NT the term firstborn (prôtotokos) is used of Christ (Rom_8:29, Col_1:15; Col_1:18, Heb_1:6, Rev_1:5), and of Christians who have died (Heb_12:23); see the commentaries.
A. H. MNeile.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(See BIRTHRIGHT.) Primogeniture gave princedom and priesthood in patriarchal times. So Esau and Jacob (Gen_25:23-33; Heb_12:16), Reuben (Gen_49:3; 1Ch_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" (Exo_4:22-23). Israel, as Jehovah's firstborn, was designed to be a" kingdom of priests and an holy nation" (Exo_19:6).
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, Rom_8:29; Heb_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 (Isa_61:6; Isa_66:21; Rev_11:15; Zec_14:16; Jer_3:17). The tribe of Levi was substituted for all Israel's firstborn to minister to the Lord (Num_3:12; Num_3:45; Num_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 (Num_18:15). But the firstlings of cattle were to be offered to the Lord.
An donkey was however redeemed with a lamb, or else killed (Exo_13:13). Christ is the First-begotten. As such, He has the rights of primogeniture; for, as Heb_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 (Psa_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 (Col_1:16, "the Firstborn of every creature"; implying priority and superlative dignity. Psa_89:27, "My Firstborn, higher than the kings of the earth," David's antitype, the Messiah.
See Col_1:16 (proototokos pasees ktiseoos, as Joh_1:15; Joh_1:30; Joh_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 (Rom_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,' Rev_1:5) from ("out of", ek) the dead," and therefore "the Beginning" (Col_1:18) of "the church of the firstborn" (Heb_12:23), the originating Agent of the new creation.
He was "begotten" of the Father to a new life at His resurrection (the day when the Father fulfilled Psa_2:7 according to Act_13:33; Rom_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 (Mat_19:28; Luk_20:36; 1Jn_3:2; Rom_8:11; Rom_8:19; Rom_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" (Jas_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.
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. (1Pe_1:3.) As Israel, on the ground of being God's "firstborn," was a king-priestly nation, so believers (Rev_1:6). The figurative phrase, "the firstborn of death," means the deadliest disease that death (personified) ever gendered (Job_18:13). "The firstborn of the poor," the poorest.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
First-born. Under the law, in memory of the Exodus (when the first-born of the Egyptians were slain), the eldest son was regarded as devoted to God, and was, in every case, to be redeemed by an offering not exceeding five shekels, within one month from birth. If he died before the expiration of thirty days, the Jewish doctors held the father excused, but liable to the payment if he outlived that time. Exo_13:12-16; Lev_27:6.
The eldest son received a double portion of the father's inheritance, Deu_21:17, but not of the mother's. Under the monarchy, the eldest son usually, but no always, as appears in the case of Solomon, succeeded his father in the kingdom. 1Ki_1:30; 1Ki_2:22.
The male first-born of animals was also devoted to God. Exo_13:2; Exo_13:12-13; Exo_22:29; Exo_34:19-20. Unclean animals were to be redeemed with the addition of one-fifth of the value, or else put to death; or, if not redeemed, to be sold, and the price given to the priests. Lev_27:13; Lev_27:27-28.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
In ancient Israelite society the firstborn son had special rights that were highly valued. He was the head of the family in the fathers absence, and upon his fathers death he received an inheritance double that of the other sons (Gen_49:3; Deu_21:17). The firstborn could, however, lose his birthright, either by selling it or through misconduct (Gen_25:31-34; 1Ch_5:1-2).
At the time of Israels escape from slavery in Egypt, God preserved the lives of the Israelites firstborn, both people and animals. From that time on, the firstborn of all Israelite families, and the firstborn of their flocks and herds, became Gods special possession (Exo_13:2).
In the case of the firstborn of animals, the owner dedicated a clean animal to God by sacrifice. He dedicated an unclean animal by the sacrifice of a clean animal in its place (since an unclean animal could not be offered in sacrifice) (Exo_13:11-15; Num_18:17-18). In the case of people, the parents ceremonially presented their firstborn to God, and then bought the child back by a payment of money (Num_18:15-16; Luk_2:7; Luk_2:23). For the service of the tabernacle, the Levites replaced the firstborn as Gods special servants (Num_3:11-13; Num_3:45; cf. Exo_32:29).
Because of the high status of the firstborn, the title developed a figurative usage. In Old Testament times, God considered the nation Israel to be his firstborn, his special people among all the nations of the world (Exo_4:22; cf. Deu_7:6; Hos_11:1). In New Testament, times believers in Jesus Christ are Gods firstborn, his chosen and privileged ones (Heb_12:23).
The Bible speaks of Jesus Christ as the firstborn of his Father. This does not mean that he came into existence later than his Father, but that he is head of the Fathers new people. He has authority over them, yet he graciously looks upon them as his brothers and sisters (Rom_8:29; Heb_1:6; Heb_2:11-12). Jesus is also the firstborn of all creation. This means not that the Son of God was created, but that he existed before creation, has authority over it, and is its rightful heir (Col_1:15-17; Heb_1:2). Also, through his resurrection, he is the firstborn from the dead. He has authority over Gods new creation, the church, and guarantees its final victory (Col_1:18; Rev_1:5).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
2. The firstborn (bekhôr) enjoyed the birthright (bekhôrâh). He succeeded his father as head of the family, and took the largest share of the property; this was fixed in Deu_21:17 as a double portion. [In 2Ch_21:3 the principle of the birthright is extended to the succession to the throne. But this is a late passage, and it is not certain that the firstborn was necessarily the heir apparent]. If a man died without children, the heir was the firstborn of his widow by his brother or next-of-kin (Deu_25:5-10). The right of the firstborn, however, was often disturbed, owing to the jealousies and quarrels arising from the polygamy practised in Israel. The law in Deu_21:15-17 is directed against the abuse. Reuben, although the son of Leah, the less favoured of Jacobs two wives, was considered the firstborn, and lost the right only because of his sin (Gen_49:3 f., 1Ch_5:1). But Ishmael was allowed no share at all in the fathers property (Gen_21:10); and the superiority of Jacob over Esau (symbolizing the superiority of Israel over Edom) is described as having been foretold before their birth (Gen_25:23), and as brought about by Esaus voluntary surrender of the birthright (Gen_25:29-34). And other instances occur of the younger being preferred to the elder, e.g. Ephraim (Gen_48:13-20), Solomon (1Ki_1:1-53), Shimri (1Ch_26:10).
3. The death of the firstborn was the last of the punishments sent upon Egypt for Pharaohs refusal to let the Israelites go. Moses gave him due warning (Exo_11:4-8), and on his continued refusal the stroke fell (Exo_12:29 f.). The event is referred to in Psa_78:51; Psa_105:36; Psa_135:8; Psa_136:10, Heb_11:28. It is probable (see Plagues of Egypt) that the stories of all the other plagues have been founded on historical occurrences, and that the Egyptians suffered from a series of natural catastrophes. If this is true of the first nine, it is reasonable to assume it for the last, and we may suppose that a pestilence raged which created great havoc, but did not spread to the Israelite quarter. The growth of the tradition into its present form must be explained by the ætiological interest of the Hebrew writerthe tendency to create idealized situations in a remote past for the purpose of explaining facts or institutions whose origin was forgotten. Thus the Feast of Booths was accounted for at a late date by the dwelling of the Israelites in booths after the Exodus (Lev_23:43), the Feast of Unleavened Cakes by the haste with which they departed from Egypt (Exo_12:34; Exo_13:7 f.), the Feast of the Passover by the passing over of the houses marked with blood at the destruction of the firstborn (Exo_12:12 f., Exo_12:23; Exo_12:27). And similarly the singling out of the firstborn for destruction was itself connected with the ancient practice of offering to God annually in spring the firstlings of beasts. Moses demanded release in order to offer the sacrifice (Exo_10:25 f.), and because Pharaoh refused to allow them to offer their firstlings, J″ [Note: Jahweh.] took from the Egyptians their firstborn. This explanation, though not explicitly given, is implied in the close connexion of the dedication of the firstborn with the Passover (Exo_13:11-13, Deu_15:19; Deu_16:1-8). In a redactional passage (Exo_4:22 f.) a different explanation is offered. The death of the firstborn would be a punishment for refusal to release Israel, who was J″ [Note: Jahweh.] s firstborn.
4. In the NT the term firstborn (prôtotokos) is used of Christ (Rom_8:29, Col_1:15; Col_1:18, Heb_1:6, Rev_1:5), and of Christians who have died (Heb_12:23); see the commentaries.
A. H. MNeile.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(See BIRTHRIGHT.) Primogeniture gave princedom and priesthood in patriarchal times. So Esau and Jacob (Gen_25:23-33; Heb_12:16), Reuben (Gen_49:3; 1Ch_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" (Exo_4:22-23). Israel, as Jehovah's firstborn, was designed to be a" kingdom of priests and an holy nation" (Exo_19:6).
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, Rom_8:29; Heb_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 (Isa_61:6; Isa_66:21; Rev_11:15; Zec_14:16; Jer_3:17). The tribe of Levi was substituted for all Israel's firstborn to minister to the Lord (Num_3:12; Num_3:45; Num_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 (Num_18:15). But the firstlings of cattle were to be offered to the Lord.
An donkey was however redeemed with a lamb, or else killed (Exo_13:13). Christ is the First-begotten. As such, He has the rights of primogeniture; for, as Heb_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 (Psa_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 (Col_1:16, "the Firstborn of every creature"; implying priority and superlative dignity. Psa_89:27, "My Firstborn, higher than the kings of the earth," David's antitype, the Messiah.
See Col_1:16 (proototokos pasees ktiseoos, as Joh_1:15; Joh_1:30; Joh_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 (Rom_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,' Rev_1:5) from ("out of", ek) the dead," and therefore "the Beginning" (Col_1:18) of "the church of the firstborn" (Heb_12:23), the originating Agent of the new creation.
He was "begotten" of the Father to a new life at His resurrection (the day when the Father fulfilled Psa_2:7 according to Act_13:33; Rom_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 (Mat_19:28; Luk_20:36; 1Jn_3:2; Rom_8:11; Rom_8:19; Rom_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" (Jas_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.
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. (1Pe_1:3.) As Israel, on the ground of being God's "firstborn," was a king-priestly nation, so believers (Rev_1:6). The figurative phrase, "the firstborn of death," means the deadliest disease that death (personified) ever gendered (Job_18:13). "The firstborn of the poor," the poorest.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
First-born. Under the law, in memory of the Exodus (when the first-born of the Egyptians were slain), the eldest son was regarded as devoted to God, and was, in every case, to be redeemed by an offering not exceeding five shekels, within one month from birth. If he died before the expiration of thirty days, the Jewish doctors held the father excused, but liable to the payment if he outlived that time. Exo_13:12-16; Lev_27:6.
The eldest son received a double portion of the father's inheritance, Deu_21:17, but not of the mother's. Under the monarchy, the eldest son usually, but no always, as appears in the case of Solomon, succeeded his father in the kingdom. 1Ki_1:30; 1Ki_2:22.
The male first-born of animals was also devoted to God. Exo_13:2; Exo_13:12-13; Exo_22:29; Exo_34:19-20. Unclean animals were to be redeemed with the addition of one-fifth of the value, or else put to death; or, if not redeemed, to be sold, and the price given to the priests. Lev_27:13; Lev_27:27-28.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
In ancient Israelite society the firstborn son had special rights that were highly valued. He was the head of the family in the fathers absence, and upon his fathers death he received an inheritance double that of the other sons (Gen_49:3; Deu_21:17). The firstborn could, however, lose his birthright, either by selling it or through misconduct (Gen_25:31-34; 1Ch_5:1-2).
At the time of Israels escape from slavery in Egypt, God preserved the lives of the Israelites firstborn, both people and animals. From that time on, the firstborn of all Israelite families, and the firstborn of their flocks and herds, became Gods special possession (Exo_13:2).
In the case of the firstborn of animals, the owner dedicated a clean animal to God by sacrifice. He dedicated an unclean animal by the sacrifice of a clean animal in its place (since an unclean animal could not be offered in sacrifice) (Exo_13:11-15; Num_18:17-18). In the case of people, the parents ceremonially presented their firstborn to God, and then bought the child back by a payment of money (Num_18:15-16; Luk_2:7; Luk_2:23). For the service of the tabernacle, the Levites replaced the firstborn as Gods special servants (Num_3:11-13; Num_3:45; cf. Exo_32:29).
Because of the high status of the firstborn, the title developed a figurative usage. In Old Testament times, God considered the nation Israel to be his firstborn, his special people among all the nations of the world (Exo_4:22; cf. Deu_7:6; Hos_11:1). In New Testament, times believers in Jesus Christ are Gods firstborn, his chosen and privileged ones (Heb_12:23).
The Bible speaks of Jesus Christ as the firstborn of his Father. This does not mean that he came into existence later than his Father, but that he is head of the Fathers new people. He has authority over them, yet he graciously looks upon them as his brothers and sisters (Rom_8:29; Heb_1:6; Heb_2:11-12). Jesus is also the firstborn of all creation. This means not that the Son of God was created, but that he existed before creation, has authority over it, and is its rightful heir (Col_1:15-17; Heb_1:2). Also, through his resurrection, he is the firstborn from the dead. He has authority over Gods new creation, the church, and guarantees its final victory (Col_1:18; Rev_1:5).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
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