"Firstborn" is a term that appears quite frequently in Scripture. People most frequently think of it in terms of Jesus. He was Mary's firstborn (Matthew 1:25). He is also referred to as being "the firstborn among many brethren" (Romans 8:29). In Colossians 1:18 and Revelation 1:5, He is called "the firstborn from the dead." These biblical references are then linked in the minds of some with the belief that the resurrection, as described in I Corinthians 15:50-53, is a Christian's birth into the Kingdom of God, despite the fact that Paul never mentions being born in the context of resurrection (in fact, in I Corinthians 15:8, he uses "born" in terms of his calling!). So is this conclusion correct?
The Bible uses the term "firstborn" in a way that some may not realize, and in this way, "firstborn" may not indicate a literal birth at all! Once again, we are dealing with a term that has a spiritual meaning different from its literal one. Clearly, in the earliest parts of the Bible, "firstborn" indicates the eldest son. Within the Hebrew culture, it indicated a position of strength and the son to whom leadership of the family would pass when the father died. Thus, firstborn was a position of distinction and a fair measure of sanctity.
However, as one continues through the Bible, one begins to find that "firstborn" does not always mean that the person so named is literally the first born. Abraham passed on this right to Isaac, not Ishmael, who was the actual firstborn. Jacob was not Isaac's firstborn ("the older shall serve the younger"), but God certainly esteems him above Esau ("Esau I have hated").
Joseph, son of Jacob from Rachel, was not literally Jacob's firstborn. When the true eldest son, Reuben, disqualified himself, the right of firstborn did not automatically pass on to the second born, Simeon. Instead, Jacob passed that title of prominence and its prerogatives on to Joseph (I Chronicles 5:1-2). Surely, God had a hand in this transference. This clearly shows that God Himself does not necessarily follow the traditions of Israelitish culture but awards this prominence to the one prepared for the responsibility.
A great deal of further evidence of the use of the term "firstborn" flows directly from God Himself. Ephraim was not Joseph's firstborn, as Genesis 48:13-22 clearly shows. Jacob gave him that prominent position and title by God's inspiration. God commanded Moses to say to the Pharaoh of Egypt, "Israel is My son, My firstborn" (Exodus 4:22). Many nations were "born" long before Israel, but God gave the title of preeminence, "firstborn," to Israel. Later, in Jeremiah 31:9, God says, "For I am Father to Israel, and Ephraim is My firstborn."
God uses "firstborn" in ways that we are generally unfamiliar with but that are nonetheless consistent with its use elsewhere in both Scripture and secular writings:
» Job 18:13: "It devours patches of his skin; the firstborn of death devours his limbs." Here, Bildad refers to a disease that he describes as powerful and deadly.
» Isaiah 14:30: "The firstborn of the poor will feed, and the needy will lie down in safety." The phrase indicates the poorest of the poor.
» Psalm 89:27: "I will make Him My firstborn, the highest of the kings of the earth." This refers first to David, who was not himself a literal firstborn son, but also and more importantly, to Jesus Christ.
In these examples, "firstborn" is being used as a superlative, indicating preeminence, special quality, or significance to God. When it refers to Jesus Christ, it implies a preferential status, priority, dignity, sovereignty, and oneness with God. His relationship with God is unique, of the highest and greatest significance and quality. His relationships to creation, man, and especially to His brethren are also unique.
John W. Ritenbaugh
Born Again or Begotten? (Part Three)