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What the Bible says about Firstborn from the Dead
(From Forerunner Commentary)

Genesis 15:17-21

For the events of Genesis 15:17-21, the sun has gone down, and it is dark. In the crucifixion sequence, by dark the Son was in His grave. This is now the 15th of Nisan, the day that became the first day of Unleavened Bread, the part known as the Night To Be Much Observed, "the selfsame day" of Exodus 12:41. Numbers 33:3 confirms Israel left Egypt on the 15th of Nisan, but Exodus 12:42 specifically states Israel began its departure at night, and God names that night the "Night To Be Much Observed." Its significance is that, because the firstborn of the Egyptians have been slain, the descendents of Abraham are released from their bondage and free to leave Egypt. The firstborn of Egypt thus become a type of the True Firstborn, Jesus Christ, the sacrifice for our sins that enslave us to spiritual Egypt.

John W. Ritenbaugh
Countdown to Pentecost 2001

Genesis 15:17

Now it was dark. In the antitype, the Firstborn, Christ, is in His grave. Therefore, time-wise we are now into Abib 15. We have come all the way from ben ha arbayim, at the beginning of Abib 14, and the events progressing one after the other through Genesis 15. At verse 17, Abib 15—the First Day of Unleavened Bread—begins.

What occurs in Genesis 15:17 is the actual beginning of the Night To Be Much Observed. Exodus 12:41-42 merely records a fulfillment of this first Night To Be Much Observed. Genesis 15:17 is the point from which the 430 years began, and they ended in Exodus 12:41—down to the very day. It was the beginning of Abib 15.

This is a night of great significance in the salvation story of God's people. Because the firstborn of the Egyptians had been slaughtered, and the descendants of Abraham had been released from their slavery to leave Egypt, the firstborn of Egypt thus become types of the Firstborn, Jesus Christ—the Sacrifice for our sins that enslave us to spiritual Egypt.

John W. Ritenbaugh
The Wavesheaf and the Selfsame Day

Exodus 13:14-16

This relationship between the firstborn and the Feast of Unleavened Bread is repeated later in Exodus 34:18-20.

Staff
The Law of the Firstborn

John 20:17

As the firstfruits of God's Family, Jesus had not yet appeared before the Father for acceptance as our Savior and High Priest! He had not yet been "waved"! The context of John 20 shows that it was still early in the morning, and most likely, shortly after Mary returned to the disciples, Jesus ascended to His Father's throne in heaven to be accepted as our Redeemer—at about the same time the priest waved the sheaf before God in the Temple. God fulfills His Word to the letter!

Richard T. Ritenbaugh
'After Three Days'

John 20:17

Jesus was crucified on the day of the Passover in AD 31, which fell that year on a Wednesday. God resurrected Him at the end of the weekly Sabbath (Saturday). He appeared to Mary Magdalene the next morning, the day after the weekly Sabbath during Unleavened Bread, when the priests presented the wavesheaf offering. He did not permit her to touch Him because He had not yet ascended to the Father. Just as the High Priest had to wave the sheaf of grain before the spring harvest began, so our Savior had to ascend to the Father that day to be accepted before Him. Once this happened, He allowed His disciples to touch Him (cf. Matthew 28:9; John 20:20-28).

Earl L. Henn (1934-1997)
Holy Days: Pentecost

1 Corinthians 15:20-23

Jesus Christ, the first of the firstfruits, willingly gave His life so others may receive forgiveness of sin. He was a holy, sinless sacrifice, and three days later, He was the first person resurrected to eternal life! In this, He fulfilled the symbolism of the wavesheaf offering.

Earl L. Henn (1934-1997)
Holy Days: Pentecost

Colossians 1:14-17

Paul is is exalting Jesus Christ, which is important to his argument, as we see in chapter 2. First, we have the gospel, where truth concerning this situation resides. He exalts Christ by using the word translated "firstborn" two different times. In one section, he emphasizes chronological preeminence: Christ was before all. The second time, he gives status preeminence: Christ was not only before all, but He also has authority over all.

John W. Ritenbaugh
The Covenants, Grace, and Law (Part 20)

Colossians 1:18

"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)

Revelation 1:4-8

Verses 4-8 comprise an extended greeting to the seven churches in Asia (later specifically named in verse 11, as well as in chapters 2 and 3). As the human author of the book, John includes himself as a sender of the greeting, but the bulk of it reemphasizes the real authors: God the Father, shown as eternal and sovereign, and Jesus Christ, extolled as "the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth" (verse 5).

John ensures that we understand that Jesus is the same One who exhibited His love for us by sacrificing Himself for the forgiveness of our sins and made possible our future glorification (verses 5-6). In verse 8, he carries the identification even farther by quoting Jesus' own words: "'I am the Alpha and the Omega, the Beginning and the End,' says the Lord, 'who is and who was and who is to come, the Almighty.'" Lest we misunderstand, John makes certain that there is no doubt that Jesus is the Lord of the Old Testament, the first and the last (Isaiah 44:6; 41:4), the Almighty God, who "declar[es] the end from the beginning, and from ancient times things that are not yet done, saying, 'My counsel shall stand, and I will do all My pleasure'" (Isaiah 46:10). This extensive greeting certifies, not only that the prophecy has its source in God, but also that it will come to pass.

The greeting also includes "from the seven Spirits who [or which] are before [the Father's] throne" (verse 4), a quite controversial phrase. Commentators are divided among four interpretations, which can be summarized as angelic, symbolic, mystical, and Trinitarian. Understandably, the Trinitarian view—that "the seven Spirits" identifies a so-called Third Person of the Trinity—has the support of most Catholics and Protestants. Their primary reason centers on the fact that this phrase appears between greetings from God the Father and the Son of God. They contend that this phrase refers to the sevenfold description of the Spirit of the Lord in Isaiah 11:2.

The book of Revelation itself identifies the seven Spirits as equivalent to the Lamb's "seven eyes, which are . . . sent out into all the earth" (Revelation 5:6). These "seven eyes" probably allude to Zechariah 3:9 and 4:10, where they are shown to be "upon the stone," a symbol of the Branch or Messiah, and directly described as "the eyes of the LORD which scan [or rove] to and fro throughout the whole earth." In addition, Revelation 3:1 states Christ "has [or possesses] the seven Spirits of God," and Revelation 4:5 calls them "seven lamps of fire . . . burning before the throne."

This may indeed be a description of the Holy Spirit, not as a "Person" somehow divided into seven parts, but as a seven-branched conduit of God's communication to the seven churches mentioned earlier in the verse. Thus, John includes "the seven Spirits" as a source of the prophecy to specify how it was imparted to the seven churches. The apostle Paul pens a similar greeting in II Corinthians 13:14, in which he writes of "the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit," meaning that God's Spirit is the means by which Christians can have a relationship with God.

Richard T. Ritenbaugh
The All-Important Introduction to Revelation


 




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