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Firstborn

Firstborn [nave]

FIRSTBORN, of human and beast, reserved to himself by God, Ex. 13:2, 12-16; 22:29, 30; 34:19, 20; Lev. 27:26; Num. 3:13; 8:17, 18; Deut. 15:19-23; Neh. 10:36.
Redemption of, Ex. 13:13; 34:20; Lev. 27:27; Num. 3:40-51; 18:15-17.
Levites taken instead of firstborn of the families of Israel, Num. 3:12, 40-45; 8:16-18.
Of Egyptians slain, Ex. 11:5; 12:12, 29; 13:15; Num. 33:4; Psa. 78:51; 105:36; 136:10.
Of idolaters, sacrificed, Ezek. 20:26.
Birthright of the
Had precedence over other sons of the family, Gen. 4:7; a double portion of inheritance, Deut. 21:15-17; royal succession, 2 Chr. 21:3.
Honorable distinction of, Ex. 4:22; Psa. 89:27; Jer. 31:9; Rom. 8:29; Col. 1:15; Heb. 1:6; 12:23; Rev. 1:5.
Sold by Esau, Gen. 25:29-34; 27:36; Rom. 9:12, 13; Heb. 12:16.
Forfeited by Reuben, Gen. 49:3, 4; 1 Chr. 5:1, 2.
Set aside: that of Manasseh, Gen. 48:15-20; 1 Chr. 5:1; Adonijah, 1 Kin. 2:15; Hosah's son, 1 Chr. 26:10.
See: Birthright.

Firstling [nave]

FIRSTLING
See: Firstborn.

FIRSTBORN [smith]

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 very 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. (Exodus 13:12-15,16; Leviticus 27:6) The eldest son received a double portion of the father?s inheritance, (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. (1 Kings 1:30; 2:22) The male first-born of animals was also devoted to God. (Exodus 13:2,12,13; 22:29; 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. (Leviticus 27:13,27,28)

FIRSTBORN; FIRSTLING [isbe]

FIRSTBORN; FIRSTLING - furst'-born, furst'-ling (bekhor; prototokos): The Hebrew word denotes the firstborn of human beings as well as of animals (Ex 11:5), while a word from the same root denotes first-fruits (Ex 23:16). All the data point to the conclusion that among the ancestors of the Hebrews the sacrifice of the firstborn was practiced, just as the firstlings of the flocks and the first-fruits of the produce of the earth were devoted to the deity. The narrative of the Moabite war records the sacrifice of the heir to the throne by Mesha, to Chemosh, the national god (2 Ki 3:27). The barbarous custom must have become extinct at an early period in the religion of Israel (Gen 22:12). It was probably due to the influence of surrounding nations that the cruel practice was revived toward the close of the monarchical period (2 Ki 16:3; 17:17; 21:6; Jer 7:31; Ezek 16:20; 23:37; Mic 6:7). Jeremiah denies that the offering of human beings could have been an instruction from Yahweh (7:31; 19:5). The prophetic conception of God had rendered such a doctrine inconceivable. Clear evidence of the spiritualization and humanizati0n of religion among the Israelites is furnished in the replacement, at an early stage, of the actual sacrifice of the firstborn by their dedication to the service of Yahweh. At a later stage the Levites were substituted for the firstborn. Just as the firstlings of unclean animals were redeemed with money (Ex 13:13; 34:20), for the dedication of the firstborn was substituted the consecration of the Levites to the service of the sanctuary (Nu 3:11-13,15). On the 30th day after birth the firstborn was brought to the priest by the father, who paid five shekels for the child's redemption from service in the temple (compare Lk 2:27; Mishna Bekhoroth viii.8). For that service the Levites were accepted in place of the redeemed firstborn (Nu 3:45). See note. According to Ex 22:29-31 the firstborn were to be given to Yahweh. (The firstborn of clean animals, if free from spot or blemish, were to be sacrificed after eight days, Nu 18:16 ff.) This allusion to the sacrifice of the firstborn as part of the religion of Yahweh has been variously explained. Some scholars suspect the text, but in all probability the verse means no more than similar references to the fact that the firstborn belonged to Yahweh (Ex 13:2; 34:19). The modifying clause, with regard to the redemption of the firstborn, has been omitted. The firstborn possessed definite privileges which were denied to other members of the family. The Law forbade the disinheriting of the firstborn (Dt 21:15-17). Such legislation, in polygamous times, was necessary to prevent a favorite wife from exercising undue influence over her husband in distributing his property, as in the case of Jacob (Gen 25:23). The oldest son's share was twice as large as that of any other son. When Elisha prayed for a double portion of Elijah's spirit, he simply wished to be considered the firstborn, i.e. the successor, of the dying prophet. Israel was Yahweh's firstborn (Ex 4:22; compare Jer 31:9 (Ephraim)). Israel, as compared with other nations, was entitled to special privileges. She occupied a unique position in virtue of the special relationship between Yahweh and the nation. In three passages (Rom 8:29; Col 1:15; Heb 1:6), Jesus Christ is the firstborn--among many brethren (Rom 8:29); of every creature (Col 1:16). This application of the term to Jesus Christ may be traced back to Ps 89:27 where the Davidic ruler, or perhaps the nation, is alluded to as the firstborn of Yahweh.

See CHILD; CIRCUMCISION; FIRST-BEGOTTEN; PLAGUES OF EGYPT.

NOTE--The custom of redeeming the firstborn son is preserved among the Jews to this day. After thirty days the father invites the "Kohen," i.e. a supposed descendant of Aaron, to the house. The child is brought and shown to the "Kohen," and the father declares the mother of the child to be an Israelite. If she is a "Kohen," redemption is not necessary. The "Kohen" asks the father which he prefers, his child or the five shekels; the father answers that he prefers his son, and pays to the "Kohen" a sum equivalent to five shekels. After receiving the redemption-money, the "Kohen" puts his hands on the child's head and pronounces the Aaronite blessing (Nu 6:22-27).

T. Lewis

FIRSTLING [isbe]

FIRSTLING - See FIRSTBORN.

Firstborn [baker]

[N] [S]

Frequently employed in the Bible in the literal sense of offspring, "firstborn" acquired metaphorical applications over time. Two such New Testament uses, as a term for the church and as a title for Christ, are theologically significant.

The firstborn son in patriarchal society was regarded as special (Gen 49:3; Exod 13:2). He became the head of the family upon his father's death, having received his father's blessing (Gen 27) and a double portion of the inheritance (Deut 21:17).

After the Passover event in Egypt, every firstborn male belonged to God. This implied priestly duties, an obligation later transferred to the Levites (Num 8:14-19).

Of special significance is the divine claim that Israel was God's firstborn (Exod 4:22-23). This signified Israel's favored status among the nations to be in covenant relationship with God. But it also meant Israel had a priestly function to perform as God's saving light to Gentile peoples.

In the Book of Hebrews the author appears to call Christians "firstborn ones" (prototokon) in virtue of their relationship to Christ, whom he has already called the "firstborn" (prototokon) in 1:6. Through him they have been "enrolled in heaven."

The context of Hebrews 12:18-29 gives substance to this expression as a term for Christians. The spiritual nature of the church is underscored. "Mount Zion" is a "heavenly Jerusalem, " a "city of the living God" (v. 22) contrasted both to Mount Sinai where the Law was given (vv. 18-21) and to the earthly Jerusalem and its temple worship.

Christian life and worship occur in a spiritual community that includes God, angels, and human beings (vv. 22-24). The hosts of angels are in festal array, reminiscent of their task of worshiping the Son brought into the world for human redemption (1:6), rather than as the mediators of the Law during the awesome display at Mount Sinai. The church is composed not only of present earthly believers but also of the "spirits of just persons who have been made perfect." This latter expression likely refers to the Old Testament faithful who could not reach completion until the Christian dispensation (11:40); these now comprise the cloud of witnesses who applaud the race of the earthly Christians (12:1). The "church of the firstborn" does not displace faithful Israel, but joins with them in perfect worship to God through the mediation of Christ.

The "church of the firstborn" lives in humility, gratitude, and awe (vv. 26-29), for in Christ they have received a kingdom that will endure the judgment of the eschaton. Christ has given them both the gift of his salvation and the obligation to be his priestly community among unbelieving peoples (Heb 13).

Christ is called God's "firstborn" in Hebrews 1:6. This is a metaphorical use of the term and does not imply that Christ merely was created prior to other beings or the world in general. Rather it connotes his special status as the unique Son of God.

Luke L. Keefer, Jr.

See also Jesus Christ, Name and Titles of

Bibliography. F. F. Bruce, The Epistle to the Hebrews.

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[N] indicates this entry was also found in Nave's Topical Bible

[S] indicates this entry was also found in Smith's Bible Dictionary

FIRSTBORN [bridgeway]

In ancient Israelite society the firstborn son had special rights that were highly valued. He was the head of the family in the father’s absence, and upon his father’s death he received an inheritance double that of the other sons (Gen 49:3; Deut 21:17). The firstborn could, however, lose his birthright, either by selling it or through misconduct (Gen 25:31-34; 1 Chron 5:1-2).

At the time of Israel’s 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 God’s special possession (Exod 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) (Exod 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; Luke 2:7,23). For the service of the tabernacle, the Levites replaced the firstborn as God’s special servants (Num 3:11-13,45; cf. Exod 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 (Exod 4:22; cf. Deut 7:6; Hosea 11:1). In New Testament, times believers in Jesus Christ are God’s 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 Father’s new people. He has authority over them, yet he graciously looks upon them as his brothers and sisters (Rom 8:29; Heb 1:6; 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 God’s new creation, the church, and guarantees its final victory (Col 1:18; Rev 1:5).

Also see definition of "Firstborn" in Word Study