Why is the firstborn so important in the Bible?

This principle is not only borne out in the lives of many individuals (and peoples) but even in the Old Testament ordinances concerning the firstborn. God gave special rights to the firstborn son of each family (a double inheritance). Again and again, we come across cases of firstborn sons who fail, and their blessing is given to another who has no claim to it: Cain was the firstborn, but he was displaced by Seth; similarly Ishmael by Isaac, Esau by Jacob, Reuben by Joseph, etc. The underlying principle is clear: the firstborn speaks of man in his natural strength: ‘for he is the firstfruits of his vigour’ (Deut. 21:17). And, this is the point, natural man acting in his own strength always leads to failure. In order for blessing to materialise, God has to provide the ‘second’. The principle observed here is stated explicitly in Hebrews 10: ‘He takes away the first that he may establish the second’ (v. 9) and in 1 Corinthians 15: ‘But that which is spiritual was not first, but that which is natural, then that which is spiritual’ (v. 46).

God claimed for Himself all the first-born of the children of Israel, and of their cattle. The first-born of Israel were redeemed by the sons of Levi, as far as they went, and the remainder were redeemed with money. Num. 3:12-51.

To the first-born son in a family pertained the birthright. Esau was called a profane person for selling his birthright: it was despising the gift of God. The first-born son was to inherit a double portion of his father's property. Deut. 21:15-17.

In the N.T. the term is applied to the Lord: He was Mary's first-born. Matt. 1:25. He is also called, in pre-eminence, 'the first-born of every creature,' Col. 1:15; 'the first-born among many brethren,' Rom. 8:29; and 'the first-born from the dead.' Col. 1:18; Rev. 1:5. In bringing 'the first-begotten' into the world, God says, "Let all the angels of God worship him." Heb. 1:6.

The first thing, however, which we get is kindred with what we have seen to be the characteristic of the history itself. Chapter 48, which opens this fourth part, shows us the bestowing of the birthright upon Joseph; and the birthright and the inheritance are, in some sense, one.

In Israel, or under the law, the birthright carried the double portion. The firstborn was to have a double share of the father's goods; and the law enjoined that this should be his by an indefeasible title, a title that was not to be challenged. The double portion was not to be given to any other child of the family on any ground of personal affection or partiality whatever. Deut. 21:15-17.

“A double portion!” What can that mean? Deuteronomy 21:15-17 explains the expression. Suppose a man had three sons. He would divide his possessions into four portions, giving single portions to the younger sons, and a double portion to the eldest, as the right of the firstborn.”

In scriptural usage, the term "firstborn" signifies pre-eminent rights with regard to paternal authority, status, property, and the like. It means, therefore, first of rank in the family, and this foremost rank may or may not arise from order of birth or primogeniture (see 1 Chron. 26:10).

For example, Jacob used the term "firstborn" in this general sense of dignified excellence when blessing his unworthy eldest son, Reuben: "Thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power" (Gen. 49:3). Such was the precedence in rank that the title of "firstborn" gave Reuben over the other sons of Jacob, though in his case its value to him and his descendants was to a great extent lost through his own sinful failure.

Now, it will be seen from the context of Col. 1:15 that supremacy and excellence are inseparably associated with the use of the title of "Firstborn" in this passage. The reason why the Son of the Father's love is "Firstborn of all creation" is plainly stated: it is "because by Him were created all things." The Son's degree of superiority is that elevation which the Creator possesses above His own creation. Because the Son made the earth and the heavens, He necessarily, when He appears for our redemption, takes the dignity of "Firstborn" in relation to the earth and the heavens and to all contained in them.

In scriptural usage, the term “firstborn" signifies pre-eminent rights with regard to paternal authority, status, property, and the like. It means, therefore, first of rank in the family, and this foremost rank may or may not arise from order of birth or primogeniture (see 1 Chron. 26:10).

For example, Jacob used the term “firstborn” in this general sense of dignified excellence when blessing his unworthy eldest son, Reuben: “Thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power” (Gen. 49:3). Such was the precedence in rank that the title of “firstborn " gave Reuben over the other sons of Jacob, though in his case its value to him and his descendants was to a great extent lost through his own sinful failure.

Now, it will be seen from the context of Col. 1:15 that supremacy and excellence are inseparably associated with the use of the title of “Firstborn” in this passage. The reason why the Son of the Father's love is “Firstborn of all creation” is plainly stated: it is “because by Him were created all things." The Son's degree of superiority is that elevation which the Creator possesses above His own creation. Because the Son made the earth and the heavens, He necessarily, when He appears in the world for our redemption, takes the dignity of “Firstborn “in relation to the earth and the heavens and to all contained in them.

The law commanded children to honour their parents, and if a son smote or cursed his parents he was put to death. Ex. 21:15, 17. Parents were to teach the law to their children, and to chastise them when needed, and if a son was disobedient and contumacious the men of the city were to stone such a one. Deut. 21:18-21. The first born was claimed by God, and had to be redeemed, Ex. 13:13; and the eldest son inherited a double portion of his father's possessions. Deut. 21:17.

This connection is what we find here in Exodus. Deliverance from wrath through the blood of the lamb and our path begun with God; then we find the sanctification of the firstborn among the memorials of their redemption (Ex. 13).

It was upon the firstborn that the judgment in Egypt had descended, but they were spared in Israel. The firstborn are types of human excellency, the sons who had natural claim to birth-right, the place of honor and rule. "He smote the firstborn of Egypt, the chief of all their strength," says the psalmist. "Reuben," says the dying patriarch, "thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity and the excellency of power," though he had to add, "Unstable as water, thou shalt not excel." Hence the firstborns in the book of Genesis lose the place of blessing. Cain, what is he? Ishmael gives place to Isaac; Esau to Jacob; Reuben to Joseph. "That which is first is natural, and afterwards that which is spiritual."

But God takes up the firstborn here to show us in this passover scene His judgment upon all that comes of us, and after the blessing of redemption is learned, to teach us to devote to Himself "the chief of all our strength." "Sanctify unto Me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and beast; it is mine." All these must be claimed for judgment or preserved by redemption according to what is afterwards said:

If a man had two wives (as Jacob did), one favored above the other, and the less favored bore his first son, then he must not deprive the son of his firstborn status to give this to the son of his favorite wife (vs.15-16). He must bequeath a double portion to the firstborn in acknowledgment of his prime place (v.17). Men were not allowed to change this, though God on some occasions did set aside the rights of a firstborn to give these to a younger son, as in the case of Ishmael and Isaac (Gen.17:18-21), of Esau and Jacob (Gen.25:23) and predominantly of Adam and Christ (Col.1:15).

They promised, furthermore, to bring the firstborn of their sons, of their cattle, of their herds and flocks to the house of their God, unto the priests that minister in the house of their God. (See Exodus 13, and Luke 2:22-24.) In this they acknowledged themselves as a redeemed people; for when "the Lord slew all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast," He commanded His people to sacrifice to Him "all that openeth the matrix being males," but gave permission to redeem the firstborn of their children. We thus read, "All the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself." (Num. 8:17.) The restored remnant reverted to this ordinance in the grateful recollection that they had been brought up out of the land of Egypt, and in recognition of what was due to Jehovah their Redeemer.