Who is the image of the invisible God, the firstborn of every creature: Colossians 1:15
According to ancient custom, the firstborn son of an household is entitled to privileges above his siblings. This law, termed ‘primogeniture’ in English, confers pre-eminence upon the firstborn son from birth, along with a full or double portion of the father’s estate as an inheritance. While prominent in Scripture, this custom is not unique to the Hebrews. Until more modern times, primogeniture was widely regarded throughout the world. Moses’ first mention of the rule appears in Deuteronomy 21:17 regarding a potential dispute that may arise from a polygamous marriage:
If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated…he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his. Deuteronomy 21:15,16
Moses was not introducing this rule to the people; he was stipulating a clause concerning what was already established. Jacob had likewise sanctioned the ancient custom 400 years before Moses. In his final address, Israel spoke of the great honour bestowed upon the firstborn in terms that hint of its heavenly origin:
Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Genesis 49:3
These words which Jacob spoke under prophetic inspiration reveal the high honours bestowed upon the firstborn – honours that seem to surpass what might be spoken of the son of a man. Indeed, the birthright of the firstborn does not originate with man. While man was made in the image of God, man does not perfectly reflect the image of His maker. Likewise, the ‘strength’, ‘excellency of dignity’, and ‘excellency of power’ that Jacob uttered regarding his firstborn only find a dim reflection in the most honourable of the sons of men.
However, these wonderful words do find a perfect fulfilment in Christ, ‘the firstbegotten’ of God, with whom the honours of the firstborn originate (Hebrews 1:6). In Colossians, Paul describes Jesus as ‘the image of the invisible God’, but in the book of Hebrews, he provides a more detailed description of Christ as ‘the express image’, or perfect likeness of His Father’s person (Hebrews 1:3). In Jesus we behold the excellency of the dignity of the invisible God, and the excellency of His divine power. Jesus is not merely the firstborn of 12 sons, as was Reuben, but ‘the firstborn of every creature’, in that by His divine birth Jesus was ordained to pre-eminence over all creation.
To a modern democratic mindset, the pre-eminence of the firstborn may seem arbitrary and unjust. Yet when used with justice, this rule dispels rivalry. The firstborn in all cases was chosen by God Himself, and may be recognised as the ordination of God. Rome stands out as an empire which did not practice primogeniture, but instead favoured competition among rivals. Such is the kingdom of Satan, where the will to power is the rule of conduct, where he that is strongest takes whatsoever he desires. Not surprisingly, it was the devil who first questioned the birthright of the first and only begotten of the Father.
Although Christ's pre-eminence was settled in heaven, by choosing to redeem man, He laid it on the line. Unlike Reuben, who forfeited his firstborn privileges through sin, Jesus secured forever His pre-eminence by conquering sin and the grave. Indeed, Jesus Christ was, is, and forever shall be ‘the image of the invisible God, the firstborn of every creature’.
Christopher Sparks