Q: What does “the firstborn of all creation” mean?
A1: Firstborn can refer either to the eldest child (i.e., first in a series or temporal priority) or a person of preeminent rank. Some think it can mean both at the same time. It is very difficult to envision Paul calling the Son “the eldest Son of all creation” or “the first in a series of the things created.” Psalm 89:27 points us in the proper direction – “I also shall make him My firstborn [Paul uses the same Greek word the LXX does], The highest of the kings of the earth.” This Psalm deals with the Davidic covenant and applies ultimately to the Lord Jesus in his mediatorial role as David’s royal son. It is of interest to note as well that ancient Israel is called both God’s son and firstborn in Exodus 4:22. The prophet Hosea alludes to this passage in 11:1 and Matthew quotes Hosea 11:1 in Matthew 2:15 attributing it to Christ. Also, in the context of Colossians 1, there are echoes of Israel’s redemption being applied to Christ’s redemption. For instance, just as the Israelites were in a dark and oppressive place, so sinners redeemed by Jesus were trapped in the domain of darkness; just as God liberated Israel from bondage, so Christ liberates sinners from bondage; just as God took the Israelites out of Egypt and gave them an inheritance – the Promised Land, so God takes sinners out of the bondage of sin and qualifies them for a future inheritance; just as God ruled over Israel, so God places believing sinners in the kingdom of His beloved Son to be ruled by Him. We could add to that just as Israel was given a memorial meal by God to remember their deliverance from bondage – the Passover, so the Church has been given a memorial meal by Christ – the Lord’s Supper; and just as Israel was given a memorial day by God – the Sabbath, so the Church has been given a memorial day by Christ – the Lord’s Day. What the Old Testament typified in Israel, finds its fulfillment in Jesus and His body – the Church.
A2: The incarnate Son ranks above all creation.
A3: Jesus Christ is Lord of all creation.
A4: The incarnate Son cannot be the first of all created beings for v. 16 is a commentary on the term prwto,tokoj and makes that interpretation impossible (cf. also Jn. 1:3). There were other created beings prior to the incarnation. Also, the ontological Son was in existence prior to his incarnation as the pre-incarnate second Person of the Godhead.
A5: Christ cannot be the first of all created beings just as he is not the first of all resurrected beings (cf. v. 18 and the fact that others rose from the dead temporally prior to His resurrection).
A6: “We apprehend that the apostle selects the unusual word for a special reason. It seems to have been a prime term in the nomenclature of the Colossian errorists, and the apostle takes the epithet and gives it to Him to whom alone it rightfully belongs” (Eadie, Ephesians, 50).
Let’s discuss Eadie’s comments. Though this may be the case that Paul was borrowing the term from the Colossian errorists, I do not think it is the whole of the case. Obviously, Eadie does not either, due to the comments below. I think it better to assume Old Testament connections with the use of the term. The concept embodied by this term may even go back to creation. Adam was a proto prwto,tokoj and failed his commission. Israel was prwto,tokoj but failed as well. According to Psalm 89 (see Eadie’s comments below), the Messiah (a royal/Davidic person) would be prwto,tokoj. This ties Adam, Israel, Jesus and His church together and is another illustration of the Christo-climactic trajectory of Scripture.
A7: “Still more, we find the term in the Messianic oracle of the 89th Psalm–“I will make him my first-born”–will invest him with royal dignity, and clothe him with pre-eminent splendor, so as that he shall tower in majesty above all his kingly compeers” (Eadie, Ephesians, 50).
A8: “Moreover, when He is styled, as in the 18th verse, and in Rev. i.5, “the first-born of the dead,” the reference is not to mere time or priority, but to prerogative, for He is not simply the first who rose, “no more to return to corruption,” but his immortal primogeniture secures the resurrection of his people, and is at once the pledge and the pattern of it” (Eadie, Ephesians, 51).
A9: “Now He is exalted to unbounded sovereignty, as “Lord of all,” rolling onwards the mighty and mysterious wheels of a universal providence, without halting or confusion; seated as His Father’s deputy on a throne of unbounded dominion, which to this world is its tribunal of judgment – wearing the name at which every knee bows, “of things in heaven, and things in earth, and things under the earth” – the acting President of the universe, and, therefore, “the First-born of every creature” (Eadie, Ephesians, 52).
Special thanks to John Eadie for his perceptive comments.
Dr. Richard Barcellos is associate professor of New Testament Studies. He received a B.S. from California State University, Fresno, an M.Div. from The Master’s Seminary, and a Th.M. and Ph.D. from Whitefield Theological Seminary. Dr. Barcellos is pastor of Grace Reformed Baptist Church, Palmdale, CA. He is author of Trinity & Creation, The Covenant of Works, and Getting the Garden Right. He has contributed articles to various journals and is a member of ETS.
Courses taught for CBTS: New Testament Introduction, Biblical Hermeneutics, Biblical Theology I, Biblical Theology II.
