Firstborn Sonship of Christ
RESURRECTION IS A BIRTH
"Who is the
image of the invisible God, the Firstborn of every
creature," Col 1:15.
God has made Christ the Firstborn of all creation
in a divine redemptive excellence that excels all the fantasies of human imagination.
As the Firstborn of all creation Christ has preeminence over all created things.
"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.
In the Scriptures the "firstborn" carries immeasurable significance and requires our undivided
attention. The word "firstborn" in its eternal promissory
significance is applied to Christ and the covenant people (Ex 4:22-23; Heb 12:23), but
never to saved people outside the covenants. The saved person does not have to be
faithful to be a son of God among the nations, but he must be faithful to be a
firstborn son within the firstborn sonship of Christ, Mt 5:9,43-45; Lk 6:35; Rom
8:28-30; 2Co 6:17-18; Gal 4:19–5:4; Heb 12:1-23; 2Pe 1:1-10; 2Jn 9; Rev 21:7.
The "firstborn" in the
Scriptures is intended to exemplify all the excellencies of the father, and therefore
of Christ as the Firstborn of God. It pleased the Father that all the fullness of deity
dwell at home in Christ in a human body, Col 1:19; 2:9. This was the God-appointed
attitude that earthly parents in Israel should have toward their firstborn son (Ex 12 &
13; Num 3 & 8), in order to emphasize God's purpose according to His election of Christ
as the firstborn of all creation, and of the faithful covenant people sharing Christ's
firstborn sonship above all creation in all ages to come, Rom 8:28-30; 9:4; 11:1-32;
Col 3:15; Heb 12:15-23; 2Pe 1:1-10.
The faithful in Israel are God's covenant firstborn
people prepared by Him to be the firstborn nation of firstborn sons to rule eternally
over the other saved nations of other sons who will never be firstborn sons, Ex
4:22-26; 19:1-6; Deu 7:6-11; 14:2; 26:16-19; 28:1.
In like manner, still as God's ingrafted Israel,
the faithful in the church are likewise being prepared to jointly share Christ's
firstborn sonship and rule eternally with Christ over the nations of other sons who
will never be firstborn sons, Rom 2:28-29; 8:17-30; 9:4; 11:1-32; 2Co 6:14-18; Gal 3;4;
5:1-4; Eph 2:11-22; Phi 3:7-14; Heb 3:14; 12:1-23; 2Pe 1-10; Rev 21:7.
"And He is
the head of the body, the church, who is the beginning, the Firstborn from the dead, that in all things He may have the
preeminence," Col 1:18.
Observe the preeminence of the firstborn son over
the other sons. This is emphasized throughout the Scriptures, Gen 27:27-37; Ex 4:22-23;
11:5; 12:12; 13:2,13,15; Num 3:2,12.13,40-50; 8:16-18.
Christ is called the "Firstborn" of God at least six times in the Scriptures. Two of those
six times Christ is specifically called the "First-born from the
dead." The question therefore arises: was the resurrection
of Christ's human body a BIRTH?
The answer is, "Yes, Christ's human body was
born of God in His resurrection," as we will observe from
many passages. And having this divine birth in the resurrection of His human body from
the dead, Christ, by means of His human body, created a new kind of human body,
specifically a divine human body. He thereby became the first divinely born firstborn
of every creature, and therefore has preeminence above all creation.
What happened to Christ's body in His resurrection
that produced a birth? What must happen to any human body in its resurrection that will
genuinely produce a birth? Will the resurrection of the bodies of the unsaved be a
birth? Will the bodies of the unsaved be born out of the grave to stand before God in
judgment and then be cast into the lake of fire? Can the resurrection of the bodies of
the unsaved be defined as a birth? Can the resurrection of the bodies of the unfaithful
saved be called a birth? What constitutes the resurrection birth?
The "firstborn from the
dead" addresses the resurrection of the body – in this case, the resurrection of
Christ's human body that He received from Mary in the virgin birth. Mary was not the
"mother of God," or of Christ as the Son of God. Mary was
not divine and could not give Christ a divine body. Furthermore, though the virgin
birth was a miracle, God did not work another miracle by giving Christ a divine body
through Mary. In His virgin birth, Christ was given a perfect human body without the
sinful human nature.
Why did God give the first Adam a physical flesh
body in the first place? Evidently because God wanted man to have a flesh body, as the
predominate creature among millions of different kinds of physical creatures, larger
and smaller, Gen 1:26-31; Heb 2:5-18; Col 1:15-19; 2:9-10. And God gave man some unique
characteristics which made man in God's likeness in many ways, such as spirit (a major
factor), reason (a second major factor), and conscience (a third major factor). It was
God's pleasure to do so, and He did it with perfect knowledge of all future events in
an endless eternity. God has displayed a portion of His infinite knowledge, power, and
diversity in His physical creation as well as in His creation of many different spirit
creatures, 1Ki 8:7; Eze 1:6; Rev 4:8; Isa 6:2; Rev 9:1-11; Rev 9:12-19; Jude 6; et
The first Adam failed in a human body, therefore
Christ as God's substitute for all the human race, had to be born of woman in order to
become our Kinsman Redeemer, which was the first major step toward Christ becoming the
second Adam as the Head of a new kind of man, 1Co 15:44-50; 2Co 5:16-17. Christ then
had to live a perfect life in that human body, after which He further had to endure
God's wrath against the sins of the first Adam and his descendants in order to redeem
the human race from its fallen state. However, God's predetermined purpose was to
produce not only a human race in a sinless state of being, but to fulfill the promise
offered by putting the "tree of life" in the midst of the
Garden of Eden, Gen 2:9. This would be done in the resurrection only after the above
redemption requirements were accomplished.
Jesus Christ, who is the faithful witness, and the first
begotten (firstborn) of the dead, and the prince of the kings of the
earth. Unto Him that loved us, and washed us from our sins in His own blood,"
This is a second witness that Christ was
"the Firstborn from the dead." The Greek word "prototokos" here in Rev 1:5 is the same Greek word translated
"firstborn" in Col 1:18.
Again, the "body" Christ
received in the virgin birth was altogether a human body, though He was the divine Son
of God dwelling in that human body – "In the beginning was the
Word, and the Word was with God, and the Word was
GOD," Jn 1:1.
In His human body Jesus grew from an infant into
adulthood. His human body required food to live, otherwise the forty days and nights He
went without food would mean nothing. "And having fasted forty days
and forty nights, He was afterward hungry," Mt 4:2...
After forty days and nights, Jesus must have been
very hungry and weak physically. This was not a game and Satan was not unaware of the
food requirement of the human body of Christ. So in this very real and major temptation
of Jesus, Satan put forth his best effort by saying, "If You be the
Son of God, command that these stones be made bread," Mt 4:3. God cannot be
tempted (Ja 1:13), but the Son of God in a human body could
be tempted and was tempted because His human body required food, Mt 4:1-11.
God does not need food and water to maintain a
perfect state of life in His being. God's life is constant and does not require intake
of food to constantly maintain a complete and perfect state of life. However, Jesus in
a sinless human body thirsted, Jn 4:7,10; 19:28.
God is all powerful. He never becomes tired or
sleepy (and never sleeps), but Jesus in a perfect human body became both tired and
slept soundly, Jn 4:6; Mk 4:37-38; Lk 8:23.
God is not flesh and blood as we are, and flesh and
blood cannot inherit the kingdom of God (1Co 15:50), yet before the resurrection of
Jesus the life of His perfect flesh body was in the blood which He shed for our sins,
Heb 9:12; 1Pe 1:19; 1Jn 1:7; Rev 5:9; 7:14.
God cannot die, but the perfect human body of
Christ was made sin and died on the cross, was buried, and remained in the grave three
days and nights, 2Co 5:21; 1Pe 2:24; 1Co 15:3-4.
When the body of Christ was raised out of the grave
it was no longer a flesh and blood body. The life of His glorified body was no longer
in the blood (1Co 15:50), but in the divine nature which now permeates His human body.
His flesh body is no longer mere flesh. It is now a spirit
body (1Co 15:44-50; 6:15-17) – indeed, a divine body, a new kind of human body, a new
race of mankind will emerge through the second Adam, 1Co 15:44-50. This is the
"new man" of the Scriptures, Eph 4:22-24; Col 3:9-10; 2Co
5:16-17; Eph 2:10,15-16. Of course, the "new man" (the body
that Christ now has) is neither male nor female, Gal 3:28; Lk 20:34-36.
The divine body can be visible or invisible,
tangible or intangible, shine like the sun, burn like a fire, travel bodily as fast as
we can now travel in our minds, cannot be ill-affected by any of the physical or
spiritual forces of the universe, and will share in a one entity relationship with the
Father, the Son, and the Holy Spirit, etc., Dan 12:3; Mt 13:43; 17:2-3; Lk 9:28-32;
24:13-53; Jn 20:11-29; Act 26:13-19; 1Co 6:15-17; 15:1-2,44-55; 2Co 3:17-18;
5:1-5,16-17; Eph 2:10,15-16; 4:22-24; Phi 3:7-14,21; Col 3:9-10; Heb 2:9-13; 5:8-9;
9 "For in Him is dwelling all
the fullness of the Godhead bodily," Col 2:9.
Christ is the Firstborn of God, and therefore
possesses all the excellencies (divine attributes) of God. Christ in His human body, received from Mary in His virgin birth, now possesses all
the attributes of God in that human body as the second Adam. Christ, therefore, is the
Firstborn of all creation (preeminent above all creation), and He is also, as the
second Adam, the Firstborn of all mankind in a new kind of divine human body. See
God will not subject the world (age) to come to
angels (Heb 2:5-18), but has made Christ to be our "Kinsman
Redeemer" by making Him the Firstborn from the dead into a divine body,
therefore Christ and those joined together in Him will have preeminence over the ages
to come. This is the heart of God's divine purpose.
God's grand and divine plan before creation was to
create all things by and for Christ and finally at God's appointed time for Christ to
become the "Firstborn from among the dead." It was God's
pleasure for Christ in this unique and divinely appointed redemptive process to have
the preeminence over all creation.
16 "For verily He took not on
Him the nature of angels; but He took on Him the seed of Abraham.
17 "Wherefore in all things it behooved Him to be
made like His brethren, that He might be a merciful and faithful High Priest in things
pertaining to God, to make reconciliation for the sins of the people," Heb
The angels are immeasurably greater than man is,
yet God chose to take of the very least of His intelligent and eternal creatures, and
sent His Son to be born in a human body. Then through the redemptive process bring many
sons (faithful firstborn covenant sons only) to glory (Heb 2:10; 5:8-9) by bringing
them into Christ's firstborn sonship to share in the fullness of God in this unique
relationship, Eph 1:22-23; 3:19; Col 2:9-10-17,19-21; Jn 10:30-36; 14:8-11;
29 "Now when
they had fulfilled all that was written concerning Him, they took Him down from the
tree and laid Him in a tomb.
30 "But God raised Him from the dead:
31 "And He was seen many days of them which came up
with Him from Galilee to Jerusalem, who are His witnesses unto the people.
32 "And we declare unto you glad tidings, how that
the promise which was made unto the fathers,
33 "God hath fulfilled the same unto us their
children, in that He hath RAISED UP Jesus again; as it is
also written in the second Psalm, You are My Son, TODAY
have I begotten You," Act 13:29-33.
Verses 28 through 37 specifically provide inspired
proof of the resurrection of Christ's physical body out from among the dead, which body
experienced no corruption.
37 "But He, whom God raised
again, saw no corruption." The verses that follow: 34, 35, and 37, emphasize
that Christ's body saw no corruption. Verse 36 states that David's body did see
corruption, which emphasizes that the prophecies in the other verses were speaking of
Christ's human body and not the body of David.
The human body of Christ was born of God the very
day it was raised out of the grave. By means of the virgin birth God gave Jesus a
perfect human body, then in the resurrection God infused the divine nature into that
flesh body so that it also became divine as Christ was otherwise always divine from
before creation, Jn 1:1-2; Phi 2:6-11; Col 1:15-19. Indeed, Christ was God dwelling in
that human body during His earthly life, Jn 1:1-3,14; Phi 2:6-11.
This birth of the human body of Christ into a
divine, spirit body was a new thing – a "new man," – not
just a new man, but a "new kind of man," which we must
put on daily after we put off our "old
man" by the renewing of our minds, Eph 4:22-24; Col 2:11; 3:9-10.
This passage, Act 13:33 (28-37) states unequivocally that Christ's human body was born of God in the
resurrection of that body. This fact is confirmed by Col 1:18 and Rev 1:5 which clearly
state that Christ is the "Firstborn from the dead." This
makes four inspired witnesses of this wonderful truth,
including the prophesy of Ps 2:7.
5 "For unto
which of the angels said He at any time, You are My Son, TODAY I
have BEGOTTEN You? And again, I will be to Him a Father, and He shall be to Me a
Son? (witnesses five and six).
6 "And again, when He brings in the FIRSTBEGOTTEN into the world, He saith, And let all
the angels of God worship Him," Heb 1:5-6. Witness seven.
"You are My Son, today I have begotten You" is addressing the resurrection of
Christ as in Act 13:29-33.
"I will be to Him a Father, and
He shall be to Me a Son," is quoted from 2Sa 7:14 and also refers to the
resurrection birth of Christ.
Both of these verses (Heb 1:5-6) are addressing the
resurrection of Christ as the divine birth of Christ's human body into a divine,
heavenly, spirit body. Though generically we once knew Christ after the flesh (in a
mere human body), we no longer know Him in a mere human body, 2Co 5:15-16.
Christ glorified not Himself to be made an high priest; but He that said unto Him,
You are My Son, TODAY I have given birth to You,"
Here again the inspired Word provides an
eighth witness of the resurrection of Christ, as the day of
the divine birth of His human body, received in the virgin birth. Jesus said:
30 "I can of My own self do
nothing: as I hear, I judge: and My judgment is just;
because I seek not My own will, but the will of the Father who sent Me.
31 "If I bear witness of Myself, My witness is not
true," Jn 5:30-31.
As a human, Jesus was ordained and served as High
Priest from the time of His baptism, but He was still in a
very official testing (proving) time, as we see in the further writing of Heb 5:
7 "Who in the days of His
flesh, when He had offered up prayers and supplications with strong crying and tears to
Him that was able to save Him from death, and was heard in that He feared;
8"Though He was a Son, yet He learned obedience by
the things which He suffered;
9 "And being made perfect, He became the author of
eternal salvation unto all them that obey Him;
10 "Called of God an High Priest after the order of
Melchizedek," Heb 5:7-10.
Jesus did not "have it
made" in His virgin birth, nor in His baptism, not until He endured the Cross and all its suffering and then was raised from the dead, thereby:
14 "Blotting out the
handwriting of ordinances that was against us, which was contrary to us, and took it
out of the way, nailing it to His cross;
15"And having spoiled principalities and powers, He
made a show of them openly, triumphing over them in it.
16 "Let no man therefore judge you in meat, or in
drink, or in respect of an holy day, or of the new moon, or of the sabbath days:
17 ‘Which are a shadow of things to come; but the
body is of Christ.....
19 "And not holding the Head, from which all the
body by joints and bands having nourishment ministered, and knit together, is
increasing with the increase of God.
20 "Wherefore if ye be dead with Christ from the
rudiments of the world, why, as though living in the world, are ye subject to
21 "(Touch not; taste not; handle not," Col
1 "If ye then be risen with
Christ, seek those things which are above, where Christ is sitting on the right hand of
2 "Set your affection on things above, not on
things on the earth," Col 3:1-2.
These verses concern those in the body of Christ
(Col 2:17,19) who are credited (Rom 4:17) as being crucified, dead, buried, raised, and
glori-fied together with Christ, Rom 6:3-6,11-13; 1Co 6:15-17.
The church in the figure (a metaphor) is the body
of Christ. Those who are baptized into Christ in the metaphor are metaphorically
"joined" to Christ as the members of His body. In the
metaphor their bodies, as the members of Christ, were crucified, died, were buried,
raised, and glorified together with and in the physical body of Christ when it passed
through the crucifixion cycle.
Someone wrote that when the Bible speaks of the
church as the body of Christ and the bodies of church members as being the members of
Christ, that it has nothing to do with the physical body of Christ. Please observe the
Jesus spoke of the bread in the Lord's Supper as
being His body and the fruit of the vine in the Lord's Supper as being His blood. The
blood came from the physical body of Christ, Mt 26:26-28; 1Co 10:16-21?
The sacrifices of 1Co 10:18 signify the bodies of
sacrificial animals, a part of which bodies was burned on the altar, and which bodies
represented the physical body of Christ. And 1Co 10:16-21 is talking about the Lord's
Supper, the Lord's table. And the same is true with 1Co 5:7-11.
1Co 11:17-34 speaks of the church as the body of
Christ and associates the bread and the fruit of the vine of the Lord's Supper with the
physical body of Christ. The blood represented in the Lord's Supper came from the
physical body Christ received through Mary.
Look also at 1Co 12:12-28 and observe that the
physical body of Christ and the church as the physical body of Christ are being
addressed. When the church is called the body of Christ, it is the physical body of
Christ (now deified) that is under consideration.
Again Eph 4:11-16 speaks of the body of Christ of
which He is the Head as a physical body with all its joints and parts coordinating
together in their appointed functions. This body, of course, is the church
metaphorically representing the physical (now glorified) body of Christ.
The bodies of the animal sacrifices and the blood
from those animals that was used in many ways to cleanse and sanctify under the Law
Covenant, were representative of what in the New Covenant? The bodies of all those
animal sacrifices represented the physical body of Christ, and all the blood of
sprinkling was representative of the blood from the physical body of Christ.
The covenant people, and the covenant people only,
ate the sacrifices and were sprinkled with the blood of the same sacrifices. This
pictured the faithful New Covenant people (not all saved people) symbolically eating
the flesh and drinking the blood of Christ, Mt 26:26-28; 1Co 10:16-21; 11:17-34; Jn
20 "I have found David My
servant; with My holy oil have I anointed Him.....
27 "Also I will make Him My
FIRSTBORN, higher than the kings of the earth," Ps 89:20,27.
David was not the firstborn in his family. He was
born number eight after seven older brothers, 1Sa 16:10-13. This passage (Ps 89:20,27)
is referring to David as a type of Christ. And the passage says "I
will make Him My Firstborn," referring to the resurrection birth of Christ,
which emphasizes two important things in view of the previous passages of Christ as the
Firstborn of God: 1) Christ, as the son of David, would be
born into a divine body in His resurrection, and 2) Christ
would possess the first human body to be born into a divine state of being. This gave
Christ, as a new kind of man, the preeminence above all creation.
"And He is
the head of the body, the church, who is the beginning, the FIRSTBORN from the dead, that in all things He may have the
preeminence," Col 1:18.
We will only briefly discuss the firstborn, the
birthright, the covenants, and the covenant promises in this chapter. The birthright
belongs to the firstborn son, with exceptions being made usually when the firstborn son
was not of exemplary godly character, as with Cain, Ishmael, and Esau. In the case of
Ishmael and Isaac, God predestined a circumstance that provided the extremely important
allegory in Gal 4:21-31. The first Adam was tested but failed the test, and this
required the miracle virgin birth of the second Adam, as a miracle was required for the
birth of Isaac, when Sarah was barren and then both Abraham and Sarah were too old to
have children, Rom 4:19-21.The second Adam was likewise tested, but persevered and
overcame. As the second Adam was tested for many years, the first Adam would likely
have been confronted with other temptations (trials) had he stood fast in the first
The second Adam, however, stood fast in many years
of testing, during the latter part of which time, He suffered for the sins of the first
Adam and all his descendants. This required suffering God's wrath and physical death
for the destruction of the "old man," and then the
resurrection of that same body into a divine state of being. This required a divine
birth of the mere human body – the fusing of the divine nature into the mere flesh
body. This produced a "new man," a second Adam (2Co 5:16-17;
Eph 2:10-16; 4:22-24; Col 3:1-10; 1Co 15:44-54; Rom 5:13-21), making that body
predominately a divine body. Christ is still "the Son of
Man" in a divine human body, Dan 7:13-14; Mt 26:64; Lk 22:69; 24:39; Heb 10:20;
In this way God has created a "new man," the Head of a new kind of divine human, and in the return of
Christ God will produce an innumerable host of this neither male nor female race or
"great nation" – a "holy nation"
(Gen 12:2; 18:18; Ex 19:6; Deu 26:16-19; 1Pe 9) of mankind, Phi 3:20-21; 1Co
15:1-2,44-54; Rev 7:9-17; Rev 14:1-5; 15:1-4; et al. Christ is therefore the Firstborn
among many firstborn brethren, Rom 8:28-30; Heb 12:23.
"For whom He foreknew
(experienced as divinely born beforehand), He also predestined to
be conformed to the image of His Son, that He might be the firstborn among many
brethren," (the firstborn Son among many firstborn brethren), Rom 8:29; Ex
4:22-33; Heb 12:23.
serve you, And nations bow down to you. Be lord over your brethren, And let your
mother's sons bow down to you. Cursed be everyone who curses you, And blessed be those
who bless you!" Gen 27:29; Heb 1:2; 1Co 3:21-23; Rom 4:14; 8:17,32; Eph 1:22-23;
3:19; Col 1:19; 2:9-10; Jn 10:30-36; 14:8-10; 17:21-23.
These verses describe the birthright the Father
prepared for the Son as "the Son of Man," and for those who
will learn obedience as the Son learned obedience by the things He suffered, Heb 5:8-9;
12:1-29. It pleased the Father to be eternally showing "what is the
width and length and depth and height – to know the love of Christ which is constantly
surpassing knowledge; that you may be filled with all the fullness
of God," Eph 3:18-19.
The birthright included the authority to rule, the
inheritance of all things, and the priesthood, among many other things. Abraham gave
gifts to his other sons, but gave all that he had to Isaac, Gen 25:5-6. Likewise, the
Father has appointed Christ to be the heir of all things, and the faithful covenant
people to be joint heirs with Christ, Heb 1:2; Rom 4:13; 8:17,32; 1Co 3:21-23. The
firstborn sonship and its birthright blessings therefore belong to Christ and His
faithful bride people.
Abraham said to God, ‘Oh, that Ishmael might live before You!'
19 "Then God said: ‘No, Sarah your wife shall bear
you a son, and you shall call his name Isaac; I will establish My
covenant with him for an everlasting covenant, and with his descendants after
20 "And as for Ishmael, I have heard you. Behold, I
have blessed him, and will make him fruitful, and will multiply him exceedingly. He
shall beget twelve princes, and I will make him a great nation.
21 "But My covenant I will
establish with Isaac, whom Sarah shall bear to you at this set time next
year,'" Gen 17:18-21.
Isaac was not Abraham's firstborn son, but it was
God's will for him to receive the firstborn sonship with its birthright. Isaac was not
Abraham's firstborn son; however, as stated, God closed Sarah's womb and thereby
created a circumstance in order to provide the very important allegory in Gal 4:21-31
as an explicit source of instruction concerning the dual sonship God is creating for
Himself out of mankind. As a result of this predetermined design, Isaac received the
birthright of the firstborn sonship. But also observe that the covenants and the
covenant promises are expressly blended together, so that the firstborn sonship, its
birthright, the covenants, and the covenant promises always go together – "My covenant I will establish with Isaac," Gen 17:19,21. The birthright
and the covenant promises are one and the same.
This covenant with Abraham was first initiated (in
the Scriptures) when God called Abraham out of the Ur of the Chaldees, Act 7:1-4; Heb
11:8. This covenant specifically restricted justification to Abraham and his faith
descendants within the words, "In You shall all the nations of the earth be blessed" (justified), Gen 12:3; Gal 3:8
(6-9,14-29). Then Paul states that this "blessing of
Abraham" is even more specifically to be fulfilled by means of Christ and
"in" the body of Christ as the unique Seed of Abraham, Gal
These passages firmly establish that the covenants
(the Scriptures) belong to Israel, and to the church as grafted into Israel by being
the body of Christ who is the seed of Abraham, Gal 3:27-29. See also Deu 4:7-8; 29:29;
Ps 25:14; 103:7; 147:19-20; Rom 3:1-2; Eph 3:10; Act 3:25; Rom 9:4; Eph 2:12-15; Heb
8:8-10; 10:16-30; Rom 9:24-33.
The blessing (blessings) of the
birthright of the firstborn, and the promises of the covenants are the same. This is
seen briefly in that both provided for the inheritance of all things (Rom 4:13; 9:4;
1Co 3:21-23; Rom 8:17,32); both provided for rulership over all things including of
their brethren who have failed to qualify for the firstborn sonship (Gen 4:4-7;
17:15-21; 27:27-37; Gal 4:21-31; 5:1-5; Heb 12:1-29); both provided for the priesthood,
Ex 19:6; Isa 61:6; 1Pe 2:5,9; both provide for one and the same special covenant people
(Ex 19:4-6; Deu 26:16-19; 1Pe 2:5,9; Eph 2:11-22); and both provide for one and the
same unique, holy, and elect nation, Rom 11; Ex 19:4-6; Deu 26:16-19; 1Pe 2:5,9; Eph
2:11-22; Heb 8:8-10; 10:15-30).
The "blessing" of the
birthright includes many blessings, to the extent of all the promises. This amounts to
many dozens of blessings or promises. We have a list of some 80 of them, and there are
no doubt more.
The significance is that all the faithful covenant
people of all ages from the first Adam on will be one and the same people.They will all
be one and the same firstborn sons after the resurrection. They will all inherit all
things, including the fullness of God. They will all be the bride of Christ after the
QUESTIONS AND WORK TASKS FOR CHAPTER ONE
1. What two Scriptures state that Christ was and is the firstborn or
first begotten from the dead?
2. In what scriptures does God speak of Christ's resurrection with the words,
"You are My Son, today I have begotten You?"
3. Describe how the resurrection of the body of Christ was different from all
resurrections back into a natural body.
4. Define how Christ was really born of God in His resurrection.
5. Explain 1Co 15:44-49 verse by verse.
6. Why was the resurrection of Lazarus in Jn 11 not a birth?
7. Enumerate as many distinct differences as you can between the natural body and the
spiritual body, using the natural laws that are naturally obvious to us in contrast to
the spiritual laws demonstrated by spirit beings in the Bible, by Christ in His deified
body, and as otherwise stated in the Bible.
8. Describe the significance of the firstborn in the case of Abel (Gen 4:4-7; Heb 11:4;
1Jn 3:11-12), Isaac (Gen 17:21; 25:5-6), Jacob (Gen 27:27-37), and Reuben, (Gen 49:3).
What does the firstborn represent in the Scriptures?
9. Analyze the benefits of the blessing of the birthright of the firstborn and compare
them with the promises of the covenants.
10. What is the significance of the faithful in Israel and in the church being the
firstborn sons of God? Ex 4:22-23; Mt 12:46-50; Rom 8:23-30; Heb 2:10-18; 5:8-9;
11. Are the faithful in Israel and the faithful in the church predestined to be one and
the same people? Give scriptures and explain the identifying relationships.
12. Since there are firstborn sons, there must also be other sons who are sons but are
not firstborn sons. Explain briefly your understanding of Gal 4:19 thru 5:5 with regard
to sonship or sonships.