“Also I will make him My firstborn, the highest of the kings of the earth.” (Psalm 89:27)
One of the greatest mistakes in biblical interpretation is assuming that a word must always carry its most literal meaning. Words possess histories, contexts, and shades of meaning. Sometimes a word that originally describes an order in time comes to describe a position of honor.
Such is the case with the biblical expression firstborn.
The Greek word prototokos ordinarily refers to someone born first. However, throughout the Bible, the term also carries the significance of rank, privilege, inheritance, and supremacy.
Consider Psalm 89:27. God declares concerning the Davidic king, “Also I will make him My firstborn, The highest of the kings of the earth.”
David was not the firstborn son of Jesse. Indeed, he was the youngest of his brothers (1 Samuel 16:11). Nevertheless, God promised to establish him in the position of firstborn.
The explanation follows immediately: “The highest of the kings of the earth.”
Here, firstborn does not describe chronology. It describes supremacy.
In Exodus 4:22, God declares, “Israel is My son, My firstborn.” Israel was not the first nation to exist. Rather, the designation expressed Israel’s special covenant relationship with God.
Similarly, Jeremiah 31:9 identifies Ephraim as God’s firstborn, although Manasseh was actually born before Ephraim (Genesis 48:14–20).
Clearly, biblical firstborn language can communicate privilege rather than birth order.
This becomes especially important when we approach Colossians 1:15:
“He is the image of the invisible God, the firstborn over all creation.”
Some have interpreted this passage to mean that Jesus was the first being God created. But such an interpretation ignores both the Old Testament background and Paul’s immediate explanation.
Colossians 1:16 declares, “For by Him all things were created that are in heaven and that are on earth, visible and invisible.”
Paul continues in verse 17: “And He is before all things, and in Him all things consist.”
The One through whom all created things came into existence cannot reasonably be classified as merely another created thing.
Christ is not presented as creation’s first product, but as creation’s supreme Lord.
Notice also Paul’s description of Jesus as “the image of the invisible God.”
The Greek word eikōn denotes an image or representation. In this passage, however, the meaning reaches far beyond an ordinary resemblance.
Jesus perfectly reveals the invisible God.
The early Christian theologian Gregory of Nazianzus emphasized the Son’s complete likeness to the Father. Christ is not an imperfect reflection of deity, but the perfect revelation of divine nature.
Jesus Himself declared in John 14:9: “He who has seen Me has seen the Father.”
Hebrews 1:3 describes Christ as “the brightness of His glory and the express image of His person.”
What a magnificent truth!
If we desire to know God’s compassion, we look at Jesus touching the leper.
If we desire to understand God’s mercy, we watch Jesus forgiving sinners.
If we desire to comprehend God’s love, we behold Jesus upon the cross.
And if we desire to understand God’s authority, we consider the risen Christ declaring that all authority in heaven and on earth belongs to Him (Matthew 28:18).
Jesus Christ is not simply another messenger telling humanity something about God.
He is God revealed to humanity.
The firstborn of all creation is not inferior to creation’s Maker. He is supreme over everything that has been made.
He is before all things, above all things, and the One in whom all things hold together.
The firstborn is not first in a procession of created beings. He is first in the supremacy of divine glory.
And the One who rules the universe is the very One who loved us enough to die for our salvation.
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Heavenly Father, open our understanding to the incomparable glory of Your Son. Help us recognize in Jesus the perfect revelation of Your nature, the fullness of Your love, and the supremacy of Your authority. In His holy name, Amen.
BDD
