First
## The First in Time and Creation The biblical narrative begins with God's primordial priority: "In the beginning, God..." (Genesis 1:1). This establishes God as the uncreated First Cause, existing before all things. The Hebrew word ri'shon, derived from rosh (head), often denotes this temporal primacy, as in "the first month" of the renewed earth after the flood (Genesis 8:13). God's declaration "I am the first and I am the last" (Isaiah 44:6; 48:12) asserts His eternal, self-existent nature outside of time, a claim later applied to Christ in Revelation (Revelation 1:17; 22:13).
## The First in Rank and Covenant In social and covenantal contexts, "first" signifies privilege, responsibility, and representation. The concept of the firstborn (bekor) carries immense weight. The firstborn son inherited a double portion and family leadership (Deuteronomy 21:17), but more importantly, the firstborn of Israel belonged to God, requiring redemption (Exodus 13:2, 12-13). This established the principle that the first and best are God's rightful due. Similarly, the "firstfruits" (reshit)—the initial harvest—were to be offered to God (Exodus 23:19; Leviticus 23:10), acknowledging His provision and sovereignty over all productivity.
## The First in Command and Priority Jesus highlighted priority in moral and spiritual matters. When asked about the greatest commandment, He replied, "The first is, 'Hear, O Israel: The Lord our God, the Lord is one...'" (Mark 12:29-30, quoting Deuteronomy 6:4-5). Here, protos (Greek for "first") indicates supreme importance, not just sequence. He taught seeking God's kingdom "first" (Matthew 6:33), establishing proper spiritual priorities. Paul also used this language of primacy in doctrine, delivering the gospel message as "of first importance" (1 Corinthians 15:3).
## The Firstborn and Firstfruits as Christological Titles The New Testament applies these "first" concepts christologically, fulfilling and transforming their Old Testament meanings. Jesus is "the firstborn of all creation" (Colossians 1:15) and "the firstborn from the dead" (Colossians 1:18; Revelation 1:5), asserting His preeminence in both creation and redemption. He is the true firstborn Son who redeems us (Galatians 4:4-5). Christ is also called "the firstfruits of those who have fallen asleep" (1 Corinthians 15:20), His resurrection guaranteeing the future resurrection of believers. In this, the ritual offerings find their ultimate referent.
## From First to Last: Theological Implications The biblical theme of "first" culminates in the cosmic claim that Christ is "the first and the last" (Revelation 1:17; 2:8; 22:13), an echo of Yahweh's self-description in Isaiah. This asserts His divine eternity, sovereignty over history, and unsurpassed supremacy. It also carries an ethical imperative: as Paul—calling himself the "first" or chief of sinners (1 Timothy 1:15)—experienced, recognizing Christ's primacy reorders all other priorities. The concept challenges believers to examine what they put first in their lives, ensuring God receives the primary allegiance His nature demands.
Biblical Context
The concept of "first" appears throughout Scripture, from Genesis to Revelation. Key appearances include: the creation narrative (Genesis 1); the laws of the firstborn and firstfruits (Exodus, Leviticus, Deuteronomy); prophetic declarations of God as the First and Last (Isaiah 41:4, 44:6, 48:12); Jesus' teaching on the first commandment (Mark 12:29-30) and priority (Matthew 6:33); Pauline theology presenting Christ as the firstborn and firstfruits (Colossians 1, 1 Corinthians 15); and the apocalyptic titles of Christ in Revelation. It plays roles in narrative (birthright stories), law (ritual requirements), wisdom (priority-setting), and high Christology.
Theological Significance
The theme of 'first' teaches fundamental truths about God's nature, Christ's identity, and humanity's proper response. It reveals God as the uncaused First Cause, the eternal sovereign before whom no god was formed (Isaiah 43:10). It establishes the theological principle of giving God the first and best of what we have, recognizing everything comes from Him. Christologically, it affirms Jesus' preexistence, supremacy over creation, and pivotal role as the firstfruits of the new creation. Ethically, it calls for God to be first in our love, loyalty, and pursuit, reorienting all life around His kingdom. The movement from the first Adam to the 'last Adam' (1 Corinthians 15:45) shows redemption restoring God's original intent.
Historical Background
In the ancient Near East, concepts of primogeniture (firstborn rights) were widespread, with the first son typically receiving inheritance and leadership privileges. Offering firstfruits was also a common agricultural practice in Canaanite religions, acknowledging the deity's role in fertility. Israel's laws sanctified these existing cultural concepts, redirecting them toward Yahweh alone. The emphasis on redeeming the firstborn (Exodus 13) may also counter ancient practices of child sacrifice to ensure fertility. Greco-Roman culture similarly valued primacy, with protos used for civic leaders. The New Testament authors, particularly Paul, engaged this cultural understanding to elevate Christ above all other 'firsts' or 'heads' (Colossians 1:18). Archaeological findings, like the Gezer Calendar mentioning firstfruits seasons, confirm the agricultural backdrop of these biblical practices.