In the New Testament, the terms “firstborn” and “first begotten” almost always refer to Jesus (see Luke 2:7, Rom. 8:29, Heb. 1:6, Rev. 1:5), including both occurrences in Colossians. But even when it refers to others, it does not necessarily mean the one born chronologically first. The biblical concept of the “firstborn” emphasizes the special relationship a son bears to his father, regardless of birth order. Also, there are instances of younger sons being more prominent: Isaac, Jacob, and Joseph, to name a few.
David, though the youngest of eight sons, is anointed king (1 Sam. 16:10–13), and through the psalmist God said, “I will make him My firstborn, the highest of the kings of the earth” (Ps. 89:27, NKJV). He also tells Moses, “Israel is my firstborn son” (Exod. 4:22, ESV). In this sense, then, the term connotes first in terms of preeminence.
Read Colossians 1:15–17. What reasons does Paul give for Jesus being called “the firstborn over all creation” (NKJV)?
Clearly, Paul does not mean to suggest that Jesus was the first being created. In fact, he categorically excludes that possibility. Twice, in two different ways, he says Jesus created all things. They were created by Him and for Him (Col. 1:16). In both cases, Jesus is indicated as the personal agent through whom God carried out the process of Creation (see also Eph. 3:9, John 1:1–3, Rev. 4:11).
Paul’s statement is as comprehensive as possible. All means all—spatially (heaven and earth), ontologically (visible and invisible), and functionally (thrones, dominions, principalities, powers). The latter terms normally refer to angelic beings (see Eph. 3:10, Eph. 6:12). As if to make sure he cannot be misunderstood, Paul also indicates that Jesus existed “before all things” (Col. 1:17). The Greek expression can mean precedence in rank as well as in time, but in every other instance in Paul’s writings, it refers to time (see, for example, 1 Cor. 2:7, Gal. 1:17, Eph. 1:4).
Another reason Paul gives for Jesus’ preeminence is that “all things are held together in him” (Col. 1:17, NET). The Greek word (synistēmi) literally means “bring together” or “unite.” Jesus is the unifying factor of the universe, not only because of His role as Creator but also because He is the Redeemer.
God, the Creator, died for us. What could our works add to that? Why is the idea that our works could add to what Christ has done already for us blasphemous?
Supplemental EGW Notes
The Son of God came to the world as a restorer. He was the Way, the Truth, and the Life. Every word He uttered was spirit and life. He spoke with authority, conscious of His power to bless humanity, and deliver the captives bound by Satan; conscious also that by His presence He could bring to the world fullness of joy. He longed to help every oppressed and suffering member of the human family, and show that it was His prerogative to bless, not to condemn.
It was no robbery for Christ to do the works of God; for this was the purpose He came from heaven to fulfill, and for this the treasures of eternity were at His command. In the disposal of His gifts He was to know no control. He passed by the self-exalted, the honored, and the rich, and mingled with the poor and oppressed, bringing into their lives a brightness, a hope, and an aspiration they had never before known. He pronounced a blessing on all who should suffer for His sake, declaring: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.” . . .
Christ distinctly appropriated to Himself the right to authority and allegiance. “Ye call me Master and Lord,” He said, “and ye say well; for so I am.” “One is your Master, even Christ.” Thus He maintained the dignity that belonged to His name, and the authority and power He possessed in heaven.
There were occasions when He spoke with the dignity of His own true greatness. “He that hath ears to hear,” He said, “let him hear.” In these words He was only repeating the command of God, when from His excellent glory the Infinite One had declared, “This is my beloved Son, in whom I am well pleased; hear ye him.” Standing amid the frowning Pharisees, who sought to make their own importance felt, Christ did not hesitate to compare Himself with the most distinguished representative men who had walked the earth, and to claim preeminence above them all.
Jonah was one of these men, held in high estimation by the Jewish nation. . . . As Christ recalled to the minds of His hearers, Jonah’s message and his instrumentality in saving that people, He said: “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.”
Christ knew that the Israelites regarded Solomon as the greatest king that ever wielded a scepter over an earthly kingdom. . . . Yet Christ declared: . . . “Behold, a greater than Solomon is here.”—Lift Him Up, p. 37.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.