A few remarks by way of illustration of the meaning of first-born may perhaps best set forth the beauty of this title. This word is not always to be understood strictly according to the letter. It is sometimes taken for that which is first, most excellent, most distinguished in any thing. Thus it is said of Christ, Col. i. 15, that he is the first-born of every creature. And in Rev. i. 5, he is called the first-begotten of the dead, that is, begotten of the Father before any creature was produced; and the first that rose from the dead by his own power. The first-born of the poor, Isa. xiv. 30, signifies the most miserable of all the poor; and in Job xviii. 13, The first-born of death; that is, the most terrible of all death.' Dr. Clarke has some very excellent remarks touching the meaning of the phrase 'first-born,' in his Commentary, on the passage,' the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive that was in the dungeon; and all the firstborn of cattle.'* 'If we take the term first-born in its literal sense only, we shall be led to conclude, that in a vast number of the houses of the Egyptians there could have been no death, as it is not at all likely that every first-born child of every Egyptian family was still alive; and that all the first-born of their cattle still remained. And yet it is said, ver. 30, that there was not a house where there was not one dead. The word, therefore, must not be taken in its literal sense only. From its use in a great variety of places in the Scriptures, it is evident that it means the chief, *Exod. xii. 29. most excellent, best beloved, most distinguished, &c. In this sense our blessed Lord is called the FIRST-BORN of every creature, Coloss. i. 15, and the FIRST-BORN among many brethren, Rom. viii. 29; that is, he is more excellent than all creatures, and greater than all the children of men. In the same sense we may understand Rev. i. 5, where CHRIST is called the FIRSTBEGOTTEN from the dead, i. e. the chief of all that ́ever visited the empire of death, and on whom death has had any power; and the only one who, by his own might, quickened himself. In the same sense wisdom is represented as being brought forth before all the creatures, and being possessed by the Lord in the beginning of his ways, Prov. viii. 22-30, that is, the wisdom of God is peculiarly conspicuous in the production, arrangement, and government of every part of the creation. So Ephraim is called the Lord's firstBORN, Jer. xxxi. 9. And the people of Israel are often called by the same name; see Exod. iv. 22. Israel is my son, my FIRST-BORN: that is, the people in whom I particularly delight and whom I shall especially support and defend. And because the first-born are, in general, peculiarly dear to their parents, and because among the Jews they had especial and peculiar privileges, whatever was most dear, most valuable, and most prized, was thus denominated. So Micah vi. 7, Shall I give my FIRST-BORN for my transgression, the fruit of my body for the sin of my soul? Shall I give up the most beloved child I have, he that is most dear and most necessary to me, in order to make an atonement for my sins? In like manner the prophet Zech. xii. 10, speaking of the conversion of the Jews to the Gospel of Christ, represents them as looking on him whom they have pierced, and being as one that is in bitterness for his FIRST-BORN: that is, they shall feel distress and anguish as those who had lost their most beloved child. So the church triumphant in the kingdom of God are called, Heb. xii. 23, the general assembly and church of the FIRST-BORN, i. e. the most noble and excellent of all human, if not created beings. So Homer, Il. iv. v. 102, Αρνων πρωτογονων ρεξει κλειτεν ἑκατομβεν. "A hecatomb of lambs, all firstlings of the flock." That is, the most excellent of their kind.' The connection in which our motto is found, is exceedingly grand and striking: For it pleased the Father that in him should all fulness dwell; and having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth or things in heaven.' Here we find the doctrine of the reconciliation of all things in connection with the doctrine that Jesus is the first-born from the dead. How consoling! This, too, is said to 'please the Father.' What other sentiment could please him? Addison; in one of his Spectators, speaking of the future state, and the progress of the soul, has this beautiful language: To look upon the soul as going on from strength to strength, to consider that she is to shine forever with new accessions of glory, and brighten to all eternity; that she will be still adding virtue to virtue, and knowledge to knowledge; carries in it something wonderfully agreeable to that ambition, which is natural to the mind of man. Nay, it must be a prospect pleasing to God himself, to see his creation forever beautifying in his eyes, and drawing nearer to him, by greater degrees of resemblance.' Indeed, such a view of things must be desirable and pleasing to every benevolent being in the universe. 6 In Jesus every want is supplied. When on earth, he healed the sick, gave feet to the lame, hearing to the deaf, and life to the dead, and hereafter, he will give man an immortal existence; for he is the firstborn from the dead, that in all things he might have the pre-eminence.' What a glorious subject is now presented to our view! But we must leave it, for our limits remind us that we must be brief. In Jesus is presented to the world a grand exhibition of the resurrection. He met death in the most cruel form, and though conquered by the 'king of terrors' on Calvary, yet on the third day he made a complete triumph over him and every earthly power, and came forth and stood before the world as 'the first-born from the dead!' The apostle adds, 'that in all things he might have the pre-eminence.' Yes, our Saviour is pre-eminent in every moral excellence, and more especially in that he was the first to rise from the dead, to die no more; thus bringing life and immortality to light. He has gone before us into heaven; for he is our Forerunner; our Hope, our Resurrection; the first fruits of them that slept;' the first-born into the kingdom above. What can be more glorious? My soul longs to break away from its frail tenement, and join him who is the first-born from the dead! เ * But ah! still longer must I stay, Ere darksome night is changed to day; XXX. FIRST FRUITS. 'But now is Christ risen from the dead, and become the first fruits of them that slept.' 1 Cor. xv. 20. THIS phrase occurs thirty-six times, and is applied to Christians as well as to the Saviour. Thus Paul, after showing that the creation was 'to be delivered from the bondage of corruption,' says, 'And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.'* He calls the house of Stephanus, the first fruits of Achaia.'t James uses the word in a similar form: Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.' The Revelator, speaking of the hundred and forty-four thousand that sung the new song, says, 'These were redeemed from among men, being the first fruits unto God and to the Lamb.'S We will now show the original use of the phrase, and then the propriety of the application will be better understood. First fruits were presents made to God, as part of the coming harvest, to express the submission, dependence and thankfulness of the offerers. "These were offered both as an acknowledgment that the whole crop was God's, and as a pledge and assur * Rom. viii. 23.` † 1 Cor. xvi. 15. § Rev. xiv. 4. |