Firstborn - First Fruit

Letter 166 (firstborn – First fruit)

FIRSTBORN – FIRST FRUIT

The first reference to firstborn is seen in Genesis 4:4, when Abel brings to the Creator the firstborn and choicest of his flock, while his brother Cain offered of the fruit of the ground. Cain’s sacrifice was not accepted, as it wasn’t in accordance with the requirements of the Creator. Somehow, even at that early stage of human existence, there was an understanding regarding the importance of this concept, and thus, in subsequence to disobedience and unbelief, Cain himself lost to Abel his own rights as a firstborn.

In Exodus we find the first mention of the ordinance of first fruit: "The first of the first fruits of your land you shall bring into the house of YHVH your God” (Exodus - 23:19). In today’s world, there is very little significance attached to first fruit or to firstborn. However, in the eyes of YHVH and in His plan of redemption the principle of firstborn, or first fruit, is of paramount importance. In his epistle, after addressing the 12 tribes, James writes: “Of His own will He brought us forth by the word of truth, that we might be a kind of first fruit of His creatures” (James 1:18). Paul also writes: “For if we are in the Messiah we are a first fruit of a new creation order” (ref. 2Cor. 5:17; Rom 8:23). James’s mention of the twelve tribes is not a mere coincidence; for they are the ones who had been designated as first fruit - firstborn, even before Messiah’s redemptive work had been executed.

When Moshe was commissioned by YHVH to bring His people out of Egypt, he was sent to Pharaoh with the message that, “Israel is My son, my firstborn” (Exodus 4:22). Later, after killing all the firstborn of Egypt, YHVH announced to Israel: "Consecrate to Me all the firstborn; whatever opens the womb among the children of Israel, both of man and beast; it is Mine" (Exodus 13:2). "You shall set apart to YHVH all that open the womb, that is, every firstborn that comes from an animal which you have; the males shall be YHVH’s” (Exodus 13:12).

The Hebrew word for firstborn, in Exodus 13:12 is “peh’ter”, meaning to separate, or first to open. Other meanings for the same root are: remove, set free, depart, split, and break through. Interestingly, the injunction to “set apart” or to “dedicate” (as translated in English), in the above verse (12), is derived from the same root as the noun for “Hebrew”. (Note: generally, the root for “to set apart”, or “to consecrate” is k.d.sh, and for “firstborn” it is b.ch.r.). This unusual choice of words, here in Exodus 13:12, seems to highlight the idea of breaking through and passing over, while being recognized as belonging to YHVH. This lends emphasis to the fact that the Hebrews, whose name originates from their forefather Ever, who also was of the firstborn genealogy, are a firstborn nation dedicated and set apart unto YHVH their God.

But what does it actually mean to be a firstborn or a first fruit?

According to the Torah statute it means that one does not belong to oneself, or to anyone or anything else except to YHVH. Those who are His are identified as His property by being stamped (literally, or figuratively), or marked out through circumcision (flesh and/or heart). This principle of possession is articulated in the oft-occurring expression: “for My namesake”. The notion of ownership and possession, commonplace in the world, applies no less to YHVH’s relationship with His people. "But YHVH has taken you and brought you out of the iron furnace, out of Egypt, to be His people, an inheritance, as you are this day” (Deut. 4:20). ”For YHVH'S portion is His people; Ya’acov is the place of His inheritance” (Deut. 32:9).

Moshe understood this Torah ordinance of possession or ownership; for when YHVH was about to judge Israel, he reminded Him concerning His own inheritance: "O Adoni YHVH, do not destroy Your people and Your inheritance whom You have redeemed through Your greatness, whom You have brought out of Egypt with a mighty hand…. Yet they are Your people and Your inheritance, whom You brought out by Your mighty power and by Your outstretched arm” (Deut. 9: 26,29). Later Daniel and Ezra interceded for YHVH’s people in the same way (see Daniel 9 and Ezra 9). True intercessors for Israel always understood this principle of the firstborn or first fruit. It was the most effective prayer on behalf of Israel in addressing the Almighty.

It is not only the ‘possession’ that is marked for the sake of identity, but the ‘possessor’ too is stamped for the sake of His beloved. In Isaiah, YHVH points out that Zion is engraved on the palms of His hand: “See, I have inscribed, [engraved, etched] you on the palms of My hands” (Is. 49:16). Is there a more direct illustration of this than Yeshua’s “burrowed through” hands, described so graphically by King David: “My strength is dried up like a potsherd, and My tongue clings to My jaws; You have brought Me to the dust of death. For dogs have surrounded Me. The congregation of the wicked has enclosed Me. They pierced My hands and My feet” (Psa. 22:15-16)?

YHVH’s unalterable love and faithfulness to His covenants is seen in the redemptive work of the Messiah. We are the witnesses in this generation of His mercies and truthfulness, for He cannot lie. Thus we do not dare bear false witness against the Almighty. The Body of the redeemed remnant of Israel must come to an understanding of what it means to be a firstborn, a single restored Israelite nation, with a kingdom government and one head or king. The “one new man”, or the “new creation life” that now makes up our innermost being, is the life and nature of the Father that we have received through His Son Yeshua, who is the Father’s firstborn.

Moshe was instructed by YHVH to tell Israel what His intended plan was for them: “’You are My first born Son, My precious possession; you shall be My treasured inheritance among all the peoples of the earth and you shall be to Me a kingdom of priests and a holy nation’. These are the words which you shall speak to the children of Israel" (Exodus 19: 5-6). In these verses we see that a firstborn also had the calling of a priest. As we know from the biblical account, because of sin the people could not live up to the requirements of becoming that nation of priests. As a result, through the words of the prophet Hosea, YHVH rejects Israel from being His priests. “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the Torah of your God, I also will forget your children” (Hos. 4:6), which He ultimately did by calling them “not my people” (Hos. 1:9).

But now that sin had been dealt with, the priesthood of Aaron and the Levites, who were only chosen to hold the position temporarily, has come to and end. It is interesting to note that aside from meaning “accompaniment”, Levi also comes from the root “to borrow”, which denotes a transitory state. Because of sin, YHVH ‘borrowed’, or temporarily selected the tribe of Levi to replace the first-born. "Now behold, I Myself have taken the Levites from among the children of Israel instead of every firstborn who opens the womb among the children of Israel. Therefore the Levites shall be Mine” (Num 3:12). Please note the connection between first-born and priesthood, as neither BELONGED TO THEMSELVES. Their purpose was to be of service to YHVH.

The provisions for the new covenant were announced by Moshe even before our forefathers entered the land (see Deut. 30:1-7), later to be reiterated by the prophets (e. g. Jer. 31; Ez 36;). However, after the manifestation of the new covenant, through the death, burial, and resurrection of Israel’s kinsmen Redeemer the suffering Messiah, everything was put in order and set in place, so that the nation could take its God-given priestly position among all the nations. Sin had been atoned for; the charge sheet and penalty for disobedience was nailed to the cross in the body of the Redeemer. The blood was now able to sanctify the Israelite believer, so that the promised priesthood “after the order of Melchizedec” could be reestablished in the Israelite nation. YHVH the God of Israel was in the Messiah reconciling the “kosmos” (translated “world”) unto Himself (ref. 2 Corinthians 5:19). [Note: “kosmos” means to put back into right order]. Thus, the Aaronic priesthood came to an end on the day the sinner died, for it is written that He, Himself, became the guilt offering and did bear the iniquities of us all, and the sin of the transgressors was permanently removed as far as the east is from the west (ref. Is.53; Ps. 103: 12).

The apostle Peter, addressing the elect seed of Israel’s race, those who were living alongside the heathens out in the nations, those whom he compared to “Not My People”, and to “She Who Obtained No Mercy ” (ref. Hos. 1:6,9), says that they “are a chosen generation, a royal priesthood, a holy nation; God’s special people, who are to proclaim the praises of Him who called them out of darkness into His marvelous light” (1Pet. 2:9). Yes, we, who were once “not My People” (house of Yoseph/Israel), have been transferred to the Kingdom of His beloved Son, to be a Kingdom of priests and a holy nation.

Again, through Hosea, YHVH says that He would raise Israel up on the second day, and on the third day they would live before Him (ref. Hos.6:2). Living before Him is a priestly position and calling. We are the witnesses of the grace and mercy of a loving Father, who in the place where He called us “not My people” declares that we are the “sons of the living God” (ref. Hos. 1:10). We are “the precious sons of Zion weighed against fine gold” (ref. Lam. 4:1-2), mined from the rock of Abraham (ref. Is. 51:1-2), smelted in the fires of the Holy Spirit, and poured into the mold of a precious priesthood. 20/12/02