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Firstborn Among Many Brethren
This consideration takes us forward into Romans chapter 8 where the topic is developed in verses 16 to 18 and again in verses 29 and 30. Paul says: “We are children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us” (Romans 8:16-18); and again: “Whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren: and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Romans 8:29, 30). What was God’s objective? It was that His Son Jesus Christ might be the firstborn among many brethren, all of whom should be conformed to His image. How did God realize that objective? “Whom he justified, them he also glorified.” God’s purpose, then, in creation and redemption was to make Christ the firstborn Son among many glorified sons. That may perhaps at first convey very little to many of us, but let us look into it more carefully.
In John 1:14 we are told that the Lord Jesus was God’s only begotten Son: “the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father)”. That He was God’s only begotten Son signifies that God had no other Son but this one. He was with the Father from all eternity. But, we are told, God was not satisfied that Christ should remain the only begotten Son; He wanted also to make Him His first begotten. How could an only begotten Son become a first begotten? The answer is simple: by the Father having more children. If you have but one son then his is the only begotten, but if thereafter you have other children then the only begotten becomes the first begotten.
The Divine purpose in creation and redemption was that God should have many children. He wanted us, and could not be satisfied without us. Some time ago I called to see Mr. George Cutting, the writer of the well-known tract Safety, Certainty and Enjoyment. When I was ushered into the presence of this old saint of ninety-three years, he took my hand in his and in a quiet, deliberate way he said: ‘Brother, do you know, I cannot do without Him? And do you know, He cannot do without me?’ Though I was with him for over an hour, his great age and physical frailty made any sustained conversation impossible. But what remains in my memory of that interview was his frequent repetition of these two questions: ‘Brother, do you know, I cannot do without Him? And do you know, He cannot do without me?’
In reading the story of the prodigal son most people are impressed with all the troubles the prodigal meets; they are occupied in thinking what a bad time he is having. But that is not the point of the parable. “My son... was lost, and is found”—there is the heart of the story. It is not a question of what the son suffers but of what the Father loses. He is the sufferer; He is the loser. A sheep is lost: whose is the loss? The shepherd’s. A coin is lost: whose is the loss? The woman’s. A son is lost: whose is the loss? The Father’s. That is the lesson of Luke chapter 15.
The Lord Jesus was the only begotten Son, and as the only begotten He had no brothers. But the Father sent the Son in order that the only begotten might also be the first begotten, and the beloved Son have many brethren. There you have the whole story of the Incarnation and the Cross; and there you have at the last the purpose of God fulfilled in His “bringing many sons unto glory” (Heb. 2:10).
In Romans 8:29 we read of “many brethren”; in Hebrews 2:10 of “many sons”. From the point of view of the Lord Jesus it is “brethren”; from the point of view of God the Father it is “sons”. Both words in this context convey the idea of maturity. God is seeking full-grown sons; but He does not stop even there. For He does not want His sons to live in a barn or a garage or a field; He wants them in His home; He wants them to share His glory. That is the explanation of Romans 8:30: “Whom he justified, them he also glorified.” Sonship—the full expression of His Son—is God’s goal in the many sons. How could He bring that about? By justifying them and then by glorifying them. In His dealings with them God will never stop short of that goal. He set Himself to have sons, and to have those sons, mature and responsible, with Him in glory. He made provision for the whole of Heaven to be peopled with glorified sons. That was His purpose in redemption.
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