Col. 1:18 pr. ejk tw'n nekrw'n , brings out the special force of the term here, as distinguished from uiJov" . It represents the Son in His relation to the whole family, the whole order, which is united with Him. His triumph, His new birth ( gegevnnhka ), is theirs also (comp. 1 Pet. 1:3). The thought lies deep in the foundations of social life. The privileges and responsibilities of the firstborn son were distinctly recognised in the Old Testament (Deut. 21:15 ff. [inheritance]; 2 Chron. 21:3 [kingdom]); as they form a most important element in the primitive conception of the family, the true unit of society (Maine, Ancient Law , 233 ff.). The eldest son, according to early ideas, was the representative of his generation, by whom the property and offices of the father, after his death, were administered for the good of the family.
The title firstborn ( rkoB] , H1147) was applied by Rabbinic writers even
to God ( Scho1ttgen ad loc. ) and to Messiah on the authority of Ps. 89:27 ( Shemoth R. § 19, pp. 150 f. Wunsche ).
In Philo the Logos is spoken of as
protovgono"
or
presbuvtato" uiJov"
,
De confus. ling.
§ 14 (1.414 M.)
tou'ton presbuvtaton uiJo;n oJ tw'n o[ntwn ajnevteile
(Zech. 6:12)
pathvr, o}n eJtevrwqi prwtovgonon wjnovmase
...,
id.
§ 28 (1.427 M.)
kai; a]n mhdevpw mevntoi tugcavnh/ ti" ajxiovcrew" w]n uiJo;" qeou' prosagoreuvesqai, spoudazevtw kosmei'sqai kata; to;n prwtovgonon aujtou' lovgon, to;n a[ggelon presbuvtaton wJ" ajrcavggelon poluwvnumon uJpavrconta
. Comp.
de agricult.
§ 12
(1.308 M.). The wider sense of the term is suggested by its application to Israel: Ex. 4:22; comp. Jer. 31:9.
The patristic commentators rightly dwell on the difference between
monogenhv"
, which describes the absolutely unique relation of the Son to the Father in His divine Nature, and
prwtovtoko"
, which describes the relation of the Risen Christ in His glorified humanity to man: e.g., Theodoret:
ou{tw kai; monogenhv" ejstin wJ" qeo;" kai; prwtovtoko" wJ" a[nqrwpo" ejn polloi'" ajdelfoi'"
. Compare Bp Lightfoot on Col. 1:15.
eij" th;n oijkoum
.] Vulg.
in orbem terroe.
Comp. Heb. 2:5 note; Acts 17:31.
levgei ] he saith , not he will say. The words already written find their accomplishment at that supreme crisis. The different tenses used of the divine voice in this chapter are singularly instructive. The aor. in v. 5 ( ei\pen ) marks a word spoken at a definite moment. The perf. in 5:13 ( ei[rhken ) marks a word which having been spoken of old is now finding fulfilment. Here the pres. regards the future as already realised.
The contrast of levgw and ei[rhka is seen clearly in John 15:15 (comp. 12:50).
kai; proskun
.]
And let
...The conjunction suggests others who join in this adoration, or in some corresponding service of honour.
pavnte" a[gg
.] Biesenthal quotes a passage from the Jerus. Talmud
(
Avod. Zar.
§ 7) in which it is said that when Messiah comes the demons who had been worshipped among the Gentiles shall do him homage, and idolatry shall cease.
(2) Heb. 1:7-9. The superior dignity of the Son as anointed King (heir of all things).
In the quotations already given the author of the Epistle has shewn that