"Bekoro shel olam" (בכורו של עולם) translates to "the firstborn of the world," and it's a term used to denote someone or something as the primordial or foremost of creation.
"Qadmono shel olam" (קדמונו של עולם) translates to "the Ancient One of the world" or "the Primordial One of the world." In Jewish thought, particularly in Kabbalistic literature, it is often used to refer to God as the Eternal and Primordial Being who precedes all creation.
Hence the term "בכורו של עולם" (bekoro shel olam) in Hebrew translates to "the firstborn of the world," while "πρωτότοκος πάσης κτίσεως" (prototokos pasēs ktiseōs) in Greek translates to "the firstborn of all creation." These term essentially mean the same thing. Both refer to the concept of the "firstborn" or "preeminent" one of all creation or the world. In Christianity, the Greek phrase is used in the New Testament (Colossians 1:15) to describe Jesus Christ, emphasizing his preeminence. The concept of "firstborn" as a special status can also be found in Jewish thought, with the Hebrew phrase carrying the idea of being the first or preeminent one.
Paul makes several key statements about the Messiah: "The firstborn of the world." He continues by saying that through Him, all things were made; visible and invisible. Everything was created by Him and for Him. He is before everything, and everything subsists in Him. The overall idea is clear: the Messiah is above all creation.
When the apostle speaks of the "firstborn of all creation" (v.15), he is alluding to the preexistence of the Messiah as God. In Hebrew, it is said "Bekoro shel olam" ("Firstborn of the World"), and it was used in Jewish literature to refer to God. Bahiá ben Asher (13th century), a disciple of Rashba (considered an extraordinary rabbinic authority), in his commentary on the Torah, says of God: "He is the firstborn of the world." In his commentary on Exodus 13:2, Bahiá again refers to God as "the firstborn," interpreting this text as "consecrate to me every firstborn."
Thus, Paul, fully immersed in his people's culture, when referring to the Messiah with these terms, native to Judaism, is alluding to the preexistence of the Messiah as God -- this fits perfectly with the context; everything was created by Him and for Him. He is before everything, and everything subsists in Him. There could not be a more explicit statement that the universe was created by the Messiah than this one.
These were expressions specific to the Jewish people that could be immediately recognized by the Jewish community members of the Second Temple period. What must certainly be excluded is that the Messiah, by being considered as the "firstborn of the world," should be included among creatures.
He is not the first of creation or the first creature that God made because, as v.1.16 says, everything was created by Him, so He cannot be a creature. He cannot, with any propriety, be considered as a creature, having Himself created all things and having existed before anything was made.
The phrase "firstborn of the world" also cannot be considered the "first creature" of God. To expose the error of this interpretation, we can use King David as an example; he was the firstborn of his brothers (Psalm 89:27), but not the first to be born (1 Sam. 16:1-13). However, he is called "firstborn." Ephraim, the second son of Joseph (Gen. 41:52), is also called the firstborn (Jeremiah 31:9).
The phraseology "firstborn of the world" is Jewish, and as they apply it to the Supreme Being -- the Infinite, only to denote His eternal preexistence, and to identify Him as the cause of causes. It is more than evident that Paul, as a Jew raised in Jewish and Pharisaic culture and an honored sage of the Jewish people, uses this phraseology in the same way, illustrating its meaning with the following words: everything was created by Him and for Him. He is before everything, and everything subsists in Him. Thus, the interpretation that says that "He is the first creature" or included among creatures is excluded by the statements that followed when it is said of Him that "everything was created in Him, by Him and for Him," and that He is "before everything, and everything subsists in Him" (v.16-17). All these expressions clearly demonstrate that the Son is in a unique rank, outside the series of creatures.
Another rabbinic parallel, perhaps equivalent to Bekoro shel olam (firstborn of the world), is the term "Qadmono shel olam-First or Primordial of the world," used to refer to God, as did, for example, the 2nd-century Jewish sage Eleazar ben Shimeón (Bereshit Rabá 38.7 on Gn. 11:2). And also in the Zohar, where God is referred to as "Qadmono shel olam-First or Primordial of the world" (Zohar, Lech-Lecha 1.84a). It is quite likely that the apostle Paul, as a Jew immersed in his people's culture, used one of these two Jewish phraseologies in this doctrinal exposition recorded in his letter to the Judeo-Messianic community located in Colossae vv. 1:16; "Qadmono shel Olam-First-Primordial of the world" or “Bekoro shel olam–firstborn of the world." Both are words used to refer to God.
Reading Paul's key statements about Jesus, as a Jew would have done, completely immersed in his people's culture, such as when he calls Him "firstborn of the world" (bekoro shel olam-firstborn-of-the-world; or Qadmono shel olam-First-Primordial-of-the-world"), clarifies the text's message, which perfectly aligns with Jewish phraseology and ideology and with the entire content of the praise written by the apostle; “everything was created in Him, by Him and for Him,” and He is “before everything, and everything subsists in Him.” The overall idea is clear: the Messiah is above all creation. He is God.
Shemot 34:20
- להקב"ה שהוא בכורו של עולם
- lehaqadosh baruch hu shehu bekhoro shel olam
- "Blessed be He (i.e. God), that He is the firstborn of the world"
Kli Yakar on Exodus 9:14:5
- בהקדוש ברוך הוא בכורו של עולם כדאיתא בספר נוה שלום
- behakadosh baruch hu bekhoro shel olam keda'ita b'sefer noveh shalom
- "...the Holy One, Blessed be He, the firstborn of the world, as is found in the book 'Nove Shalom'"
In this context, the phrase "בכורו של עולם" (bekhoro shel olam), translated as "the firstborn of the world," is referring to God. The text seems to be using metaphorical language to describe Pharaoh's defiance against God, who is referred to here as the "firstborn of the world." This text connects the concept of the firstborn to God, referencing Him as the "firstborn of the world." It's not referring to a literal firstborn person but is using the term to emphasize the primacy and preeminence of God.
Rabbi Bahya ben Asher on Exodus 34:20 in Mikraot Gedolot:
"Redeem every firstborn of your sons, and do not appear before Me empty-handed – anyone who has the merit of being a firstborn, it is a great virtue, and it is a hint to the Holy One, Blessed be He, that He is the Firstborn of the world. The service of offerings in ancient times was with the firstborns; thus, Jacob was zealous, and Esau the wicked sold [his birthright], despising the service of the Blessed God. Afterward, the firstborns were disqualified by the sin of the Golden Calf, and the Levites were separated in their place so that the service should be with them and not with the firstborns. Even though the service is not with them, they still have virtue and advantage over other people, because they are firstborns. Our Rabbis expounded: anything that is said to be 'Mine' (i.e., belonging to God) is in this world and in the world to come; Israel is [considered as such] in this world and in the world to come, as it is said."
This passage speaks of the great status of the firstborn and connects it symbolically to God, who is referred to as the "firstborn of the world."
Klei Yakar on Exodus 9:14
"The hail struck what was selected first, in retaliation for Pharaoh's insolence toward the Holy One, blessed be He, the Firstborn of the world, as is mentioned in the book 'Naveh Shalom,' and incidentally, the verse informed us about the flax and barley."
The term "firstborn of the world" in this context likely refers to God's status as the ultimate origin and creator of the universe. In Jewish thought, God is often described as the "first" in the sense that He is preeminent, supreme, and without beginning. The world was created by Him, and everything in existence comes from Him.
By describing God as the "firstborn of the world," the text may be emphasizing the special status of the firstborn as a reflection or symbol of God's own primacy and sovereignty. Just as the firstborn child has a particular status within a family, God's status as the "firstborn" signifies His unique and unparalleled position in relation to the created world.
The concept also connects with the theme of redemption, as it may be drawing an analogy between the redemption of the firstborn son in Jewish law and the ultimate redemption of the world by God. In this view, the redemption of the firstborn is not just a legal requirement but carries deeper theological and eschatological significance, reflecting broader themes of divine order, holiness, and redemption.
The phrase "πρωτότοκος πάσης κτίσεως" from Colossians 1:15 translates to "the firstborn of all creation" and is used in the New Testament to describe Jesus Christ. Both the Jewish concept of God as the "firstborn of the world" and the Christian concept of Christ as the "firstborn of all creation" deal with the notion of primacy and preeminence.
-
Jewish Concept (Firstborn of the World):
- Applied to: God, the Creator of the universe.
- Meaning: Emphasizes God's unique status as the source and origin of all creation. God's being referred to as the "firstborn" symbolizes His supremacy and sovereignty.
- Theological Implications: This concept underscores the monotheistic belief in one God, who is above all and the source of everything. The status of the firstborn in Jewish law may also be a reflection of this divine attribute.
-
Christian Concept (the Firstborn of All Creation, Colossians 1:15):
- Applied to: Jesus Christ.
- Meaning: This term is part of a larger Christological statement that emphasizes Jesus' preeminence over creation and His unique relationship to God the Father. Being the "firstborn" is understood in the context of primacy and supremacy over all creation.
- Theological Implications: This concept is deeply rooted in the Christian understanding of the Trinity, where Jesus is considered both distinct from and one with the Father. It asserts Jesus' deity and His unique role in the process of creation and redemption.
Thus both terms use the metaphor of the "firstborn". In Judaism, it emphasizes God's unique status as Creator, while in Christianity, it speaks to the unique role and nature of Jesus Christ in relation to all creation. Both terms underscore a theme of primacy and supremacy in their respective contexts.