If indeed the author of Colossians is attempting to compile early Christian thought in an attempt to push back against an early form of Jewish Gnosticism then it is a mistake to locate the Colossian hymn in the centre of the author’s argument^[44]. It is instead Colossians 1:13 that provides the briefly stated thesis of Paul’s letter. “For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins^[45].” This is a typically Pauline argument. God has already worked to save those he will through his faithfulness to his promises. The new perspective on Paul first argued by E.P. Sanders^[46] and developed by, among others, N.T. Wright^[47] and James Dunn^[48], has helped us to see Paul not as a reactionary set against a caricatured Jewish faith^[49] but as covenantal Jew firmly rooted in the basic foundation of Jewish grace. This is a position Sanders titled “Covenantal Nomism^[50]”. It is important here to note the effusively positive language the author uses to describe these believers. They are addressed as faithful brethren in Christ^[51] with a reputation for faith and love^[52]. They have been bearing fruit^[53] and have understood the grace of God^[54] as evidenced by their love in the Spirit^[55]. All of this is stated before the author reaches his proclamation of God’s salvation. Verses 15 through 20 then, which provide the basis of the Colossian hymn, provide a poetic restatement of the authors argument appealing to a perhaps already known and authoritative passage. Christ here is presented as the embodiment of God’s wisdom ensuring his role in this salvation is rooted in the audience’s imagination of creation.

Verses 1:21 through to 2:4 finally provide a warning to the audience in order that they not be led away from this reality by false teachers and fine sounding arguments. In light of the author’s earlier high praise and our newly informed perspective on Paul’s teaching, it is unlikely that the author was suggesting that the Colossian believer’s salvation was in danger of being lost. Instead it is more likely he was encouraging the community so that they would not be moved away, “from their hope. This suggests that their movement would be in relation to their confidence in the gospel’s promise, not their objective standing or position before Christ^[56].” As Bing develops this line of reasoning he suggests that what the author is attempting to protect here in the Colossian communities ‘hope’, is their assurance of salvation. The author’s goal is that the Colossian confidence not be subverted from a foundation which is only from and through Christ^[57].