C. John Collins, «Colossians 1,17 'hold together': A co-opted term», Vol. 95 (2014) 64-87
The Greek terms rendered 'hold together' in Col 1,17 (sunistemi), Wis 1,7 (suneko), and Sir 43,26 (sugkeimai) do not derive from Septuagint renderings of the Hebrew Bible; instead they are terms that Second Temple Jewish and Greek Christian apologists co-opted from Hellenistic philosophy to commend 'biblical' concepts to the Graeco-Roman world. From these texts we can infer the semantic relationships of these verbs. The 'liturgical composition' in Col 1,15-20 displays a combination of biblical wisdom and co-opted philosophy.
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COLOSSIANS 1,17 “HOLD TOGETHERâ€: A CO-OPTED TERM
III. Conclusions for Col 1,15-20
Although the passage, Col 1,15-20, is widely acknowledged to
be a discrete section in the letter to the Colossians, there is still dis-
agreement over just what is its literary type, and what is its compo-
sitional relationship to the whole letter. Probably the most common
position is that it is a “poem†or “hymnâ€, which the author of Colos-
sians cited in order to reinforce the points he sought to make in the
letter. A variation of this position is to call the passage a “liturgical
compositionâ€, without getting more precise as to exactly how the
congregation might have used it (e.g., singing in unison, chanting,
reciting), and this is how I will refer to the passage 43.
Further questions arise over whether the author of this passage is
the same as the author of the letter. In this essay I do not discuss the
authorship of the letter, or of the passage, 1,15-20. I simply suggest
that the pointers within the letter to Paul’s involvement invite the au-
dience to take it as if it came from Paul, which I take to mean consis-
tently with Pauline strategies known elsewhere (such as co-opting).
Col 1,15-20 gives evidence of being well structured. Re-
searchers have proposed a number of different analyses for its struc-
ture, but none seems to have won the day. B. Matthews offers a
helpful survey of the proposals, and provides his own persuasive
argument for a chiasm 44. He notes that the two occurrences of o[j
evstin (“he isâ€) followed by prwto,tokoj (“firstbornâ€) and o[ti evn
auvtw/| (“for in himâ€) 45 in vv. 15-16 and 18b-20 bracket the two oc-
currences of kai. auvto,j evstin (“and he isâ€) in vv. 17 and 18a.
In Matthews’ analysis, the chiastic structure highlights its center,
1,17b-18a:
As such, the center of the chiasm communicates that just as Christ
is pre-eminent over, and sustains, all things in the original creation,
he likewise is pre-eminent over and preserves the Church.
43
Thus J. SUMNEY, Colossians (New Testament Library; Louisville, KY
2008) 61.
44
B.J. MATTHEWS, “What on earth is the plh,rwma? Christ and church in
Colossians 1:19â€, forthcoming.
45
The ESV margin at v. 16a, “in himâ€, serves the parallelism better than
the text, “by himâ€, though the instrumental interpretation may well be right
(cf. the end of v. 16; 1 Cor 8,6; Heb 1,2; John 1,3, all using dia,, “throughâ€).