J. L. Terveen Colossians 2
19
presented such an incarnational relationality in christological contexts of accessibility and
authority. Finally, the incredible sequence of metaphors in 2:11-15 describing the
effectual nature of Jesus redemptive work draw their force consistently from the "in
him/Christ" christology. These poignant and powerful images show that union with
Christ provides the christological touchstone of authentic Christianity.
Indeed, union with Christ does function throughout 2:8-15 as the primary
hermeneutical key to unlocking Pauls argument. This has been particularly evident in
the (1) lexical and literary emphasis on the
and
terminology, the (2)
distinctive and numerous incorporatively oriented metaphorical images, and (3) the
fullness motif accenting relationally redemptive completeness.
1
In 2:4 Paul anticipates some of the pejorative note of his warning more thoroughly explicated in 2:8-23,
particularly in the motif of deception through seemingly wise argumentation. Paul also anticipates in 2:4
the line of response he will take, as
looks back on the christologically focused gospel teaching
so emphatically and distinctively recalled (especially the hymnic 1:15-20) by Paul within the more
personally oriented beginning section of this epistle (1:1 2:5).
2
See e.g. 1Cor.8:9; 10:12; Gal.5:15: Phil.3:2.
3
The singular
and following singular substantival participle may well point toward a particular
individual in Pauls mind. Though obliquely referenced by the indefinite pronoun, it seems probable that
both Paul and the Colossians knew the individual. However, the possibility that the singulars are a
generalizing device devoid of number specificity cannot be discounted.
4
Though the vexed question of the nature and content of the so-called "Colossian heresy" has occasioned
no little amount of scholastic investigation, and though Col.2:8-23 is the premier passage in Colossians for
determining the nature of the trouble at Colossae which Paul opposed, this present study focuses mainly on
the nature of the Pauline response to the trouble at Colossae particularly its critical christological aspect.
Though occasional allusion will be made of necessity to the trouble and the antagonist/s at Colossae,
comments will arise only secondarily out of a more focused concern with describing Pauls response in the
target passage. In passing, the present writer suspects the Jewish nature of the trouble has been
underappreciated in the last century of scholarly investigations, while the syncretistic and proto-gnostic
aspects have been overplayed. Our own work will be seen to lend limited support to those supporting a
more Jewish oriented hypothesis concerning the trouble at Colossae though again it must be emphasized
that this goes beyond the limits set for this present study.
5
Though the term was literally used of taking off prisoners of war or materials as captive booty, the
figurative sense plainly suggests in Col.2 context the idea of carrying someone off away from the gospel
truth [W. Bauer, A Greek-English Lexicon of the New Testament and other Early Christian Literature,
BDAG (Chicago: University of Chicago Press), p.955]. In Col.2 context (2:4, 8) the imagery is intimately
connected to the methods of attractive (though deceitful) argumentation, hence legitimizing the nuanced
sense of "captivating." In conjunction with the future
the present tense of the NT hapax
likely possesses a future aspect (a conative present "trying to take captive"). This would then point
toward a potential problem situation to be aware of and avoided rather than an existing situation to be
remedied.