No I don’t think there’s any compelling reason to think those are hymns or snippets of hymns.
"Many believe that Paul has adopted a preexisting hymn (so, e.g., Schweizer 1982: 55–56 and literature cited there). This is typically based on the following observations about 1:15–20: (1) that verses 15–20 contain balanced rhythmic units; (2) the section could appear to stand alone and make sense apart from its context; (3) frequently repeated words, (4) non-Pauline phraseology and hapax legomena; (5) the use of literary devices such as chiasm (or inclusio or parallel or antithetically parallel expressions); (6) the unusually numerous relative pronouns; (7) the shift in pronouns: verses 13–14 are in the first person, and verses 21–23 are in the second and third person, while verses 15–20 are consistently in the third person (see Mitchell 2000: 65; Garland 1998: 82, summarizing most of these observations by others). More recently Gordley (2007: 32–39) defines Col. 1:15–20 as “an example of a hybrid of Jewish and Greco-Roman expressions of praise that can be considered a philosophical prose hymn” (2007: 39), which has been adopted by the author of Colossians (2007: 170–230)
Beale, G. K. (2019). Colossians and Philemon. (R. W. Yarbrough & J. W. Jipp, Eds.) (p. 77). Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group."
"A Hymn in Praise of Christ (1:15–20)
15 He is the image of the invisible God,
the firstborn of all creation.
16 For in him were created all things
in the heavens and on the earth,
the visible and the invisible,
whether thrones or dominions
or principalities or authorities;
all things were created through him and for him.
17 He himself is before all things,
and all things hold together in him;
18 and he is the head of the body, the church.
He is the beginning, the firstborn from2 the dead,
in order that he might be in all things preeminent.
19 For in him all the fullness of God was pleased to dwell,
20 and through him to reconcile all things to him,
making peace through the blood of his cross (through him),
whether the things on the earth or the things in the heavens.
It is generally agreed that at this point the writer(s) have included an already formed hymn. The marks of hymnic or poetic form are clear enough (cf. particularly Wolter 72):
(1) a relative clause beginning with “who” (ὅς), presupposing an opening line that identified the object of praise and evoked the hymnic response, and introducing a sustained description of the one so designated (cf. Phil. 2:6; 1 Tim. 3:16; Heb. 1:3; 1 Pet. 2:22);
(2) a sequence of clauses and phrases that fall easily into matching rhythmic units;
(3) a clear structure of two strophes (1:15–18a, 18b–20), marked by paralleling of key motifs—
1:15 “who is the firstborn” 1:18b
1:16 “because in him” 1:19
1:16 “all things, through him, to him” 1:20
—by the thematic repetition of “all things” (twice each in vv. 16 and 17, once each in vv. 18 and 20), and by a movement from the creation of “all things in the heavens and on the earth” (1:16) to a climax of reconciliation of “the things on the earth and the things in the heavens” (1:20; see, e.g., discussion in Kehl, Christushymnus 28–49);
(4) resulting in a rounded unit whose meaning is self-contained and not dependent on its immediate context but which nevertheless appears to have been “nested” between two passages functioning as introduction (1:12–14: “in whom … who”) and corollary (1:21–23: “to reconcile all things … and you he has now reconciled”), even though it disrupts the context to the extent that it interposes a third person sequence into a more personal “we/you” sequence;
(5) not to mention (the least decisive consideration) the appearance of various terms (particularly “visible,” “thrones,” “hold together,” “beginning,” “be preeminent,” “making peace,” “the blood of the cross”) that are not found elsewhere in Paul (Deichgräber 153 is overconfident on this point).
Dunn, J. D. G. (1996). The Epistles to the Colossians and to Philemon: a commentary on the Greek text (pp. 83–84). Grand Rapids, MI; Carlisle: William B. Eerdmans Publishing; Paternoster Press."
"The most common explanation for this syntactical distinctiveness is that Paul is here quoting traditional material, a “hymn” or confession about Christ. Other evidence cited in favor of this hypothesis is (1) the relative pronoun that opens the passage (hos, for which TNIV has supplied the antecedent, Son), which is said to be typical of New Testament “hymns” (e.g., Phil. 2:6; 1 Tim. 3:16); (2) the occurrence of some words that are rare or absent in Paul’s own vocabulary; and (3) the repetition of some key words and phrases. Further speculation about the original hymn’s content, structure, and life-setting in the church has generated a veritable academic cottage industry. And “speculation” is, all too often, the appropriate word, for many of the theories rest on pretty weak or greatly debated foundations. Where these theories affect our interpretation of the passage, we will bring them into our discussion either here or at the relevant point in the exposition.
Moo, D. J. (2008). The letters to the Colossians and to Philemon (pp. 108–109). Grand Rapids, MI: William B. Eerdmans Pub. Co."
"Paul obviously uses the language and concepts of the hymn as his christological ammunition in fighting the false teachers. This consonance between “hymn” and the rest of the letter can be explained in two ways. (1) Paul quotes a hymn that provides the theology he needs to combat the false teachers. (2) Paul composes a hymn that enunciates the theology he will use to combat the false teachers. Deciding between these options is difficult. On the one hand, favoring Pauline authorship is the improbability that he would find a ready-made hymn that so nicely dovetailed with the theology he needed to bring to bear against this particular false teaching. But, on the other hand, some of the concepts of the “hymn” are not clearly (or only indirectly) taken up in the rest of the letter (e.g., “image of God”; “firstborn over creation”; “in him all things hold together”; “the beginning and the firstborn from the dead”). Moreover, we have to allow for the possibility that Paul has “redacted” an earlier hymn by adding elements particularly relevant to the false teaching (many scholars think the language about spiritual beings in vv. 16 and 20 falls into this category). We slightly incline to this latter option as the most likely: Paul has quoted and redacted an earlier hymn.
Moo, D. J. (2008). The letters to the Colossians and to Philemon (p. 110). Grand Rapids, MI: William B. Eerdmans Pub. Co."
So no, it wouldn’t. But again, I believe it is clearly shown through a careful study through Kings and Chronicles on the subject that it’s these 150 Psalms God commissioned for our use.
