Sermon Tone Analysis

Darkness has been growing all around us for weeks, as the days get shorter and as daylight savings time is now only a memory.

In ancient times, pagan peoples thought the darkness signaled the triumph of evil gods or a king of the underworld, over the gods of light.

Of course, you and I know it’s just part of the creation’s rhythm, and though we may not like it, we’re used to darkness in our lives this time of year.

But even though we’re used to it, we know as well that darkness has a certain power—and it’s not necessarily power for good.

You can get lost in physical darkness, and you are more vulnerable; you can’t see danger coming in advance.

And in these parts, at this time of the year, it’s common to have the deer out and about; Tanya comes upon them quite frequently when she leaves for work at 4:00 AM.

Even physically, we human beings need light.

Some people have to take steps to fight off depression and other maladies when it get dark so early.

Physical darkness has a certain power.

The Last Sunday of the Church Year is variously named in modern Christendom: Sunday of the Fulfillment, Christ the King Sunday, and so on.

In all of these variations of recent (and not-so-recent) liturgical innovations, one should never lose the end-time orientation of this Sunday.

The Old Testament Reading from Malachi records the faltering faith of some in Israel who have decided that “it is vain to serve God” (), since evil persists in the world.

The prophet’s word invites such discouraged believers to look forward to “the day when I make up my treasured possession” (3:17).

The Psalm, well-loved because of its association with Reformation Day, invites believers in Israel and today to be confident even in the midst of terrible troubles.

The Psalm promises that even on the earth, Yahweh will be exalted above the nations (46:10)—one day!

The appointed Gospel, from the crucifixion scene in (23:27–43), may not at first seem to fit.

Yet the repentant thief’s words to Jesus and the Lord’s reply do contain an “already and not yet” quality.

Though we don’t know completely what was in the thief’s mind when he said, “Jesus, remember me when you come into your kingdom” (23:42), Christian readers today can validly think of the day when Christ comes again to rule the world.

The Lord’s reply of rest and comfort already at the day of death (“Today you will be with me in Paradise,” 23:43) reminds us that even before the great Day, we are safe in the arms of Christ, and that not even death can separate us from his love.

Relevant Context

The great Christological affirmations that comprise the majority of the appointed text flow directly from the thanksgiving section of Colossians (1:3–8) and the apostle’s prayer that the believers be filled with the knowledge of God’s will.

The result of that knowledge will be “to walk in a manner worthy of the Lord” (1:10), a series of four participles (“bearing fruit,” “increasing,” “[being] strengthened,” and “giving thanks,” 1:10–12) further describe how that “worthy walking” then follows.

The last participle (1:12), “giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light,” leads directly into the appointed Reading.

The note of “with joy, giving thanks” can be related to the Reading as effect is related to cause.

Believers, both then and now, can live in difficult times as they await the end, because the Father has done his great deeds in and through his great Son, who is the Father’s image.

This “joyful” theme can serve as the conclusion of the sermon.

Textual Notes

This portion of Colossians contains one of the most exalted expressions of Christological truth in the entire Scripture.

The so-called “Christ Hymn” runs (under most understandings) from v 15 through v 20; this text has been the center of controversy (especially during the Christological controversies of the fourth century).

For orthodox Christians, however, it has proven to be one of the most powerful sources of teaching regarding the identity and the work of Jesus.

Vv 13–14 proclaim the Good News of what God the Father has done subjectively; that is, through Gospel and Baptism, he has rescued the believers from the authority of darkness and transferred us to the reign of his beloved Son; in the Son, we are redeemed and forgiven.

Notice the importance of understanding “kingdom” (or “reign”) in v 13 in a dynamic way.

It is parallel to “domain” earlier in the verse, and reflects the teaching of Jesus about the “reign of God,” namely, God’s breaking into history to re-establish his kingly rule in Jesus.

Ultimately, the “reign of God” is an eschatological concept, still awaiting final manifestation at the parousia.

If vv 13–14 proclaim the Good News applied, vv 15–20 could be understood as the rock-solid, absolutely certain objective Good News—what God’s beloved Son is and what he has done outside of us.

Although scholarly analyses of the structure of these verses vary, one can perceive two sections.

Vv 15–17 proclaim Christ’s identity as creator, God over all things, while vv 18–20 proclaim him as the Church’s head, her future, and her chosen reconciler.

In v 15, the phrase “firstborn of all creation” gave rise to great controversy, since Arians and others read it to imply that Christ was a creature.

But as LXX and Ps 88:28 show, the term firstborn does not necessarily imply “other siblings.”

Indeed, v 16’s emphatic message that Christ created everything makes it impossible for “firstborn of all creation” to imply that Christ himself is only a creature—though surely he shares our creaturely existence as true man who, through the blood of his cross, saved us.

In v 18, however, “firstborn from the dead” probably does imply a connection with us humans, since Paul elsewhere designates Christ as the first of many to rise ().

The overall movement of the text might be described as follows.

The proclamation that God has saved us in Christ and transferred each believer to living under the reign of the Son is firmly and objectively rooted in the person and work of the Son, Creator of all and Head of the Church.

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Darkness has been growing all around us for weeks, as the days get shorter and as daylight savings time is now only a memory.

In ancient times, pagan peoples thought the darkness signaled the triumph of evil gods or a king of the underworld, over the gods of light.

Of course, you and I know it’s just part of the creation’s rhythm, and though we may not like it, we’re used to more darkness in our lives this time of year.

But even though we’re used to it, we know as well that darkness has a certain power—and it’s not necessarily power for good.

You can get lost in physical darkness, and you are more vulnerable; you can’t see danger coming in advance.

Even physically, we human beings need light.

Some people have to take steps to fight off depression and other maladies when it get dark so early.

Physical darkness has a certain power.

Spiritual darkness has power too.

In our world and in our lives, the darkness can seem very powerful at times—almost as if it controls and reigns over us.

We know there really is a king of darkness, and he is very powerful.

But even though we feel the power of darkness, God’s Word here in , holds out for us a tremendous promise.

A NEW KING—JESUS—IS REIGNING NOW AND THE AUTHORITY OF DARKNESS HAS BEEN BROKEN.

And this morning our Epistle reading will show how though the darkness seems so strong, God is stronger still, and yes, in Christ Jesus He breaks this power of darkness in our lives.

New King—Jesus—Is Reigning Now, and the Authority of Darkness Has Been Broken.

Darkness Seems so Strong!

Darkness Seems so Strong!

Satan’s domain can well be described as a “domain of darkness.”

Satan trades in deception and temptation and fear.

1. Satan trades in deception and temptation and fear.

That is to say, his actions would look hideous in the light, so he keeps them from being exposed.

a.

That is to say, his actions would look hideous in the light, so he keeps them from being exposed.

And what we can’t see either traps us if we’re unsuspecting or terrifies us if we know they’re lurking.

b.

And what we can’t see either traps us if we’re unsuspecting or terrifies us if we know they’re lurking.

2. We were once in that kingdom of Satan, the “domain of darkness,” because sin cast us out of the kingdom of light.

We were once in that kingdom of Satan, the “domain of darkness,” because sin cast us out of the kingdom of light.

Even now, Satan and sin still pull at you and me.

B.

Even now, Satan and sin still pull at you and me.

1. Pulling with deception: It (sin) and he (Satan) aren’t really as dangerous as all that.

(Suggest specific ways we fall into this.)

Pulling with deception: It (sin) and he (Satan) aren’t really as dangerous as all that.

Eve was deceived in the garden.

Satan twisted what our Lord said to them and she fell for it.

We listen to the lies of Satan as well, who tells us we can handle certain situations on our own; that we don’t need God’s help, nor do we need to pray about a particular situation.

Pulling with temptation: Is it really wrong?

Television is not what it used to be, due to alternative lifestyles, and overt sexual situations that are in your face.

Left unchecked, they turn our minds into a playground of thoughts unbecoming of one who has been rescued from the domain of darkness.

2. Pulling with temptation: Is it really wrong?

(Suggest examples of what “it” might be.)

3. Pulling with fear: But I’m so sinful!

Forgiveness is for good people.

(Suggest sins that might seem unforgivable.)

Pulling with fear: But I’m so sinful!

God cannot possibly forgive me for this!

We all fall into sin that we cannot seem to get the upper hand with: sins we commit again and again, where we’ve gone to the Lord 1,000 times asking forgiveness for the same thing, AGAIN!

That pull of sin and Satan may deceive you and lead you into discouragement and despair.

C. That pull of sin and Satan may deceive you and lead you into discouragement and despair.

1. What’s wrong with me?

What’s wrong with me?

Maybe I should just give up the battle and stop trying to live for Christ?

2. Maybe I should just give up the battle and stop trying to live for Christ?

OT Reading: — “It is vain to serve God...” is what Satan is trying to get us to say when the battle gets too hard.

But, dear friends in Christ,

God is Stronger!