Sermons

Review: Behold My Servant

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Cover image of "Behold My Servant" by john Calvin, translated by Robert White.

Behold My Servant, John Calvin, translated by Robert White. Banner of Truth (ISBN: 9781800405080) 2025.

Summary: Seven sermons by John Calvin on Isaiah 52:13-53:12, the fourth “Servant Song” emphasizing his death for the sins of many.

Within the book of Isaiah, there are four passages speaking of “my servant,” often called the “Servant Songs.” They are among my favorite texts in Isaiah, having heard or read several expositions of these passages (and given a set myself!). They build up to the pinnacle of the last and most memorable of these, Isaiah 52:13-53:12, beginning with the words, “Behold My Servant.” While there have been many speculations about the identity of the servant (Israel? Cyrus?) most Christians believe that somehow Isaiah had a sneak peak at the life, death, and vindication of Jesus.

That was certainly John Calvin’s thinking. From Robert White’s introduction, we learn that Calvin preached daily. On Sundays, he usually preached from the New Testament or Psalms. On alternate weeks, he preached from Old Testament books. The seven sermons in this book were preached on Saturday, June 18 and Monday June 27 through Saturday July 2, 1558.

Before going on, I want to say a note about those hesitant of reading Calvin. Many fear he is too intellectual or obscure. Far from it! I spent a summer reading The Institutes, which was both intellectually and devotionally one of the richest reading experiences of my life. Calvin has both the razor sharp mind of the lawyer and a devotional warmth of one who is passionately caught up in what he writes. But read him in a good translation!

This is a good translation. And one of the first things I noticed is the directness with which Calvin addresses his listeners. For example, on Isaiah 53:4-6, writing on “by his wounds we are healed,” he pleads,

“Accordingly, let us learn to come to this source and fountainhead, so that we may draw from him all that we lack, Our Lord Jesus Christ has sufficient to satisfy all of us. We should not fear that the fullness of grace which he possess will ever run dry; he will give us his part and portion to each one who comes seeking it in him. Let us come boldly, then to our Lord Jesus Christ” (p. 53).

The sermons unfold the text as follows:

  1. The Servant of the Lord (Isaiah 52:13-53:1)
  2. The Rock of Offense (Isaiah 53:1-4)
  3. Stricken for Our Iniquities (Isaiah 53:4-6)
  4. A Lamb to the Slaughter (Isaiah 53:7-8)
  5. Seed for Many Generations (Isaiah 53:9-10)
  6. The Travail of His Soul (Isaiah 53:11)
  7. Our Advocate and Intercessor (Isaiah 53:12)

Calvin portrays the suffering of the Servant Jesus, that he was despised, knew grief, physical and mental anguish. Beyond this, he unfolds what the text reveals of the Servant’s mission is that necessitates this suffering. Specifically, sermon by sermon, he elaborates the Servant’s atoning sacrifice. He sprinkles us with his blood. He bears our weaknesses and sorrows as one stricken by God. And he bears our iniquities. We glimpse the scope of his saving mission. Finally, throughout these sermons, Calvin invites us to ‘come to Jesus Christ” — in humility, and continuing gratitude and trust.

In addition to the rich, substantive expositions of Isaiah’s text, Calvin concludes each sermon with a prayer. I found it a blessing to pray these aloud, agreeing with my brother across nearly 500 years. These sum up his theme for each text and lead us to appropriate the truth found within.

Another feature I would note is Robert White’s Introduction. Not only does he set the sermons in historical context. He also introduces key themes the reader will encounter. All in all, I would highly commend this series of messages, which whet my appetite to read more of Calvin’s sermons.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Render Unto Caesar

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The Tribute Money - (Le denier de Cesar) - James Tissot

Brooklyn Museum – The Tribute Money – (Le denier de Cesar) – James Tissot, Public Domain via Picryl

On Sunday April 28, I gave the message at our church on the theme of “Discernment in Politics.” It’s been a crazy day and because of that, I do not have a book post prepared so I thought I would share a transcript of the talk. This is not a message about what person or party to support or even how to make those choices. It’s more about living with wisdom and peace in this fraught political season. I hope you find it helpful.

Discernment in Politics: Matthew 22: 15-22

15 Then the Pharisees went out and laid plans to trap him in his words. 16 They sent their disciples to him along with the Herodians. “Teacher,” they said, “we know that you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by others, because you pay no attention to who they are. 17 Tell us then, what is your opinion? Is it right to pay the imperial tax[a] to Caesar or not?”

18 But Jesus, knowing their evil intent, said, “You hypocrites, why are you trying to trap me? 19 Show me the coin used for paying the tax.” They brought him a denarius, 20 and he asked them, “Whose image is this? And whose inscription?”

21 “Caesar’s,” they replied.

Then he said to them, “So give back to Caesar what is Caesar’s, and to God what is God’s.”

22 When they heard this, they were amazed. So they left him and went away. (Matthew 22:15-22, NIV)

Introduction

Have you ever noticed how when you are anxious in anything that it helps to take some deep breaths, to step back, and understand what is going on. Recently, I had a physical exam, and my blood test results show a particular measure out of whack. These days, you often get this info before hearing from your doc. Of course I go on the internet and discover all the dire things this could mean. So I wrote to my doc. It turns out he ran a follow up test that was finer grained, identifying a condition, probably genetic, that was benign, and sent me an educational article. My doc’s discernment and the educational info he sent greatly reduced my anxiety and gave me a few things I could do and watch out for.

Much of our political discourse, particularly in advertising and on social media, is designed to arouse our anxiety. Part of this is to keep us clicking. It appeals to more primitive parts of our brains involved in protecting ourselves, bypassing the parts of our brain that think. There are times when we need that part of our brain. I’d like to suggest politics is not one of them and the example of Jesus in Matthew offers us a lesson in political discernment.

Some Background

A little background might help us in understanding the passage. First of all, it is part of a section from Matthew 21:23 through 22:46 where Jesus is engaging various opponents in the temple during the week before the crucifixion. After responding to a question on what authority he does things like cleanse the temple, he tells three parables about the two sons, about the wicked tenants in the vineyard, and about the wedding banquet where his opponents recognize that he is speaking about them.

So we come to this passage where the Pharisees and Herodians get together to trap him. What’s curious about all this is that they are usually political enemies. The Pharisees are the people’s party while the Herodians support the Roman establishment. The trap they come up with is ingenious. Rome levied a special poll tax on subject peoples that Roman citizens did not need to pay. It was a reminder that they were under the thumb of Rome.

The question they come up with is a “gotcha” question, at least if you just stuck to “yes” or “no.” Answer yes, and Jesus would alienate many Jews who resented the tax, including some of the Pharisees. Answer no, and Jesus could be charged with treason.

When Jesus asks for a coin, they probably gave him a denarius that had an image of Tiberius Caesar on one side. The image alone would be offensive to Jews who were told to “make no graven images” and the inscriptions were equally offensive: “Tiberius Caesar, son of the divine Augustus” on one side and “pontifex maximus” or high priest on the other. Which begs the question of why they have these coins!

So what may we learn from how Jesus handles this?

Jesus discerns their intent. He recognizes they are trying to trap him. Now the intent of our politicians is not always evil, but it is good to listen to the intent behind the words. Another word for this may be interests. Around most political issues there are various interests including our own. The question is whether the interest or intent is merely personal advantage for one group or the common good of all. If a political position advantages some at the expense of others, there is evil or unjust intent.

Jesus discerns ways they are trying to manipulate him. They say some very nice things about his integrity, his teaching, and that he will not be swayed by attention-getting. This can happen through flattery, fear or false promises. There may have even been a temptation for Jesus to be an “influencer.” The invitation to be on the inside, to have influence can be intoxicating. Jesus resists it.

Jesus discerns the false and reductive binary they offer him. So much of our political polarization has to do with turning nearly everything into one of these binaries. Do you know that there was a time in the 1960’s and 1970’s when environmental measures were supported by both parties and a Republican president established the EPA? Then the environment was politicized, and you had to choose between being pro-business and pro-environment, which is like saying, you must choose between walking and chewing gum. And so we are either pro 2nd amendment or for government confiscating all our guns. We are pro-life or pro-choice. We must choose between open borders or building the wall.

The reality is that choosing one side of these binaries excludes the interests and concerns of a lot of people. They also oversimplify the world. Real solutions are often both more complex and creative.

Jesus discerns a kingdom alternative that is far richer. Jesus recognizes the reality that there will always be government. His reply is kind of matter of fact. Give Caesar what is his. Caesar made the coin. The Roman empire is just an earthly power, no less no more.

But he also speaks to what ought to be on the heart of every Jewish listener. What belongs to God? Actually, what doesn’t belong to God? He is Creator. He gives life and land, the cattle on a thousand hills are his, his eye is on the sparrow, he knows the number of hairs on our heads. Sure, let Caesar have his pocket change. And let God have all of your life! Embrace all that is God’s! No wonder people left amazed.

Rather than taking sides, might the role of Christians be to work with both sides, whether locally or nationally to find richer alternatives? One local example I think of is the service of Pastor Rich Nathan on the Columbus Civilian Police Review Board, both supporting the work of police and providing civilian accountability for how they police to restore trust between police and the community.

Jesus discerns ultimate allegiances and our only hope. Any government, nation, or political party are ”just” politics, “just” government. They don’t hold a candle to God’s everlasting global kingdom. They only have a limited function under God. They are not unimportant and we should seek the best people we can find to serve in positions of public trust. But if you are a professing Christian, you have sworn absolute allegiance to the king of kings and lord of lords and there is no part of our lives exempt from that allegiance: our money, our time, our possessions, our sexuality, our ambitions, our work, our retirement, and our politics.

He is also the one we trust absolutely for not only our salvation but for our life and health in the world. I wonder if this is so for us. I wonder if some Christians have embraced the politics of right or left with such a religious fervor because they don’t believe that God can save. They don’t believe the gospel’s power.

I suspect all of us here love our country and all of us may have concerns and anxieties about it. The question is, do we trust God implicitly with that or have we placed an inordinate trust in our politics? If I’m anxious about politics, that is a signal that it is time for some kingdom discernment. Will I trust that God really is in charge, that God will always work for the good of those who love him? Nations rise and fall, and this could even be the trajectory of the United States. I don’t like that idea, and I would work against it happening in my generation, but if it comes, I recognize that my real hope is in the everlasting kingdom of the everlasting God.

Conclusion.

  1. Discerning intent
  2. Discerning interest
  3. Discerning false and simplistic binaries
  4. Discerning the richer kingdom alternative
  5. Discerning our ultimate allegiances

These are the things that enable us to live as people of wisdom and peace in our anxious political season. But if you can’t remember all of that, remember the last and pray to always discern your ultimate allegiance. What does God want? What would Jesus do? What has God said in his Word? What does absolute allegiance to Jesus require of me today? For what am I’m anxious that I will trust him, including my anxieties in this political season?

I would suggest two practical tests to help us assess where we are tending toward:

  1. What are we taking in more? Scripture, good Christian reading or excellent writing in general, sermons and podcasts or Fox or CNN, talk radio, and political memes and posts and arguments on social media.
  2. What are we talking about more? God and God’s goodness, and the ways we can live our lives loving God and neighbor, or the latest political news, what we don’t like about a candidate or party?

What we are taking in and what we are talking about most reveals where our heart is. I wrestle with this personally. As I turned the calendar to 2024, I recognized what a fraught year is ahead. I challenged myself with regard to these questions with the simple resolution, more Jesus, less politics! Finally, my wife reminded me that one other way we express our absolute trust and know freedom from anxiety is to live joyful and grateful lives for all the good, true, and beautiful things we see and experience each day. That’s another way of saying, “Our God reigns!”

Review: Advent

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Advent

Advent: The Once & Future Coming of Jesus Christ, Fleming Rutledge. Grand Rapids: Wm. B. Eerdmans Publishing, 2018.

Summary: A collection of sermons and writings organized according to the lectionary calendar of pre-Advent and Advent Sundays and special days, focusing on preparation for return of Christ.

Advent is often thought of as the four Sundays before Christmas, and a time of anticipating the celebration of Christ’s birth. It is that, and Fleming Rutledge would propose, far more. Reading Advent, it became more for me as well. This book is a collection of sermons given over many years and various locations, as well as a shorter collection of writings. Aside from the writings the sermons are organized by the Episcopal pre-Advent and Advent calendar, spanning a seven week period.

Our typical mental picture of Advent is one of warm, family-centered times of Advent calendars and activities, and the lighting of Advent wreaths. Rutledge presents us with an older tradition, and one not for the faint of heart, She reminds us of Episcopal practice, in which the church is not decorated until Christmas, in contrast to a society that decorates for Christmas with lights, ornaments, trees, and more before Thanksgiving. All this is occurring during Advent which is a time of darkness rather than light.

Rutledge reminds us that Advent occurs in a season of darkness, and in a world that is sin-darkened. It is a season of waiting for the king, and not simply for his first coming, but his return. We wait, conscious of the evil in the world and each one of us. We wait, learning to long for judgment as a setting right of things . We understand that history is coming to a culmination–a cosmic war. We wait, remembering the ministry of John who prepared the Lord’s way. Rutledge does not shy from things like judgment and hell, and believes that in the facing of biblical teaching about these things, we understand more clearly the salvation of our God in the two comings of Christ, leading us to welcome his coming in our lives.

The sermons model how to weave the events of the day, from 9/11 to an ordination into the text of a message, and to adapt material to retreats, mid-week services as well as Sundays. Most of the sermons are five or six pages in length, ideal for reading over the course of pre-Advent and Advent as a series of meditations on Advent. The sermons are not theological treatises, but rather theological addresses, from the “I” of the preacher to the “you” of her hearers. They are rich both in the unpacking of the doctrines of the incarnation and return of Christ, and practical application of these truths for individuals and congregations.

Reading this left me with fresh wonder that our God would so seek us out in the person of his Son, and left me longing for his return. To live nearly two-thirds of a century is to see a good deal of evil, including that in myself. To see the atrocities people wreak upon each others, the contemptuousness of many in power for the lowly, the desecration of a beautiful world, all leave me longing for the day when things are set right Rutledge’s sermons do not offer an escape from the harsh realities of life. Rather, the sermons repeatedly reframe these in a larger story–one in which the God who has acted in the cradle and the cross, will act decisively both to wondrously save, and judge, wiping away every tear.

It is this we await in the darkness of Advent, mirroring the darkness of the world. Rutledge helps us see what a wonder the coming of the Dayspring truly is. Her forthright messages evidence one who has reached “the simplicity on the other side of complexity” that will prepare our hearts for Christ. There is yet time to sit down with this work before Christmas begins. I was not sorry and I do not think you will be.

Reading Reflections on this book in previous posts:

Reading Reflections: Advent by Fleming Rutledge — One

Reading Reflections: Advent by Fleming Rutledge–Two

 

Review: Three Hours

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Three Hours

Three Hours: Sermons for Good Friday, Fleming Rutledge. Grand Rapids: Eerdmans, 2019.

Summary: Short messages on the “seven last words” of Christ on the cross, preached on Good Friday of 2018.

One of the ways churches have remembered the death of Christ on the cross on what is called Good Friday is through a three hour service from noon until 3 pm, usually organized around the seven “words” of Jesus from the cross, interspersed with liturgy, hymns, prayers, and silence.

Fleming Rutledge gave seven meditations on these “seven last words” at St. Thomas Church Fifth Avenue, New York City on Good Friday, March 30, 2018. These meditations were published, with little alteration earlier this year, and served as my own Good Friday meditations this past Friday.

Each of these short meditations left me with a thought for reflection. This may or may not have been Rutledge’s focus, but I share these as much to capture them for myself, as well as to give you a taste of what is here. There is much more to each short meditation than my summary thought!

Luke 23:32-34. “Father, forgive them; for they know not what they do.” What about those who know what they are doing, as is the case for all of us at times? Christ is the one who died to justify the ungodly!

Luke 23:39-43. “Verily, I say unto thee, Today thou shalt be with me in paradise.” We speculate much about the afterlife. We focus little on what it means when Jesus says that it will be “with him.” “In his presence is fullness of joy!”

John 19: 26-27. “Woman, behold thy son!…Behold thy mother!” Two unrelated believers become kin. “There is no other way to be a disciple of Jesus than to be in communion with other disciples of Jesus” (p, 32).

Matthew 27:45-46. “My God, my God, why have you forsaken me?” Jesus “steered toward the pain” and plumbed the very bottom of despair and alienation as he “became sin” and surrendered to Death. This is the one who has defeated Death and Hell, whose love, nothing can separate us from.

John 19:28-29. “I thirst.” Water is life. Living water is nothing less than real water–the water from Jesus side along with his life-giving blood. The one who thirsted now says, “come to the water.”

John 19:29-30. “It is finished.” Rutledge writes, “The crucifixion is not just an unfortunate thing that happened to Jesus on his way to the resurrection. It is not a momentary blip on the arc of his ascent to the Father. John tells us otherwise. It is precisely on the cross that the work of Jesus is carried through to its completion” (p. 67). Tetelestai!

Luke 23:44-46. “Father, into thy hands I commend my spirit.” In Flannery O’Connor’s words quoted here, “The creative action of the Christian’s life is to prepare his death in Christ.” We each may commend our lives to the Father through this Son.

It was the reading of Rutledge’s magnificent study on the crucifixion (review) that prompted me to buy this book. In much briefer form, I found the same depth of thoughtfulness, and elegance and economy of words. More than this, I was led to meditate through the Seven Words on the meaning of the cross–who Christ died for, the community Christ established, the hope of being “with him,” and the cross as the consummation of Christ’s work. I found myself stopping again and again and saying, “Hallelujah, what a Savior!”

This review comes too late for you to read this on Good Friday in 2019. But it is far from too late to acquire and read this book, particularly if you rushed through Passion Week preparing for Easter, or to have on hand for next year. This book will bear multiple readings and I look forward to returning to it again and again.

 

Review: As Kingfishers Catch Fire

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Kingfishers

As Kingfishers Catch Fire, Eugene H. Peterson. Colorado Springs: Waterbrook, 2017.

Summary: A collection of 49 of Peterson’s sermons grouped into seven sections, focused on lives congruent with the teaching of scripture.

I’ve been a follower of the writing of Eugene Peterson since I heard him speak on the parables of Jesus after a very successful conference, where he warned us of the dangers that may come with success. He is a person who repeatedly has challenged me to look beyond the obvious, the “glittering images,” to the bedrock realities of keeping company with Jesus.

This is a kind of valedictory book, that Peterson has described as his last book, bringing together preaching over the course of his pastoral work into a collection of 49 of his sermons. He groups these is seven groups of seven organized around “preaching in the company of…Moses, David, Isaiah, Solomon, Peter, Paul, and John of Patmos.” Each section is preceded by a brief introduction about the one being kept company with in that part.

A theme which ties this collection together in his mind is congruence, particularly between our faith as articulated in Holy Scripture, and the ways we live out that faith. Peterson explains this further in introducing the collection:

“The Christian life is the lifelong practice of attending to the details of congruence–congruence between ends and means, congruence between what we do and the way we do it, congruence between what is written in Scripture and our living out what is written, congruence between a ship and its prow, congruence between preaching and living, congruence between the sermon and what is lived in both preacher and congregation, the congruence of the Word made flesh in Jesus with what is lived in our flesh.”

I find it almost impossible to summarize all the good I found in this collection without writing a very long review. What is compelling in these sermons is the joining of thoughtful engagement with the biblical text, thoughtful reflection on life, and unforced connections between the two. One sermon that caught my attention was “Train Up a Child” from Proverbs 22:6. After observing that the word we translate as “train” literally means “to rub the gums of a newborn child with oil before it begins to suck its mother’s breast” (scripture is so earthy!), he discusses the implications of this warm, intimate act of helping a child get started right in life. He writes,

“Some people have a box labeled ‘Sunday school,’ where training takes place for an hour every week. There is another box labeled for parents that is consulted occasionally when there is misbehavior. One of the most visible boxes these days is child psychology, which is fairly expensive, but at least you know the person working out of that box knows a lot more than you do, which relieves you of some of the responsibility.

“All these boxes are useful from time to time, but they have little to do with what is involved in the biblical proverb. The proverb doesn’t come from a box but out of a life lived. It has little to do with advice giving, counseling, or analyzing. Rather it is initiated through personal example and caring. It means that every time you engage in an act of faith in Christ, you are training another person. Every time you love another in obedience to Christ’s command, you are educating someone else. Every time you forgive someone because Christ forgave you, you are assisting materially in the Christian growth of that person. Every time you hope because Christ has promised his help, you are opening up new possibilities of growth in another person.”

Each sermon probably takes ten to fifteen minutes to read, but gives you plenty to reflect on for the next half hour, the next day, even the next week. Peterson writes at the beginning of the book his attempts to fit into his denominations expectations of him to motivate people to grow their church, to cast vision, and how this just didn’t fit his sense of pastoral calling. What we are given instead is transcripts of addresses of a pastor bringing out in plain language the meaning of texts, and considerations of what it means to live them out in everyday life. We are also given examples of how this may be done from Genesis to Revelation, from Moses to John of Patmos. These 49 sermons cover much of canonical scripture and begin to help us see how the Word of God written may become indeed, the Word of God for us.

This book has been caught up in controversy. At the time of its publication, Peterson gave what was meant to be a kind of “valedictory” interview, during which the interviewer, with his own agenda, pursued a line of questioning about Peterson’s views and pastoral practice around LGBT issues. After the article came out, Peterson, facing bookstores pulling his books, issued a “clarification.” In the end, no one was particularly happy. I question the interviewer’s judgment of pursuing his line of questioning in what was a kind of valedictory interview. I wish Peterson had responded differently or not at all, particularly because his answers and later clarifications might have discouraged people from discovering a treasure. I think it better that this book serve as his “valedictory address.” For me, it not only summed up his life and ministry, but modeled the skillful work of the diligent pastor in preaching week by week. We need more models like this.

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Disclosure of Material Connection: I received this book free from the publisher via Edelweiss. I was not required to write a positive review. The opinions I have expressed are my own.

Review: The World’s Great Sermons, Volume 04

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The World's Great Sermons, Volume 04
The World’s Great Sermons, Volume 04 by Various
My rating: 3 of 5 stars

Kind of an odd thing to read, eh? Volume 4 of a collection of sermons. As it turns out, this was for a book group interested in 19th century preaching and particularly the sermons of Lyman Beecher, William Ellery Channing, Alexander Campbell, and Horace Bushnell, who were among the giants of the American pulpit in the 19th century. This is actually part of a 10 volume series published in 1908 by Funk & Wagnells and digitized and available for the measly price of .99 cents. The volume also includes sermons of Thomas Chalmers, Edward Irving, Thomas Arnold, Francis Wayland, Alexander Vinet, John Summerfield, and John Henry Newman.

One is struck as you read of the insight of Philip Brooks that preaching is “communication of truth through personality.” We see the contrast between the rigorous, propositional preaching of Lyman Beecher and the elegant prose of a William Ellery Channing and we understand why the Calvinists had such problems with Unitarians like Channing. We see the plain spoken character of frontier preacher Alexander Campbell as he speaks of the missionary cause and the deep insights into the affections of a Thomas Chalmers. John Henry Newman’s lush prose contrasts with Horace Bushnell’s spare but eloquent argument for the unconscious influence each of us has on the lives of others.

I think it is always helpful to read sermons aloud when I can. This is especially true in this period, where language is often prosier than most of our current preaching. Often when one does so, you begin to sense the rhythms and cadences of these preachers. My favorites? Probably Chalmers’ “The Expulsive Power of a New Affection” for its exploration of how the love of Christ transforms our affections, Alexander Vinet’s “The Mysteries of Christianity” for its unabashed assertion that mystery is an indispensable part of Christian belief, and Horace Bushnell’s “Unconscious Influence” for its telling reminder that the ways we often influence the most are the ways of which we may be least conscious.

Each sermon is preceded by a brief biographical sketch of the preacher. One thing that would have been helpful would be to have information on the occasion of the sermon.

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