Author: CCW

“Be ye kind to one another, tender-hearted, forgiving one another,
even as God for Christ’s sake hath forgiven you.”

It is, I think, a most compelling and touching scene, at once a story of friendship and forgiveness and of healing and restoration. In so many ways, it illustrates what St. Paul is telling us in the Epistle. Do we not see here in this Gospel scene the kindness of friends towards one another? Do we not hear in this Gospel Christ’s words of forgiveness to the man sick of the palsy? Is it not the tender-heartedness of Jesus that we see displayed here in all of its wonder and power?

Well, to be sure and wonderfully so. And yet there is something more, something of a more sombre and disturbing nature. There is as well in this Gospel scene the vanity of minds, the darkening of the understanding, the hardness of hearts, the corruption of souls; in short, all the other things that the Epistle mentions. There is an evil in the heart which resents and opposes the good that might be done to others.

The soul is the battlefield between good and evil. And we all stand convicted or better yet, in the imagery of the Gospel, we all lie paralysed, unable to move, our palsied limbs reflecting a deeper paralysis of the soul which we see in the resistance and opposition of the scribes to Christ’s words of forgiveness to the one who was paralysed. They say nothing, but “Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?”

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“And one turned back… giving him thanks”

God is extravagant with his mercies; we are miserly with our thanks. October is the month of thanksgiving, especially harvest thanksgiving. But thanksgiving is something more and greater than our thanks for the great bounty of God’s creation and the fruit of human labours. This Gospel story opens us out to the deeper meaning of thanksgiving and its importance with respect to the understanding of our humanity as spiritual creatures. Just note.

There were ten “that lifted up their voices, and said, Jesus, Master, have mercy on us”. But only one turned back “and he was a Samaritan”. In short, there are many who cry out for mercy but few who return to give thanks.

To give thanks is more than good manners; it is to acknowledge the mercy freely given and received and to esteem the giver of the mercy freely and supremely. No doubt we have good reason to cry out for mercy like the ten lepers and yet God’s mercy is not given simply for us to take and run away with it. In returning and giving thanks we are more than healed; we are saved or made whole for then we enter into the motions of God’s own love: the going forth and return of the Son to the Father in the bond of the Holy Spirit. We enter precisely into the thanksgiving of the Son to the Father. That is the greater mercy and point of all God’s mercies towards us.

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“Yet man is born unto trouble, as the sparks fly upward”

The patience of Job is one of those familiar proverbs or sayings that remain with us even in a less than biblically literate age. Some have pointed out though that Job is anything but patient. He seems remarkably impatient. Yet patience here is not about the quality of our waiting so much as it is about suffering. To be patient is to be acted upon.

The patience of Job is actually a way of talking about the sufferings of Job. And, Job has more than his share of suffering.

The whole book is a kind of drama, a moral drama about suffering and grace. The Book of Job interrogates certain ancient and modern assumptions about suffering. The passage this morning is from the first speech of the three comforters of Job. The phrase ‘Job’s Comforters’ is another one of those once familiar phrases. The phrase is ironic, referring to the patter of pious platitudes which are more annoying than comforting and fundamentally wrong in the way in which suffering is viewed.

This morning’s second lesson suggests a certain way of looking at the human experience of suffering. It opens us out to the idea of redemptive suffering. “After you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, establish and strengthen you.” Comfort, it should be noted really means strengthen. The so-called “comfortable words” in the Communion Service are strengthening words, we might say.

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“Thou shalt love the Lord thy God”

“Religion,” a comedian once said, “is only guilt with different holidays”. No doubt there is something in the comment. No doubt sin and guilt are among the great commonplaces of religion and especially of the Christian religion.

Right up there with sin and guilt is another great and important Christian commonplace, that much used, much abused, much confused, big, little word, ‘love’, so commonplace as to be found plastered even on bumpers! “Smile, God loves you”. No doubt, it is terribly well-meant, but I wonder whether it evokes anything more than either cute sentimentality or aesthetic revulsion! However nice smiles may be, even as frozen upon the faces of God’s chosen frozen, the love of God, surely, does not reduce itself to mere smiles and happy faces! Love in the gospels, I venture to say, is not about niceness, however nice that might seem to be! It was once complained about a friend of mine that he was not nice, to which he replied “God is not nice and neither am I,” which actually was quite true.

Love constrains us to speak of love. It seems such a commonplace thought. Yet, I wonder if we do not altogether miss the absolutely extraordinary thing about this commonplace. I wonder if we do not altogether fail to see how special, how precious, how extraordinary Christ’s lesson is for us here in this gospel. It goes to the heart of the matter, to the heart that was willing to be pierced and broken for you and for me, indeed, for the whole world.

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