I was reminded today of a wonderful anecdote told by C.S. Lewis in Surprised by Joy. Unsatisfied by the progress of his son’s education, Lewis’ father transferred him into the care of a private tutor, William T. Kirkpatrick (“Kirk” or “The Great Knock”) to prepare Lewis for university. Kirk walks Lewis from the train station to his house, and Lewis recalls:
I began to “make conversation” in the deplorable manner which I had acquired at those evening parties and indeed found increasingly necessary to use with my father. I said I was surprised at the “scenery” of Surrey; it was much “wilder” than I had expected.
“Stop!” shouted Kirk with a suddenness that made me jump. “What do you mean by wildness and what grounds had you for not expecting it?”
I replied I don’t know what, still “making conversation.” As answer after answer was torn to shreds it at last dawned upon me that he really wanted to know. He was not making conversation, nor joking, nor snubbing me; he wanted to know. I was stung into attempting a real answer. A few passes sufficed to show that I had no clear and distinct idea corresponding to the word “wildness,” and that, in so far as I had any idea at all, “wildness” was a singularly inept word.
“Do you not see, then,” concluded the Great Knock, “that your remark was meaningless?” I prepared to sulk a little, assuming that the subject would now be dropped. Never was I more mistaken in my life. Having analyzed my terms, Kirk was proceeding to deal with my proposition as a whole. On what had I based . . . my expectations about the Flora and Geology of Surrey? Was it maps, or photographs, or books? I could produce none. It had, heaven help me, never occurred to me that what I called my thoughts need to be [based] on anything. Kirk once more drew a conclusion—without the slightest sign of emotion, but equally without the slightest concession to what I thought good manners: “Do you not see, then, that you had no right to have any opinion whatever on the subject?”
By this time our acquaintance had lasted about three and a half minutes; but the tone set by this first conversation was preserved without a single break during all the years I spent at Bookham.
Perhaps it is all too clear how this anecdote struck me on April 27, 2020. We are now surrounded by a myriad of opinions justified by nearly nothing at all. In the age of too much “information,” we consider it a useful skill to discern which opinions to ignore, but it has been a long time since I remembered that a person might actually be held to account for expressing an irrational opinion.
Jesus said (admittedly in a different context) “I tell you, on the day of judgment people will give account for every careless word they speak,” and this is worth remembering and taking to hear—may we be intentional in our speech and take great care with our opinions.
I’ve been reading in the ESV Readers Bible, and I am somewhere in Luke — not exactly sure where (that’s the point, right?). Anyway, John the baptizer has just sent two of his disciples to try to find out whether Jesus is, in fact, the Messiah (since he has been doing all sorts of amazing things).
John’s disciples say: “John the Baptist has sent us to you, saying, Are you the one who is to come, or shall we look for another?” The text says that
In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. And he answered them,
Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me.
Notice this — there are six types of people in distress: “blind,” “lame,” “lepers,” “deaf,” “dead” (“distressed” might not be the best word for dead people), and “poor.” The first five are given what we would expect a true miracle worker to give:
- the blind receive their sight,
- the lame walk,
- lepers are cleansed,
- the deaf hear,
- the dead are raised up
But the sixth receives something quite unexpected — it is not “and the poor are given food,” or “the poor are given money,” or even “the needs of the poor are met.” Instead, Jesus says
the poor have good news [the word is “gospel”] preached to them.
Only one who is authoritatively the Messiah* would be so bold as to give something of eternal value where there are more “immediate” needs.
I draw two conclusions:
- Even in this time of crisis, we need to give “good news” to those in distress, even as we need those immediate needs.
- We need to remember that life is more than what we consume.**
*The numbers and the cross-references can have great value, of course, as they help us keep track of what we learn — if you can find Isaiah 26:19; 29:18-19; 35:5-6; and 61:1, you will see that these acts are part of the redemption that the Lord promises to bring about.
**I’m pretty sure I read that second point about a fourth of the way through Matthew, but I can’t find it now.
As we come to Matthew 14:15-36, we see two crucial miracles which have been much pondered. The first, of course, is the feeding of the five thousand; and the second is Jesus walking on the water.
C.S. Lewis considered these miracles to be (in one sense) very different from each other.
The feeding of the five thousand was a miracle which repeated, at a specific time and a specific place, what God does everywhere, all the time:
[T]he two instances of miraculous feeding . . . . involve the multiplication of a little bread and a little fish into much bread and much fish. . . . Every year God makes a little corn into much corn: the seed is sown and there is an increase. . . .
Look down into every bay and almost every river. The swarming, undulating fecundity shows he is still at work “thronging the seas with spawn innumerable” . . . . And now, that day, at the feeding of the thousands, incarnate God does the same: does close and small, under his human hands, a workman’s hands, what He has always been doing in the seas, the lakes and the little brooks.
C.S.Lewis, Miracles: A Preliminary Study 164-65 (MacMillan 1947).
In the multiplication of the bread and the fishes, Jesus shows himself to be doing what God does all the time. Lewis calls this a “Miracle of the Old Creation.”
Four more Matthew handouts: