The parable of the shrewd manager, and the license to forgive

Jesus spoke many parables which people praise, from the prodigal son and the lost sheep to baking bread and planting fields. And then there is the parable of the shrewd manager (Luke 16:1-9). Godly commentators may hesitate over the parable of the shrewd manager because the hero is something of a crook. When the manager in the parable finds out he is about to be fired, he calls in his master's debtors and forgives parts of their debts at the master's expense, making friends for himself along the way to secure his own future. 

What makes the man's actions dishonest? He's not authorized to forgive those debts. The master was counting on collecting those debts. 

I suspect that part of Jesus' point for us is that we are authorized to forgive those debts. The master is hoping to forgive the debts rather than collect on them. So why is it we're not out forgiving them? Why is it we're so determined to collect, rather than forgive? 

I expect there is more to be learned from the parable, and that commentators have covered those things. But it's not a bad thing to remember when we read that parable: the master wants those debts forgiven, and we're authorized to forgive them. We might gain friends for God, and secure their futures. 

Essential verses on payment of earned wages, as a topic of justice

I have seen a situation recently in which payment of wages was delayed long after the work was complete. Here are some Bible verses discussing the obligation to pay work-for-hire, and the injustice of improper delay. 

1. The worker is worthy of his hire / The worker deserves his wages. (Luke 10:7, 1 Timothy 5:18)
2. When a worker works, the wages are not credited as a gift but as an obligation. (Romans 4:4)
3. The wages of the workers who mowed your fields, which you kept back, are crying out against you. (James 5:4)
4. Do not withhold the wages of a hired man overnight. (Leviticus 19:13)
5. You shall give [the worker] his wages on the same day. (Deuteronomy 24:15)
6. The hard-working farmer deserves the first share of the crops. (2 Timothy 2:6) 
7. ... let him labor, doing honest work with his own hands, so that he may have something to share with those in need. (Ephesians 4:28)

I wanted to wrap up on a verse that included generosity, and a benevolent use of the wages. 

Take care & God bless

The narrow way -- what won't fit?

Jesus' most famous teaching is possibly the Golden Rule: Do unto others as you would have them do unto you (Matthew 7:12). Odd, then, that this is followed immediately by a teaching that can be viewed unfavorably: "Enter at the narrow gate. For wide is the gate and easy is the way that leads to destruction, and many enter there. But narrow is the gate and difficult the way that leads to life, and there are few who find it." (Matthew 7:13-14) Jesus spoke again of a too-narrow entrance when he said that a camel going through the eye of a needle would be easier than for the rich to enter the kingdom of heaven (Matthew 19:24). (We can set aside the various interpretations of the eye of the needle, and stick to the point that, in any case, it was too narrow.) 

A "narrow" way is not impossible to pass, but it might require me to carry nothing beyond what is necessary. That was the problem with the rich man who brought on the "eye of the needle" comment: he had much, and loved his worldly things much, and would be sorry to leave them behind. Was he more sorry to leave them behind than to leave Jesus behind? The answer is implied in his actions. The rich man may have been held back by "love" -- specifically, love of things of this world. Sure, there's a lot that comes with that, whether it's safety or comfort or respectability. But a full life does crowd out other things. 

And, possibly, this "way" can be made ready. When John the Baptist speaks of preparing the way, he speaks of repentance: turning away from sins and toward God. And Jesus explains to us some paths we cannot afford to take, such as being unforgiving, or judging others. 

So when I hear that uncomfortable teaching about the narrow way, I hope to turn my mind to things I can let go, whether it's possessions or pride. 

Over a dozen directions for love in the New Testament

The New Testament has many passages about love, everything from love of God (good) to love of money (not). As a current research project has led me to review the New Testament in the original Greek, I was touched to find that there were special words underlying those translations, such as a special word that means "love of God" or that means "loving your children." (I expect Greek is more fluid in making compound words than we are in English.) Below are notes on those special New Testament words describing not just love, but what is loved: 

Good

• philotheos - love of God: 2 Timothy 3:4
• philandros - love of husband: Titus 2:4
• philanthropos, philanthropia - love of mankind (kindness, acting courteously): Acts 28:2, Acts 27:3
• philoxenia, philoxenos - fond of guests: hospitable, hospitality: Romans 12:13, Hebrews 13:2, 1 Timothy 3:2, Titus 1:8, 1 Peter 4:9
• philosophos - fond of wise things / philosophers: Acts 17:18
• philostorgos - fond of (one's own) relatives: Romans 12:10
• philoteknos - fond of (one's own) children: Titus 2:4
• philotimeomai - fond of honor (eager/dedicated/persevering): Romans 15:20, 2 Corinthians 5:9, 1 Thessalonians 4:11
• philophronos, philophron - fond of understanding or sympathy (kindly, courteous): Acts 28:7, 1 Peter 3:8

Not

• philarguria, philarguros - love of money (covetousness): 1 Timothy 6:10, Luke 16:14, 2 Timothy 3:2
• philautos - self-love (self-absorption): 2 Timothy 3:2
• philhedonos - love of pleasure: 2 Timothy 3:4
• philoneikiea / philoneikos - love of strife or argument: Luke 22:24, 1 Corinthians 11:16
• philoproteuo - fond of being first: 3 John 1:9

We tend to think in the most basic way that "love" is good, and it's usually shown that way. But in the New Testament, whether "love" is good seems to depend on what we're loving. 

"Is Jesus the only way?" conversation openers

"I am the way, and the truth, and the life. No one comes to the Father except through me." -- Jesus (John 14:6)

Jesus' bold saying is a challenge to modern and post-modern minds. There is a tension between the ideal of truth and policy of tolerating all. Below are some notes on the more common objections I've heard to Jesus' claim, and ways to move the conversation forward. 

Objection: There are lots of great teachers

There may be a lot of great teachers from a human point of view, but God raised only one of them from the dead. God made clear which of the great teachers is the way to resurrection and life. We aren't left guessing about it or trying to see who has a better argument (or arguer). Once God has weighed in on the question, human arguments are pointless. 

Objection: There are good atheists too; they should go to heaven

Heaven is God's home. If someone hates God but thinks God owes them admission to his home, God may not think the same way about that. (This is in the context of the "atheists" who are intentionally spiteful about God and believers, the atheists of the "it's cool to be cruel" school.) 

Objection: It's not fair to have eternal fate depend on some obscure belief

God raised Jesus from the dead, and probably every adult in the world has heard that by now. There's no barrier to hearing it: anyone who knows even the barest basics about the major religions knows that. God loves everyone, and desires to save everyone, and sent a savior for everyone. 

After the initial round of discussion, the next move is explaining more about the good news: it means we can trust God. It means God loves us. It means he hasn't abandoned us to pointless lives that are nasty, brutish, and short. Or wherever the good news intersects the listener's felt needs.

The viral memories and the hidden vices

If my memories had view-counters like a video on the web, some memories would hardly have any views and others would be well-worn, their view-counters easily spinning up to double digits or more. As relentless as an ad algorithm, my mind can replay some of these memories when at rest. 

After some work trying to root out pockets of sin, it's clear that the worst parts of me tend to hide behind the best, or camouflage themselves that way: 

• If I want to be the MVP, I am likely to undervalue the contributions of others, or not make space for them. 
• If I am being helpful and kind, are my motives always pure, or is there some hope of being noticed and valued? 
• If I am being funny, have I done it at someone else's expense? 
• If I am noticing faults in others, am I doing it to think better of myself? 
• Am I a peacemaker, or am I avoiding conflict? 
• Am I patient, or am I undecided on the next step? 
• Am I overworked in one area of life, or am I avoiding unpleasant tasks in another area? 
• Am I focused on justice, or am I having trouble forgiving? 

When I look for my own vices, I might do well to see what's hiding behind my virtues. "Simultaneously saints and sinners," as they say in some circles. 

The commandment to be holy: How?

The Old Testament often repeated the command to Be holy as the Lord God is holy. The New Testament is clear that this applies to us also (1 Peter 1:16). But how do we become holy in that way? 

Of course we stay back from sin. I'm here considering times when we have done that, but still do not find ourselves having become a fountain of God-pleasing graceful thoughts, words, and actions. 

When the New Testament repeats the Levitical command to be holy, we do get some guidance, both in resisting our sinful tendencies, and in devoting ourselves to the brotherly love of fellowship (see 1 Peter 1). 

I'd also consider the Sabbath as a help for holiness. The Sabbath is a holy day, not because work is bad, not because work is illegitimate, but because the blessings of God deserve a time of focus. The Sabbath is especially useful for gratitude and for rest. Busy-ness can be opposed to holiness. So can tiredness and stress. And I'll speak for myself here that rest can be an act of faith: a recognition that my busy-ness is not always the solution, an act of trust that God is, after all, God. 

In the Bible we see that some "most holy" things can convey some holiness from God, as a bridge between God's ultimate holiness and this world. (Deeper dive here.) In the current Christian culture it's probably useful to add that book study is not the only means of time with God. Prayer and meditation, gratitude, and fellowship are worthy pursuits. For any who would hesitate about fellowship, consider  the apostle Paul's blessing of "the grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit." I read that to mean both the fellowship with the Holy Spirit, and with each other through the Holy Spirit. It is a help to holiness when we listen to another person's cares, or otherwise arrange to be present in a way that encourages and uplifts.