Reflective Bible Study

One of the most out of place illustrations Jesus ever has been said to share is the one in this passage. The illustration – since it is debated whether this is a parable or a description of something that actually happened – is not given any context, and it is unique from other teachings, stories, and parables Jesus told during other parts of His ministry.

One of the big ideas some people use to say this is more teaching about an actual event, and less a illustrative parable, is that Jesus never used a name in any of His parables. If this parable was written as “The Rich Man and the Beggar”, then we could see a parable in the making, but by including the name Lazarus, Jesus must be pulling a historical story into supporting His truth. This is what some people think about this passage.

But what if Jesus deviated from His normal way of telling parables as a way of setting up something that was going to happen in the future: the resurrection of His close friend whose name was Lazarus. This is a good counter-argument that still allows for Jesus to be speaking in parable form – but also tying the punch line of the story to something that was going to be very real in the coming weeks/months.

However, another thought that enters my mind is about how this parable describes the one character it names: Lazarus. Verse 20 says, “Lazarus was a beggar. His body was covered with sores.” Knowing Jesus, and how He traveled around healing people, it was unlikely that the real Lazarus would have been left to beg with sores all over his body.

While Jesus did delay His coming when Lazarus was sick, a close reading of the text about Lazarus’ death tells us that the news arrived to Jesus too late: He waited two days and Lazarus was in the tomb for four days when Jesus had arrived. Jesus could have left Lazarus begging with sores all over his body, but what would that say about God?

Jesus came to show us what God is like, and because of this, I really doubt that a close friend of Jesus would have been left sick while Jesus is actively healing everyone He comes in contact with.

However, if this was simply a parable and not Lazarus’ current situation, then the people hearing Jesus would have clearly understood this to be figurative. Only after Lazarus’ sickness, death, and resurrection would people have then begun to put the pieces together to see an incredible truth:

Not only is Jesus a healer and a teacher, and not only can He bring the dead back to life, but He also knows the future. Jesus tweaked with this illustration to predict a future event: resurrection. He even wrapped the theme around believing when seeing resurrection happen – foreshadowing Lazarus first, then Himself to follow. Someone like that is worth believing in, because we can then know beyond a shadow of a doubt that our eternity is safe with Him!

On the night Jesus was betrayed and arrested, the gospel of John spends a significant amount of space dedicated to the time between the last supper the disciples had with Jesus, and the time Jesus was betrayed and arrested. Part way through the last teaching opportunity Jesus had with the disciples prior to the cross, Jesus promises us that even though He is leaving, He will send us help. John records Jesus’ promise by saying: “I will ask the Father, and he will give you another helper who will be with you forever. That helper is the Spirit of Truth. The world cannot accept him, because it doesn’t see or know him. You know him, because he lives with you and will be in you.” (v. 16-17)

One big thing that I see in this description of the Spirit of Truth that Jesus promises us is that the world cannot accept Him because it doesn’t see or know Him. In contrast, Jesus tells the disciples that they will be able to know this Helper because He will live with them and be in them.

This prompts me to wonder if Jesus was simply promising this helper to those original disciples, or if Jesus’ promise extends beyond the first generation of believers. Tucked at the end of verse 16, is the timeframe for this promise. Jesus tells us that the helper that the Father sends to them “will be with you forever.” (v. 16)

Skeptics might say that the emphasis for this promise was on those original disciples, but Jesus uses the word “forever” which is significantly longer than “for the rest of your lives”, which is another time span that Jesus could have said.

I believe Jesus uses the word forever because as long as there are Christians alive on earth and who are sharing their faith with others, they will have help from the Spirit of Truth. The world doesn’t see or know God’s Holy Spirit, and because of this, the world cannot accept the truth about God, but this is because the world is not interested in Jesus.

As followers of Jesus, we have been called to live in a way that makes the Christian life look attractive to others. We are called to share our faith with those God brings into our lives. And we are called to depend on and learn from the Spirit of Truth as we go about our daily lives living for God.

As Jesus was teaching the disciples that they should always be ready for His return, Jesus illustrates this idea like a homeowner waiting for a thief. Luke’s gospel describes Jesus illustration like this: “Remember this: If the owner of the house knew what time a thief was coming, he would not allow the thief to enter his house. So you also must be ready, because the Son of Man will come at a time when you don’t expect him!” (v. 39-40)

Reading these two verses might make me think that Jesus will return secretly, steal His people away from the earth, and leave everyone else behind. But while this does describe the behavior of a thief, it is not the characteristic of the thief that Jesus wants His disciples focusing on.

Both the context of this illustration as well as the immediate explanation for this parable focus our attention onto the unexpected nature of Jesus’ return. Thieves try to arrive when we don’t expect them and ideally while we are away or asleep. While Jesus isn’t waiting for us to leave Him or fall asleep before He returns, He tells all His disciples that His return will be at a time they did not expect.

This tells me that while Bible study is important, the goal of our studying should be focused on growing closer to Jesus and not on uncovering a secret code or explanation for a prophecy that would lead to setting a date for His return. Rarely does prophecy make sense before it has been fulfilled, and while God may have placed clues regarding His return in the Bible and/or in the natural world, it is foolish for us to focus on uncovering them.

Discovering the true date of Jesus’ return before it happens would be just as harmful as it would be helpful. If we knew Jesus was returning 40 years from now, we might let our relationship with Him slide, thinking we have time — but unknown to us is that we only might be alive for 10 of those years. The date our lives end should remain just as unknown as the date of Jesus return because when we don’t know the dates of each, we can better focus on building the relationship with God that He desires to have with us.

Jesus’ return will surprise everyone. It will be unexpected. And it has intentionally been set at a time that is unexpected for those living in the world, but will make perfect sense for those looking back on the event.

This journal’s passage contains one of Jesus’ famous statements on forgiveness. However, too often, we are quick to generalize and broaden Jesus’ words when we should instead keep them as specific as He spoke them.

In verses 3-4, Jesus says, “If your brother or sister sins against you, rebuke them; and if they repent, forgive them. Even if they sin against you seven times in a day and seven times come back to you saying ‘I repent,’ you must forgive them.”

The difference I see in what this passage says when compared with how we see it is important. Jesus says “brother” (some translations, like the NIV, include sister); and we immediately generalize His use of this word to mean spiritual “brothers” (fellow Christians), neighbor “brothers” (those living near us), or teammate “brothers” (those we work/play with). However, Jesus says “brothers”, and while all the previous descriptions could work, the most often ignored is the biological family “brothers or sisters”.

The reason I think this passage refers first to the biological family is this: If someone sins against you and you then rebuke them, afterwards, if they repent and the relationship persists, then all is well; but if they repeatedly sin against you, you still must rebuke them, but they will be less likely to repent, and the relationship will likely end. But biological family members (“brothers and sisters”) often have arguments, fights, disagreements, but ending the relationship technically isn’t possible because of the biological connection. One could disown a family member, cutting all communication with them, but ignoring the other person does not break the connection that is still there.

It also is possible that Jesus said “brother” because He knew families are prone to having the most fights, disagreements, and arguments of any of the relationships. As the saying goes, “You can pick your friends, but not your family.” This means that while forgiveness is important in friendships, it is significantly more important in families.

Jesus came and died for you and your brothers and sisters. If God loves them that much, we should be willing to work out our differences.

Also with how this passage is worded, it implies that forgiveness isn’t necessary if the other person doesn’t repent. I see forgiveness being an internal decision, whereas working on the relationship is an external decision. If there is no way the person who sinned can repay their debt, then we should forgive, regardless of whether they asked or not because this frees us from the trap of bitterness. Only if they come to us and repent should we then be open to working on the relationship.

Forgiveness and repentance is important in friendships, and it is really, really important in families.