Introduction

Interruptions are often perturbing, but they are sometimes vital. Some years ago a couple that my wife and I had come to know told us of one such occasion. The wife knew how upset it made her husband to be interrupted in the middle of a project. Consequently, she walked up to him and stood quietly as he worked happily on a project in the garage. In due time he finished what he was doing and looked up, signaling his wife that it was now permissible to engage him in conversation. Her words took him totally by surprise. Calmly she reported, “The house is on fire.” And it really was!

Genesis 38 is an interruption also, but a very significant one. In chapter 37 our attention was focused upon Joseph, who was cruelly sold into slavery, a somewhat more appealing alternative than murder. In chapter 39 the principal character again is Joseph, this time in the house of Potiphar, Pharaoh’s officer. Chapter 38, therefore, seems to abruptly interrupt the flow of thought. Because of this some scholars of the more liberal persuasion have done a great injustice to this chapter. It is as though the book which Moses has been writing becomes unbearably dull, and this chapter is a kind of literary “centerfold,” spicing up the immaterial with the immoral.

Nothing could be further from the truth. This chapter is absolutely essential to the development of the argument of the book. It occurs by design, fitting beautifully into the context. While chapter 37 has explained how Joseph (and so the entire nation of Israel) wound up in Egypt rather than Canaan, chapter 38 tells us why this Egyptian sojourn was necessary. Chapter 38 provides a backdrop against which the purity of Joseph in chapter 39 stands out the more plainly. Chapters 39 and following describe the price which Joseph had to pay for the sins of his brothers. Chapter 38 suggests some of the consequences of the sin of Joseph’s sale which Judah suffered.

It is true that the chapter might be rated “PG” due to the immorality that is depicted.³⁴ And yet, when you read the story carefully, there is much that is not said that could have added “spice” to the account. Hollywood would have much embellishing to perform before a saleable movie could be made from this record. And while some immoral acts are related, there is nothing here which would in any way entice us to experience these sins personally.

I am especially impressed with the message of this chapter because of its applicability to God’s people today. The very forces which were active in Judah’s day are at work today. The dangers described in chapter 38 which threatened the very ongoing of God’s purposes for Israel are those which threaten to hinder the program of God through His church in our own day. And the same God who providentially overruled the sins of men to bring about the fulfillment of His purposes then is alive and well and unchanging this very hour.

Judah’s Family
(38:1-11)

And it came about at that time, that Judah departed from his brothers, and visited a certain Adullamite, whose name was Hirah. And Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her and went in to her. So she conceived and bore a son and he named him Er. Then she conceived again and bore a son and named him Onan. And she bore still another son and named him Shelah; and it was at Chezib that she bore him. Now Judah took a wife for Er his first-born, and her name was Tamar. But Er, Judah’s first-born, was evil in the sight of the LORD, so the LORD took his life. Then Judah said to Onan, “Go in to your brother’s wife, and perform your duty as a brother-in-law to her, and raise up offspring for your brother.” And Onan knew that the offspring would not be his; so it came about that when he went in to his brother’s wife, he wasted his seed on the ground, in order not to give offspring to his brother. But what he did was displeasing in the sight of the LORD; so He took his life also. Then Judah said to his daughter-in-law Tamar, “Remain a widow in your father’s house until my son Shelah grows up”; for he thought, “I am afraid that he too may die like his brothers.” So Tamar went and lived in her father’s house (Genesis 38:1-11).

The sale of Joseph was only the “beginning of woes” for his father Israel. Directly on the heels of this sin flow the events of chapter 38. Unity among the sons of Israel was never a significant force. The selling of Joseph was only one indication of this, and even here, the brothers were not of one mind about it. But now Judah has chosen to leave his brothers and his father for “greener grass,” namely fellowship and union with the Canaanites.

Judah’s troubles began with an association with Hirah, an Adullamite. The events of the chapter as a whole inform us that Hirah was a close friend and a very poor influence on Judah. Wherever Hirah is mentioned there is trouble in store for Judah. While with Hirah at Adullam, Judah saw a certain Canaanite woman whose name is never given. She is only referred to as “Shua’s daughter” (verse 12, cf. verse 2). I take it from the fact that stress is laid on Judah’s seeing this woman (“and Judah saw there,” verse 2) that her outward appearance may have been his only consideration in taking her as a wife. Since this seems to have been influential in Jacob’s selection of a wife, we need not be surprised at this. It was, then, a purely physical choice. Certainly no spiritual considerations were taken into account.

I could not help but look back to chapter 34 where we are told of Shechem taking Dinah. It is said of him that he “saw her, he took her and lay with her” (34:2). There is very little difference between those words and the description we have in verse 2 of chapter 38. Judah “saw” this woman and “took her” and “went in to her.” Only the last expression differs, but both describe a physical union. The act which angered Israel’s sons to the point of murder is very much the same as Judah’s taking of a wife.

Three sons were born from this union of Judah and the Canaanite woman: Er, Onan, and Shelah. For the first son, Tamar was acquired for a wife. Er, however, was so evil that God took his life. His sins are not detailed, for they are irrelevant to the point of the passage. Onan was then instructed by Judah to marry Tamar and raise up seed to his brother. Since the headship of the family (the birthright) normally went to the firstborn, this was a necessary act.

We may be somewhat taken back by this early reference to what is later known as “levirate marriage.” Centuries later Moses commanded it as recorded in the book of Deuteronomy:

When brothers live together and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a strange man. Her husband’s brother shall go in to her and take her to himself as wife and perform the duty of a husband’s brother to her. And it shall be that the first-born whom she bears shall assume the name of his dead brother, that his name may not be blotted out from Israel. But if the man does not desire to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, “My husband’s brother refuses to establish a name for his brother in Israel; he is not willing to perform the duty of a husband’s brother to me.” Then the elders of his city shall summon him and speak to him. And if he persists and says, “I do not desire to take her,” then his brother’s wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, “Thus it is done to the man who does not build up his brother’s house.” And in Israel his name shall be called, “The house of him whose sandal is removed” (Deuteronomy 25:5-10).

Such marriage did not originate with the Law of God given through Moses. It had been a common practice in the Near East for centuries. It served a very practical purpose, that of ensuring the ongoing of the family name. As such, it was commanded in the Law of Moses. More and more, I am becoming conscious of the fact that the Law of Moses did not necessarily initiate entirely new principles and precepts, but simply ratified many of those already existent (cf. also 35:2; 14:20, 28:22).

Onan knew that the offspring from his union with Tamar would only further the cause of his deceased brother rather than his own. Consequently he was not willing to have any children by her. To prevent Tamar from conceiving, Onan “spilled his seed on the ground” (verse 9). Such an act was regularly practiced, and God took the life of this man for his wickedness also.

Many are those who have tried to make this passage the prooftext for banning any method of birth control. Because of the strong emotional and moral implications involved here, we must take careful note of what it is that is called evil. I believe that Onan was condemned for three reasons. First, Onan’s sexual conduct was “contrary to nature.” While Paul was speaking of homosexuality and perhaps other perversions in Romans 1:26-27, what was practiced by Onan was also contrary to nature. It would be difficult, in my estimation, to defend Onan’s actions as “natural.”

Second, Onan was disobedient in his actions. His society at least commended the raising of seed to a brother’s name, and his father had directly commanded it (verse 8). We are led to infer from the story that Judah never knew why children had not been conceived, for only Tamar would have known the cause. From Judah’s biased perspective it was Tamar who must be the jinx, and this prompted him to withhold his last son.

Third, Onan sinned because his motivation was evil. Not only did Onan sin against his father and Tamar, but he sinned primarily against his dead brother. Onan put his own personal interests above his brother’s inability to continue the family line. In essence, Onan’s act was the product of self-seeking at the expense of others. Just as Joseph’s brothers had no “brotherly love,” neither did this son of Judah.³⁵ In this sense he was surely a “son of his father.”

Personally, I think that we do the text an injustice if we conclude that any and every form of birth control is sin on the basis of this passage alone. Birth control in any form would have been evil for Onan, but that is not the same as saying it is wrong in any form for us, for we have not been commanded to raise up seed as he was. Birth control (or any act, for that matter) is evil if it is motivated by self-seeking and if it is clearly an act of disobedience. “Whatever is not of faith is sin” (Romans 14:23) must be one standard by which we measure our every action. Many, I fear, do prevent the conception of children for purely selfish reasons. Some practice birth control out of a lack of faith, doubting that God will provide materially or emotionally. Since “children are a gift of the Lord” (Psalm 127:3), I believe that one should carefully consider his real reasons for birth control, but I cannot step beyond this to say that it is always wrong. There may be reasons of health, for example, which would dictate that measures should be taken to prevent conception. Abortion, of course, is an entirely separate issue.

Once Onan was dead, Judah became very reluctant to give his youngest (and last) son to Tamar. It never seemed to occur to him that it was his sons who were the problem, not Tamar. Probably Shelah was too young at first to assume the role of husband and father, but more than enough time elapsed to solve this problem. Finally Tamar was convinced that Judah had no intention of giving Shelah to her. If she were to bear children to carry on the name of her first husband, she must force the issue, she concluded.

Judah’s Fornication
(38:12-19)

Now after a considerable time Shua’s daughter, the wife of Judah, died; and when the time of mourning was ended, Judah went up to his sheep-shearers at Timnah, he and his friend Hirah the Adullamite. And it was told to Tamar, “Behold, your father-in-law is going up to Timnah to shear his sheep.” So she removed her widow’s garments and covered herself with a veil, and wrapped herself, and sat in the gateway of Enaim, which is on the road to Timnah; for she saw that Shelah had grown up, and she had not been given to him as a wife. When Judah saw her, he thought she was a harlot, for she had covered her face. So he turned aside to her by the road, and said, “Here now, let me come in to you”; for he did not know that she was his daughter-in-law. And she said, “What will you give me, that you may come in to me?” He said, therefore, “I will send you a kid from the flock.” She said, moreover, “Will you give a pledge until you send it?” And he said, “What pledge shall I give you?” And she said, “Your seal and your cord, and your staff that is in your hand.” So he gave them to her, and went in to her, and she conceived by him. Then she arose and departed, and removed her veil and put on her widow’s garments (Genesis 38:12-19).

After a considerable period of time two events occurred which set the scene for Judah to depart even further from the faith of his fathers. Already Judah had left his brothers and formed an alliance with Hirah. He had married a Canaanite and produced three children, two so wicked that God had to remove them. In time, Judah’s Canaanite wife, whose name is never mentioned, passed away. In a sensually-oriented and sexually-perverted society³⁶ this placed Judah in a vulnerable position. Also, sufficient time had passed for Shelah to grow up and take Tamar as a wife to raise up children to Er, the eldest brother. But while Tamar was officially regarded as the wife of Shelah, the marriage was never consummated, for Judah had never given Shelah to Tamar.

Judah, along with his unsavory companion Hirah, went up to Timnah to shear the sheep. News of this reached Tamar and signaled her to set into action a plan to provide a son to carry on the name of her first husband. In her society not only were the younger brothers able to raise up seed to her husband, but also her father-in-law, Judah.³⁷ Since Judah was unwilling to risk the loss of his last and only living son, Tamar determined to force the matter, becoming pregnant by Judah. Judah was wrong in withholding Shelah, but so was Tamar by taking these matters into her own hands.

In my estimation Tamar was not taking a “long shot” in what she attempted in the gateway of Enaim.³⁸ The moral atmosphere of the annual sheep-shearing might best be understood when compared to a contemporary television commercial. Visualize a group of hard-working shepherds finishing an exhausting, hot, and thirsty week among the sheep, leaving the fields after having completed this annual task. Suddenly one calls out to the others, “It’s Miller time!” With a girl in one arm and a bottle of booze in the other, the celebration begins. Tamar knew well that this was the kind of thing that took place at sheep-shearing season.³⁹

Not only did she know men in general, but she knew Judah very well. Moral purity does not seem to be one of his virtues. There is little doubt that this wasn’t Judah’s first encounter with a prostitute. He does not evidence any of the naivety of one who is new at this sort of thing. He handled the arrangements like an experienced man of the world. Tamar was convinced that if she could only look like a prostitute, Judah would take things from there and that her purposes would be realized.

With all the savoir-faire of one who was worldly wise, Judah negotiated terms acceptable to both parties. It was probably common practice to ask for some kind of pledge since little could be done to force the “client” to pay after the fact. Judah was therefore not taken back by Tamar’s insistence that some guarantee be given. Not that Tamar had any interest in payment. She wanted only to become pregnant by Judah. But the pledge that was given would serve to prove at a later time that Judah was the father of the child that was conceived from this union.

The seal, cord, and staff were not items purchased from mass-produced stock. Each had distinctive characteristics which were peculiar to the owner. The seal was the ancient cylinder seal used in the making of contracts. It was the counterpart of our Master Charge card today. The seal was a cylinder with the unique design of its owner carved in it. When a contract was made, hot wax was put on the document and the seal was rolled over it, leaving the impression of the owner of the seal. Judah’s seal was one of a kind, as were those of others.⁴⁰ He would therefore immediately recognize it as his own. The same was true of the staff. Possession of these gave Tamar proof of the identity of the father of her child when he was born.

Judah’s Folly
(38:20-26)

When this encounter ended Judah and Tamar went their separate ways. Judah never knew the identity of this “prostitute,” and Tamar went back to her normal routine, living as a widow in her father’s house. Normally such an affair would have been quickly forgotten, but several events occurred which made this immoral interlude a nightmare that Judah would never be able to put out of his mind.

When Judah sent the kid by his friend the Adullomite, to receive the pledge from the woman’s hand, he did not find her. And he asked the men of her place, saying, “Where is the temple prostitute who was by the road at Enaim?” But they said, “There has been no temple prostitute here.” So he returned to Judah, and said, “I did not find her; and furthermore, the men of the place said, ‘There has been no temple prostitute here.’” Then Judah said, “Let her keep them, lest we become a laughingstock. After all, I sent this kid, but you did not find her.” Now it was about three months later that Judah was informed, “Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry.” Then Judah said, “Bring her out and let her be burned!” It was while she was being brought out that she sent to her father-in-law, saying, “I am with child by the man to whom these things belong.” And she said, “Please examine and see, whose signet ring and cords and staff are these?” And Judah recognized them, and said, “She is more righteous than I, inasmuch as I did not give her to my son Shelah.” And he did not have relations with her again (Genesis 38:20-26).

Hirah was sent to pay the prostitute and retrieve the pledge which Judah had given her. A subtle but significant change of words occurs here, which is indicative of a serious flaw in Judah’s character. Judah thought that the woman in the gateway of Enaim was a mere prostitute (verse 15, a harlot). But when Hirah searched for her he asked for the whereabouts of the “temple prostitute” (verses 21, 22).⁴¹ The religion of the Canaanites was so corrupt that prostitution was a part of their worship of the god of fertility. Judah, in his spiritual and moral dullness, was ignorant of such distinctions. To him it was merely an affair, but to the Canaanites it was an act of worship. Immorality would almost invariably lead to idolatry. Yet Judah was virtually aloof to these dangers.

Not finding the “temple prostitute” and, worse yet, being told that there was no such person to be found, placed Judah in a very awkward and potentially embarrassing position. It would seem that someone had gotten the best of him, but he was powerless to do anything about it. Who would ever report a theft to the authorities under such delicate circumstances. The more he sought to find this woman, the more his folly would become public knowledge. These were the kind of stories that were swapped in jest. Judah had no desire to become the laughingstock of the town. He had tried to find the woman and pay her, better to take his losses and hope this was the end of the matter.

As one month, then two, and nearly three passed by without incident, Judah may have begun to breathe a little easier. It seemed as though he had gotten off easy. The woman had not appeared again, nor was there any sign of his personal pledge. It never entered his mind that the matter would end up as it did.

One day Judah was informed that Tamar was pregnant. This was not mere fornication, but it was adultery, for Tamar was pledged to marry Judah’s third son, Shelah.⁴² Judah’s righteous indignation must have been awesome. She must be burned! This was an unusually severe punishment, even more than the Law required. The usual punishment prescribed by the Law of Moses was stoning (Deuteronomy 22:20-24). In cases of unusual wickedness, there was punishment by burning (Leviticus 20:14; 21:9). Why, then, was Judah demanding such treatment for his daughter-in-law? It may have been a sub-conscious overcompensation for his own immorality. Often we attempt to cover up our own sinfulness by a severity in our response to the sins of others.

On the other hand, it may have been even more devious. It is possible, in his low spiritual state, that Judah saw this as the solution to a problem over which he had long agonized. Sooner or later he would have to face the fact that Shelah, his only living son, was pledged to Tamar. There was no doubt but that he was old enough to assume the role of husband and father, but Judah feared losing this son also (38:11). If Tamar were put to death, his problem would be solved. No Tamar, no threat. It was almost too good to be true.⁴³ While we can only conjecture on this point, it is not difficult to believe that this could be true at this time in his life. Judah’s sentence set in motion a sequence of events he would not have believed.

Tamar’s response to the situation was incredibly subdued and submissive. Frankly, I would have shouted that Judah was the father of this child from the housetops. I would have sought to maximize his embarrassment. What an opportunity to capitalize on the situation and find satisfaction for the years of delay and deceit in keeping Shelah from her. But she, it would seem, privately presented the evidence to Judah and politely urged him to carefully consider it. She made no condemning accusations but only submitted the seal, the cord, and the staff to Judah.

What a shock this must have been to Judah. It never occurred to him that he was the guilty party who should suffer the penalty he had pronounced with his own lips. Judah, the forefather of the Messiah and the great grandson of Abraham, had to say of this woman, “She is more righteous than I” (verse 26). It is worthy of note that he does not say she is more righteous than he in the matter of the immorality committed, but in that she acted so as to procure a son that was rightfully hers, while Judah refused to give her Shelah as he had promised. As to his act of immorality, Judah had no comment. What a contrast to his response to the report of Tamar’s “harlotry.”

Judah may have had some kind of turnabout here, for he did not again have any physical relations with Tamar. Also, the next time we read of him he is again back with his brothers and father. Some kind of spiritual renewal must have taken place.

Jesus’ Family
(38:27-30)

And it came about at the time she was giving birth, that behold, there were twins in her womb. Moreover, it took place while she was giving birth, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This one came out first.” But it came about as he drew back his hand, that behold his brother came out. Then she said, “What a breach you have made for yourself!” So he was named Perez. And afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah (Genesis 38:27-30).

The closing paragraph of the chapter describes the birth of the twins that resulted from the union of Judah and Tamar. Since the twin that was first to emerge from the womb traditionally possessed the rights of the firstborn, some kind of identifying mark was placed on the first to issue from the womb. When one of the boys thrust out a hand, a scarlet thread was tied about it, assuming that he would shortly come forth. The hand was withdrawn, however, and the firstborn was the other boy. This firstborn was named Perez, while the next son, the one with the scarlet thread, was named Zerah. As later genealogies will prove, this firstborn son, Perez, was to be the son of Judah who would carry on the messianic line until the time of David, and ultimately, of Jesus (cf. Ruth 4:12; Matthew 1:3).

Conclusion

Historically, this chapter had much to teach the ancient Israelites. To begin with, this event underscores the necessity of a sojourn in Egypt. Spiritual purity was essential for the purposes of God to be realized. Judah, the son through whom the Messiah would be born (Genesis 49:8-12), was so carnal that he was willing to marry a Canaanite woman, to have a heathen for his closest companion, and to enter into an illicit relationship with a cult prostitute. Something drastic had to be done, and the exile in Egypt was God’s remedy. There, living among a people who detested Hebrew shepherds (43:32; 46:34), even if the Hebrews were willing to inter-mingle and intermarry with these people, the Egyptians would not even consider such a thing. Racial bigotry, if not religious piety, would keep the people of God a separate people. While the sojourn in Egypt was in many respects a bitter experience, it was a gracious act on the part of God. Those Israelites who had gone through the exodus experience could begin to sense this as they read this account.

No Israelite could take this record seriously without a deep sense of humility. Israel’s “roots,” if you will pardon me for saying so, were rotten. They could not look back upon their ancestry with any feelings of smugness and pride. There were too many skeletons in the closet for that. Instead, they must acknowledge that whatever good had come to Israel was the result of grace alone.

The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a might hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt (Deuteronomy 7:7-8).

This was a lesson too quickly forgotten, for the Israelites of Jesus’ day took great pride in their ancestry and relied upon their “roots” for righteousness:

And do not suppose that you can say to yourselves, “We have Abraham for our father;” for I say to you, that God is able from these stones to raise up children to Abraham (Matthew 3:9).

They answered Him, “We are Abraham’s offspring, and have never yet been enslaved to anyone; how is it that You say, ‘You shall become free’?” (John 8:33)

Righteousness comes only from God through faith. Our first ancestor, Adam, failed to live by God’s standards and thus sinned. All of his offspring, like Adam, are sinners (Romans 5:12) and thus in need of a righteousness not their own. Jesus Christ, God’s Son, has come to this world to take our sin upon Himself, to bear the penalty for our sins, so that we can have His righteousness and spend eternity with God.

He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him (II Corinthians 5:21).

And if you belong to Christ, then you are Abraham’s offspring, heirs according to promise (Galatians 3:29).

The principal theme of this chapter is divine providence, which draws the entire section together; God is at work bringing about His purposes through men who are actively pursuing sin. In chapters 37 and 39 and following, God is providentially at work to fulfill His promise to make the descendants of Jacob a great and mighty nation (cf. 35:11), and at a time when these brothers were only intent upon diminishing their numbers. In chapter 38 God is at work, providentially assuring the fulfillment of His promise to provide a Messiah through the descendants of Judah (49:8-12).

Ideally, God’s sovereign power and all-wise and loving purposes are accomplished through obedient servants. But when His children go their own way, God’s infinite power is channeled through unwilling, disobedient men and women, who, in spite of themselves, achieve God’s plans. This they do unknowingly and unpleasantly.

Who would ever have thought that there was any chance of the messianic line continuing through Judah from the initial events of this chapter? Here was Judah, the ancestor of Messiah, taking a Canaanite wife, failing to keep his promise to his daughter-in-law, and propositioning a prostitute, who would just have well been a part of a pagan religious cult? In spite of all of Judah’s sins and in spite of Tamar’s impatience, Perez, the forefather of David and of the Savior, was born. Who but God could have brought such a thing to pass?

Many Christians are being taught that God’s purposes can only be achieved if we are faithful and obedient. What can they possibly say about this chapter in that regard? And who of us would want to believe that God’s purposes were contingent upon our commitment and consistency? Nothing could be further from the truth than thinking that God is somehow limited by man’s sinfulness.

The doctrine of the providence of God is one of the most comforting truths in all of the Bible, for it assures me that what God says, He will do, even if I am found to be actively resisting it. If the promise of eternal salvation were not dependent upon God’s character and His power, Who can bring about His will in spite of man, what kind of promise would it be? I might just as well quit now and avoid the rush. But if God’s promises are sure (as they are, Philippians 1:6) then I can diligently work for these goals, realizing that I cannot lose, even when I am faint of heart or go my own way through disobedience or rebellion.

At this point many are frightened by the implications of the sovereignty of God. They fear that Christians will conclude, “Why bother to obey God, to struggle against the desires of the flesh, or to fight the spiritual warfare? After all, if God’s will is going to be done whether I obey or not, why obey?”

There is the danger of God’s sovereignty and my security tempting me to complacency. That is why this problem is addressed in Scripture (Romans 5:19-6:23). But the danger does not disprove the doctrine. Many Christian heresies are the illogical misapplications of biblical truth. In the book of Romans, for example, the expression “God forbid” is an indication that this is the case. The principle is valid, but the application is not. Thus, when Paul teaches that “where sin increased, grace abounded all the more” (Romans 5:20), we recognize this doctrine to be true and one that is illustrated in Genesis 38. But to conclude from this that one should therefore sin in order that grace might abound even more (Romans 6:1) is an improper extension of a biblical principle. Some have been inclined to reject the doctrine of God’s sovereignty because of what some have done with it practically. It is the practice which should be condemned, not the doctrine.

Since much of what God does in this world is through His providential guidance, it is vital that we understand its implications for Christians today. The first is that godly living is necessary for the glory of God. Had we not been given the divinely inspired account of the sale of Joseph into slavery, we would not have imagined that it was part of God’s eternal plan. At best, unbelievers would have considered the outcome of the incident good luck or mere coincidence. You see, when God works providentially through disobedient men and women, not only are the instruments unaware of the hand of God, but so are the onlookers.

In chapter 39 we are told, “Now his master saw that the LORD was with him and how the LORD caused all that he did to prosper in his hand” (verse 3). Why could this be said of Joseph’s master but not of his brothers nor of the Midianite traders nor of Hirah nor Tamar? It was because God was working through men in spite of themselves. Joseph gave a clear testimony to his faith in God; his good work and divine blessing verified his faith in the God of Israel. Judah did not witness to Tamar as he was bargaining over the price of her services. Hirah probably never learned that Judah was to play a part in the purposes of God.

The point is this: while God can accomplish His purposes without man’s cooperation by His providential working in this world, He can best be exalted and proclaimed to unbelievers through those who trust in Him and obey His will. Lest we be tempted to be lax in our spiritual lives, convinced that God’s will will ultimately be done anyway, let us remember that God desires to be glorified in His saints (cf. Genesis 49:3; II Thessalonians 1:10,12).

The second implication stemming from the doctrine of God’s providential rule is that we Christians must view every circumstance through the eyes of faith. Judah did not realize at the time that God’s promises were being fulfilled through his act of immorality. Joseph did not fully know that his sale into slavery was going to bring about the deliverance of his brothers and father. There will be many times in the life of the Christian when it will appear that everything is falling apart at the seams. Tragedy, disputes, divisions, and heartache will afflict us so long as we are in these mortal bodies. We, too, must trust that in these times of adversity there is a God Who does work providentially in our lives. This is the assurance that we have from Romans 8:28:

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.

Only the eye of faith will see the hand of God in the hard times of life.

While the doctrine of the providence of God is the major theme of this chapter, there are a number of implications that can be drawn from the text as well. Let me suggest some of these for further consideration.

(1) Spirituality is not evidenced by the standards which we hold for others, no matter how vigorously. God judges men on the basis of those standards by which they live their own lives. Judah was willing to stone Tamar and then burn her body for the very sin which he committed. In the New Testament we find this same concept:

Therefore you are without excuse, every man of you who passes Judgment, for in that you judge another, you condemn yourself; for you who judge practice the some things (Romans 2:1).

(2) In Jacob’s day, as in our own, one of Satan’s highest priorities is the attack on the home of the people of God. The purposes of God were to be realized in the families of Abraham, Isaac, and Jacob. It was the breakdown of the family which seriously threatened (from a human vantage point) the purposes of God. Today the same challenge faces the Christian family.

(3) In Jacob’s day, as in our own, the same basic issues are at stake. The family was under attack, as the church is today, on two major fronts. The first is in the area of purity and separation. Judah eagerly committed the sin for which he (or at least his brothers) put an entire city to the sword. He married a Canaanite and would have had sexual relations with a cult prostitute. Today our children are facing incredible pressure to conform to the world around them, to date and marry unbelievers, and to forsake the faith they have learned from their family.

Separation from the world is especially important in the matter of the friends that we choose. As Judah slipped away from his family, he entered into an alliance with Hirah, a man who was always present when Judah got into trouble. It is the apostle James who wrote so long ago,

You adulteresses, do you not know that friendship with the world is hostility toward God? (James 4:4)

The second front in Satan’s attack on the family and the church is the matter of unity and brotherly love. Joseph’s brothers had no brotherly love and no essential unity. Judah’s son Onan had no sense of obligation to his deceased brother and was motivated only by self-interest and selfish ambition. So far as he was concerned, it did not matter if Tamar ever had a child, but God had determined that she would be the one through whom the Messiah would come.

The New Testament abounds with passages which exhort us to practice brotherly love (cf. Romans 12:10; I Thessalonians 4:9; Hebrews 13:1; II Peter 1:7). The reason why we lack this kind of love and the unity which it fosters is that we, like Onan, are concerned more with our own interests than with those of others. Listen to the solution which Paul has outlined:

If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own personal interests, but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bondservant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross (Philippians 2:1-8).

(4) There are times when we must deal with things which are dirty. I am aware of the text which instructs us,

And do not participate in the unfruitful deeds of darkness, but instead even expose them; for it is disgraceful even to speak of the things which are done by them (Ephesians 5:11-12).

It was necessary to deal with the sins of Onan and Judah because the Messiah was to come from the seed of Judah. Sexual sins in Judah’s family had very serious ramifications. The sins of Er were not necessary to instruct us, so they are not even named. While the sins of Onan and Judah are mentioned, there are no unnecessary details given. Our curiosity is not stimulated, nor are we in any way stimulated or encouraged to repeat these sins. Indeed, we are shown the painful price that was paid because of them. Sometimes sin must be exposed. In such cases, let us deal with it as Moses did.

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34 Even a great commentator like Leupold suggests that this chapter is “entirely unsuited to homiletical use, much as the devout Bible student may glean from the chapter.” H. C. Leupold, Exposition of Genesis (Grand Rapids: Baker Book House, 1942), II, p. 990.

35 “The enormity of Onan’s sin is in its studied outrage against the family, against his brother’s widow and against his own body. The standard English versions fail to make clear that this was his persistent practice.” Derek Kidner, Genesis: An Introduction and Commentary (Chicago: Inter-Varsity Press, 1967), p. 188.

36 “. . . for evidence of the demoralized conduct of the Canaanites has been found on every hand, in the remains of city after city of the Canaanites.” Harold G. Stigers, A Commentary on Genesis (Grand Rapids: Zondervan, 1976), p. 256. Here, Stigers refers the reader to M. F. Unger, Archaeology and the Old Testament (Grand Rapids: Zondervan, 1965), pp. 168-177.

37 “Marriage customs in this area provided for marriage within the husband’s house. Tamar could be reserved for other sons and even for her father-in-law, but she could not contract marriage for herself.” Harold G. Stigers, Genesis, p. 279. Stigers here refers the reader to C. H. Gordon, Introduction to Old Testament Times (Ventnor, N. J.: Ventnor Publishing Co., 1953), p. 123.

38 This is the view of Leupold, who writes, “She makes calculations that seem to have but one chance in a hundred of being realized, but just that one chance is sufficient.” Leupold, Genesis, II, p. 982.

39 “Sheep-shearing was a festive time (cf. I S. 25:4, 11, 36), when sexual temptation would be sharpened by the Canaanite cult, which encouraged ritual fornication as fertility magic.” Kidner, Genesis, P. 188.

40 “The ‘seal’ (chotham) may have been a ring or even a cylinder seal, such as the Babylonians commonly used. This was always carried around upon his person by the well-to-do man, suspended by the ‘cord’ (pethil); cf. Song 8:6. The ‘staff’ may have been like those which, according to Herodotus, the Babylonians carried, having at its head a specially carved figure of an apple, or a rose, or a lily, or an eagle, or any such thing, for no man may carry a staff without a device,’ (Herodotus 1:195, cited by Delitasch).” Leupold, Genesis, II, pp. 984-985.

41 “When Hirah sought out Tamar, he used a different word to describe her (qedesah) connoting a religious prostitute, available to the Canaanites who come to worship at shrines of the fertility goddess. Harlotry was not the stigma to the Canaanites that it was to Israel. A qedesah was distinguished from a zoneh . . . . Offerings to a qedesah were kids, as was Judah’s.* He considered qedesah and zoneh to be the same.” Stigers, Genesis, p. 280.

* S. Talmon, “Desert Motifs,” in Biblical Motifs, ed. A. Altmann (Cambridge, Mass.: Harvard University Press, 1966), ii:3.

42 “Tamar was regarded as the affianced bride of Shelah, and was to be punished as a bride convicted of a breach of chastity.” C. F. Keil, Biblical Commentary on the Old Testament (Grand Rapids: Eerdmans, 1968), I, p. 342.

43 Stigers suggests this when he writes,

“Yet one may ask, was he willing to let her be done away with in this manner to eliminate having to give her to Shelah? Does the apparent harshness of the sentence support this view?” Stigers, Genesis, p. 281. It should be noted that Stigers considers this a possibility, but is not strongly inclined to believe it to be the case.

What is the second coming of Christ? The second coming is one of the most important doctrines in Scripture. It is mentioned more than 300 times in the New Testament.¹ In Titus 2:13, Paul called it the believers’ “blessed hope” (Titus 2:13 ESV). Blessed can be translated as “happy.” Therefore, the second coming should be the happy and joyous expectation of every Christian. In Philippians 3:20 (NIV), Paul said this:

But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

In considering the second coming, we’ll look at its characteristics, purpose, the signs that precede it, whether it is imminent, and applications of it.

Characteristics

1. The second coming will be sudden—happening at an hour no one expects.

In Matthew 24:27, Christ described his coming being like “lightening” from the sky. He says, “For just like the lightning comes from the east and flashes to the west, so the coming of the Son of Man will be.” The coming is also compared to a thief in the night, which demonstrates how people will be unprepared for it. In Revelation 16:15, Christ said, “Look! I will come like a thief!” Because Christ comes like lightning and like a thief, no one will know the exact hour of his coming. Consider the following verses:

Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him.

Matthew 24:44

But as for that day or hour no one knows it—neither the angels in heaven, nor the Son—except the Father. Watch out! Stay alert! For you do not know when the time will come.

Mark 13:32-33

Therefore stay alert, because you do not know the day or the hour.

Matthew 25:13

Therefore, any attempts to declare the timeframe that Christ will come are wrong. Unfortunately, there have been many false declarations throughout history and many people who have been led astray by them. Grudem’s comments on this are sobering:

The Jehovah’s Witnesses have made many predictions of specific dates for Christ’s return, and all of them have turned out to be wrong. But others in the history of the church have made such predictions as well, sometimes claiming new insight into biblical prophecies, and sometimes claiming to have received personal revelations from Jesus himself indicating the time of his return. It is unfortunate that many people have been deceived by these claims, because if people are convinced that Christ will return (for example) within a month, they will begin to withdraw from all long-term commitments. They will take their children out of school, sell their houses, quit their jobs, and give up work on any long-term projects whether in the church or elsewhere. They may initially have an increased zeal for evangelism and prayer, but the unreasonable nature of their behavior will offset any evangelistic impact they may have. Moreover, they are simply disobeying the teaching of Scripture that the date of Christ’s return cannot be known, which means that even their prayer and fellowship with God will be hindered as well. Anyone who claims to know the date on which Christ will return—from whatever source—should be rejected as incorrect.²

2. The second coming will be visible and dramatic.

Revelation 1:7 says, “Look! He is returning with the clouds, and every eye will see him, even those who pierced him, and all the tribes on the earth will mourn because of him. This will certainly come to pass! Amen.” Also, Matthew 24:30 says, “Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory.” It will be visible and dramatic in that all people will see Christ arriving on the clouds with power and mourn because of him. They will mourn because they never repented of their sins, because they lived a life of not recognizing his Lordship, and because their time is up and only judgment awaits (cf. Matt 7:23, 13:41-42, 25:31-46).

3. The second coming will be physical.

When Christ ascended to heaven from the Mount of Olives, angels said to his disciples in Acts 1:11, “Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven.” Since Christ went to heaven in a glorified body, he will return in the same way. It is important to note that Christ will return physically because it was once popular in liberal teachings to say Christ will return spiritually in the sense that his teaching will be accepted and “an imitation of his lifestyle of love, would increasingly return to the earth.”³ However, Scripture is clear. He will physically return to the earth. “His feet will stand on the Mount of Olives,” which he originally ascended from (Zech 14:4, cf. Acts 1:11-12).

Purpose

What is Christ’s purpose in returning? What will he do when he returns?

1. When Christ returns, he will deliver Israel from the antichrist and the nations trying to destroy her; he will regather Israel and renew his covenant with her.

Zechariah 14:2-4 says,

For I will gather all the nations against Jerusalem to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. Then the Lord will go to battle and fight against those nations, just as he fought battles in ancient days. On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward…

Ezekiel 11:17-20 (ESV) describes how Christ will gather Israelites from all nations and give them their land and a new heart:

Therefore say, ‘Thus says the Lord God: I will gather you from the peoples and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.’ And when they come there, they will remove from it all its detestable things and all its abominations. And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God.

Likewise, Zechariah 12:10 and Romans 11:26-27 talk further about Israel’s salvation, as Christ will give them hearts to accept and obey him.

I will pour out on the kingship of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.

And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins.’

2. When Christ returns, he will judge Satan by having him temporarily bound in the abyss for 1000 years.

Revelation 20:1-3 says,

Then I saw an angel descending from heaven, holding in his hand the key to the abyss and a huge chain. He seized the dragon—the ancient serpent, who is the devil and Satan—and tied him up for a thousand years. The angel then threw him into the abyss and locked and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

3. When Christ returns, he will judge the unrighteous living on the earth.

In the parable of the weeds and wheat, Christ said:

As the weeds are collected and burned with fire, so it will be at the end of the age. The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

Matthew 13:40-42

Likewise, in the parable of the sheep and goats, Christ said:

When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left … Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’

Matthew 25:31-32 and 41-43

Also, in the Parable of the Minas, Christ declared how he will return and destroy those who did not want him to be king. In Luke 19:27, he said, “But as for these enemies of mine who did not want me to be their king, bring them here and slaughter them in front of me!”

4. When Christ returns, he will reward the righteous living on the earth.

In Luke 19:15-19, Christ said this in a parable describing his return:

When he returned after receiving the kingdom, he summoned these slaves to whom he had given the money. He wanted to know how much they had earned by trading. So the first one came before him and said, ‘Sir, your mina has made ten minas more.’ And the king said to him, ‘Well done, good slave! Because you have been faithful in a very small matter, you will have authority over ten cities.’ Then the second one came and said, ‘Sir, your mina has made five minas.’ So the king said to him, ‘And you are to be over five cities.’

Those who have been faithful in Christ’s absence, Christ will reward with various degrees of ruling in the coming kingdom. Likewise, in Luke 12:35-37, Christ said this about his return:

Get dressed for service and keep your lamps burning; be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks they can immediately open the door for him. Blessed are those slaves whom their master finds alert when he returns! I tell you the truth, he will dress himself to serve, have them take their place at the table, and will come and wait on them!

In a paradoxical reverse of expected events, Christ will serve his servants when he returns. This should motivate us to be faithful while Christ is gone and to be eager to serve. Christ will one day reward our service. Hebrews 6:10 says, “For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.”

5. When Christ returns, he will set up his kingdom on the earth.

Zechariah 14:5, 9, and 16 says,

…Then the Lord my God will come with all his holy ones with him… The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name… Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the LORD who rules over all, and to observe the Feast of Tabernacles.

In fact, there seems to be a gap of seventy-five days between the second coming and the beginning of the millennium. During this time, Christ will judge Satan and unbelievers, reward the righteous, and set up his kingdom on the earth.

Where do we see these 75 days? We see this by looking at various passages that describe the second half of the tribulation, the three-and-a-half years before his second coming. Daniel 12:11-12 says, “From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, there are 1,290 days. Blessed is the one who waits and attains to the 1,335 days.” Daniel describes the time from the middle of the tribulation where the antichrist sets an image in the temple (the abomination that causes desolation, Dan 9:27; cf. Matt 24:15, 2 Thess 2:3-4) to the end as 1,290 days, but then pronounces a blessing on the one who “waits and attains to the 1,335 days.” Why is there a 45-day gap?

In addition, in Revelations 12:6, there is a smaller number of days given for the time of the second half of the tribulation. It says, “The woman fled into the desert to a place prepared for her by God, where she might be taken care of for 1,260 days.” During the tribulation, Israel will be protected for 1,260 days in the wilderness. This is apparently the end of the second half of the tribulation period. But this adds another gap of 30 days—75 days altogether to reach the 1,335 days, where Daniel pronounced a blessing. If we take the 1,260 days as the time Christ comes to protect Israel and the 1,335 as the time Christ’s millennial kingdom officially begins, that means there is about a 75-day gap between the end of the tribulation and the millennium.

What is Christ doing for those 75 days before the kingdom is set up? Some have compared this to the United States presidential elections. On November 3rd, the president is elected, but it is not until January 20^th that the president is inaugurated. During that 70+ day gap, the president elects his cabinet and sets in order his plans. This may be very similar to what Christ will do after his return. He defeats his enemies, resurrects and rewards believers—giving them authority to rule—and sets up the policies for his kingdom. The millennium will be discussed in greater depth in a later chapter.

Signs

In Scripture, signs are given to help us be prepared for Christ’s coming. Christ gave many of them in his Olivette discourse in Matthew 24, as he described the tribulation period which will happen on the earth before his coming.

What are some of these signs?

• There will be a great rise in false prophets and messiahs.

In Matthew 24:4-5, 11, and 23-26, Christ said,

… Watch out that no one misleads you. For many will come in my name, saying, ‘I am the Christ,’ and they will mislead many…And many false prophets will appear and deceive many … Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe him. For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. Remember, I have told you ahead of time. So then, if someone says to you, ‘Look, he is in the wilderness,’ do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

• There will be great distress on the earth including wars, famines, and earthquakes.

In Matthew 24:6-7, Christ said this:

You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. For nation will rise up in arms against nation, and kingdom against kingdom. And there will be famines and earthquakes in various places. All these things are the beginning of birth pains.

These will be like birth pains as we approach the end times. They will happen over and over again but increasing in strength before Christ comes to judge.

• There will be a great persecution of Christians.

In Matthew 24:9, Christ said, “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name.”

• There will be a great apostasy—a falling away of professing believers from the faith.

In Matthew 24:12-13, Christ said, “and because lawlessness will increase so much, the love of many will grow cold. But the person who endures to the end will be saved.” Also, Paul described this great apostasy in 2 Thessalonians 2:2-3. He said,

…we ask you, brothers and sisters, not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here. Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction.

Apparently, the great distress of the day, including natural disasters, wars, persecution, false prophets, and false messiahs, will cause many believers to abandon the faith in droves.

• There will be a great evangelistic work, as the gospel is preached to all nations.

In Matthew 24:14, Christ said, “And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, and then the end will come.”

• There will be a rise of a powerful world-leader known as the antichrist who will seek to be worshiped as God and persecute the Jews and any others who do not follow him.

In Matthew 24:15-16, Christ said: “So when you see the abomination of desolation—spoken about by Daniel the prophet—standing in the holy place (let the reader understand), then those in Judea must flee to the mountains.” The abomination of desolation refers to when the antichrist breaks his seven-year peace covenant with the Jews, places an idol of himself in the Jewish temple, and commands them and everyone else to worship him. A few passages describe this event:

He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.

Daniel 9:27 (NIV)

Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction. He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God.

2 Thessalonians 2:3-4

and, by the signs he [the false prophet] was permitted to perform on behalf of the beast [the antichrist], he deceived those who live on the earth. He told those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. The second beast was empowered to give life to the image of the first beast so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Revelation 13:14-15

• There will be unique signs in the heavens.

In Matthew 24:29-30 Christ said,

Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. Then the sign of the Son of Man will appear in heaven

All these signs and more will precede Christ’s coming.

Is the Coming Imminent or Impending?

As we consider the continual New Testament challenges to “be ready, because the Son of Man will come at an hour when you do not expect him,” to “stay alert, because you do not know the day or the hour” (Matt 24:44, 25:13), and to live righteously because Christ is “near” (Phil 4:5) and standing “before the gates” (Jam 5:9), it seems like Christ’s coming is imminent—in that it could happen at any moment. Also, the fact that Christ’s coming is compared to a “thief in the night” seems to argue for that (cf. Rev 16:15, Matt 24:43, 1 Thess 5:2). Nobody knows when a thief is coming—a thief could strike at any time. However, when considering the signs that will precede Christ’s coming, it is clear that Christ could not come at any moment (cf. Matt 24). The gospel still needs to be preached to the nations (Matt 24:14). At the moment, most people groups in the world do not even have the Bible translated in their own language.⁴ Israel does not even have a temple for the antichrist to place an idol in (cf. Dan 9:27, Matt 24:15). There are many things that must happen before Christ comes. Therefore, it is better to think of Christ’s coming as impending—in that it will happen soon. All the events could happen in our life-time. And because it is impending, we should always be ready for it and encourage others to be as well.

With that said, if the second coming is a two-stage event as pretribulationists believe (cf. 1 Thess 4:16-17, Matt 24:30-31)—Christ’s coming to take his church to heaven, followed by seven years of tribulation, and then Christ coming with his church to rule—then the second coming is in fact imminent. Christ can come at any moment to take his church. Either way, Christ is coming soon, and therefore, we must eagerly desire it and be ready for it.

Applications

Since Christ is coming soon, what should we do about it? Scripture teaches many things:

1. Because Christ is returning soon, we must faithfully use our gifts to serve God and others.

In the parable of the talents in Matthew 25:19-23, Christ describes his return and rewarding of those who faithfully use their gifts in his absence:

After a long time, the master of those slaves came and settled his accounts with them. The one who had received the five talents came and brought five more, saying, ‘Sir, you entrusted me with five talents. See, I have gained five more.’ His master answered, ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ The one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

Likewise, after teaching about the believers’ resurrection which will happen when Christ returns, in 1 Corinthians 15:58, Paul said: “So then, dear brothers and sisters, be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord.” Because Christ is coming, we must always be outstanding in using and cultivating our gifts to serve others and honor God.

2. Because Christ is returning soon, we must regularly gather with believers to worship, pray, and practice the Lord’s Supper to encourage one another to be faithful in these last days.

Consider the following verses:

And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.

Hebrews 10:24-25

For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.

1 Peter 4:7

For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

1 Corinthians 11:26

3. Because Christ is returning soon, we must strive to be holy by getting rid of sin in our lives.

In 1 John 3:2-3 (ESV), John said this to the Ephesians:

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.

Also, in the context of Christ returning to judge and renew the earth (2 Pt 3:3-4), Peter said this:

Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness, while waiting for and hastening the coming of the day of God?... Therefore, dear friends, since you are waiting for these things, strive to be found at peace, without spot or blemish, when you come into his presence.

2 Peter 3:11-12, 14

4. Because Christ is returning soon, we can always have hope, comfort, and encouragement, especially when enduring difficult times.

Consider the following verses:

…as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ…

Titus 2:13

Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. Therefore encourage one another with these words.

1 Thessalonians 4:17-18

…since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels…

2 Thessalonians 1:6-7

5. Because Christ is returning soon, we must faithfully share God’s Word to win the lost and disciple believers.

In the context of talking about Christ’s coming, Peter said this in 2 Peter 3:9: “The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance.” God delays Christ’s coming to judge because he desires that none should perish. Therefore, we must faithfully share the gospel so many will be saved.

In addition, Paul said this to Timothy who was pastoring the church of Ephesus:

I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom: Preach the message, be ready whether it is convenient or not, reprove, rebuke, exhort with complete patience and instruction.

2 Timothy 4:1-2

Since Christ is coming soon, we must make disciples through faithfully teaching God’s Word.

6. Because Christ is returning soon, we must eagerly and patiently long for it.

Consider the following verses:

Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day—and not to me only, but also to all who have set their affection on his appearing.

2 Timothy 4:8

But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

Philippians 3:20-21 (NIV)

The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!

Revelation 22:20

Let anyone who has no love for the Lord be accursed. Our Lord, come!

1 Corinthians 16:22

You also be patient and strengthen your hearts, for the Lord’s return is near.

James 5:8

In considering our need to be eager for Christ’s coming, Wayne Grudem’s comments are challenging:

Do Christians in fact eagerly long for Christ’s return? The more Christians are caught up in enjoying the good things of this life, and the more they neglect genuine Christian fellowship and their personal relationship with Christ, the less they will long for his return. On the other hand, many Christians who are experiencing suffering or persecution, or who are more elderly and infirm, and those whose daily walk with Christ is vital and deep, will have a more intense longing for his return. To some extent, then, the degree to which we actually long for Christ’s return is a measure of the spiritual condition of our own lives at the moment.⁵

Conclusion

The second coming is the believers’ happy hope. It provides hope because one day all things will be made right—there will be justice, peace, and righteousness. It provides hope because there will be a reward for our labor. It provides hope because one day we will see our God face to face. We must eagerly await our coming king and his kingdom. Come, Lord! Come!

Reflection

1. What stood out most in the reading and why?
2. What are characteristics of the second coming?
3. What are signs of his coming?
4. Is the second coming imminent or impending? Why or why not?
5. What will Christ do when he returns?
6. What applications does Scripture give to believers from considering the second coming?
7. What other questions or applications did you take from the reading?

Copyright © 2021 Gregory Brown

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Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version^® (ESV^®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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A ministry of…

Author: Dr. Roger Pascoe, President,
Email: [email protected]

I. 加強講解式講道：傳講書信的信息，第一部分

A. 書信的文學特色

書信通常都有一個很類似的特色…

1. 書信的格式。書信都有一定標準格式，跟古時流行的書信方式無大分別：

a) 信首（問候、作者和收信人的簡介，感恩）。

b) 內文（討論一些特別議題、勸勉、請求、投訴等）。

c) 結尾（問安語等客套說話）。

2. 書信的一些常見特色。像其他書信一樣，新約書信有以下的常見特色。

a) 直接進入內容，直接方式僅次於人與人之間的對話。

b) 是私人性質的。書信是以私人關係（“我 / 我們”和“你”）互相稱呼，寫信人和收件人之間只是在空間上有點阻隔吧了。無論如何，書信沒有法律文件的冷酷和乏味，而是很容易令人有溫馨的情緒，流露出作者的品性、情感、心境、態度、觀感，和意見。

3. 書信的作用和體裁。新約書信並不只是用作傳遞消息之用，而卻好像一篇講章，用作傳揚生命之道。又因為作者要討論一些敏感，及與生活有密切關係的問題，書信便提供了一個比口述更好的書寫方式來溝通的平台。

正因為書信不論在體裁，討論內容和討論方式都具有獨特風格，當我們想要參考某方面的資料（例如：“保羅在這問題上是怎麼說的？”）時，我們可以把它當作一本百科全書來看。Moises Silva曾經說過：“我們要把新約所有書信作一全面的研讀”（An Introduction to Biblical Hermeneutics, 120），才可以明白作者的書寫動機和對事情的觀點。

新約書信是用不同的修辭方式出現（這是為著要迎合讀者的情感、思緒，和口味），故此它可以用上很多不同的寫作方法（例如對話、詩歌、寫實 [ 例如加拉太書4章]），每種寫法都有它本身的特性和演繹方式。

4. 書信的歷史背境。跟其他聖經書卷不同的地方，書信都是因應某些需要、情況、困境，某些教會遇上難解的問題（例如：羅馬、哥林多、加拉太教會等都曾遇上難以解決的問題），或某些人（例如：提多、提摩太、腓利門等）而產生出來的。但新約書信並不只和當代有關，但誠如朗多馬（Tom Long）所說：“新約的書信跟其他大部份書信都是一樣，雖與某些特定事件有關，但對後世仍是在講說話”（Preaching and the Literary Forms of the Bible, 110.）。

要明白書信的意思和應用，至關重要的是我們須要對當時的歷史背境有一深入的認識。找出了書信中所討論的問題徵結所在和解決辦法，經過消化和整理，我們才可向現代讀者解釋和應用出來。在這個過程中，我們須要小心處理，如何將“過往”的經文過渡到“現在”的聽眾去。我們既須要忠於經文在古代的應用，也要忠於將之應用在今天的環境中。這是不容易做到的，因為古時發生的事情，未必可以適應於現代社會（例如：我們應否吃祭過偶像的肉？）。但無論如何，這些問題對我們來說也是適合討論的。我們只需要注意一下，千萬不要硬將“過往”的直接搬到“現在”去，也不要作出一些不適合的假設，硬生生的應用出來。

雖然如何將“過往”過渡到“現在”是一大難題，但講解書信時，最大的益處就是在某些特定情形下，不論在教會或個人，應用或職責上，都可以給我們一個明確的教導。今天的神學家，釋經學者，和教牧，他們的工作就是要決定那些教導是可以適用於現今社會的。

所以，如果這就是書信在文字上的特色，我們如何將其明白過來和講解清楚呢？有甚麼可行的方法讓我們遵從的？

B. 明白和講解書信的一些指引

以下是一些可以幫助預備和講解書信的一些指南 …

1. 文字結構的分析。這類分析在本刊前幾期中已經討論過了（例如：18-23期），但讓我在這裡再次強調數點在分析時要注意的事項。

由於書信的固有特色（某些特殊的困難、問題等），有些人會貿然先去找出當時的歷史和文化背境，然後才去明白內容。但重要的是，我們不能將經文的意思建基於重整過的歷史和文化的背境上。所以，在把歷史文化背境重整之前，我們應該把經文在文字方面先作一個釋經學上的分析，從而解答到以下的問題：

a) 作者要說甚麼？

b) 他的意思是甚麼？

c) 他的論點和論證是如何演繹出來的？

然後，決定經文的結構和所要論說的。這正好是書信自己的本質 – 就是圍繞著主題作個有系統性的論證，所以，你要找出經文的結構和論證要點，這便好組成你講道內容的結構。這是對經文的寫作方式和體裁作一仔細的分析。

作者在書信中，很有條理的將他的思想，論點、討論和意見舖陳出來。我們只要把握每一段落，甚而整卷書信的思路（即辯證手法），我們便可以明白書信的來龍去脈。講道時便跟著這個思路便可以了。

因此，當我們分析經文的文字結構時，我們可以使用以下的方法：

a) 決定整篇書信在文字上的結構 – 即是書信的主要段落。

b) 找出你所a研讀某段經文中（即一個或多個段落）中，作者是要傳遞甚麼中心思想（主題）。

c) 列出作者在這一段經文中，用作支持他論點的主要主張（一個或多個“要點”）。

d) 寫出經文要帶出來的影響（即目的是甚麼？）。

經文中的字面基本意義，到此可說是分析完畢。跟著我們便可以開始深入研究經文的內容，上文下理及每段落的意思（即是思想的脈胳）。到了這時，你才可以對經文的文法及字義作更深入的分析。

你一定要做到只用一個句子，便能把經文的中心思想表達出來，你的講章才可以算是集中一起（即是不致於雜亂無章）。這也可以讓你在整理講章時，集中在如何把中心思想顯示出來（即是將支持作者的論點可以盡情發揮）。

對於很多講員來說，要找出經文的中心思想（主題）和關於這中心思想所提倡的意見（ 主張），不是一件簡單的事情。這可能就是很多講員只講一般性的問題的原因了。但你一定要講一些特殊的課題，因為作者也正是在討論著一些特別的課題。如果經文是說及“神的愛”，你就一定要先決定作者是在說明那一方面神的愛。中心思想要明確 – 因為“愛”包含的意思實在太過泛了。是神給全世界的愛嗎？這就是神的愛所包含的範圍了嗎？是神堅貞的愛嗎？當你找出經文的中心主旨，你才可以依循作者的意思演譯。

你的讀者應該可以找到你所說的重點，原則和應用所引用的經文。你的講章就要依從這個原則連貫起來，這樣你便可以達到“務要傳道”（提後4：2）的目的了。你講道的信息，憑著聖靈，一定可以大有能力的在會眾生命中彰顯出來。

通常，你會用聖經的一段經文（即是含有同一個主題的經文）來講道。如果經文太長，一次不能講完（例如以弗所書1：3-14），你可以將之分成數個段落（例如：某個分題 / 重點），但每次都不要離開全篇的主題。

要明白書信，如果能懂一些聖經希臘原文便更有幫助，因為希臘原文可以是最有效的將經文的結構和作者要討論的不同事情（要點）和全文的中心思想勾劃出來。如果你不懂希臘文，可以借助一本從希臘文直譯過來的聖經翻譯（英文的翻譯本有ESV, NASB, NKJV, CSB）。

2. 搜集歷史資料。在分析完經文的文字結構後，我們便可以搜集你要講述的經文的歷史和文化背景。這可讓我們更深入的了解經文的內容 - 例如誰是收信人，寫信目的，有甚麼與文化及風俗習慣有關的資料等。

歷史的認識，對釋經及應用是很重要的，這對書信來說尤其重要。在預備書信的講章時，我們一定要找出，作者要討論甚麼事情，和事情發生的起因，我們才可解答以下的問題。

a) 作者為甚麼這樣說？

b) 為甚麼他有這樣的回應？

c) 作者是要為著某些問題而寫這信？如果是的話，這問題是甚麼？

d) 這段經文中的文化背景是甚麼？在這經文有那些字眼是與文化有關的（例如：信首格式可能便屬這一類）？

e) 書寫的背後歷史因素（問題、需要、情景），而致引起作者要寫這封信的動機？

我不是提議將所找到的歷史資料如數家珍的全部講出來，你只要將其中與你要解釋的神學真理、教訓、和應用有關的講出來就可以了。誠如Scott Hafemann指出：“講道是宣講經文中的神學真理，和教訓，而不是要上一個有關新約時代的背景、政治環境、當時的語言，或社會問題和風俗習慣的課”（”Handbook of Contemporary Preaching” 一書中365頁的Preaching in the Epistles）。

要找出書信的背後動機（甚或書信所要回答的問題），有時候真的不容易，因為我們常常要透過推理才能得出結論。例如，保羅在哥林多前書並沒有直接的寫出他要回覆哥林多教會的甚麼問題。因此，有時候我們便要從字裡行間，試行重整當時的情境。這樣做的弊病是很容易流於主觀，或只是推測而矣，故此Moises Silva提議將所有我們（或其他學者）的理論都作一個試驗，這樣我們便可以找到經文的“終極”意義，而不是由推理得到的結論（An Introduction to Biblical Hermeneutics, 126-128）。

II. 強化聖經中的領導才能
哥林多後書：“軟弱中的力量”

在上期，我們對哥林多後書2:14 -7:16作了最後一次的討論，就是保羅在講論牧者領導才能時的題外話。在文中，我們已探討過以下的問題：

1. 對牧會的信心（林後2:14-3:6）

2. 牧會權柄本質，第一、二部份（林後4:1-16）

3. 牧會的動機，第一、二、三部份（林後4:16-5:17）

4. 和好的職事，第一、二、三、四、五部份（林後5:18-7:16）

在離開討論哥林多後書2:14-7:16之前，我想和大家分享我在分析哥林多後書時的體會，你便可以從中了解我在教授釋經課前，我是如何預備教學資料的。你在每週預備講章時，不會有充足時間作出這類釋經研究的，但你可以借助釋經書。

A. 時間

在哥林多前書，保羅處理了很多事情，其中有一宗是有人犯了亂倫的罪。在得悉教會已對那犯罪的人採取了懲治的行動後，保羅便如釋重負，在林後1-7章中他更表示了欣慰。但在同一經文中，保羅卻面臨著越來越多的反對聲浪。這第二波的反對聲音在第10-13章中越發明顯。保羅在此極力駁斥這班人是“假先知”。“假先知”一詞是保羅在得知那犯罪的人遭懲治後才使用的。對於這個遭到懲治的人和教會中越來越多反對聲音是否有關聯，我們就不得而知。

某種情況下，有些自稱是使徒的假教師混進了哥林多教會，專門從事誹謗保羅。為此，保羅的信便是要駁斥這些人的指控，並暴露他們的虛假面具。為著保護哥林多教會，免被這群假教師的錯謬道理所蒙騙，保羅便特為自己的人格、和使徒身份自辯。

同時，保羅亦須向哥林多人作一交代，解釋他改變行程的原因（1:15ff.; cf. 林前16:5ff），並敦促他們要辦妥為賙濟耶路撒冷貧困信徒的捐款事宜，以預備他第三次的到訪（13：1ff.）。他們這次籌募，是早已開始的了，但卻是遲遲未完成。

打發了提多從以弗所到哥林多，並傳遞了前一封信（即哥林多前書），保羅便安排與提多在回程往特羅亞時會面。但到達特羅亞後，不見提多，他便決定往馬其頓去，結果就是在那裡，可能是在腓立比或尼亞波利，便遇上了提多（2:12f.；7:5ff.）。

提多給保羅帶來了好消息，也有壞消息。好消息就是哥林多人很積極的回應保羅信上所寫的，果斷採取行動，正視他指出的問題，並加以糾正。這給保羅極大的喜樂（7:5）。但壞消息卻是在哥林多教會中，仍然存在著好些，很明顯是被那些假使徒挑撥的不良份子。這裡是他們對保羅的一些指控：

a) 他們指摘保羅心口不一（因為他沒有實現他說了的行程、而做了其他事情）。保羅回答說，他改變行程的原因，不是因為他拿不定主意或說話不可靠譜，而是他不想帶著一個嚴厲的心情來見他們（2：1）。

b) 他們指控保羅心高氣傲，其貌不揚，言語乏味，不誠實，不夠資格作基督的使徒。

c) 他們懷疑保羅的使徒身份，因為他來哥林多時，沒有薦信（3:1）。保羅為了這諸多關於他使徒身份的指控，特別提醒他們他一直是以一個福音使者來忍受諸般的非難（4至6章）。

d) 他們暗示保羅可能要為收集款項，賙濟耶路撒冷貧窮信徒的工作，遲遲不能完成的緩慢進度負責（參閱八至九章）。

e) 他們指稱保羅在遠處未見面時，他那些令人折服的信顯示他是一個堅毅勇敢的人。但見面時，卻顯得非常軟弱（10:10；11:6）。

f) 他們宣稱保羅傳福音既不收酬金，便不值得花時間去聽他（11：7ff）。他們甚而影射因他不取工價，可能他不是愛著他們（11:11; 12:15）。

這些使人分門結黨的假使徒，他們的真正面目一定要被揭露出來 - 他們是偷著進來的，他們一點都不是真使徒。故此，保羅對這些指控都是基於真使徒和假使徒之間的不同點而加以剖析。其中之一就是真使徒是長久的受苦和克己。他的軟弱沒有讓他有半點機會炫耀自己，但卻全是彰顯神的大神和恩典（11:21-12:12）。他告訴他們在那快要實行的第三次旅程，如有必要的話，他是不會猶疑行使他的使徒權柄（13:1ff）。但他的期望就是希望他們會毫無條件的歸向他。

B. 文字結構及一致性

哥林多後書內容好像都是圍繞著保羅的行程。他原本去希臘的第二次行程，是大概會兩次到訪哥林多教會，先由以弗所渡海到他們那裡，逗留片刻，然後北上馬其頓，回程時再到他們那裡，和他們相聚一些時日，收集給耶路撒貧窮信徒的捐款後，才回到耶路撒冷。但最終他改變了行程 – 先從以弗所北上馬其頓，跟著南行到哥林多（林前16:5ff，林後1:16），最後便到耶路撒冷。這樣，他便可以和他們相聚一段稍長的時間，而不是兩個短時期。

這個“行程”的細節便連貫了本書信上文下理。我們可以從中看到：

1. 過去：計劃的改變（1-7章）。保羅表白自己的良心（1:12ff），並解釋了為甚麼他改變了行程（1:15-2:4）。他是從以弗所到了特羅亞，以為在那裡可以遇到提多。結果沒有遇上，他便繼續去了馬其頓（2:12f.）。到此，經文有一段很長的文字（2:14-7:4），這些文字雖是全書信的一部份，但卻與寫作目的無關。到了7:5，書信才繼續下去，在此保羅描述了他如何在馬其頓遇見提多，和他帶來的大喜信息，是有關哥林多教會對他的信（即哥林多前書）的積極回應。

2. 現在：差派提多完成籌募的事情（8-9章）。第八和第九章是描述為耶路撒冷窮苦信徒收集捐款的事。這不是題外的說話，但卻迎合本書信的主題 – 保羅的行程可能有改變，但他訪問哥林多教會的目的卻是始終如一。他希望在到達前，為耶路撒冷信徒的捐款已經F。為此，他差遣了提多和兩位弟兄比他先行（並帶同此封信，即哥林多後書）去統理這事。

3. 未來：確定並快將實現的保羅第三次到訪（10-13章）。第十至十三章是揭露及譴責那些偷進哥林多教會及詆譭保羅聲譽及權威的“假使徒”。保羅警告，在他第三次到訪時，他必定會處理那些繼續在教會滋事的人。

這個大綱，可以給大家將書信每段不同的主題及和語氣一個結構上的分析，並把上文下理作一個概覽。Zahn說：“讀者是被引導著，跟隨保羅的行踪，由以弗所，經過特羅亞而到達馬其頓（1-7章）；跟著和他在馬其頓教會停留了一段時間（8-9章）；最後便被引導到如何利用保羅將要訪問哥林多教會時的角度來了解教會所遇見的問題。′（T. Zahn, Introduction to the New Testament, Vol. 1, 312, 引用在Philip E. Hughes的The Second Epistle to the Corinthians, xxii中）。

4. 和哥林多前書的關係（“憂傷的信”）。我們不難想像為甚麼保羅稱哥林多前書是一封“心裡難過痛苦、多多地流淚” （林後2:4）的信。所以我們覺得那封憂傷的信就是指哥林多前書來說的；那麼，哥林多後書便理應可以哥林多前書的內容來了解。那些說哥林多前書不是那封“憂傷的信”的人，可說是忽略了使徒在寫給他所建立的教會時的信時的焦慮和悲痛情感。這可以從他信中尖銳筆鋒看到出來，他譴責教會的分裂而非合作的團隊精神；在靈命方面，保羅痛心教會偏於屬世而不思屬靈的事；保羅也極力教訓他們要審理在他們中間所犯的罪行；責備他們竟有互相控訴的事情；主餐時，常有醉酒荒宴的事件；崇拜時不守規矩，誤用屬靈的恩賜，並糾正他們對主復活的真理的錯誤。

這樣的一封信，如果不是出於焦慮和傷痛的心，並且滿有淚水的，真不知是如何寫出來的了。

5. 主題的連貫性：“軟弱中的力量”。使徒就是用了這個標題，辯明他備受哥林多教會中反對人仕的諸多非難的使徒權柄的權威性。他肉體軟弱，但神卻用得著他，並加給他力量。故此，他的工作力量明顯地是從神那裡來的。為此，信中多次提到保羅的受苦、危險、和勞苦，就是要顯明保羅在傳道時所忍受的，亦同時顯出神的大能。奇妙的是，人的軟弱和神的大能竟可以在此相提並論。保羅在哥林多受到的攻擊，都是集中在他肉身上的軟弱，卻從不提及他工作的果效。這主題一直貫穿著整篇書信（例：1:5f; 1:8f; 2:12f; 3:5f; 4:7f; 4:16-18; 5:1f; 6:4f; 7:5f; 11:23f; 12:5-10; 13:4）。

6. 最後四章的可靠性。在最後四章，使徒的語氣突然改變了，這引起了很多人懷疑這四章應該是屬於另一封信的。但我覺得我們無須多疑，因為這四章跟本封書信的結構如出一轍。況且，它和整篇的主題非常吻合，那就是神的力量是透過我們的軟弱而成就出來。

除了最後四章和全篇書信的連貫性互相一致之外，其他本書信前後的連貫性也是很容易看到出來。例如，比較以下的經文，你便可以得出結論：1:13 和 10:11; 1:17 和10:2; 2:1 和 12:14, 21, 13:1f.; 2:17 和 12:19; 3:2 和12:11; 6:13 和11:2, 12:14; 8:6, 18, 22 和12:17f.).

C. 全篇書信的結構

第一段落：簡介（1:1-14）。隨著問安語（1:1-2），保羅有一段很長的感恩（1:3-11）。保羅多次的受苦和艱難，對他來說，不過是分享“基督的苦楚”（1:5），並且從中經歷到從基督而來的“安慰”（1:5）。這些經歷，雖然是突發和痛苦的，但卻教導了他要緊緊靠著那“發慈悲的父，賜各樣安慰的神”（1:3）。這個寶貴經歷使他從今可以“能用神所賜的安慰去安慰那遭各樣患難的人”（1:4）。工作是建基於受苦（那是基督的苦和從信徒而來的苦），和一直由從神而來的安慰扶持著。受苦和得安慰是分不開的。

這段感恩說話似乎是說他在建立一個根基，在這根基上，作為一個使徒，他受的苦和得到的安慰都是為著哥林多教會（1:6），並使他們得著確切的盼望，因為“你們既是同受苦楚，也必同得安慰”（1:7）。就算飽受死亡威脅，卻是“叫我們不靠自己，只靠叫人復活的神”（1:8-10）。他從死裡得救，固然是藉著神的拯救，也是藉著哥林多信徒的禱告，結果就是許多人向神感恩，“就是為我們因許多人所得的恩”（1:11）。

第二段落：保羅的表白（1:12-7:16）。這裡，保羅轉到行程的話題，他表白改變行程計劃，絕不是因世俗或忽是忽非的原因（1:12-14 ）。反對保羅的人，聲稱他的改變行程便顯示他不是一個可靠的人。但再重新細心思想之後（1:15-22），保羅解釋他改變的原因是因為他深深愛著他們，不想他們過份傷痛，好像上一次到訪時，當他嚴厲的責備那個犯了亂倫罪的人所引起的傷痛一樣（1:23-24）。跟著是一段勉勵的說話，他們饒恕並愛那位因犯罪而受責的人（2:5-11，並比較林前5章）。保羅為著此人亦曾寫給他們一封“心裡難過痛苦”（2:4）的信。

就這樣，筆鋒一轉便轉到引起他寫本信的原因 – 就是他遇見了提多（2;12-13 和7:5-16）-- 這個敍述，是因保羅用了很長篇幅講論他工作的性質和宗旨（2:14-5:15），並呼籲信徒和好（5:16-7:4）而遭到打斷的。

a) 工作的意義和目的（2:14-5:15）. 這是保羅對反對他的人的第一次表白，他表示自己對他的工作有足夠資格和勝任有餘。

第一，他是蒙神呼召事奉神（2:14-16a）。神誇勝的帶領，使他能在各處所遇見人中，散發出香氣 - 在滅亡的人中“作了死的香氣叫他死”，而在得救的人中，“就作了活的香氣叫他活”（2:16）。

第二，他傳道的力量是來自神（2:16b-3:6）。他能作好神的工作不是憑自己的力量，否則他便和那些假使徒一樣，都是為著自己“為利混亂神的道”；但他卻是在神面前憑著基督講道（2:17）。所以，他不須要舉薦自己（3:1-3），他的信心不是出於自己，乃是出於神，“他叫我們能承當這新約的執事”（3:4-6）。

保羅跟著便比較新約及舊約的職事（3:7-18）。新約的職事給他勇氣，“將那些暗昧可恥的事棄絕了；不行詭詐，不謬講神的道理”，而是在“神面前”把真理表明出來，“基督榮耀福音的光”（4:2, 4）。他是藉著神的能力傳揚基督（4:5），神吩咐要“光從黑暗裡照出來”，同時，“已經照在我們心裡，叫我們得知神榮耀的光顥在耶穌基督的面上”（4:6）。福音的寶貝（即是基督）是放在瓦器裡（即是：保羅肉體上的軟弱，4:8-11），其中所顯現的能力不是保羅的，而是來自神的（4:7）。

但這個軟弱的肉體瓦器不是常常毀壞和死亡的（4:10-12）。肉體的軟弱只是今世和可見到的，但有一天這些都會被永恆和見不到的取代（4:16-18）。當“地上的帳棚若拆毀了”，就“必得神所造，不是人手所造，在天上永存的屋”（5:1-4）。

神將我們改變過來，是藉著聖靈作憑據（5:5），這樣，我們便得著“行事為人是憑著信心，不是憑著眼見”（5:6-8）的勇氣。有著這個永恆的盼望，保羅立了志向，為要討主喜悅（5:9），他努力勸別人留心審判是在“基督台前”和務要敬畏神，因為“主是可畏的”（5:10-11）。雖然，他傳福音不是要取悅那些舉薦他們的人（5:12; cf. 3:1-3），但他傳道也不是漫不經心的，而是受著基督的愛所激勵（5:14）。

b) 和好的懇求（5:16-7:4）. 作為基督的使者，保羅是在傳講一個使人和好的信息，因為基督為我們的罪犧牲了（5:16-21）。他勸他們“不可徒受他的恩典”（6:1），且要積極回應他艱辛的職分（6:1-10）。他敦促他們敝開心門，接納主和他作為主使者的職分（6:11-13），承認如要與神有正常的關係，便要專心一致（6:14-7:1）。最後，保羅說他對他們有極大的信心（7:2-4）。

保羅繼續複述他如何在馬其頓，因再次遇見了提多而得到的安慰，並由他的回報，知道哥林多教會對他先前的信所作的正面回應而大大喜樂（7:5-16）。哥林多人經過保羅早些時候的訓誡後，決心悔過，憂傷自己的過犯（7:10），保羅很是高興，也放下心中的焦慮。

第三段落：為耶路撒冷貧苦聖徒的捐款（8:1-9:15）. 對哥林多人悔改，並且“向我的熱心”（7:7），保羅表示大大的釋懷和欣慰，他便開始進到另一個重要的話題，他須要跟他們講明清楚，這就是為耶路撒冷貧苦信徒的捐項。很踫巧地，他遇見提多的馬其頓教會，是一個在患難中仍然樂於捐獻的好榜樣（8:7-9）。保羅勸哥林多人效法他們的榜樣，這便可顯出基督犧牲的恩典（8:7-9）。真的，完成收集捐獻的事對他們大有益處，這工作已持續一年之久，現在也應來個了結（8:10-11）。這是一個良機，讓他們從“富餘”中供應耶路撒冷教會在現時所缺乏的；可能在將來，這情形會逆轉過來也說不定（8:12-15）。為了能在保羅到達之前辦好這個捐項事宜，保羅特意差遣提多和另外兩位弟兄先到哥林多（8:16-24），保羅敦促他們和提多合作（8:24），好叫保羅到達的時候，捐款便已預備妥當，好使保羅不會覺著為難（9:1-5）。最後，他教導他們信徒捐輸的操練（9:6-15），我們捐輸應該是慷慨和甘心樂意的（9:6-7），因為“神能將各樣的恩惠多多地加給你們”（9:8），而且“必多多加給你們種地的種子，又增添你們仁義的果子”（9:10）。因此，不只他們凡事富足，神也會得到榮耀和感謝（9:11-15）。

第四段落：保羅對不斷而來的攻擊的回應（10:1-13:4）. 這可能是指2:17及4:2所提及的人，保羅現在直接回應那些攻擊他的說話（10:1-18）。他沒有否認自己是在“血氣中”行事，但絕“不憑著血氣爭戰”（10:2-3）。而他爭戰的兵器“乃是在神面前有能力，可以攻破堅固的營壘”（10:4）。

他也否認那些虛假傳言，說他信中所說的很沉重，但卻缺乏個人的權柄。論到權柄，無人擁有的可以和他相比。到再次見面時，保羅便會將他的權柄行使出來給他們看（10:7-11）。有些人專以自己的權柄為誇口，但保羅卻不然，他“不願意分外誇口，只要照神所量給我們的界限搆到你們那裡”（10:13-15），這裡所說的界限當然是包括哥林多教會了。保羅的權柄，是基於“誇口的，當指著主誇口。因為蒙悅納的，不是自己稱許的，乃是主所稱許的”（10:17-18）。

到了這時，保羅反守為攻，無情地揭露那些竊取教會權柄的假使徒的惡行（11:1-15）。他為著哥林多人不安，害怕他們會被那些“另傳一個耶穌…另受一個靈…另得一個福音”（11:1-4）的人所蒙騙。他一點不在“那些最大的使徒以下”（11:5）；他獨立傳道，不是因為不願意接受他們的金錢支助（11:7-9）的緣故。他最好的表態就是和攻擊他的假使徒劃清界線（11:12-15）。

跟著，保羅為著回覆愚昧人的愚妄話，他便稍微說了一點誇口的說話（11:16-21）。其他人既可以誇口，他當然也可以（11:21）。他是希伯來人的後裔（11:22），他為基督多受勞苦和牢獄之災（11:23-28），他誇口那些其他人認為軟弱的（11:29-12:10），例如他從大馬士革逃出來（11:32-33），他肉體中叫他謙卑的一根刺（12:1-9a）。在軟弱中所顯出來的剛強，看似矛盾，但卻被保羅看重成“我的能力是在人的軟弱上顯得完全… 我甚麼時候軟弱，甚麼時候就剛強了”（12:9b-10）。他為著自己的誇口而致歉 - 他們應是站在他一邊的，而不是強逼他這樣誇口（12:11），因為他在他們中間時，他們已看過他作為使徒的憑據。如果他們覺著他不及其他眾教會，那只有一個可能性，就是他傳道，沒有接受他們經濟支助。為此，他請求他們寛恕。

第五段落：他的第三次到訪（12:14-13:6）。當他第三次到訪時，他仍不會依靠他們的供應，更不會貪取他們的便宜（12：14-18）。他希望他們能夠長大建立起來（12:19）。但他憂慮他們不會像他所期望的，而他們也不會看到他是他們所期待的（12:20-21）。故此，他提醒他們，他這次到訪，會採取嚴厲措施，因為他們好像想從他身上找到“基督在我裡面說話的憑據”（13:1-4）。

第六段落：結語（13:5-14）。為要喚醒他們注意自己的屬靈境況，他吩咐他們省察自己是否真的基督徒（13:5-6）。他的懇求就是他們不要犯罪，這樣他們便可以凡事無愧於心（13:7），他情願他們是剛強，而他是軟弱的（13:9）。他寫信的目的，就是希望他們作出積極回應，剛強壯膽。當他第三次來時，他便不須要嚴厲的對待他們（13:10）。

E. 經文大綱

I. 開首語

A. 問安（1:1-2）

B. 感恩（1:3-11）

II. 保羅的自白（1:12-7:16）

A. 行程的改變（1:12-2:13）

B. 他的使徒職份（2:14-5:15）

1. 他勝任他的職事（2:14-3:6a）

2. 他的福音事工與摩西律法事工的比較（3:6b-18）

3. 他和反對者的比較（4:1-12）

4. 他的動機（4:13-5:15）

C. 和好的請求（5:16-7:4）

D. 期待已久先前寄出的信的回音（7:5-16）

III. 收集給耶路撒冷貧苦信徒的捐款（8:1-9:15）

IV. 保羅對反對的人的駁斥（10:1-13:14）

A. 對批評聲音的回應（10:1-11）

B. 揭露假“使徒”（11:1-15）

C. 保羅“愚拙”的言詞（11:16-12:13）

V. 保羅的第三次到訪（12:14-13:5）

VI. 結語（13:5-14）

這是一個很簡短的結構大綱。為我自己的緣故，我已加插了很多分段，但這已足夠你了解整個過程如何作出來的了。

III. 講道大綱

題目：學習主耶穌 – 承認耶穌的位格（太16:13-23）

主旨：耶穌是誰？

主題：當我們認識耶穌時，我們一定要承認他是誰和他做了甚麼。

第一點：耶穌問門徒他是誰（16:13-20）

1. “人說我人子是誰？”（13-14）

2. “你們說我是誰？”（15-20）

a) 彼得對耶穌的重大了解（16）

b) 耶穌對教會的啟示（17-20）

第二點：耶穌預言他的受苦（16:21-23）

1. 彼得責難耶穌（22）

2. 耶穌斥責彼得（23）

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A Word from Kay Daigle on how to use the resources for this study…I want to encourage you to complete the personal lesson below before you click on any of the accompanying elements that may be found with this lesson (audio lecture, manuscript, PowerPoint, or handout). This study was written to help you maximize your personal spiritual growth. That means that you first spend time with God through His word, and then hopefully, discuss what you learned with a small group of women. After that, if you want to hear the audio (or read the manuscript) and follow the PowerPoint, filling in the handout, then that is a great time to do it! I cannot cover all the verses in depth, but you can read and study them for yourself. It is best for you to think through the passages before hearing what anyone else thinks, even me! You will find some lessons without lectures. At our church we use some of those weeks to spend extra time in our small groups sharing life stories, having a longer prayer time, or expressing how God is working in our lives.

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A Precious Word from God

“He who is mighty has done great things for me, and holy is His name.”

Mary in Luke 1:49 (NET)

Introduction

Do you long to come home—the place of love, companionship, rest, peace, and security? Perhaps this is the kind of home you can only long for, never having been able to enjoy such a place here on earth. Picture a home where Jesus waits for you. Will you choose to spend time there with Him? Although salvation is a free gift that we can never lose, believers do not always enjoy the blessings of being at home with Jesus on this earth. As you read His story, drink in His presence and enjoy His beauty, the beauty of God Himself. It is possible to come home while we wait to go “home”!

This week we look at Jesus’ early life and preparation for ministry. Although our lesson is long, covering more than three chapters of the book of Luke, the stories will be familiar to you. Attempt to read them as if you were reading them for the first time. Put yourself in the places of the characters. See the sights and smell the scents of first century Israel. Focus on God, and come home to all that He is!

Day One Study

Read Luke 1:1-4.

1. Luke outlines his reason, or purpose for writing this book here in the preface. What is it?

2. The NIV and the NET translations of the Bible use the word “fulfilled” in v. 1 where the NASB uses the word “accomplished”. What does the word fulfilled suggest about the events that Luke relates in his book?

Read Luke 1:5-25.

3. What prophecies are given to Zechariah about his son (vv. 13-17)?

4. How would you have felt if you were Zechariah? Why?

Read Luke 1:26-56.

5. What qualities do you see in Mary as you read through this passage? What does the text say that leads you to these insights about her?

Mary’s words in Luke 1:46-56, often interpreted as poetic or hymnic, are traditionally called the Magnificat, from the Latin for “My soul magnifies the Lord,” the first line of the song. Our memory verse this week is from Mary’s psalm. Begin to memorize it now.

• Diamonds in the Word: Mary’s psalm is filled with similarities to Hannah’s song in 1 Samuel 2:1-10. What parallels do you observe as you compare these passages? What does this reveal about Mary?

6.Sharing question:Sometimes God asks us to take on difficult assignments, just as He did Mary. Life situations such as broken families, difficult employers, or failing health challenge our faith. There are times when God brings trials, which are not caused by our own mistakes or sins, into our lives. God does this for a reason, just as He asked Mary to be pregnant outside of marriage in order to bless the whole world. Share with your group a difficult situation from the past or one which you are experiencing right now that you did not bring about through your own doing. What do you learn from Mary’s example that could have helped you?

7.Responding to God: Write a prayer of praise based upon Mary’s psalm. In it, deal with a specific situation that you are facing today. Drink in the beauty of the Lord’s character, and see yourself at home with Him.

Day Two Study

Read Luke 1:57-80.

Zechariah’s praise psalm is called the “Benedictus”, from the Latin of the first line.

• Diamonds in the Word:What Old Testament prophecies does Zechariah mention? Use your concordance to find the cross references and indicate where they are found in the Scriptures. It may be helpful to write these beside the Luke passage right in your Bible so that you can easily find them as you share Christ with others.

8. Focus on 1:78-79. Describe Zechariah’s beliefs about what God would do for His people through the Messiah.

Read Luke 2:1-20, the often told story of Jesus’ birth.

9. Trace the various emotions of the shepherds from vv. 8-20. They were the first people to announce the Messiah’s birth.¹

Read Luke 2:21-40.

10. What insights do these verses give you about Joseph and Mary?

11.Sharing Question:What one quality do you see in either Simeon or Anna that you need in your life? What can you do to strengthen that area?

12. What truths about Jesus did God reveal to Simeon and Anna?

Read Luke 2:41-52.

13. How would you have felt in Joseph and Mary’s situation both before and after they found Jesus?

14.Sharing question:Share one situation from the past or present with your group in which you experienced anxiety or unbelief because you didn’t understand God’s plan.

15.Responding to God:Write a prayer asking God to help you focus on His hope and His promises when your emotions and circumstances tempt you to unbelief. If you are dealing with such a situation currently, mention it specifically. God is waiting for you to come home to Him in faith.

Day Three Study

Read Luke 3:1-20.

16. Describe John the Baptist’s preaching.

17. Write a definition of true repentance as you understand it from John’s message.

18. Read John 1:19-28. From Luke and John’s accounts of John the Baptist, what do you learn about his character?

19. How does the emphasis in John the Baptist’s message prepare the way of the Lord, fulfilling the prophecy quoted from Isaiah 40:3-5?

20.Sharing question:What one area of your life is not prepared for Jesus’ entrance so that you can truly be at home with Him? You may be refusing Him access so that you can run things as you please or simply because you think you can handle it. Perhaps you are harboring unforgiveness or bitterness against someone who mistreated you. It may be that you are gossiping about a friend or employer behind her back. Perhaps you are fearful about the future because you want it to be your way rather than trusting God for His way. Whatever it is, share your struggle. You may want to write the struggle down as your prayer request to share with your small group.

21.Responding to God:Write a prayer based upon the struggle that you mentioned in the last question. Confess anything that is sin and open your heart and yield this area to the coming of Jesus’ rule in your life so that you may truly know what it means to come home.

Read Luke 3:23-38, Jesus’ genealogy.

• Diamonds in the Word:Compare this genealogy with the one in Mt. 1:1-17. Read in your commentaries and/or notes in your study Bible about the differences between the two. Explain your understanding.

Day Four Study

Read Luke 4:1-13.

22. Why did Jesus go into the wilderness to be tempted?

23. How did Jesus’ temptation, at this and other times in His life, prepare Him for ministry according to Hebrews 2:17-18; 4:14-15?

24.Sharing question:Share about a time of testing or temptation that God clearly brought into your life. Nothing you did put you in the situation. It may involve the temptation not to trust God or to reject Him.

Jesus was vulnerable to the first temptation because He had been fasting. The NET Bible comments:²

The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

NET Bible

I find that fatigue can be a huge factor when I sin with anger, impatience, or speaking when I should have kept my mouth shut. Also, I am more prone to sin in my own areas of weakness, just as you are. Such things as materialism, pride, or the desire for love can open us up to temptation.

25.Sharing question:In what situations are you more vulnerable to temptation? How can being aware of these areas of vulnerability help you overcome temptation? What can you do to protect yourself from areas where you are more vulnerable to sin?

26. In your own words, describe the three temptations of Jesus recorded in the Scriptures.

• Diamonds in the Word:How were these three temptations designed specifically for Jesus? How do they compare with the lusts of 1 John 2:16?

27.Responding to God:Pray Luke 11:4c for those areas of your life that are vulnerable.

Day Five Lesson

Today we continue looking at Jesus’ temptations—as well as our own. We have seen that His victory over temptation prepared Him for areas of His ministry.

Reread Luke 4:1-13.

28. What kind of response did Jesus give in every temptation? What does this teach you?

29. Read Ephesians 6:10-19 and answer these questions:

a. What part does God’s word have in resisting the enemy?

b. What other principles do you learn from this metaphor of armor about your own spiritual battles?

30. Often we are vulnerable to temptation when we stray from “home.” What principles of spiritual warfare do you learn as you look at 1 Peter 5:5-11? Although every verse does not mention the enemy, that is the context and it covers many ways that we leave home and become open to attack.

31. What parallels do you see in James 4:1-10?

32.Sharing question:Share with your group how one temptation that you have overcome has helped prepare you to serve God and His people.

• Diamonds in the Word:Consider James 1:12-16. How do you reconcile this with Jesus’ experience and with the Lord’s Prayer in Luke 11:4? Write down the explanation as you would give it to a new believer.

33.Responding to God:Considering the principles that you saw in Ephesians, 1 Peter, and James, what specific action can you take to better stand against temptation? Write out a prayer asking for God’s strength to follow through.

The story that follows is Deborah’s true story of overcoming temptation by the power of God. I so appreciate the women who chose to share their struggles and temptations with you through this study. As you read these stories each week, think through how the principles of the lesson apply to the situation. I hope that you enjoy reading them as much as I did!

Deborah’s Story

Although I came to faith at 13, some years after college I spent time playing by my own rules. After I prayed for spiritual direction, God surrounded me at work with Christians that were praying for me. I wasn't too concerned about what they thought of my relationships because their judgment would be on their head not mine. Then one day God made it abundantly clear to me that the relationship I had with this man I was seeing was wrong. I would have to give him up. It was difficult. I had an index card next to the phone that said, "No, I won't see you again." When he called I read the card. When he would try to convince me otherwise I knew that he didn't understand what kind of spiritual relationship I had buried within my heart. It felt so good to be home spiritually. There were many unresolved issues but I had to believe that since the Father had not abandoned me he would take me the rest of the way home.

Fifteen years have passed. This fall I had an opportunity to share with some women my journey. I wasn't proud of what I had done but was amazed by God's forgiveness and grace. I believe that sharing my experience opened the door for some women to share their burdens with me. They too are seeking God's will. I now pray for these women regularly. I consider it now a blessing to be able to share how patient and how far the Father will go to reach one of his own.

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¹ Messiah is the Hebrew word for the Greek word Christ. Both mean “anointed one.”

² NET Bible: New English Translation, Second Beta Edition, (Biblical Studies Press L.L.C.), Note 15, p. 1803.