Analysis of Genesis Chapter 38
Genesis Chapter 38 stands as a significant interlude within the broader Joseph narrative, providing a deep and multifaceted storyline revolving around Judah, one of Jacob’s sons, and his daughter-in-law, Tamar. This chapter is notable for its vivid portrayal of individual moral failures, societal norms, and divine justice. It reveals a tapestry of themes such as sin, repentance, and the complexity of human relationships. In this analysis, we will unpack the chapter verse by verse, elucidating its profound theological and moral insights.
Judah and His Family
The chapter begins with Judas’ departure from his brothers and his settlement in Adullam. Here, he gets married and has three sons:
Verses 1-5:
1 And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.
2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.
3 And she conceived, and bare a son; and he called his name Er.
4 And she conceived again, and bare a son; and she called his name Onan.
5 And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.
Judah’s decision to marry a Canaanite woman is significant, especially considering the patriarchal precedent set by his ancestors Abraham, Isaac, and Jacob, who sought to marry within their kin. This move underscores a departure, not only physically from his family but also culturally and spiritually. The three sons – Er, Onan, and Shelah – are introduced, setting the stage for the forthcoming events.
The Death of Er and Onan
The narrative quickly progresses to focus on Judah’s family dynamics, particularly his sons’ failings:
Verses 6-10:
6 And Judah took a wife for Er his firstborn, whose name was Tamar.
7 And Er, Judah’s firstborn, was wicked in the sight of the Lord; and the Lord slew him.
8 And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.
9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother.
10 And the thing which he did displeased the Lord: wherefore he slew him also.
The early death of Er due to his wickedness introduces the theme of divine justice. The Biblical text does not specify Er’s wickedness, leaving it to the reader’s contemplation. Following Er’s death, Judah instructs his second son, Onan, to perform the duty of a levirate marriage, an ancient practice where a brother-in-law marries the widow to produce offspring in the deceased brother’s name (Deuteronomy 25:5-10).
Onan’s refusal to fulfill this duty by spilling his seed on the ground demonstrates a selfish intent to not create an heir who would legally be considered his brother’s child. This act of denying Tamar her right and the deceased Er his legacy displeases God, leading to Onan’s death. This passage highlights the seriousness with which divine justice regards the responsibilities within familial structures and societal norms.
Tamar’s Resolve and Trickery
With both Er and Onan dead, Judah’s concern for his youngest son Shelah becomes apparent:
Verses 11-14:
11 Then said Judah to Tamar his daughter in law, Remain a widow at thy father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father’s house.
12 And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.
13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
14 And she put her widow’s garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.
Judah’s procrastination in fulfilling the levirate marriage for Tamar with Shelah signifies both a lack of trust and fear of losing his last son. Tamar’s decision to take matters into her own hands is a poignant example of agency within the constraints of her societal role. Her decision to disguise herself and sit by the wayside where Judah would pass demonstrates her determination and resourcefulness.
Verses 15-19:
15 When Judah saw her, he thought her to be an harlot; because she had covered her face.
16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?
17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?
18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.
19 And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood.
Judah’s encounter with Tamar, whom he assumes to be a prostitute because of her veil, introduces complex issues of identity and morality. Judah’s proposition and insinuation emphasize his lapse in sexual morality, contrasting sharply with his earlier fearless transportation of moral judgments. Tamar’s demand for a pledge – Judah’s signet, bracelets, and staff – is astutely strategic, as these personal items later serve as incontrovertible evidence of Judah’s paternity.
Judah’s Realization and Tamar’s Vindication
Verses 20-23:
20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand: but he found her not.
21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place.
22 And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place.
23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.
Judah’s attempt to deliver the promised kid as payment and retrieve his pledges illustrates the social and ethical complexities of pledges and promises. His subsequent response to his friend’s failure portrays a sense of relief mixed with anxiety over potential public shame, giving the reader insight into the consistent tension between personal integrity and public reputation.
Verses 24-26:
24 And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.
25 When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff.
26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.
The climax of Tamar’s strategy becomes clear when she presents Judah’s pledges as the irrefutable proof of paternity. Judah’s immediate and remorseful acknowledgment of his culpability, stating that she is “more righteous than I,” is pivotal. This moment of realization brings with it multiple layers of social and moral implications, highlighting themes of justice and repentance. Judah’s acknowledgment serves as a profound character development, contrasting with his earlier decree for Tamar’s punishment.
The Birth of Perez and Zerah
Verses 27-30:
27 And it came to pass in the time of her travail, that, behold, twins were in her womb.
28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.
30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
The birth of Tamar’s twins, Perez and Zerah, closes the chapter with a striking birthing narrative. The initial emergence of Zerah’s hand, marked by the midwife with a scarlet thread, followed by Perez’s unexpected first emergence, serves to underscore themes of struggle and reversal. This imagery is both literal and symbolic, reflecting the broader human experiences of contest and unexpected outcomes. Perez’s name, meaning “breach” or “breakthrough,” foreshadows the later importance of his lineage, which leads directly to King David and ultimately to Jesus Christ in the Messianic genealogy (Matthew 1:3).
Conclusion
Genesis Chapter 38, while seemingly a detour from the Joseph story, enriches our understanding of the themes of justice, repentance, and divine providence that weave through the narrative of the Patriarchs. It underscores the complexities of human failings and the unexpected ways in which God’s covenantal promises are realized. Here, Judah’s personal transformation and Tamar’s righteous assertiveness stand as a testament to the unexpected instruments of God’s providence and the unfolding story of redemption.
This chapter invites readers to reflect on the profundity of moral actions, the interwoven themes of righteousness, judgment, agency, and ultimately, the enduring promise of divine faithfulness through flawed and frail human conduits.