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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 38:1–11.
Here is, 1. Judah's foolish friendship with a Canaanite-man. He went down from his brethren, and withdrew for a time from their society and his father's family, and got to be intimately acquainted with one Hirah, an Adullamite, Gen 38:1. It is computed that he was now not much above fifteen or sixteen years of age, an easy prey to the tempter. Note, When young people that have been well educated begin to change their company, they will soon change their manners, and lose their good education. Those that go down from their brethren, that despise and forsake the society of the seed of Israel, and pick up Canaanites for their companions, are going down the hill apace. It is of great consequence to young people to choose proper associates; for these they will imitate, study to recommend themselves to, and, by their opinion of them, value themselves: an error in this choice is often fatal. 2. His foolish marriage with a Canaanite-woman, a match made, not by his father, who, it should seem, was not consulted, but by his new friend Hirah, Gen 38:2. Many have been drawn into marriages scandalous and pernicious to themselves and their families by keeping bad company, and growing familiar with bad people: one wicked league entangles men in another. Let young people be admonished by this to take their good parents for their best friends, and to be advised by them, and not by flatterers, who wheedle them, to make a prey of them. 3. His children by this Canaanite, and his disposal of them. Three sons he had by her, Er, Onan, and Shelah. It is probable that she embraced the worship of the God of Israel, at least in profession, but, for aught that appears, there was little of the fear of God in the family. Judah married too young, and very rashly; he also married his sons too young, when they had neither wit nor grace to govern themselves, and the consequences were very bad. (1.) His first-born, Er, was notoriously wicked; he was so in the sight of the Lord, that is, in defiance of God and his law; or, if perhaps he was not wicked in the sight of God, to whom all men's wickedness is open; and what came of it? Why, God cut him off presently (Gen 38:7): The Lord slew him. Note, Sometimes God makes quick work with sinners, and takes them away in his wrath, when they are but just setting out in a wicked course of life. (2.) The next son, Onan, was, according to the ancient usage, married to the widow, to preserve the name of his deceased brother that died childless. Though God had taken away his life for his wickedness, yet they were solicitous to preserve his memory; and their disappointment therein, through Onan's sin, was a further punishment of his wickedness. The custom of marrying the brother's widow was afterwards made one of the laws of Moses, Deu 25:5. Onan, though he consented to marry the widow, yet, to the great abuse of his own body, of the wife that he had married, and of the memory of his brother that was gone, he refused to raise up seed unto his brother, as he was in duty bound. This was so much the worse because the Messiah was to descend from Judah, and, had he not been guilty of this wickedness, he might have had the honour of being one of his ancestors. Note, Those sins that dishonour the body and defile it are very displeasing to God and evidences of vile affections. (3.) Shelah, the third son, was reserved for the widow (Gen 38:11), yet with a design that he should not marry so young as his brothers had done, lest he die also. Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands (whereas it was their own wickedness that slew them), and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication that he was guilty of. However, Tamar acquiesced for the present, and waited the issue.
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Summary
Genesis 38:10 records the divine judgment upon Onan, the second son of Judah, who was struck dead by the LORD. His death was a direct consequence of his deliberate and selfish refusal to fulfill his levirate duty to his deceased brother Er's widow, Tamar. Onan's calculated act of preventing Tamar from conceiving a child who would legally belong to his brother, thereby protecting his own inheritance, was deemed inherently evil and displeasing in the sight of God.
Context
Literary Context
This verse is embedded within the narrative of Judah and Tamar in Genesis chapter 38, a seemingly parenthetical interruption to the larger Joseph narrative that spans from Genesis 37 to Genesis 50. This chapter serves several crucial purposes: it highlights the moral decline within Judah's family, foreshadows the eventual leadership role Judah will assume (despite his flaws), and, most importantly, traces the continuation of the messianic lineage through Judah, even amidst significant moral failures. Following the death of Judah's firstborn, Er, whom the LORD also slew for his wickedness (Genesis 38:7), Judah commanded Onan to marry Er's widow, Tamar, to provide an heir for his deceased brother.
Historical & Cultural Context
The practice of levirate marriage, from the Latin levir meaning "brother-in-law," was an ancient Near Eastern custom later codified in Israelite law (Deuteronomy 25:5-6). It obligated a man to marry his deceased, childless brother's widow to raise an heir in the deceased's name. This ensured the continuation of the deceased's lineage, preserved his inheritance within the family, and provided for the widow. Onan's "thing which he did" refers to his calculated act of withdrawing before conception whenever he lay with Tamar. His motivation was purely selfish: he knew that any child born of this union would legally be considered Er's, not his, thus safeguarding his own inheritance. This deliberate evasion of his familial, social, and moral obligation was a profound act of contempt for his brother's memory, for Tamar's rightful claim to an heir, and for the established cultural norm, which God upheld.
Key Themes
Genesis 38 contributes to several major theological and narrative themes found throughout Genesis and the broader Pentateuch. It underscores the theme of divine sovereignty and justice, as God actively intervenes to judge wickedness, even before the formal giving of the Mosaic Law. It highlights the importance of lineage and covenant, particularly the Abrahamic covenant, where the preservation of a righteous seed is paramount, even when human agents fail. The narrative also explores the nature of sin, revealing that wickedness is not merely outward transgression but includes selfish intent, evasion of responsibility, and a disregard for the well-being and rights of others. Finally, it subtly introduces the theme of God's providential working through flawed individuals to accomplish His purposes, as the line of Judah, from which the Messiah would come, is preserved despite the moral failures of its patriarchs, as seen later in Matthew 1:3.
Exposition and Analysis
The KJV states, "And the thing which he did displeased the LORD: wherefore he slew him also." This verse unequivocally attributes Onan's death directly to divine judgment.
Key Word Analysis
(yâraʻ), a primitive root meaning "to be broken up (with any violent action) i.e. (figuratively) to fear; be grievous." In this context, combined with "in the eyes of" (H5869), it conveys that Onan's action was "evil" or "grievous" in the sight of the LORD. It signifies a profound moral offense that evokes divine displeasure.
('ayin), meaning "an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)." Here, it is part of the idiom "in the eyes of the LORD" (בְּעֵינֵי יְהוָה), which is an anthropomorphic expression emphasizing God's direct observation, judgment, and moral evaluation of Onan's conduct. It underscores that God saw Onan's act as inherently wicked.
(mûwth), a primitive root meaning "to die (literally or figuratively); causatively, to kill." This word explicitly states that God Himself was the agent of Onan's death, just as He was for Er. It signifies a direct, sovereign act of divine judgment, demonstrating God's immediate and decisive response to Onan's wickedness.
Verse Breakdown
"And the thing which he did displeased the LORD"
This clause identifies the cause of divine judgment. Onan's "thing which he did" refers to his deliberate and repeated act of coitus interruptus with Tamar, specifically to avoid conceiving a child for his deceased brother. The phrase "displeased the LORD" translates the Hebrew וַיֵּרַע בְּעֵינֵי יְהוָה (vayera' b'eyney Adonai), literally "it was evil in the eyes of the LORD." This strong theological language emphasizes that Onan's actions were not merely a social transgression or a personal preference, but a profound moral offense against God's implicit standards of justice, duty, and the preservation of lineage. His selfishness and disregard for both Tamar's well-being and his brother's legacy were an affront to divine order.
"wherefore he slew him also"
This clause presents the direct consequence of Onan's sin: his death by divine hand. The word "also" connects his fate to that of his older brother, Er, who was similarly "slain by the LORD" for his wickedness (Genesis 38:7). This demonstrates God's consistent and immediate justice, holding individuals accountable for their actions even in the pre-Mosaic era. Onan's death serves as a stark warning that God actively observes and judges human conduct, particularly when it involves deliberate disobedience, selfishness, and the evasion of sacred responsibilities.
Literary Devices
The passage employs several significant literary devices. Anthropomorphism is evident in the phrase "displeased the LORD" or "evil in the eyes of the LORD," attributing human-like perception and emotion (displeasure, seeing) to God, thereby making His judgment relatable and immediate. This device emphasizes God's active involvement and moral scrutiny of human affairs. Furthermore, the narrative uses Repetition by mirroring Onan's fate with that of his brother Er. Both are described as committing acts that were "evil in the eyes of the LORD" and both are subsequently "slain by the LORD." This repetition underscores the consistent nature of divine justice and highlights a pattern of moral failure and divine consequence within Judah's household, drawing attention to the severity of their sins.
Theological and Thematic Connections
Genesis 38:10 powerfully illustrates God's unwavering commitment to justice and His active involvement in human affairs, even in the absence of codified law. Onan's sin was not merely a breach of cultural custom but a profound act of selfishness, deceit, and a deliberate refusal to uphold a sacred duty designed to preserve life and lineage. This reveals that sin, in God's eyes, encompasses not only outward actions but also the corrupt intentions of the heart and the evasion of moral responsibilities. The narrative underscores the critical importance of lineage in God's redemptive plan, particularly concerning the promise of a "seed" through whom all nations would be blessed, a theme central to the Abrahamic covenant. Onan's actions directly threatened this foundational aspect of God's unfolding purpose.
Reflection and Application
Genesis 38:10 serves as a timeless reminder that God scrutinizes not only our actions but also the intentions of our hearts, especially concerning our responsibilities to others and our integrity. While the specific cultural context of levirate marriage is distinct from modern practices, the underlying principles remain profoundly relevant: God values obedience, selfless duty, and faithfulness. Selfishness, the evasion of responsibilities, and a disregard for the well-being and rights of others are serious matters in God's eyes. This passage encourages believers to live with integrity, fulfilling their commitments and acting with a heart that seeks to honor God and serve others, understanding that we reap what we sow. It challenges us to examine our motives in all areas of life, ensuring that our actions are driven by love and duty rather than self-interest or a desire to avoid inconvenience.
Questions for Reflection
FAQ
Why was Onan's sin so severe, leading to his death?
Onan's sin was not primarily a sexual act, but a profound act of disobedience, selfishness, and deceit. He deliberately refused to fulfill his levirate duty to his deceased brother's widow, Tamar, which was a sacred obligation in that culture to preserve his brother's name and lineage. His motive was selfish: he did not want to diminish his own inheritance by raising an heir for his brother. This calculated evasion of duty and his contempt for a vulnerable widow were seen as "evil in the eyes of the LORD" (Genesis 38:10), warranting divine judgment.
Does this passage condemn contraception?
No, this passage is not about contraception as understood in modern terms. Onan's sin was his refusal to provide an heir for his deceased brother as mandated by the custom of levirate marriage, driven by selfish motives concerning his inheritance. The "spilling of his seed" was merely the method by which he evaded his familial and moral obligation, not the primary sin itself. The focus of the text is on his deliberate disobedience and wickedness in the face of a clear duty to his family and to the preservation of his brother's lineage, a duty God clearly upheld.
What is levirate marriage?
Levirate marriage (from the Latin levir, meaning "brother-in-law") was an ancient Near Eastern custom, later codified in Israelite law (Deuteronomy 25:5-6), that required a man to marry his deceased, childless brother's widow. The purpose was to provide an heir for the deceased brother, ensuring the continuation of his name, lineage, and inheritance within the family. The firstborn son of such a union was legally considered the son of the deceased brother, and the practice also served to provide for the widow, who might otherwise be left destitute.
Christ-Centered Fulfillment
The narrative of Onan's failure, driven by selfishness and a disregard for the sacred duty of preserving lineage, finds its ultimate fulfillment and contrast in Christ. Onan refused to raise up a seed for his brother, thereby threatening the continuation of the messianic line through Judah. In stark contrast, Jesus Christ perfectly fulfilled all righteousness and, through His redemptive work, established an eternal lineage. The very purpose of levirate marriage—to preserve a name and provide an heir—is transcended in Christ, who is the promised "seed" of Abraham (Galatians 3:16). Through His sacrificial death and resurrection, Christ secured an eternal inheritance and an innumerable spiritual offspring for God, fulfilling the promises made to Abraham and ensuring a lasting name not through earthly lineage but through spiritual adoption into God's family (Ephesians 1:5). Unlike Onan, who rejected his duty, Christ willingly became our Kinsman-Redeemer, not only preserving our name but giving us a new one, calling us His brothers and sisters (Hebrews 2:11-12) and securing for us an eternal inheritance that can never be lost, far surpassing the earthly inheritance Onan selfishly sought to protect. The story of Onan highlights the brokenness of humanity's attempts to secure legacy, pointing forward to the perfect and eternal legacy secured by the true Son of David, Jesus Christ.