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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 38:12–23. His two-level outline is real structure in the source text, so it is rendered as structure.
It is a very ill-favoured story that is here told concerning Judah; one would not have expected such folly in Israel. Judah had buried his wife; and widowers have need to stand upon their guard with the utmost caution and resolution against all fleshly lusts. He was unjust to his daughter-in-law, either through negligence or design, in not giving her his surviving son, and this exposed her to temptation.
I.Tamar wickedly prostituted herself as a harlot to Judah, that, if the son might not, the father might raise up seed to the deceased.
Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like. Bishop Patrick thinks it probable that she hoped Shelah, who was by right her husband, might have come along with his father, and that he might have been allured to her embraces. There was a great deal of plot and contrivance in Tamar's sin.
1.She took an opportunity for it, when Judah had a time of mirth and feasting with his sheep-shearers. Note, Time of jollity often prove times of temptation, particularly to the sin of uncleanness; when men are fed to the full, the reins are apt to be let loose.
2.She exposed herself as a harlot in an open place, Gen 38:14. Those that are, and would be, chaste, must be keepers at home, Tit 2:5. It should seem, it was the custom of harlots, in those times, to cover their faces, that, though they were not ashamed, yet they might seem to be so. The sin of uncleanness did not then go so barefaced as it does now.
II.Judah was taken in the snare, and though it was ignorantly that he was guilty of incest with his daughter-in-law (not knowing who she was), yet he was willfully guilty of fornication: whoever she was, he knew she was not his wife, and therefore not to be touched. Nor was his sin capable, in the least, of such a charitable excuse as some make for Tamar, that though the action was bad the intention possibly might be good. Observe,
1.Judah's sin began in the eye (Gen 38:15): He saw her. Note, Those have eyes, and hearts too, full of adultery (as it is Pe2 2:14), that catch at every bait that presents itself to them and are as tinder to every spark. We have need to make a covenant with our eyes, and to turn them from beholding vanity, lest the eye infect the heart.
2.It added to the scandal that the hire of a harlot (than which nothing is more infamous) was demanded, offered, and accepted - a kid from the flock, a goodly price at which her chastity and honour were valued! Nay, had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of conscience, and the hope of heaven, are too precious to be exposed to sale at any such rates; the Topaz of Ethiopia cannot equal them: what are those profited that lose their souls to gain the world?
3.It turned to the reproach of Judah that he left his jewels in pawn for a kid. Note, Fleshly lusts are not only brutish, but sottish, and ruining to men's secular interests. It is plain that whoredom, as well as wine, and new wine, takes away the heart first, else it would never take away the signet and the bracelets.
III.He lost his jewels by the bargain; he sent the kid, according to this promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend (who was indeed his back-friend, because he was aiding and abetting in his evil deeds) the Adullamite, who came back without the pledge. It is a good account (if it be but true) of any place which they here gave, there is no harlot in this place; for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any further enquiry after them, giving this reason, lest we be shamed, Gen 38:23. Either,
1.Lest his sin should come to be known publicly, and be talked of. Fornication and uncleanness have ever been looked upon as scandalous things and the reproach and shame of those that are convicted of them. Nothing will make those blush that are not ashamed of these.
2.Lest he should be laughed at as a fool for trusting a strumpet with his signet and his bracelets. He expresses no concern about the sin, to get that pardoned, only about the shame, to prevent that. Note, There are many who are more solicitous to preserve their reputation with men than to secure the favour of God and a good conscience; lest we be shamed goes further with them than lest we be damned.
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Summary
Genesis 38:17 captures a pivotal moment in the complex narrative of Judah and Tamar, where Judah, believing Tamar to be a cultic prostitute, promises to send a young goat as payment. Tamar, however, shrewdly demands a "pledge" or guarantee in advance, a strategic move that not only highlights her agency and foresight but also sets the stage for her later vindication and the revelation of Judah's moral failures. This exchange is central to Tamar's plan to secure her rightful lineage within the covenant people.
Context
Literary Context
This verse is deeply embedded within the standalone narrative of Judah and Tamar in Genesis 38. This chapter interrupts the main narrative flow of Joseph's story (which resumes in Genesis 39), serving as a stark moral counterpoint to Joseph's integrity. Immediately preceding Genesis 38:17, Judah has encountered Tamar, disguised as a harlot, by the roadside. He has propositioned her, and she has agreed, but not without securing a guarantee. The following verses (Genesis 38:18-26) detail Judah's giving of his signet, cord, and staff as collateral, and Tamar's subsequent pregnancy and the dramatic confrontation that reveals her righteousness over Judah's.
Historical & Cultural Context
The narrative unfolds against the backdrop of ancient Near Eastern societal norms, particularly concerning lineage, inheritance, and the levirate marriage custom (Deuteronomy 25:5-10). Tamar's desperate actions stem from Judah's failure to uphold his patriarchal responsibility to provide his youngest son, Shelah, as a husband for her, thereby denying her the opportunity to bear children and secure her place within the family (as seen in Genesis 38:11). The concept of a "pledge" or "earnest money" (Hebrew: 'eravon) was a well-established practice in ancient commercial and personal transactions, serving as a security deposit to ensure the fulfillment of a promise or contract, especially when immediate payment was not feasible. This practice underscores the importance of accountability and trust in a society where written contracts were less common.
Key Themes
The chapter, and this verse within it, contributes significantly to several key themes in Genesis and the broader biblical narrative. It highlights the theme of divine sovereignty working through flawed human actions and even sin to achieve God's redemptive purposes, particularly in the preservation of the messianic lineage. It powerfully addresses justice and righteousness, as Tamar, through her unconventional means, seeks to secure what was rightfully hers according to custom, ultimately being declared "more righteous" than Judah (Genesis 38:26). The theme of accountability is also prominent, as the "pledge" serves as a tangible reminder of Judah's unfulfilled promise and his subsequent moral lapse. This narrative also underscores the importance of lineage and inheritance within the patriarchal society, showing the lengths to which individuals would go to ensure the continuation of their family line.
Exposition and Analysis
The brevity of Genesis 38:17 belies its profound significance, revealing the motivations of the characters and the cultural underpinnings of their exchange.
Key Word Analysis
From the same root as גָּדָה, this term refers to "a young goat (from browsing)." In this context, it signifies a common and valuable animal, often used for food, sacrifice, or as a form of payment in agrarian societies. Judah's offer of a kid from his flock indicates his intent to provide a standard, albeit delayed, form of remuneration for the illicit encounter.
A primitive root meaning "to give," used with great latitude of application, including to put, make, bestow, grant, or deliver. In Tamar's question, "Wilt thou give [me] a pledge," it emphasizes her active demand for a tangible item of security, shifting the dynamic from a simple transaction to one requiring immediate collateral.
Derived from a root meaning "to exchange," this word denotes "a pawn (given as security)." It is a crucial term, signifying a security deposit, guarantee, or earnest money. Tamar's insistence on this pledge reveals her profound shrewdness and determination to secure tangible proof that would later identify Judah and validate her claims, ensuring that he could not renege on his word without consequence.
Verse Breakdown
"And he said, I will send [thee] a kid from the flock."
Judah, having propositioned Tamar (whom he perceives as a prostitute), states his intention to provide payment. The "kid from the flock" is a common and valuable commodity, indicating a standard form of payment in that society. His promise to "send" it later suggests he does not have it immediately available, setting the stage for Tamar's demand for a guarantee.
"And she said, Wilt thou give [me] a pledge, till thou send [it]?"
Tamar's response is the pivotal moment. Her question is a direct and shrewd demand for collateral. The term "pledge" (Hebrew: 'eravon) is critical, signifying a security deposit or guarantee. This demand reveals her foresight and determination, as she understands that without such a pledge, Judah could easily default on his word, leaving her without recourse and without the means to achieve her deeper objective of securing her lineage.
Literary Devices
The exchange in Genesis 38:17 employs several significant literary devices. Dramatic Irony is central, as Judah is completely unaware that the woman he is propositioning is his daughter-in-law, Tamar. His blindness to her true identity and intentions creates a tension that culminates in his later humiliation and Tamar's vindication. The "pledge" itself serves as Foreshadowing, hinting at its crucial role in the unfolding drama, as these items will later become undeniable proof of Judah's involvement. Furthermore, the dialogue itself contributes to Characterization: Judah's casual proposition and willingness to provide a delayed payment highlight his moral laxity and lack of discernment, while Tamar's immediate and shrewd demand for a pledge underscores her intelligence, agency, and resolute determination to secure justice and her lineage, even through unconventional means.
Theological and Thematic Connections
The exchange in Genesis 38:17, though arising from a morally compromised situation, is deeply intertwined with profound theological and thematic truths. It illustrates God's sovereign hand at work amidst human sin and deceit, orchestrating events to fulfill His redemptive purposes, particularly in the preservation of the messianic line. Tamar's demand for a pledge, while pragmatic, also reflects a deeper desire for accountability and justice, echoing the biblical emphasis on integrity in agreements and the keeping of promises. This concept of a guarantee, given to ensure future fulfillment, subtly foreshadows God's own faithfulness and the ultimate "pledge" He provides to His people.
Reflection and Application
The narrative surrounding Genesis 38:17, while morally complex, offers valuable insights for reflection and application today. It challenges us to consider the importance of integrity and accountability in all our dealings, whether personal or professional. Judah's willingness to make a promise without immediate fulfillment, and Tamar's insistence on a guarantee, underscore the timeless human need for trustworthiness and the consequences of its absence. For believers, this story serves as a powerful reminder that God's redemptive plan is not contingent upon human perfection but often works through flawed individuals and challenging circumstances. It encourages us to trust in God's sovereign ability to bring about His purposes even amidst the brokenness of the world, and to live lives that reflect the reliability and faithfulness of God Himself, who always keeps His promises and has given us the ultimate pledge in Christ.
Questions for Reflection
FAQ
What is a "pledge" in the context of Genesis 38:17?
In Genesis 38:17, a "pledge" (Hebrew: 'eravon) refers to a security deposit or guarantee. It was an item of value given as collateral to ensure that a promised payment or action would be delivered later. Tamar demanded it from Judah to ensure he would send the young goat he promised, but her deeper intention was to obtain identifying items from him that would later prove his paternity.
Why did Tamar insist on a pledge from Judah?
Tamar insisted on a pledge for two primary, interconnected reasons: first, to ensure Judah would fulfill his promise to send the young goat, as she had no immediate payment for the perceived illicit encounter; and second, and more importantly, to obtain tangible items (his signet, cord, and staff, as revealed in Genesis 38:18) that would later serve as undeniable proof of Judah's identity and involvement. This proof was crucial for her to validate her claims, secure her lineage, and expose Judah's hypocrisy, ultimately allowing her to bear children and fulfill the levirate custom he had denied her.
What does "a kid from the flock" signify in this passage?
"A kid from the flock" (Hebrew: gᵉdîy) refers to a young goat. In ancient Israelite society and the broader ancient Near East, young goats were common and valuable animals. They were used for various purposes, including food, sacrificial offerings, and as a standard form of payment or exchange in transactions. Judah's offer of a kid was a typical, albeit delayed, form of payment for the services he believed he was receiving.
Christ-Centered Fulfillment
The narrative of Judah and Tamar, including the pivotal exchange in Genesis 38:17, finds its ultimate Christ-centered fulfillment in the surprising and often scandalous ways God works through human brokenness and sin to bring about His perfect plan of redemption. Tamar, despite her unconventional and morally ambiguous actions, is remarkably listed in the genealogy of Jesus Christ (Matthew 1:3). This inclusion powerfully demonstrates that God's grace transcends human sin, societal norms, and even moral failings, choosing to incorporate the most flawed and unexpected individuals into the lineage of the Messiah. It highlights that salvation is by grace, not by human merit or perfect lineage, underscoring the radical nature of God's redemptive love. Furthermore, the "pledge" Tamar received, though for a sinful act, serves as a faint but profound foreshadowing of God's faithful promises and the ultimate "pledge" of the Holy Spirit given to believers as a guarantee of their inheritance in Christ (Ephesians 1:14). Just as Tamar's pledge secured her future, the Holy Spirit is God's divine guarantee, ensuring the believer's eternal inheritance and the certainty of Christ's return and the full redemption of His people.