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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 38:19 meticulously records Tamar's decisive actions immediately following her encounter with Judah, where she had conceived through a calculated deception. Having secured the pledge and achieved her immediate objective of ensuring lineage, she purposefully discards the disguise of the harlot's veil and resumes the customary attire of her widowhood, meticulously preparing for the inevitable revelation of her pregnancy and Judah's compelled acknowledgment of his responsibility.
Context
Literary Context
Genesis 38:19 is a pivotal moment within the broader narrative of Judah and Tamar, a chapter that serves as an interlude in the Joseph narrative (Genesis 37, 39-50). This verse marks the conclusion of Tamar's strategic deception and her return to her established identity, setting the stage for the dramatic confrontation in Genesis 38:24-26. The preceding verses detail Tamar's plight as a twice-widowed woman whose levirate rights were denied by Judah, leading her to adopt the disguise of a harlot to conceive by him. Her actions in this verse signify the end of her pretense and the beginning of the process by which Judah's culpability and her own righteousness would be revealed.
Historical & Cultural Context
The narrative of Judah and Tamar is deeply embedded in the patriarchal society of ancient Israel, where the continuation of the family line and the preservation of inheritance were paramount. The custom of levirate marriage, later codified in Deuteronomy 25:5-10, obligated a deceased man's brother (or nearest male kin) to marry his widow to produce an heir for the deceased. Judah's failure to give Shelah to Tamar, fearing his death, left her in a precarious and dishonorable position. Clothing, particularly veils, held significant cultural meaning, often indicating status, modesty, or, in this case, a deliberate disguise. A "harlot's veil" was a specific garment used to conceal identity and signal availability, while "garments of widowhood" clearly communicated social status and mourning. Tamar's deliberate change of attire was a calculated move, leveraging cultural norms to achieve her objective and ensure justice.
Key Themes
This verse, and indeed the entire chapter, contributes to several significant themes within Genesis and the broader biblical narrative. It highlights the theme of divine providence working through imperfect human actions and even deception to achieve God's sovereign purposes, particularly in preserving the messianic line. The story also powerfully explores themes of justice and lineage, as Tamar's desperate actions are driven by a profound desire to secure her rightful place and ensure the continuation of her deceased husband's name, which was crucial for the Abrahamic covenant. Furthermore, it underscores the theme of identity—how it can be concealed and revealed, and how external appearances (clothing) can signify or misrepresent one's true status or intent, as seen in Tamar's strategic use of the veil and her return to her widow's garments.
Exposition and Analysis
Genesis 38:19 states, "And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood." This verse describes Tamar's immediate and deliberate actions following her encounter with Judah, where she had successfully secured a pledge from him and conceived.
Key Word Analysis
This primitive root signifies "to rise" or "to get up." In this context, it denotes Tamar's immediate and decisive action of standing up and taking leave after the encounter. It implies a swift and intentional departure, marking the completion of the first phase of her plan.
Meaning "to turn off," "to remove," or "to lay away." This verb emphasizes the deliberate act of discarding or taking off her disguise. It's not a casual removal but a purposeful act of shedding the temporary identity she had assumed.
This primitive root means "to put on a garment" or "to clothe oneself." It signifies the intentional act of donning specific attire. In this instance, it highlights Tamar's conscious decision to revert to her established social identity, making her actions clear and preparing for the subsequent revelation.
Verse Breakdown
"And she arose, and went away"
This clause indicates Tamar's immediate and purposeful departure from the scene of her encounter with Judah. Her mission accomplished, she does not linger but swiftly moves to the next phase of her plan. The phrase implies a decisive and unhesitating action, reflecting her determination.
"and laid by her vail from her"
This is a crucial action. The "vail" (Hebrew, tsâʻîyph) was not a standard garment of modesty but a specific covering used for her disguise as a harlot, designed to obscure her true identity. By "laying it by," Tamar symbolically and literally sheds her temporary, deceptive persona, signaling the end of her pretense, having achieved her immediate goal of conception.
"and put on the garments of her widowhood"
This final action marks her return to her authentic, recognized social status. These garments were the customary attire for a widow, likely conveying a simpler, perhaps somber, appearance that signified her state of mourning and her lack of a male protector. This deliberate change of attire was critical: it marked her return to her true identity, preparing the way for the eventual confrontation with Judah and the public revelation of his transgression and her pregnancy. The stark contrast between the harlot's garb and her widow's attire underscores the calculated nature of her actions and her intent to reclaim her dignity and rightful place.
Literary Devices
The verse makes effective use of Symbolism and Contrast. The "vail" symbolizes Tamar's temporary, deceptive identity as a harlot, a means to an end. Its removal symbolizes the end of her disguise and the beginning of her return to her true self and purpose. Conversely, the "garments of her widowhood" symbolize her rightful, if unfortunate, social status and her claim to justice within the family structure. The entire verse is built on a powerful Contrast between the two types of attire and the identities they represent: the harlot's disguise versus the widow's true status. This contrast highlights the calculated nature of Tamar's plan and the dramatic shift in her public presentation, which will ultimately lead to Judah's recognition of her righteousness.
Theological and Thematic Connections
Genesis 38:19 is a profound moment in the unfolding drama of Judah and Tamar, highlighting God's sovereign hand at work even amidst human sin, deception, and moral ambiguity. Tamar's actions, though unconventional and morally complex, were driven by a deep-seated desire for justice and the continuation of the family line, a concern paramount in ancient Israelite society and central to the Abrahamic covenant. Her strategic change of attire signifies her transition from a state of hidden identity and calculated deception to a public declaration of her true status and the impending revelation of Judah's failure. This narrative powerfully demonstrates that God's overarching plan for the messianic lineage is not thwarted by human failings but can even incorporate them, ultimately ensuring the preservation of the covenant promises.
Reflection and Application
The account of Judah and Tamar, particularly Tamar's deliberate actions in Genesis 38:19, offers profound lessons on divine sovereignty, human responsibility, and the pursuit of justice. It reminds us that God's ultimate purposes can prevail even amidst human imperfections, deceptions, and challenging circumstances. The narrative underscores the critical importance of upholding one's responsibilities and promises, as Judah initially failed to do. While Tamar's methods were extreme and morally complex, her underlying pursuit was for justice and the continuation of a rightful lineage—a principle deeply valued within the covenant community. This story challenges readers to grapple with the complexities of justice, identity, and the mysterious ways God works within the messy realities of human history to fulfill His redemptive plan, prompting us to consider our own integrity and reliance on God's ultimate plan.
Questions for Reflection
FAQ
What was the significance of Tamar's change of clothes in Genesis 38:19?
Tamar's change of attire in Genesis 38:19 was profoundly significant, serving both practical and symbolic purposes within her meticulously planned strategy. Removing her "vail" (Hebrew, tsâʻîyph), which was specifically used for her disguise as a harlot, marked the definitive end of her pretense. This action signaled that she had successfully achieved her immediate goal of conceiving by Judah and no longer needed to conceal her true identity. By subsequently "put[ting] on the garments of her widowhood," Tamar deliberately returned to her recognized social status. This was a crucial step in her plan to expose Judah's neglect of his levirate duty and to claim her rightful place and lineage within the family. The stark contrast between the harlot's disguise and her widow's attire was a calculated move, preparing the way for the public revelation of her pregnancy and Judah's subsequent acknowledgment of her righteousness, as seen later in Genesis 38:26.
Christ-Centered Fulfillment
The narrative of Judah and Tamar, culminating in the birth of Perez and Zerah, stands as a remarkable testament to God's unwavering faithfulness in preserving the messianic lineage, even amidst significant human moral failings and unconventional circumstances. Tamar's determination to secure a rightful heir, though achieved through deceptive means, ultimately contributed to the very line from which King David would descend, and ultimately, Jesus Christ, as explicitly stated in Matthew 1:3. This story powerfully underscores that God's redemptive plan is not thwarted by human sin or complexity, but rather, He sovereignly works through imperfect individuals and situations to bring about His perfect will. The inclusion of Tamar, a Gentile woman, and her morally ambiguous actions within the lineage of Christ, as also seen with Rahab (Matthew 1:5) and Ruth (Matthew 1:5), foreshadows the expansive and inclusive nature of God's grace, extending salvation to all peoples. Ultimately, Christ is the fulfillment of the covenant promises, the one who perfectly embodies justice and righteousness, and through whom all the families of the earth are blessed (Genesis 12:3).