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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 38:1–11.
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 38:3 records the pivotal birth and naming of Er, Judah's firstborn son with his Canaanite wife. This seemingly straightforward genealogical entry is profoundly significant, as it marks the initiation of Judah's direct lineage—a line destined to become central to the tribal history of Israel, ultimately serving as the ancestral stream from which the Messiah would emerge. It underscores God's meticulous preservation of covenant lines, even amidst complex human circumstances.
Context
Literary Context
Genesis chapter 38 functions as a deliberate narrative interlude, abruptly shifting focus from the unfolding story of Joseph and his brothers in Egypt (chapters 37 and 39-50) to Judah, one of Jacob's sons. This chapter provides crucial insight into Judah's personal life and moral development, contrasting his earlier actions (e.g., suggesting selling Joseph into slavery in Genesis 37:26-27) with the subsequent events of his family life. The detailed account of Judah's lineage, including the birth of Er, is essential for understanding the future prominence of Judah's tribe within Israel and its ultimate connection to the messianic promise.
Historical & Cultural Context
In the ancient Near East, the birth of a firstborn son was an event of immense significance, ensuring the continuation of the family line, inheritance, and tribal identity. Naming a child was a deeply meaningful act, often reflecting the circumstances of birth, parental hopes, or a perceived characteristic of the child. While intermarriage with Canaanites would later be strictly forbidden under Mosaic Law (e.g., Deuteronomy 7:3-4), at this earlier patriarchal stage, such unions, though not ideal for maintaining distinct covenant identity, were not explicitly prohibited and are recorded as historical facts. This verse reflects the patriarchal societal structure where the father had the authority to name his children.
Key Themes
This verse contributes to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of Genealogical Preservation, demonstrating God's meticulous care in tracing the lineage through which His covenant promises, particularly the messianic one, would be fulfilled. It also subtly introduces the theme of Divine Sovereignty Amidst Human Imperfection, as Judah's choices in this chapter are far from ideal, yet God's plan continues to unfold. The birth of Er sets the stage for the complex and often challenging realities of human behavior within the covenant community, foreshadowing the need for a perfect deliverer from Judah's line, as prophesied later in Genesis 49:10.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the act of becoming pregnant, literally or figuratively. In this context, it denotes the biological process by which Judah's wife became pregnant, initiating the physical continuation of his family line. Its inclusion emphasizes the natural, yet divinely ordained, means through which the lineage would progress.
This verb means "to bear young" or "to beget." It refers to the act of giving birth, completing the process of conception. Here, it marks the successful arrival of the child, a crucial milestone in any ancient family, particularly for establishing male heirs and ensuring the perpetuation of the family and tribal name.
Derived from a root meaning "to build," this word denotes a son, emphasizing his role as a builder or perpetuator of the family name. The birth of a "son" was paramount for patriarchal societies, signifying continuity, inheritance, and the future strength of the clan. In this context, it specifically refers to Judah's first male offspring.
This proper noun is derived from a root meaning "watchful" or "awake." While the name itself does not appear to carry direct symbolic or prophetic meaning for the individual Er in this immediate context, its significance lies in its role as a genealogical marker. It is the name chosen by Judah for his firstborn, initiating a specific branch of the tribal lineage.
Verse Breakdown
"And she conceived, and bare a son"
This clause succinctly records the biological reality of procreation, highlighting the natural process of conception followed by childbirth. It establishes the foundational fact of a new life entering Judah's family, specifically a male heir, which was culturally vital for the continuation of the family line and tribal identity. The simplicity of the statement belies its profound genealogical and theological implications.
"and he called his name Er"
This part of the verse details the act of naming the newborn. In ancient Near Eastern cultures, the father typically held the authority to name his children, and the name often carried significance related to the circumstances of birth, parental hopes, or even a premonition. Judah's choice of "Er" (meaning "watchful" or "awake") is recorded without further explanation of his motivation, serving primarily as a genealogical identifier for this firstborn son, whose brief and tragic life would soon unfold.
Literary Devices
The verse employs Conciseness and Genealogical Record-Keeping. The narrative is remarkably succinct, delivering essential information without elaboration, typical of biblical genealogical entries. This brevity underscores the primary purpose of the verse: to establish a factual link in the lineage. The act of naming, while simple, serves as a form of Identification, marking the individual's place within the family tree. There is a subtle Irony in the name "Er" meaning "watchful" or "awake," given his subsequent wickedness and premature death (as detailed in Genesis 38:7), which suggests a lack of spiritual vigilance or awareness on his part. This contrast serves as a form of Foreshadowing, hinting at the tragic events that will soon befall this firstborn son.
Theological and Thematic Connections
Genesis 38:3, though a brief genealogical note, is deeply embedded in the larger tapestry of God's redemptive plan. It signifies the continuation of the covenant line through Judah, a lineage that, despite its human imperfections and moral complexities, God sovereignly orchestrates to bring about His ultimate purposes. The meticulous record-keeping of births and names in Genesis underscores God's faithfulness in preserving the promised seed, demonstrating that His plans are not derailed by human sin or flawed choices, but rather, He works through them to achieve His will. This verse, therefore, is not merely historical data but a testament to divine providence and the unwavering commitment to the covenant made with Abraham, Isaac, and Jacob.
Reflection and Application
Genesis 38:3, while a concise genealogical entry, invites profound reflection on God's sovereign hand in history and our own lives. It reminds us that God's grand plan of redemption unfolds not always through perfect individuals or ideal circumstances, but often through the messy realities of human families, choices, and even failings. The meticulous recording of lineages in Scripture, including those with complex histories like Judah's, assures us that God is faithful to His promises across generations. This verse encourages us to trust that God's purposes will prevail, even when our own lives or the lives of those around us seem far from perfect. It challenges us to see our own place within God's larger story, recognizing that every individual, every family, and every generation plays a part in the unfolding of His divine will.
Questions for Reflection
FAQ
Why does Genesis 38 interrupt the main narrative of Joseph?
The placement of Genesis 38, focusing on Judah, is not arbitrary but serves crucial theological and narrative purposes. It provides a necessary interlude that highlights Judah's character development and family line, which is essential for understanding the future leadership role of Judah's tribe in Israel and, most significantly, the messianic lineage. It also offers a stark contrast between the moral integrity of Joseph (as seen in Genesis 39) and the moral failings of his brothers, particularly Judah at this point, setting the stage for Judah's later transformation and leadership in the family (e.g., Genesis 44:18-34).
What is the significance of the name 'Er' in this context?
The name Er (Hebrew: עֵר, ʻÊr) means "awake" or "watcher." While its etymology does not appear to carry a direct symbolic or prophetic meaning for the individual Er himself within this immediate context, its primary significance lies in its role within the genealogical record. It is simply the name Judah chose for his firstborn, marking the beginning of Judah's direct family line. However, an ironic contrast emerges when considering Er's subsequent wickedness and premature death (as detailed in Genesis 38:7), suggesting a spiritual "unawareness" or lack of vigilance despite his name's meaning.
Does this verse imply that God approves of Judah's marriage to a Canaanite woman?
This verse simply records a historical event: the birth of Er to Judah and his Canaanite wife. The Bible often records events as they happened without explicitly endorsing or condemning every action. While later Mosaic Law would strictly forbid intermarriage with Canaanites due to the risk of idolatry and spiritual defilement (e.g., Deuteronomy 7:3-4), this specific verse in Genesis 38:3 is a factual account of a family lineage that God sovereignly used to advance His redemptive plan, despite the human imperfections and culturally mixed unions involved. God's ultimate purpose of bringing forth the Messiah from Judah's line transcends the immediate circumstances of the marriage.
Christ-Centered Fulfillment
Genesis 38:3, by introducing Er as the firstborn of Judah, initiates a lineage that is profoundly significant for Christ-centered fulfillment. Despite the tragic and morally complex events that immediately follow concerning Er and his brothers, God's sovereign plan ensures that the line of Judah, through his son Perez, continues and ultimately leads to the birth of Jesus Christ. This verse, therefore, subtly points to the faithfulness of God who, through the often-flawed and circuitous paths of human history and imperfect individuals, meticulously preserves and guides the ancestral line from which the promised Messiah, the Lion of the Tribe of Judah, would emerge. The New Testament genealogies in Matthew 1:3 and Luke 3:33 explicitly affirm this connection, demonstrating how God's ancient promises, first hinted at in Genesis 3:15 and later solidified with Abraham, Isaac, and Jacob, find their ultimate culmination in Jesus. Thus, the seemingly simple record of Er's birth in Genesis 38:3 is a foundational stone in the grand narrative of salvation history, pointing forward to the one who would ultimately take away the sin of the world and establish an eternal kingdom (John 1:29 and Revelation 5:5).