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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 38:6 serves as a pivotal narrative interlude, shifting the focus from Joseph's unfolding story to introduce Judah's family line. This verse concisely records Judah's arrangement of a marriage for his firstborn son, Er, to a woman named Tamar. This seemingly simple domestic detail sets the stage for the dramatic and morally complex events that follow in the chapter, which are crucial for understanding the continuation of the patriarchal covenant and the eventual messianic lineage through Judah's posterity.
Context
Literary Context
Genesis 38 stands as an abrupt, yet deeply significant, digression from the continuous narrative of Joseph, which spans from Genesis 37 through Genesis 50. Placed immediately after Judah's role in the sale of Joseph into slavery (Genesis 37:26-27), this chapter provides an intimate look into Judah's personal life and moral failings following his separation from his brothers. The narrative pause is not arbitrary; it highlights the critical importance of Judah's lineage for the unfolding of God's redemptive plan, ensuring that the reader understands the continuity of the patriarchal promises through him, even as Joseph's story progresses in Egypt.
Historical & Cultural Context
The events of Genesis 38 are set within the patriarchal period of ancient Israel, reflecting the customs and social structures of the ancient Near East. Marriage arrangements were typically managed by the father of the household, as seen in Judah's action of "taking a wife for Er." This practice underscored the importance of family lineage, alliances, and the perpetuation of the family name and inheritance. The chapter also introduces the custom of levirate marriage, a practice where a brother was obligated to marry his deceased brother's widow to produce an heir for the deceased, ensuring the continuation of the family line and inheritance. This cultural backdrop is essential for understanding the motivations and actions of the characters, particularly Tamar, as the narrative unfolds.
Key Themes
This chapter, initiated by the marriage in Genesis 38:6, contributes significantly to several major theological and narrative themes within Genesis and the broader Pentateuch. It underscores the theme of divine sovereignty working through imperfect human agents and challenging circumstances, as God preserves the covenant line despite moral failures. The intense focus on Judah's family highlights the importance of lineage and posterity, particularly as the tribe of Judah is destined to be the royal line from which the Messiah would descend (as foreshadowed in Genesis 49:10). Furthermore, the chapter explores themes of justice and righteousness, often contrasted with human sin and deceit, ultimately demonstrating God's faithfulness to His promises even when human actors fall short.
Exposition and Analysis
Key Word Analysis
This primitive root (H3947) is broad in its application, meaning "to take" in various senses, including to accept, bring, fetch, or seize. In the context of marriage, "took a wife" signifies the formal act of acquiring a spouse, typically through arrangement and agreement, rather than romantic courtship. It underscores the patriarchal authority of Judah in arranging the marriage for his son, a common practice in ancient Near Eastern societies, highlighting the contractual and familial nature of such unions.
Derived from the root meaning "to be first-born" (H1060), this term denotes Er's status as Judah's eldest son. In ancient Israelite society, the firstborn held a position of significant privilege and responsibility, including a double portion of the inheritance and the primary duty of continuing the family name and legacy. This detail is crucial for understanding the subsequent events of the chapter, particularly the levirate marriage custom, which is predicated on the need to secure an heir for the deceased firstborn.
This proper noun (H8559) means "date palm." While the name itself doesn't directly reveal character, the date palm is known for its resilience, fruitfulness, and ability to thrive in harsh conditions. This subtle imagery may hint at Tamar's remarkable tenacity and determination in the unfolding narrative, as she actively seeks to secure her place and ensure the continuation of Judah's line, ultimately demonstrating a profound commitment to the covenantal promise of posterity.
Verse Breakdown
"And Judah took a wife for Er his firstborn"
This clause establishes Judah's patriarchal authority and responsibility in arranging the marriage for his eldest son, Er. In ancient Near Eastern culture, fathers typically selected wives for their sons, often with considerations for family lineage, social standing, and alliances. This act signifies the formal initiation of a new family unit under Judah's oversight, underscoring the importance of progeny and the continuation of the family line in this period.
"whose name [was] Tamar"
This introduces the central female character of the chapter, Tamar. Her name, meaning "date palm," is significant as she will prove to be a resilient and determined figure. Her introduction here is not merely a descriptive detail but sets the stage for her pivotal role in the narrative, as she becomes the agent through whom Judah's lineage, and ultimately the messianic line, is preserved despite the failures of Judah and his sons.
Literary Devices
The verse employs several key literary devices. Conciseness is evident in the straightforward declaration of the marriage, allowing the narrative to quickly establish the necessary characters and relationships without unnecessary embellishment. This brevity, however, belies the profound implications of the event. There is also a strong element of Foreshadowing, as the introduction of Tamar and Er, the firstborn, immediately sets the stage for the dramatic and morally complex events that will unfold in the remainder of Genesis 38, particularly concerning levirate marriage and the continuation of Judah's line. Furthermore, the very placement of this chapter within the Joseph narrative serves as a Narrative Interruption or Juxtaposition, drawing a sharp contrast between Joseph's journey of faithfulness and Judah's moral failings, yet simultaneously highlighting God's sovereign hand in preserving the covenant line through both.
Theological and Thematic Connections
Genesis 38:6, though a simple statement of fact, is theologically profound as it initiates a narrative that powerfully illustrates God's sovereign faithfulness amidst human imperfection and sin. It underscores that God's redemptive plan is not contingent upon the moral purity of His human agents but rather on His unwavering commitment to His covenant promises. This verse sets the stage for a story that, despite its moral complexities, ultimately ensures the continuation of the lineage through which the Messiah would come, demonstrating God's ability to work through unconventional and even scandalous circumstances to achieve His divine purposes. The importance of progeny and the preservation of family lines for the fulfillment of covenant promises is a central theme, highlighting the divine orchestration behind seemingly ordinary human events.
Reflection and Application
Genesis 38:6, while seemingly a straightforward introduction, invites us to ponder the intricate and often surprising ways God works within the fabric of human history. It reminds us that God's grand redemptive narrative unfolds not in a sanitized, ideal world, but amidst the messy realities of human decisions, cultural norms, and moral ambiguities. For the contemporary believer, this passage offers profound reassurance that God's purposes are sovereignly achieved, even when individual lives are marked by imperfection, sin, or unconventional paths. It challenges us to look beyond surface appearances and trust in God's overarching plan, recognizing His ability to weave even our failings into His tapestry of grace. Furthermore, it subtly emphasizes the enduring value of family, legacy, and the continuation of spiritual heritage within God's broader narrative, encouraging us to consider our own role in stewarding the blessings and responsibilities passed down through generations.
Questions for Reflection
FAQ
Why is Genesis 38 placed here, interrupting the story of Joseph?
Genesis 38 is strategically placed to highlight the critical importance of Judah's lineage, which is foundational to the messianic line. This narrative interlude ensures that the reader understands the continuation of the patriarchal covenant through Judah, despite the temporary separation of the brothers and the moral failings within the family. It demonstrates God's sovereign preservation of His promises, even as Joseph's story develops elsewhere, ultimately showing that God works through complex human circumstances to fulfill His divine purposes, ensuring the proper lineage for the coming Messiah. The placement emphasizes that while Joseph's story is vital for Israel's survival, Judah's story is vital for Israel's future King.
Christ-Centered Fulfillment
Genesis 38:6, by introducing Tamar into Judah's lineage, sets in motion the events that ensure the continuation of the very line from which the Messiah would ultimately descend. This seemingly ordinary marriage arrangement becomes a crucial link in the unfolding of God's redemptive plan. Tamar, despite the unconventional and morally ambiguous circumstances of her actions later in the chapter, is providentially included as one of the four women mentioned in the genealogy of Jesus Christ in Matthew 1:3. This inclusion powerfully highlights God's sovereign hand working through imperfect human agents and challenging situations to fulfill His redemptive purpose. It demonstrates that Christ's lineage is not merely one of perfect individuals, but one where God's grace triumphs over human weakness and sin, ensuring that the promised Seed, who would crush the head of the serpent (Genesis 3:15), would indeed come through Judah, the tribe destined for kingship (Genesis 49:10). Thus, Genesis 38:6 is an early, albeit veiled, testament to the inclusive and redemptive nature of God's plan for humanity, culminating in the person and work of Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29).