Genesis 38 commentary

This chapter gives an account of Judah and his family, and such an account it is, that it seems a wonder that of all Jacob's sons, our Lord should spring out of Judah, Heb 7:14. But God will show that his choice is of grace and not of merit, and that Christ came into the world to save sinners, even the chief. Also, that the worthiness of Christ is of himself, and not from his ancestors. How little reason had the Jews, who were so called from this Judah, to boast as they did, Joh 8:41. What awful examples the Lord proclaims in his punishments, of his utter displeasure at sin! Let us seek grace from God to avoid every appearance of sin. And let that state of humbleness to which Jesus submitted, when he came to put away sin by the sacrifice of himself, in appointing such characters as those here recorded, to be his ancestors, endear the Redeemer to our hearts.

1. And it came to pass at that time, that Judah. Before Moses proceeds in relating the history of Joseph, he inserts the genealogy of Judah, to which he devotes more labor, because the Redeemer was thence to derive his origin; for the continuous history of that tribe, from which salvation was to be bought, could not remain unknown, without loss. And yet its glorious nobility is not here celebrated, but the greatest disgrace of the family is exposed. What is here related, so far from inflating the minds of the sons of Judah, ought rather to cover them with shame. Now although, at first sight, the dignity of Christ seems to be somewhat tarnished by such dishonor: yet since here also is seen that “emptying” of which St. Paul speaks, Philippians 2:7 “But made himself of no reputation,” literally, “emptied himself, ἑαυτὸν ἐκένωσε.” — Ed it rather redounds to his glory, than, in the least degree, detracts from it. First, we wrong Christ, unless we deem him alone sufficient to blot out any ignominy arising from the misconduct of his progenitors, which offer to unbelievers occasion of offense. Secondly, we know that the riches of God’s grace shines chiefly in this, that Christ clothed himself in our flesh, with the design of making himself of no reputation. Lastly, it was fitting that the race from which he sprang should be dishonored by reproaches, that we, being content with him alone, might seek nothing besides him; yea, that we might not seek earthly splendor in him, seeing that carnal ambition is always too much inclined to such a course. These two things, then, we may notice; first, that peculiar honor was given to the tribe of Judah, which had been divinely elected as the source whence the salvation of the world should flow; and secondly, that the narration of Moses is by no means honorable to the persons of whom he speaks; so that the Jews have no right to arrogate anything to themselves or to their fathers. Meanwhile, let us remember that Christ derives no glory from his ancestors; and even, that he himself has no glory in the flesh, but that his chief and most illustrious triumph was on the cross. Moreover, that we may not be offended at the stains with which his ancestry was defiled, let us know that, by his infinite purity, they were all cleansed; just as the sun, by absorbing whatever impurities are in the earth and air, purges the world.

2. And Judah saw there a daughter of a certain Canaanite. I am not satisfied with the interpretation which some give of “merchant” to the word Canaanite. For Moses charges Judah with perverse lust, because he took a wife out of that nation with which the children of Abraham were divinely commanded to be at perpetual strife. For neither he nor his other brethren were ignorant that they sojourned in the land of Canaan, under the stipulation, that afterwards their enemies were to be cut off and destroyed, in order that they might possess the promised dominion over it. Moses, therefore, justly regards it as a fault, that Judah should entangle himself in a forbidden alliance; and the Lord, at length, cursed the offspring thus accruing to Judah, that the prince and head of the tribe of Judah might not be born, nor Christ himself descend, from this connection. This also ought to be numbered among the exercises of Jacob’s patience, that a wicked grandson was born to him through Judah, of whose sin he was not ignorant. Moses says, that the youth was cut off by the vengeance of God. The same thing is not said of others whom a sudden death has swept away in the flower of their age. I doubt not, therefore, that the wickedness, of which death was the immediate punishment, was extraordinary, and known to all men. And although this trial was in itself severe to the holy patriarch; yet nothing tormented his mind more than the thought, that he could scarcely hope for the promise of God to be so ratified that the inheritance of grace should remain in the possession of wicked and abandoned men. It is true that a large family of children is regarded as a source of human happiness. But this was the peculiar condition of the holy patriarch, that, though God had promised him an elect and blessed seed, he now sees an accursed progeny increase and shoot forth together with his offspring, which might destroy the expected grace. It is said, that Er was wicked in the sight of the Lord, (Genesis 38:7.) Notwithstanding, his iniquity was not hidden from men. Moses, however, means that he was not merely infected with common vices, but rather was so addicted to crimes, that he was intolerable in the sight of God.

7. And the Lord slew him. We know that long life is reckoned among the gifts of God; and justly: for since it is by no means a despicable honor that we are created after the image of God, the longer any one lives in the world, and daily experiences God’s care over him, it is certain that he is the more bountifully dealt with by the Lord. Even amidst the many miseries with which life is filled, this divine goodness still shines forth, that God invites us to himself, and exercises us in the knowledge of himself; while at the same time he adorns us with such dignity, that he subjects to our authority whatever is in the world. Wherefore it is no wonder that God, as an act of kindness, prolongs the life of man. Whence it follows, that when the wicked are taken away by a premature death, a punishment for their wickedness is inflicted upon them: for it is as if the Lord should pronounce judgment from heaven, that they are unworthy to be sustained by the earth, unworthy to enjoy the common light of heaven. Let us therefore learn, as long as God keeps us in the world, to meditate on his benefits, to the end that every one may the more cheerfully endeavor to give praise to God for the life received from him. And although, at the present day also, sudden death is to be reckoned among the scourges of God; since that doctrine is always true,

“Bloody and deceitful men shall not live out half their days,” (Psalm 55:23;)

yet God executed this judgment more fully under the law, when the knowledge of a future life was comparatively obscure; for now, since the resurrection is clearly manifested to us in Christ, it is not right that death should be so greatly dreaded. And this difference between us and the ancient people of God is elsewhere noted. Nevertheless, it can never be laid down as a general rule, that they who had a long life were thereby proved to be pleasing and acceptable to the Lord, whereas God has sometimes lengthened the life of reprobates, in aggravation of their punishment. We know that Cain survived his brother Abel many centuries. But as God does not always, and to all persons, cause his temporal benefits manifestly to flow in a perpetual and equable course; so neither, on the other hand, does he always execute temporal punishments by the same rule. It is enough that, as far as the present life is concerned, certain examples of punishments and rewards are set before us. Moreover, as the miseries of the present life, which spring from the corruption of nature, do not extinguish the first and special grace of God; so, on the other hand, death, which is in itself the curse of God, is so far from doing any injury, that it tends, by a supernatural remedy, to the salvation of the elect. Especially now, from the time that the first-fruits of the resurrection in Christ have been offered, the condition of those who are quickly taken out of life is in no way deteriorated; because Christ himself is gain both for life and death. But the vengeance of God was so clear and remarkable in the death of Er, that the earth might plainly appear to have been purged as from its filthiness.

8. Go in unto thy brother’s wife. Although no law had hitherto been prescribed concerning brother’s marriages, that the surviving brother should raise up seed to one who was dead; it is, nevertheless, not wonderful that, by the mere instinct of nature, men should have been inclined to this course. For since each man is born for the preservation of the whole race, if any one dies without children, there seems to be here some defect of nature. It was deemed therefore an act of humanity to acquire some name for the dead, from which it might appear that they had lived. Now, the only reason why the children born to the surviving brother, should be reckoned to him who had died, was, that there might be no dry branch in the family; and in this manner they took away the reproach of barrenness. Besides, since the woman is given as a help to the man, when any woman married into a family, she was, in a certain sense, given up to the name of that family. According to this reasoning, Tamar was not altogether free, but was held under an obligation to the house of Judah, to procreate some seed. Now, though this does not proceed from any rule of piety, yet the Lord had impressed it upon the hearts of man as a duty of humanity; as he afterwards commanded it to the Jews in their polity. Hence we infer the malignity of Onan, who envied his brother this honor, and would not allow him, when dead, to obtain the title of father; and this redounds to the dishonor of the whole family. We see that many grant their own sons to their friends for adoption: it was, therefore, an outrageous act of barbarity to deny to his own brother what is given even to strangers. A line or two is here omitted, as well as the comment on the tenth verse. — Ed. Moreover he has not only shortened his brother concerning the right due to him, but he rather spilled seed on the ground than to raise a son in his brother’s name.

10. And the thing which he did displeased the LORD. Less neatly the Jews speak about this matter. I will contend myself with briefly mentioning this, as far as the sense of shame allows to discuss it. It is a horrible thing to pour out seed besides the intercourse of man and woman. Deliberately avoiding the intercourse, so that the seed drops on the ground, is double horrible. For this means that one quenches the hope of his family, and kills the son, which could be expected, before he is born. This wickedness is now as severely as is possible condemned by the Spirit, through Moses, that Onan, as it were, through a violent and untimely birth, tore away the seed of his brother out the womb, and as cruel as shamefully has thrown on the earth. Moreover he thus has, as much as was in his power, tried to destroy a part of the human race. When a woman in some way drives away the seed out the womb, through aids, then this is rightly seen as an unforgivable crime. Onan was guilty of a similar crime, by defiling the earth with his seed, so that Tamar would not receive a future inheritor.

11. Then said Judah to Tamar. Moses intimates that Tamar was not at liberty to marry into another family, so long as Judah wished to retain her under his own authority. It is possible that she voluntarily submitted herself to the will of her father-in-law, when she might have refused: but the language seems to mean, that it was according to a received practice, that Tamar should not pass over to another family, except at the will of her father-in-law, as long as there was a successor who might raise up seed by her. However this may be, Judah acted very unjustly in keeping one bound, whom he intended to defraud. For truly there was no cause why he should be unwilling to allow her to depart free from his house, unless he dreaded the charge of inconstancy. But he should not have allowed this ambitious sense of shame to render him perfidious and cruel to his daughter-in-law. Besides, this injury sprung from a wrong judgment: because, without considering the causes of the death of his sons, he falsely and unjustly transfers the blame to an innocent woman. He believes the marriage with Tamar to have been an unhappy one; why therefore does he not, for his own sake, permit her to seek a husband elsewhere? But in this also he does wrong, that whereas the cause of his sons’ destruction was their own wickedness, he judges unfavorably of Tamar herself, to whom no evil could be imputed. Let us then learn from this example, whenever anything adverse happens to us, not to transfer the blame to another, nor to gather from all quarters doubtful suspicions, but to shake off our own sins. We must also beware lest a foolish shame should so prevail over us, that while we endeavor to preserve our reputation uninjured among men, we should not be equally careful to maintain a good conscience before God.

13. And it was told Tamar. Moses relates how Tamer avenged herself for the injury done her. She did not at first perceive the fraud, but discovered it after a long course of time. When Shelah had grown up, finding herself deceived, she turned her thoughts to revenge. And it is not to be doubted that she had long meditated, and, as it were, hatched this design. For the message respecting Judah’s departure was not brought to her accidentally; but, because she was intent upon her purpose, she had set spies who should bring her an account of all his doings. Now, although she formed a plan which was base, and unworthy of a modest woman, yet this circumstance is some alleviation of her crime, that she did not desire a connection with Judah, except while in a state of celibacy. In the meantime, she is hurried, by a blind error of mind, into another crime, not less detestable than adultery. For, by adultery, conjugal fidelity would have been violated; but, by this incestuous intercourse, the whole dignity of nature is subverted. This ought carefully to be observed, that they who are injured should not hastily rush to unlawful remedies. It was not lust which impelled Tamar to prostitute herself. She grieved, indeed, that she had been forbidden to marry, that she might remain barren at home: but she had no other purpose than to reproach her father-in-law with the fraud by which he had deceived her: at the same time, we see that she committed an atrocious crime. This is wont to happen, even in good causes, when any one indulges his carnal affections more than is right. What Moses alludes to respecting garments of widowhood, pertains to the law of modesty. For elegant clothing which may attract the eyes of men, does not become widows. And therefore, Paul concedes more to wives than to them; as having husbands whom they should wish to please.

14. And sat in an open place Mansitque in ostio Henaim, “in the door of eyes, or Enajim.” — Margin of English Version. — Ed. Interpreters expound this passage variously. Literally, it is “in the door of fountains, or of eyes.” Some suppose there was a fountain which branched into two streams; others think that a broad place is indicated, in which the eyes may look around in all directions. But a third exposition is more worthy of reception; namely, that by this expression is meant a way which is forked and divided into two; because then, as it were, a door is opened before the eyes, that they which are really in one way may diverge in two directions. Probably it was a place whence Tamer might be seen, to which some by-way was near, where Judah might turn, so that he should not be guilty of fornication, in a public way, under the eyes of all. When it is said she veiled her face, we hence infer that the license of fornication was not so unbridled as that which, at this day, prevails in many places. For she dressed herself after the manner of harlots, that Judah might suspect nothing. And the Lord has caused this sense of shame to remain engraved on the hearts of those who live wickedly, that they may be witnesses to themselves of their own vileness. For if men could wash out the stains from their sins, we know that they would do so most willingly. Whence it follows, that while they flee from the light, they are affected with horror against their will, that their conscience may anticipate the judgment of God. By degrees, indeed, the greater part have so far exceeded all measure in stupor and impudence, that they are less careful to hide their faults; yet God has never suffered the sense of nature to be so entirely extinguished, by the brutal intemperance of those who desire to sin with impunity, but that their own obscenity shall compel even the most wicked to be ashamed. The following sentence is omitted in the translation. “Putida igitur fuit Cynici illius protervia, qui in flagitio deprehensus, sine rubore jactavit se plantare hominem.” Base was therefore the impudence of that cynic philosopher, who, being catched in vice, boasted of planting a person. In short, the veil of Tamer shows that fornication was not only a base and filthy thing in the sight of God and the angels; but that it has always been condemned, even by those who have practiced it.

15. When Judah saw her. It was a great disgrace to Judah that he hastily desired intercourse with an unknown woman. He was now old; and therefore age alone, even in a lascivious man, ought to have restrained the fervor of intemperance. He sees the woman at a distance, and it is not possible that he should have been captivated by her beauty. The original here adds, “pruritus tamen non secus in eo accenditur quam in equo, qui ad equarum odorem adhinnit.” The lust kindles him as a stallion neighs when it smells a mare. Hence we gather, that the fear of God, or a regard to justice and prosperity, cannot have flourished greatly in the heart of one who thus eagerly breaks forth to the indulgence of his passions. He is therefore set before us as an example, that we may learn how easily the lust of the flesh would break forth, unless the Lord should restrain it; and thus, conscious of our infirmity, let us desire from the Lord, a spirit of continence and moderation. But lest the same security should steal over us, which caused Judah to precipitate himself into fornication; let us mark, that the dishonor which Judah sustained in consequence of his incest, was a punishment divinely inflicted upon him. Who then will indulge in a crime which he sees, by this dreadful kind of vengeance, to be so very hateful to God?

16. What wilt thou give me, etc. Tamar did not wish to make a gain by the prostitution of her person, but to have a certain pledge, in order that she might boast of the revenge taken for the injury she had received: and indeed there is no doubt that God blinded Judah, as he deserved; for how did it happen that he did not know the voice of his daughter-in-law, with which he had been long familiar? Besides, if a pledge must be given for the promised kid, what folly to deliver up his ring to a harlot? I pass over the absurdity of his giving a double pledge. It appears, therefore, that he was then bereft of all judgment; and for no other cause are these things written by Moses, than to teach us that his miserable mind was darkened by the just judgment of God, because, by heaping sin upon sin, he had quenched the light of the Spirit.

20. And Judah sent the kid. He sends by the hand of a friend, that he may not reveal his ignominy to a stranger. This is also the reason why he does not dare to complain of the lost pledges, lest he should expose himself to ridicule. For I do not approve the sense given, by some, to the words, Let her take it to her, lest we be shamed, as if Judah would excuse himself, as having fulfilled the promise he had given. Another meaning is far more suitable; namely, that Judah would rather lose the ring, than, by spreading the matter further, give occasion to the speeches of the vulgar; because lighter is the loss of money than of character. He might also fear being exposed to ridicule for having been so credulous. But he was chiefly afraid of the disgrace arising from his fornication. Here we see that men who are not governed by the Spirit of God are always more solicitous about the opinion of the world than about the judgment of God. For why, when the lust of the flesh excited him, did it not come into his mind, “Behold now I shall become vile in the sight of God and of angels?” Why, at least, after his lust has cooled, does he not blush at the secret knowledge of his sin? But he is secure, if only he can protect himself from public infamy. This passage, however, teaches, what I have said before, that fornication is condemned by the common sense of men, lest any one should seek to excuse himself on the ground of ignorance.

24. And it came to pass about three months after. Tamar might sooner have exposed the crime; but she waited till she should be demanded for capital punishment; for then she would have stronger ground for expostulation. The reason why Judah subjects his daughter-in-law to a punishment so severe, was, that he deemed her guilty of adultery: for what the Lord afterwards confirmed by his law, appears then to have prevailed by custom among men, that a maid, from the time of her espousals, should be strictly faithful to her husband. Tamar had married into the family of Judah; she was then espoused to his third son. It was not therefore simple and common fornication which was the question for judgment; but the crime of adultery, which Judah prosecuted in his own right, because he had been injured in the person of his son. Now this kind of punishment is a proof that adultery has been greatly abhorred in all ages. The law of God commands adulterers to be stoned. Before punishment was sanctioned by a written law, the adulterous woman was, by the consent of all, committed to the flames. This seems to have been done by a divine instinct, that, under the direction and authority of nature, the sanctity of marriage might be fortified, as by a firm guard: and although man is not the lord of his own body, but there is a mutual obligation between himself and his wife, yet husbands who have had illicit intercourse with unmarried women have not been subject to capital punishment; because that punishment was awarded to women, not only on account of their immodesty, but also, of the disgrace which the woman brings upon her husband, and of the confusion caused by the clandestine admixture of seeds. For what else will remain safe in human society, if license be given to bring in by stealth the offspring of a stranger? To steal a name which may be given to spurious offspring? And to transfer to them property taken away from the lawful heirs? It is no wonder, then, that formerly the fidelity of marriage was so sternly asserted on this point. How much more vile, and how much less excusable, is our negligence at this day, which cherishes adulteries, by allowing them to pass with impunity. Capital punishment, indeed, is deemed too severe for the measure of the offense. Why then do we punish lighter faults with greater rigor? Truly, the world was beguiled by the wiles of Satan, when it suffered the law, engraven on all by nature, to become obsolete. meanwhile, a pretext has been found for this gross madness, in that Christ dismissed the adulteress in safety, (John 8:11,) as if, truly, he had undertaken to indict punishment upon thieves, homicides, liars, and sorcerers. In vain, therefore, is a rule sought to be established by an act of Christ, who purposely abstained from the office of an earthly judge. It may however be asked, since Judah, who thus boldly usurps the right of the sword, was a private person, and even a stranger in the land; whence had he this great liberty to be the arbiter of life and death? I answer, that the words ought not to be taken as if he would command, on his own authority, his daughter-in-law to be put to death, or as if executioners were ready at his nod; but because the offense was verified and made known, he, as her accuser, freely pronounces concerning the punishment, as if the sentence had already been passed by the judges. Indeed I do not doubt that assemblies were then wont to be held, in which judgments were passed; and therefore I simply explain, that Judah commanded Tamar to be brought forward in public; in order that, the cause being tried, she might be punished according to custom. But the specification of the punishment is to this effect, that the case is one which does not admit of dispute; because Tamar is convicted of the crime before she is cited to judgment.

26. And Judah acknowledged them. The open reproach of Tamar proceeded from the desire of revenge. She does not seek an interview with her father-in-law, for the purpose of appeasing his mind; but, with a deliberate contempt of death, she demands him as the companion of her doom. That Judah immediately acknowledges his fault, is a proof of his honesty; for we see with how many fallacies nearly all are wont to cover their sins, until they are dragged to the light, and all means of denying their guilt have failed. Here, though no one is present who could extort a confession, by force or threats, Judah voluntarily stoops to make one, and takes the greater share of the blame to himself. Yet, seeing that, in confessing his fault, he is now silent respecting punishment; we hence infer, that they who are rigid in censuring others, are much more pliant in forgiving themselves. In this, therefore, we ought to imitate him; that, without rack or torture, truth should so far prevail with us, that we should not be ashamed to confess, before the whole world, those sins with which God charges us. But we must avoid his partiality; lest, while we are harsh towards others, we should spare ourselves. This narrative also teaches us the importance of not condemning any one unheard; not only because it is better that the innocent should be absolved than that a guilty person should perish, but also, because a defense brings many things to light, which sometimes render a change in the form of judgment necessary.

She hath been more righteous than I. The expression is not strictly proper; for he does not simply approve of Tamar’s conduct; but speaks comparatively, as if he would say, that he had been, unjustly and without cause, angry against a woman, by whom he himself might rather have been accused. Moreover, by the result, it appears how tardily the world proceeds in exacting punishment for crimes, where no private person stands forward to avenge his own injury. An atrocious and horrible crime had been committed; as long as Judah thought himself aggrieved, he pressed on with vehemence, and the door of judgment was opened. But now, when the accusation is withdrawn, both escape; though certainly it was the duty of all to rise up against them. Moses however intimates that Judah was sincerely penitent; because “he knew” his daughter-in-law “again no more.” He also confirms what I have said before, that by nature men are imbued with a great horror of such a crime. For whence did it arise, that he abstained from intercourse with Tamar, unless he judged naturally, that it was infamous for a father-in-law to be connected with his daughter-in-law? Whoever attempts to destroy the distinction which nature dictates, between what is base and what is honorable, engages, like the giants, in open war with God.

27. Behold twins were in her womb. Although both Judah obtained pardon for his error, and Tamar for her wicked contrivance; yet the Lord, in order to humble them, caused a prodigy to take place in the birth. Something similar had before happened in the case of Jacob and Esau, but for a different reason: as we know that prodigies sometimes portend good, sometimes evil. Here, however, there is no doubt that the twins, in their very birth, bring with them marks of their parents’ infamy. For it was both profitable to themselves that the memory of their shame should be renewed, and it served as a public example, that such a crime should be branded with eternal disgrace. There is an ambiguity in the meaning of the midwife’s words. Some suppose the “breaking forth” to apply to the membrane of the womb, “Secundinis,” — secundina is the membrane which incluses the foetus during the period of gestation; and which, being rent at the protrusion of the child, comes away as part of the after-birth. The whole is called secundine in English, and in French “arriere faix.” — Ed. which is broken when the foetus comes forth. Others more correctly suppose, that the midwife wondered how Pharez, having broken through the barrier interposed, should have come out first; for his brother, who had preceded him, was, as an intervening wall, opposed to him. To some the expression appears to be an imprecation; as if it had been said, “Let the blame of the rupture be upon thee.” But Moses, so far as I can judge, intends to point out nothing more, than that a prodigy took place at the birth.

CHAPTER 39.

Genesis 39:1-23

1. And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.

1. Joseph autem ductus est in Aegyptum, et emit eum Potiphar princeps Pharaonis, princeps satellitum, vir Aegyptius, e manu Ismaelitarum, qui deduxerant eum illuc.

2. And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

2. Et fuit Iehova cum Joseph: itaque fuit vir prospere agens, fuitque in domo domini sui Aegyptii.

3. And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

3. Et vidit dominus ejus, quod Iehova esset cum eo: et omnia quae ipse facie bat, Iehova prosperabat in manu ejus.

4. And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

4. Et envenit Joseph gratiam in oculis ejus, et ministrabat ei: et praeposuit eum domui suae: et omnia quae erant ei, dedit in manum ejus.

5. And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

5. Fuit autem ex eo tempore, quo praeposuit eum domui suae, et omnibus quae erant ei, benedixit Iehova domui Aegyptii propter Joseph: et fuit benedictio Iehovae in omnibus, euae erant ei in domo et in agro.

6. And he left all that he had in Joseph’s hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

6. Reliquit ergo omnia sua in manu Joseph, et non cognovit cum eo quicquam, nisi panem quem ipse comedebat: erat autem Joseph pulcher forma, et pulcher aspectu.

7. And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me.

7. Et fuit, post haec levavit uxor domini ejus, oculos suos super Joseph, et dixit, Concumbe mecum.

8. But he refused, and said unto his master’s wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;

8. Et renuit, et dixit ad uxorem domini sui, Ecce, dominus meus non cognovit mecum, quid sit in domo: et omnia quae erant ei, dedit in manum meam.

9. There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?

9. Non est major me in domo hac: et non prohibuit a me quicquam nisi to, eo quod tu sis uxor ejus: et quomodo faciam malum grande hoc, ut peccem contra Deum?

10. And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

10. Et fuit, quum loqueretur ipsa ad Joseph quotidie, nec ei morem gereret, ut cum ea concumberet, et ut esset cum ea.

11. And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

11. Fuit inquam, secundum diem hanc ingressus est domum, ut faceret opus suum: et non erat quisquam ex viris domus illic in domo.

12. And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

12. Tunc apprehendit eum per vestimentum ejus, dicendo, Concumbe mecum. Ergo reliquit vestimentum suum in manu ejus, et fugit, egressusque est foras.

13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

13. Et fuit, quum vidisset ipsa, quod reliquisset vestimentum suum in manu sua, et fugisset foras:

14. That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:

14. Vocavit viros domus suae, et dixit ad eos, dicendo, Videte, adduxit nobis virum Hebraeum, ut illuderet nobis: ingressus est ad me ut concumberet mecum, et clamavi voce magna.

15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

15. Et fuit, quum audisset ipse, quod elevassem vocem meam et clamassem, reliquit vestimentum suum apud me, et fugit, egressusque est foras.

16. And she laid up his garment by her, until his lord came home.

16. Retinuit autem vestimentum ejus apud se, donec veniret dominus ejus ad domum suam.

17. And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

17. Et loquuta est ad eum secundum verba ista, dicendo, Ingressus est ad me servus Hebraeus, ut illuderet mihi.

18. And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

18. Et fuit, quum elevassem vocem meam, et clamassem, reliquit vestimentum suum apud me, et fugit foras.

19. And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.

19. Fuit autem, quum audisset dominus ejus verba uxoris suae, quae loquuta est ad eum, dicendo, Secundum haec fecit mihi servus tuus: iratus est furor ejus.

20. And Joseph’s master took him, and put him into the prison, a place where the king’s prisoners were bound: and he was there in the prison.

20. Et accepit dominus ipsius Joseph eum, et posuit eum in domo carceris, in loco in quo vinette regis vinciebantur, fuitque illie in domo carceris, in loco in quo vincti regis vinciebantur, fuitque illic in domo carceris.

21. But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.

21. Fuit vero Iehova cum Joseph, et inclinavit ad eum misericordiam, et dedit gratiam ejus in ocullis principis domus carceris.

22. And the keeper of the prison committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it

22. Et dedit princeps domus carceris in manu Joseph omnes vinctos, qui erant in domo carceris: et omnia que faciebant illie, ipse, facibat.

23. The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.

23. Neque princeps domus carceris videbat quicquam ex iis quoe erant in manu ejus, eo quod Iehova erat cum eo: et quod ipse haciebat, Iehova secundabat.

CHAPTER 38

Ge 38:1-30. Judah and Family.

1. at that time--a formula frequently used by the sacred writers, not to describe any precise period, but an interval near about it.

2. And Judah saw there a daughter of a certain Canaanite--Like Esau [Ge 26:34], this son of Jacob, casting off the restraints of religion, married into a Canaanite family; and it is not surprising that the family which sprang from such an unsuitable connection should be infamous for bold and unblushing wickedness.

8. Judah said unto Onan ... marry her, and raise up seed to thy brother--The first instance of a custom, which was afterwards incorporated among the laws of Moses, that when a husband died leaving a widow, his brother next of age was to marry her, and the issue, if any, was to be served heir to the deceased (compare De 25:5).

12. Judah ... went up unto his sheep-shearers--This season, which occurs in Palestine towards the end of March, was spent in more than usual hilarity, and the wealthiest masters invited their friends, as well as treated their servants, to sumptuous entertainments. Accordingly, it is said, Judah was accompanied by his friend Hirah.

Timnath--in the mountains of Judah.

18. signet, &c.--Bracelets, including armlets, were worn by men as well as women among the Hebrews. But the Hebrew word here rendered "bracelets," is everywhere else translated "lace" or "ribbon"; so that as the signet alone was probably more than an equivalent for the kid, it is not easy to conjecture why the other things were given in addition, except by supposing the perforated seal was attached by a ribbon to the staff.

24. Bring her forth, and let her be burnt--In patriarchal times fathers seem to have possessed the power of life and death over the members of their families. The crime of adultery was anciently punished in many places by burning (Le 21:9; Jud 15:6; Jr 29:22). This chapter contains details, which probably would never have obtained a place in the inspired record, had it not been to exhibit the full links of the chain that connects the genealogy of the Saviour with Abraham; and in the disreputable character of the ancestry who figure in this passage, we have a remarkable proof that "He made himself of no reputation" [Php 2:7].

And it came to pass at that time - The facts mentioned here could not have happened at the times mentioned in the preceding chapter, as those times are all unquestionably too recent, for the very earliest of the transactions here recorded must have occurred long before the selling of Joseph. Mr. Ainsworth remarks "that Judah and his sons must have married when very young, else the chronology will not agree. For Joseph was born six years before Jacob left Laban and came into Canaan; Gen 30:25, and Gen 31:41. Joseph was seventeen years old when he was sold into Egypt, Gen 37:2, Gen 37:25; he was thirty years old when he interpreted Pharaoh's dream, Gen 41:46. And nine years after, when there had been seven years of plenty and two years of famine, did Jacob with his family go down into Egypt, Gen 41:53, Gen 41:54, and Gen 45:6, Gen 45:11. And at their going down thither, Pharez, the son of Judah, whose birth is set down at the end of this chapter, had two sons, Hezron and Hamul, Gen 46:8, Gen 46:12. Seeing then from the selling of Joseph unto Israel's going down into Egypt there cannot be above twenty-three years, how is it possible that Judah should take a wife, and have by her three sons successively, and Shelah the youngest of the three be marriageable when Judah begat Pharez of Tamar, Gen 38:14, Gen 38:24, and Pharez be grown up, married, and have two sons, all within so short a space? The time therefore here spoken of seems to have been soon after Jacob's coming to Shechem, Gen 33:18, before the history of Dinah, Genesis 34, though Moses for special cause relates it in this place." I should rather suppose that this chapter originally stood after Genesis 33, and that it got by accident into this place. Dr. Hales, observing that some of Jacob's son must have married remarkably young, says that "Judah was about forty-seven years old when Jacob's family settled in Egypt. He could not therefore have been above fifteen at the birth of his eldest son Er; nor Er more than fifteen at his marriage with Tamar; nor could it have been more than two years after Er's death till the birth of Judah's twin sons by his daughter-in-law Tamar; nor could Pharez, one of them, be more than fifteen at the birth of his twin sons Herron and Hamul, supposing they were twins, just born before the departure from Canaan. For the aggregate of these numbers, 15, 15, 2, 15, or 47 years, gives the age of Judah; compare Genesis 38 with Gen 46:12." See the remarks of Dr. Kennicott, at Gen 31:55 (note). Adullamite - An inhabitant of Adullam, a city of Canaan, afterwards given for a possession to the sons of Judah, Jos 15:1, Jos 15:35. It appears as if this Adullamite had kept a kind of lodging house, for Shuah the Canaanite and his family lodged with him; and there Judah lodged also. As the woman was a Canaanitess, Judah had the example of his fathers to prove at least the impropriety of such a connection.

And he was at Chezib when she bare him - This town is supposed to be the same with Achzib, which fell to the tribe of Judah, Jos 15:44. "The name," says Ainsworth, "has in Hebrew the signification of lying; and to it the prophet alludes, saying the houses of Achzib shall be (Achzab) a lie to the kings of Israel, Mic 1:14."

Er - was wicked in the sight of the Lord - What this wickedness consisted in we are not told; but the phrase sight of the Lord being added, proves that it was some very great evil. It is worthy of remark that the Hebrew word used to express Er's wickedness is his own name, the letters reversed. Er ער wicked, רע ra. As if the inspired writer had said, "Er was altogether wicked, a completely abandoned character."

Onan knew that the seed should not be his - That is, that the child begotten of his brother's widow should be reckoned as the child of his deceased brother, and his name, though the real father of it, should not appear in the genealogical tables.

Wherefore he slew him also - The sin of Onan has generally been supposed to be self-pollution; but this is certainly a mistake; his crime was his refusal to raise up seed to his brother, and rather than do it, by the act mentioned above, he rendered himself incapable of it. We find from this history that long be fore the Mosaic law it was an established custom, probably founded on a Divine precept, that if a man died childless his brother was to take his wife, and the children produced by this second marriage were considered as the children of the first husband, and in consequence inherited his possessions.

In process of time - This phrase, which is in general use in the Bible, needs explanation; the original is וירבו הימים vaiyirbu haiyamim, and the days were multiplied. Though it implies an indefinite time, yet it generally embraces a pretty long period, and in this place may mean several years.

Thought her to be a harlot - See the original of this term, Gen 34:31 (note). The Hebrew is זונה zonah, and signifies generally a person who prostitutes herself to the public for hire, or one who lives by the public; and hence very likely applied to a publican, a tavern-keeper, or hostess, Jos 2:1; translated by the Septuagint, and in the New Testament, πορνη, from περναω, to sell, which certainly may as well apply to her goods as to her person.

It appears that in very ancient times there were public persons of this description; and they generally veiled themselves, sat in public places by the highway side, and received certain hire. Though adultery was reputed a very flagrant crime, yet this public prostitution was not; for persons whose characters were on the whole morally good had connections with them. But what could be expected from an age in which there was no written Divine revelation, and consequently the bounds of right and wrong were not sufficiently ascertained? This defect was supplied in a considerable measure by the law and the prophets, and now completely by the Gospel of Christ.

Wilt thou give me a pledge till thou send it? - The word ערבון erabon signifies an earnest of something promised, a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised should be given. St. Paul uses the same word in Greek letters, αρῥαβων, 2Cor 1:22; Eph 1:14. From the use of the term in this history we may at once see what the apostle means by the Holy Spirit being the Earnest, αρῥαβων, of the promised inheritance; viz., a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this that eternal life will be given in the great day to all who can produce this erabon or pledge. He who has the earnest of the Spirit then in his heart shall not only be saved from death, but have that eternal life of which it is the pledge and the evidence. What the pledge given by Judah was, see on Gen 38:25 (note).

Where is the harlot that was openly by the wayside? - Our translators often render different Hebrew words by the same term in English, and thus many important shades of meaning, which involve traits of character, are lost. In Gen 38:15, Tamar is called a harlot, זונה zonah, which, as we have already seen, signifies a person who prostitutes herself for money. In this verse she is called a harlot in our version; but the original is not זונה but קדשה kedeshah, a holy or consecrated person, from קדש kadash, to make holy, or to consecrate to religious purposes. And the word here must necessarily signify a person consecrated by prostitution to the worship of some impure goddess.

The public prostitutes in the temple of Venus are called ἱεροδουλοι γυναικες, holy or consecrated female servants, by Strabo; and it appears from the words zonah and kedeshah above, that impure rites and public prostitution prevailed in the worship of the Canaanites in the time of Judah. And among these people we have much reason to believe that Astarte and Asteroth occupied the same place in their theology as Venus did among the Greeks and Romans, and were worshipped with the same impure rites.

Lest we be shamed - Not of the act, for this he does not appear to have thought criminal; but lest he should fall under the raillery of his companions and neighbors, for having been tricked out of his signet, bracelets, and staff, by a prostitute.

Bring her forth, and let her be burnt - As he had ordered Tamar to live as a widow in her own father's house till his son Shelah should be marriageable, he considers her therefore as the wife of his son; and as Shelah was not yet given to her, and she is found with child, she is reputed by him as an adulteress, and burning, it seems, was anciently the punishment of this crime. Judah, being a patriarch or head of a family, had, according to the custom of those times, the supreme magisterial authority over all the branches of his own family; therefore he only acts here in his juridical capacity. How strange that in the very place where adultery was punished by the most violent death, prostitution for money and for religious purposes should be considered as no crime!

The signet - חתמת chothemeth, properly a seal, or instrument with which impressions were made to ascertain property, etc. These exist in all countries.

Bracelets - פתילים pethilim, from פתל pathal, to twist, wreathe, twine, may signify a girdle or a collar by which precedency, etc., might be indicated; not the muslin, silk, or linen wreath of his turban, as Mr. Harmer has conjectured.

Staff - מטה matteh, either what we would call a common walking stick, or the staff which was the ensign of his tribe.

She hath been more righteous than I - It is probable that Tamar was influenced by no other motive than that which was common to all the Israelitish women, the desire to have children who might be heirs of the promise made to Abraham, etc. And as Judah had obliged her to continue in her widowhood under the promise of giving her his son Shelah when he should be of age, consequently his refusing or delaying to accomplish this promise was a breach of truth, and an injury done to Tamar.

The midwife - bound upon his hand a scarlet thread - The binding of the scarlet thread about the wrist of the child whose arm appeared first in the birth, serves to show us how solicitously the privileges of the birthright were preserved. Had not this caution been taken by the midwife, Pharez would have had the right of primogeniture to the prejudice of his elder brother Zarah. And yet Pharez is usually reckoned in the genealogical tables before Zarah; and from him, not Zarah, does the line of our Lord proceed. See Mat 1:3. Probably the two brothers, as being twins, were conjoined in the privileges belonging to the birthright.

How hast thou broken forth? - מה פרצת mah paratsta, this breach be upon thee, עליך פרץ aleycka parets; thou shalt bear the name of the breach thou hast made, i. e., in coming first into the world. Therefore his name was called פרץ Parets, i. e., the person who made the breach. The breach here mentioned refers to a certain circumstance in parturition which it is unnecessary to explain.

His name was called Zarah - זרה Zarach, risen or sprung up, applied to the sun, rising and diffusing his light. "He had this name," says Ainsworth, "because he should have risen, i. e., have been born first, but for the breach which his brother made."

There are several subjects in this chapter on which it may not be unprofitable to spend a few additional moments.

1. The insertion of this chapter is a farther proof of the impartiality of the sacred writer. The facts detailed, considered in themselves, can reflect no credit on the patriarchal history; but Judah, Tamar, Zarah, and Pharez, were progenitors of the Messiah, and therefore their birth must be recorded; and as the birth, so also the circumstances of that birth, which, even had they not a higher end in view, would be valuable as casting light upon some very ancient customs, which it is interesting to understand. These are not forgotten in the preceding notes.

2. On what is generally reputed to be the sin of Onan, something very pointed should be spoken. But who dares and will do it, and in such language that it may neither pollute the ear by describing the evil as it is, nor fail of its effect by a language so refined and so laboriously delicate as to cover the sin which it professes to disclose? Elaborate treatises on the subject will never be read by those who need them most, and anonymous pamphlets are not likely to be regarded. The sin of self-pollution, which is generally considered to be that of Onan, is one of the most destructive evils ever practiced by fallen man. In many respects it is several degrees worse than common whoredom, and has in its train more awful consequences, though practiced by numbers who would shudder at the thought of criminal connections with a prostitute. It excites the powers of nature to undue action, and produces violent secretions, which necessarily and speedily exhaust the vital principle and energy; hence the muscles become flaccid and feeble, the tone and natural action of the nerves relaxed and impeded, the understanding confused, the memory oblivious, the judgment perverted, the will indeterminate and wholly without energy to resist; the eyes appear languishing and without expression, and the countenance vacant; the appetite ceases, for the stomach is incapable of performing its proper office; nutrition fails, tremors, fears, and terrors are generated; and thus the wretched victim drags out a most miserable existence, till, superannuated even before he had time to arrive at man's estate, with a mind often debilitated even to a state of idiotism, his worthless body tumbles into the grave, and his guilty soul (guilty of self-murder) is hurried into the awful presence of its Judge! Reader, this is no caricature, nor are the colourings overcharged in this shocking picture. Worse woes than my pen can relate I have witnessed in those addicted to this fascinating, unnatural, and most destructive of crimes. If thou hast entered into this snare, flee from the destruction both of body and soul that awaits thee! God alone can save thee. Advice, warnings, threatenings, increasing debility of body, mental decay, checks of conscience, expostulations of judgment and medical assistance, will all be lost on thee: God, and God alone, can save them from an evil which has in its issue the destruction of thy body, and the final perdition of thy soul! Whether this may have been the sin of Onan or not, is a matter at present of small moment; it may be thy sin; therefore take heed lest God slay thee for it. The intelligent reader will see that prudence forbids me to enter any farther into this business. See Clarke's note at Gen 39:21.

Judah went down from his brethren - Withdrew for a time from his father's family, and got intimately acquainted with one Hirah an Adullamite. When young people that have been well educated begin to change their company, they will soon change their manners, and lose their good education. They that go down from their brethren, that forsake the society of the seed of Israel, and pick up Canaanites for their companions, are going down the hill apace.

He took her - To wife. His father, it should seem, was not consulted, but by his new friend Hirah.

And Er was wicked in the sight of the Lord - That is, in defiance of God and his law. And what came of it? Why God cut him off presently, The Lord slew him. The next brother Onan was, according to the ancient usage, married to the widow, to preserve the name of his deceased brother that died childless. This custom of marrying the brother's widow was afterward 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 he had married, and the memory of his brother that was gone, he refused to raise up seed unto his brother. Those sins that dishonour the body are very displeasing to God, and the evidence of vile actions. Observe, the thing which he did displeased the Lord - And it is to be feared, thousands, especially of single persons, by this very thing, still displeased the Lord, and destroy their own souls.

Shelah the third son was reserved for the widow, yet with 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; however Tamar acquiesced, and waited for the issue.

Some excuse this by suggesting that she believed the promise made to Abraham and his seed, particularly that of the Messiah, and that she was therefore 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. She covered her with a veil - It was the custom of harlots in those times to cover their faces, that tho' they were not ashamed, yet they might seem to be so: the sin of uncleanness did not then go so bare - faced as it now doth.

A kid from the flock - A goodly price at which her chastity and honour were valued! 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 the conscience, and the hope of heaven: are too precious to be exposed to sale at any such rates. He lost his Jewels by the bargain: He sent the kid according to his 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. 'Tis a good account, if it be but true, of any place that which they here gave, that 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 farther enquiry.

Lest we be shamed - Either, Lest his sin should come to be known publicly, Or Lest he should be laughed at as a fool for trusting a whore with his signet and his bracelets. He expresses no concern about the sin, only about the shame. There are many who are more solicitous to preserve their reputation with men, than to secure the savour of God, lest we be shamed goes farther with them than lest we be damned.

It should seem the birth was hard to the mother, by which she was corrected for her sin: the children also, like Jacob and Esau, struggled for the birth - right, and Pharez who got it, is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother; this breach be upon thee - The Jews, as Zarah, bid fair for the birth - right, and were marked with a scarlet thread, as those that come out first; but the Gentiles, like Pharez, or a son of violence got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness which the Jews came short of: yet when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour, Mt 1:3, to perpetuate the story, as an instance of the humiliation of our Lord Jesus.

1 AND it came to pass at that time ; that Judah went down from his brethren , and turned in to a certain Adullamite , whose name was Hirah.

This story is not without difficulty, if we consider how little time is allowed for all the events of this chapters, there being not above twenty three years between Iudahs marriage, and the birth of Pharez, yea and the birth of his sons too, Esrom and Hamul, who are said to go into Egypt with Iacob, Gen. 46. 12. But there are two ways proposed for the resolution of it, as the phrase, at that time, may be understood two ways, either 1. More largely, for the time since Iacobs return from Padan to Canaan, and so the History may be conceived thus; Iudah was married some years before the selling of Ioseph, though it be here mentioned after it and so out of its place, as being the foundation of all the following events, which are here placed together because they followed the selling of Ioseph. Iudah, and Er, and Onan, and afterward Pharez, are supposed each to marry and have a Child at fourteen years old, which though unusual, wants not examples both in sacred and prophane Writers. And they that will quarrel with the Scripture and question its authority for some such uncustomary occurrences which it relates shew more of impiety then wisdom in it, and shall do well to consider, that God might so order things by his Providence, and record such things in his word, upon the same account on which he hath put several other difficult passages in Scripture, partly to try and exercise mens Faith, Humility and Modesty; and partly to punish the evil minds of ungodly men, and for their sins to lay an occasion of stumbling and cavilling at the Scriptures before them that greedily seek and gladly catch at all such occasions. Or 2. More strictly, for the time following the sale of Ioseph, which seems the more probable way, and so the story lies thus; Iudah was now about twenty years old, when he married, and the three first years he hath three sons, Er, Onan, and Shelah: The two first marry, each when they were about seventeen years old. Three years after both their deaths, and when Shelah had been marriageable a year or two and was not given to Tamar, Iudah lies with Tamar and begets upon her Pharez. But as for Esrom and Hamul, they are said to go into Egypt with Iacob, as also Benjamins ten sons are said to go with him thither, to wit, in their fathers loins, because they were begotten by their Father in Egypt, whilest Iacob lived there, of which more in its proper place.

Probably in discontent, upon occasion of quarrels arisen among them about the selling of Ioseph, whereof Iudah was a great promoter, if not the first mover.

Of the City of Adullam. Of which see Ios. 12. 15. and 15. 35.

2 And Judah saw there a daughter of a certain Canaanite , whose name was Shuah : and he took her, and went in unto her.

Whom he married, against the counsel and example of his Parents. But when Iudah had committed so great a crime as the selling of his Brother, and God had forsaken him, no wonder he adds one sin to another.

The name not of the daughter, but of her father, ver. 12.

Marginal references: 1 Chron. 2. 3.

5 And she yet again conceived, and bare a son, and called his name Shelah; and he was at Chezib , when she bare him.

A place near Adullam, called also A[illegible: 1+ letters]zib, Ios 19. 29. Mich. 1. 14.

7 And Er, Judahs first-born was wicked in the sight of the LORD , and the LORD slew him .

(i. e.) notoriously wicked. Compare Gen. 10. 9. and 13. 13.

In some extraordinary and remarkable manner, as ver. 10.

Marginal references: Num. 26. 19.

8 And Judah said unto Onan, Go in unto thy brothers wife, and marry her , and raise up seed to thy brother .

This, as also divers other things, was now instituted and observed amongst Gods people, and afterwards was expressed in a written law, Deut. 25. 5, 6. See also Numb. 36. 6, 7. Ruth 1. 11. Mat. 22. 24,

Beget a child which may have thy brothers name and inheritance, and may be reputed as his child. So it was with the first child, but the rest were reputed his own.

9 And Onan knew that the seed should not be his; and it came to pass when he went in unto his brothers wife, that he spilled it on the ground, lest that he should give seed unto his brother .

Two things are here noted 1. The sin it self, which is here particularly described by the Holy Ghost, that men might be instructed concerning the nature and the great evil of this sin of self-pollution, which is such, that it brought upon the actor of it the extraordinary vengeance of God, and which is condemned not onely by Scripture, but even by the light of Nature and the judgment of heathens who have expresly censured it as a great sin and as a kind of murder. Of which see my Latin Synopsis. Whereby we may sufficiently understand how wicked and abominable a practice this is amongst Christians and in the light of the Gospel which lays greater and stricter obligations upon us to purity, and severely forbids all pollution both of Flesh and Spirit? 2. The cause of this wickedness; which seems to have been either hatred of his brother; or envy at his brothers name and honour, springing from the pride of his own heart.

10 And the thing which he did, displeased the LORD , wherefore he slew him also .

An expression noting a more then ordinary offence against God, as 2 Sam. 11. 27.

This just, but dreadful, severity of God is noted both for the terrour of such like transgressors, and to provoke love and thankfulness to God in those whom he useth more indulgently.

Marginal references: Heb. was evil i[illegible: 1+ letters] the eyes of the Lord.

11 Then said Judah to Tamar his daughter in Law, Remain a widow at thy fathers house , till Shelah my son be grown : (for he said , Le[illegible: 1+ letters]t peradventure he die also as his brethren did ) and Tamar went and dwelt in her fathers house.

Whither he sent her from his house, that Shelah might not be insnared by her presence and conversation.

So he dismisseth her with a pretence of kindness, and a tacit promise of marriage to her, which he never intended to keep, as the following words imply.

Or rather, but he said: for the Hebrew chi oft signifies but, as Gen. 45. 8. Psal. 37. 20. Eccl. 2. 10. and 6. 2. So here is an opposition between what he said to Tamar, and what he said to himself or in his own heart, as that word said is oft used: He intimated to her, that he would give Shelah to her, but he meant otherwise, and said in himself, I will not do it.

Imputing the death of his two sons either to her fault, or to her unluckiness, rather than to his own or his sons miscarriages.

12 And in process of time the daughter of Shuah Judahs wife died: and Judah was comforted, and went up unto his Sheep-shearers to Timnath , (he and his friend Hirah the Adullamite.

When many days had passed, and Shelah, though grown, was not given to Tamar.

To feast and rejoyce with them at that time, as the manner was then and afterwards. See 1 Sam. 25. 36.

A place not far from Adullam: of which see Ios. 15. 57.

Marginal references: Heb. the days were multiplyed.

14 And she put her widows garments off from her, and covered her with a vail , and wrapped her self, and sate in an open place , which is by the way to Timnath: for she saw that Shelah was grown, and she was not given unto him to wife.

As harlots used to do in those modester ages of the World, when they had not learnt to outface the Sun, nor to glory in their villanies.

Where she might be soonest discovered by Passengers. This is noted as the practice of Harlots, Prov. 7. 12. and 9. 14. Ier. 3. 2. Ezek. 16. 24, 25.

Marginal references: Heb. the door of eyes, or of Enajim.

15 When Judah saw her, he thought her to be an harlot: because she had covered her face .

And was doubtless careful not to discover her self by her voice.

18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets , and thy staff that is in thine hand: and he gave it her, and came in unto her, and she conceived by him .

Or, handkerchief, or girdle, or any other ornament made of twisted thread which the Hebrew word signifies.

God so ordering things by his Providence, that his sin might be discovered. And this and other such horrid crimes committed sometimes by the Patriarchs and other eminent persons it hath pleased God for divers wise and holy reasons to leave upon record, partly to discover how great and deep the corruption of mans nature is, and that even in the best; partly to oblige all men to an humble sence of their own infirmity, and to a diligent application of themselves to God for his gracious succors, and to a greater circumspection and watchfulness to prevent those evils in themselves; partly to encourage even the greatest sinners to repentance and the hope of Pardon; and partly for the just punishment and obduration of incorrigible sinners who make such sad examples matter of their delight and imitation.

23 And Judah said, Let her take it to her, Lest we be ashamed : behold, I sent this kid, and thou hast not found her.

Note that fornication was esteemed sinful and shameful amongst the heathens.

Marginal references: Heb. become a contempt.

24 And it came to pass about three months after, that it was told judah, saying, Tamar thy daughter in law hath played the harlot, and also behold, she is with child by whoredom: and Judah said, Bring her forth , and let her be burnt .

To the Magistrate, from whom she may receive her sentence and deserved punishment. Iudah had not the power of Life and Death, at least not over her who was a Canaanite, and who was not in his, but in her own fathers house. But he being a person of great estate and authority, and as it seems, of obliging conversation, could do very much to perswade those who then had the power of the Sword either to draw it forth at least in a just cause on his behalf, or to sheath it upon his desire and satisfaction.

As guilty of Adultery, which was punished with death by the laws of God, Deut. 22. 23, 24. and of Nations too, Ier. 29. 22, 23. He chargeth her with adultery, because she was betrothed to Shelah: See Deut. 22. 23. This eagerness of Iudah proceeded not from zeal of Justice, for then he would not have indeavoured to destroy the innocent child with the guilty mother, against Gods law, Deut. 24. 16. Ezek. 18. 20 but from worldly policy, that he might take her out of the way which he esteemed a burden and a blot to his family.

26 And Judah acknowledged them , and said, She hath been more righteous than I : because that I gave her not to Shelah my son: and he knew her again no more .

His guilty conscience and the horrour of so foul a fact together with his sudden surprizal forced him to an ingenuous confession, whereas he might have used many pretences and evasions, which would easily have prevailed with such partial Judges.

She was more unchast, because she knowingly committed Adultery and Incest, when he designed neither; but he was more unjust, because he was the cause of her sin, both by withholding Shelah from her, who was hers both by right and by Iudahs promise, and by whom her chastity should have been preserved; and by his solicitation and encouragement of her to the sin.

Shewing the sincerity of his confession by his forsaking of the sin confessed. See Iob 34. 32. And it may be probably concluded that he neither knew her nor any other Woman afterward, because there is no mention of any Child which he had after this time.

28 And it came to pass when she travailed, that the one put out his hand, and the midwife took and bound upon his hand a skarlet thread , saying, This came out first.

In token of his being the first-born, which she confidently expected he would be.

29 And it came to pass, as he drew back his hand, that behold his brother came out: and she said, How hast thou broken forth? this breach be upon thee : therefore his name was called Pharez.

Be imputed to thee, as the same phrase is taken Genesis 16. 5.

Marginal references: Or, wherefore hast thou made this breach against thee.; That is, a breach.; 1 Chron. 2. 4. Matth. 1. 3.

Judah’s Marriage and Children

His Incest with Thamar - Genesis 38

The following sketch from the life of Judah is intended to point out the origin of the three leading families of the future princely tribe in Israel, and at the same time to show in what danger the sons of Jacob would have been of forgetting the sacred vocation of their race, through marriages with Canaanitish women, and of perishing in the sin of Canaan, if the mercy of God had not interposed, and by leading Joseph into Egypt prepared the way for the removal of the whole house of Jacob into that land, and thus protected the family, just as it was expanding into a nation, from the corrupting influence of the manners and customs of Canaan. This being the intention of the narrative, it is no episode or interpolation, but an integral part of the early history of Israel, which is woven here into the history of Jacob, because the events occurred subsequently to the sale of Joseph.

About this time, i.e., after the sale of Joseph, while still feeding the flocks of Jacob along with his brethren (Gen 37:26),As the expression “at that time” does not compel us to place Judah’s marriage after the sale of Joseph, many have followed Augustine (qusaet. 123), and placed it some years earlier. But this assumption is rendered extremely improbable, if not impossible, by the fact that Judah was not merely accidentally present when Joseph was sold, but was evidently living with his brethren, and had not yet set up an establishment of his own; whereas he had settled at Adullam previous to his marriage, and seems to have lived there up to the time of the birth of the twins by Thamar. Moreover, the 23 years which intervened between the taking of Joseph into Egypt and the migration of Jacob thither, furnish space enough for all the events recorded in this chapter. If we suppose that Judah, who was 20 years old when Joseph was sold, went to Adullam soon afterwards and married there, is three sons might have been born four or five years after Joseph’s captivity. And if his eldest son was born about a year and a half after the sale of Joseph, and he married him to Thamar when he was 15 years old, and gave her to his second son a year after that, Onan’s death would occur at least five years before Jacob’s removal to Egypt; time enough, therefore, both for the generation and birth of the twin-sons of Judah by Thamar, and for Judah’s two journeys into Egypt with his brethren to buy corn. (See Gen 46:8.)

Judah separated from them, and went down (from Hebron, Gen 37:14, or the mountains) to Adullam, in the lowland (Jos 15:35), into the neighbourhood of a man named Hirah. “He pitched (his tent, Gen 26:25) up to a man of Adullam,” i.e., in his neighbourhood, so as to enter into friendly intercourse with him.

Gen 38:2-5

There Judah married the daughter of Shuah, a Canaanite, and had three sons by her: Ger (ער), Onan, and Shelah. The name of the place is mentioned when the last is born, viz., Chezib or Achzib (Jos 15:44; Mic 1:14), in the southern portion of the lowland of Judah, that the descendants of Shelah might know the birth-place of their ancestor. This was unnecessary in the case of the others, who died childless.

Gen 38:6-10

When Ger was grown up, according to ancient custom (cf. Gen 21:21; Gen 34:4) his father gave him a wife, named Thamar, probably a Canaanite, of unknown parentage. But Ger was soon put to death by Jehovah on account of his wickedness. Judah then wished Onan, as the brother-in-law, to marry the childless widow of his deceased brother, and raise up seed, i.e., a family, for him. But as he knew that the first-born son would not be the founder of his own family, but would perpetuate the family of the deceased and receive his inheritance, he prevented conception when consummating the marriage by spilling the semen. ארצה שׁחת, “destroyed to the ground (i.e., let it fall upon the ground), so as not to give seed to his brother” (נתן for תּת only here and Num 20:21). This act not only betrayed a want of affection to his brother, combined with a despicable covetousness for his possession and inheritance, but was also a sin against the divine institution of marriage and its object, and was therefore punished by Jehovah with sudden death. The custom of levirate marriage, which is first mentioned here, and is found in different forms among Indians, Persians, and other nations of Asia and Africa, was not founded upon a divine command, but upon an ancient tradition, originating probably in Chaldea. It was not abolished, however, by the Mosaic law (Deu 25:5.), but only so far restricted as not to allow it to interfere with the sanctity of marriage; and with this limitation it was enjoined as a duty of affection to build up the brother’s house, and to preserve his family and name (see my Bibl. Archäologie, §108).

Gen 38:11

The sudden death of his two sons so soon after their marriage with Thamar made Judah hesitate to give her the third as a husband also, thinking, very likely, according to a superstition which we find in Tobit 3:7ff., that either she herself, or marriage with her, had been the cause of her husbands’ deaths. He therefore sent her away to her father’s house, with the promise that he would give her his youngest son as soon as he had grown up; though he never intended it seriously, “for he thought lest (פּן אמר, i.e., he was afraid that) he also might die like his brethren.”

But when Thamar, after waiting a long time, saw that Shelah had grown up and yet was not given to her as a husband, she determined to procure children from Judah himself, who had become a widower in the meantime; and his going to Timnath to the sheep-shearing afforded her a good opportunity. The time mentioned (“the days multiplied,” i.e., a long time passed by) refers not to the statement which follows, that Judah’s wife died, but rather to the leading thought of the verse, viz., Judah’s going to the sheep-shearing. ויּנּחם: he comforted himself, i.e., he ceased to mourn. Timnath is not the border town of Dan and Judah between Beth-shemesh and Ekron in the plain (Jos 15:10; Jos 19:43), but Timnah on the mountains of Judah (Jos 15:57, cf. Rob. Pal. ii. 343, note), as the expression “went up” shows. The sheep-shearing was a fête with shepherds, and was kept with great feasting. Judah therefore took his friend Hirah with him; a fact noticed in Gen 38:12 in relation to what follows.

Gen 38:13-14

As soon as Thamar heard of Judah’s going to this feast, she took off her widow’s clothes, put on a veil, and sat down, disguised as a harlot, by the gate of Enayim, where Judah would be sure to pass on his return from Timnath. Enayim was no doubt the same as Enam in the lowland of Judah (Jos 15:34).

Gen 38:15-18

When Judah saw her here and took her for a harlot, he made her an offer, and gave her his signet-ring, with the band (פּתיל) by which it was hung round his neck, and his staff, as a pledge of the young buck-goat which he offered her. They were both objects of value, and were regarded as ornaments in the East, as Herodotus (i. 195) has shown with regard to the Babylonians (see my Bibl. Arch. 2, 48). He then lay with her, and she became pregnant by him.

Gen 38:19-21

After this had occurred, Thamar laid aside her veil, put on her widow’s dress again, and returned home. When Judah, therefore, sent the kid by his friend Hirah to the supposed harlot for the purpose of redeeming his pledges, he could not find her, and was told, on inquiring of the inhabitants of Enayim, that there was no קדשׁה there. הקּדשׁה: lit., “the consecrated,” i.e., the hierodule, a woman sacred to Astarte, a goddess of the Canaanites, the deification of the generative and productive principle of nature; one who served this goddess by prostitution (vid., Deu 23:18). This was no doubt regarded as the most respectable designation for public prostitutes in Canaan.

Gen 38:22-23

When his friend returned with the kid and reported his want of success, Judah resolved to leave his pledges with the girl, that he might not expose himself to the ridicule of the people by any further inquiries, since he had done his part towards keeping his promise. “Let her take them (i.e., keep the signet-ring and staff) for herself, that we may not become a (an object of) ridicule.” The pledges were unquestionably of more value than a young he-goat.

Gen 38:24-26

About three months afterwards (משׁלשׁ prob. for משּׁלשׁ with the prefix )מ Judah was informed that Thamar had played the harlot and was certainly (הנּה) with child. He immediately ordered, by virtue of his authority as head of the tribe, that she should be brought out and burned. Thamar was regarded as the affianced bride of Shelah, and was to be punished as a bride convicted of a breach of chastity. But the Mosaic law enjoined stoning in the case of those who were affianced and broke their promise, or of newly married women who were found to have been dishonoured (Deu 22:20-21, Deu 22:23-24); and it was only in the case of the whoredom of a priest’s daughter, or of carnal intercourse with a mother or a daughter, that the punishment of burning was enjoined (Lev 21:9 and Lev 20:14). Judah’s sentence, therefore, was more harsh than the subsequent law; whether according to patriarchal custom, or on other grounds, cannot be determined. When Thamar was brought out, she sent to Judah the things which she had kept as a pledge, with this message: “By a man to whom these belong am I with child: look carefully therefore to whom this signet-ring, and band, and stick belong.” Judah recognised the things as his own, and was obliged to confess, “She is more in the right than I; for therefore (sc., that this might happen to me, or that it might turn out so; on כּי־על־כּן see Gen 18:5) have I not given her to my son Shelah.” In passing sentence upon Thamar, Judah had condemned himself. His son, however, did not consist merely in his having given way to his lusts so afar as to lie with a supposed public prostitute of Canaan, but still more in the fact, that by breaking his promise to give her his son Shelah as her husband, he had caused his daughter-in-law to practise this deception upon him, just because in his heart he blamed her for the early and sudden deaths of his elder sons, whereas the real cause of the deaths which had so grieved his paternal heart was the wickedness of the sons themselves, the mainspring of which was to be found in his own marriage with a Canaanite in violation of the patriarchal call. And even if the sons of Jacob were not unconditionally prohibited from marrying the daughters of Canaanites, Judah’s marriage at any rate had borne such fruit in his sons Ger and Onan, as Jehovah the covenant God was compelled to reject. But if Judah, instead of recognising the hand of the Lord in the sudden death of his sons, traced the cause to Thamar, and determined to keep her as a childless widow all her life long, not only in opposition to the traditional custom, but also in opposition to the will of God as expressed in His promises of a numerous increase of the seed of Abraham, Isaac, and Jacob; Thamar had by no means acted rightly in the stratagem by which she frustrated his plan, and sought to procure from Judah himself the seed of which he was unjustly depriving her, though her act might be less criminal than Judah's. For it is evident from the whole account, that she was not driven to her sin by lust, but by the innate desire for children (ὅτι δὲ παιδοποΐ́ιας χάριν, καὶ οὐ φιληδονίας τοῦτο ὁ Θάμαρ ἐμηχανήσατο, - Theodoret); and for that reason she was more in the right than Judah. Judah himself, however, not only saw his guilt, but he confessed it also; and showed both by this confession, and also by the fact that he had no further conjugal intercourse with Thamar, an earnest endeavour to conquer the lusts of the flesh, and to guard against the sin into which he had fallen. And because he thus humbled himself, God gave him grace, and not only exalted him to be the chief of the house of Israel, but blessed the children that were begotten in sin.

Gen 38:27-28

Thamar brought forth twins; and a circumstance occurred at the birth, which does occasionally happen when the children lie in an abnormal position, and always impedes the delivery, and which was regarded in this instance as so significant that the names of the children were founded upon the fact. At the birth ויּתּן־יד “there was a hand,” i.e., a hand came out (יתּן as in Job 37:10; Pro 13:10), round which the midwife tied a scarlet thread, to mark this as the first-born.

Gen 38:29-30

“And it came to pass, when it (the child) drew back its hand (כּמשׁיב for משׁיב כּהיות as in Gen 40:10), behold its brother came out. Then she (the midwife) said, What a breach hast thou made for thy part? Upon thee the breach;” i.e., thou bearest the blame of the breach. פּרץ signifies not rupturam perinoei, but breaking through by pressing forward. From that he received the name of Perez (breach, breaker through). Then the other one with the scarlet thread came into the world, and was named Zerah (זרח exit, rising), because he sought to appear first, whereas in fact Perez was the first-born, and is even placed before Zerah in the lists in Gen 46:12; Num 26:20. Perez was the ancestor of the tribe-prince Nahshon (Num 2:3), and of king David also (Rth 4:18.; 1Ch 2:5.). Through him, therefore, Thamar has a place as one of the female ancestors in the genealogy of Jesus Christ.

Judah's Profligacy. (b. c. 1717.)

1 And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. 2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. 3 And she conceived, and bare a son; and he called his name Er. 4 And she conceived again, and bare a son; and she called his name Onan. 5 And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him. 6 And Judah took a wife for Er his firstborn, whose name was Tamar. 7 And Er, Judah's firstborn, was wicked in the sight of the Lord ; and the Lord slew him. 8 And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother. 9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest that he should give seed to his brother. 10 And the thing which he did displeased the Lord : wherefore he slew him also. 11 Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father's house.

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, v. 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, v. 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 the world, he was so in the sight of God, to whom all men's wickedness is open; and what came of it? Why, God cut him off presently (v. 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, Deut. xxv. 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 (v. 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.

12 And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite. 13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep. 14 And she put her widow's garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife. 15 When Judah saw her, he thought her to be an harlot; because she had covered her face. 16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me? 17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it? 18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him. 19 And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood. 20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not. 21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place. 22 And he returned to Judah, and said, I cannot find her, and also the men of the place said, that there was no harlot in this place. 23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

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, Matt. i. 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, v. 14. Those that are, and would be, chaste, must be keepers at home, Tit. ii. 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 (v. 15): He saw her. Note, Those have eyes, and hearts too, full of adultery (as it is 2 Pet. ii. 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, v. 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.

Birth of Phares and Zarah. (b. c. 1714.)

24 And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt. 25 When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff. 26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more. 27 And it came to pass in the time of her travail, that, behold, twins were in her womb. 28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. 29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. 30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.

Here is, I. Judah's rigour against Tamar, when he heard she was an adulteress. She was, in the eye of the law, Shelah's wife, and therefore her being with child by another was looked upon as an injury and reproach to Judah's family: Bring her forth therefore, says Judah, the master of the family, and let her be burnt; not burnt to death, but burnt in the cheek or forehead, stigmatized for a harlot. This seems probable, v. 24. Note, it is a common thing for men to be severe against those very sins in others in which yet they allow themselves; and so, in judging others, they condemn themselves, Rom. ii. 1; xiv. 22. If he designed that she should be burnt to death, perhaps, under pretence of zeal against the sin, he was contriving how to get rid of his daughter-in-law, being loath to marry Shelah to her. Note, It is a common thing, but a very bad thing, to cover malice against men's persons with a show of zeal against their vices.

II. Judah's shame, when it was made to appear that he was the adulterer. She produced the ring and the bracelets in court, which justified the fathering of the child upon Judah, v. 25, 26. Note, The wickedness that has been most secretly committed, and most industriously concealed, yet sometimes is strangely brought to light, to the shame and confusion of those who have said, No eye sees. A bird of the air may carry the voice; however, there is a destroying day coming, when all will be laid open. Some of the Jewish writers observe that as Judah had said to his father, See, is this thy son's coat? (ch. xxxvii. 32) so it was now said to him, "See, are these thy signet and bracelets?" Judah, being convicted by his own conscience, 1. Confesses his sin: She has been more righteous than I. He owns that a perpetual mark of infamy should be fastened rather upon him, who had been so much accessory to it. Note, Those offenders ought to be treated with the greatest tenderness to whom we have any way given occasion of offending. If servants purloin, and their masters, by withholding from them what is due, tempt them to it, they ought to forgive them. 2. He never returned to it again: He knew her again no more. Note, Those do not truly repent of their sins that do not forsake them.

III. The building up of Judah's family hereby, notwithstanding, in the birth of Pharez and Zarah, from whom descended the most considerable families of the illustrious tribe of Judah. It should seem, the birth was hard to the mother, by which she was corrected for her sin. The children also, like Jacob and Esau, struggled for the birthright, and Pharez obtained it, who is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother: This breach be upon thee, which is applicable to those that sow discord, and create distance, between brethren. The Jews, as Zarah, bade fair for the birthright, and were marked with a scarlet thread, as those that came out first; but the Gentiles, like Pharez, as a son of violence, got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness of which the Jews came short. Yet, when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour (Matt. i. 3), to perpetuate the story, as an instance of the humiliation of our Lord Jesus. Some observe that the four eldest sons of Jacob fell under very foul guilt, Reuben and Judah under the guilt of incest, Simeon and Levi under that of murder; yet they were patriarchs, and from Levi descended the priests, from Judah the kings and Messiah. Thus they became examples of repentance, and monuments of pardoning mercy.

CHAP. XXXVIII.

ANd it was in that time; that Iudah went downe from his brethren: and turned-in to a man an Adullamite, and his name was Hirah. And Iudah saw there, a daughter of a man a Canaanite, and his name was Shuah: and hee tooke her, and went-in unto her. And shee conceived, and bare a sonne: and hee called his name Er. And she conceived againe, and bare a sonne: and shee called his name Onan. And she added againe, and bare a sonne; and shee called his name, Selah: and hee was in Chezib, when she bare him. And Iudah tooke a wife, to Er his first borne: and her name was Thamar. And Er Iudahs first borne, was evill in the eyes of Iehovah: and Iehovah slew him. And Iudah said unto Onan; goe in unto thy brothers wife, and mary her: and raise-upseed to thy brother. And Onan knew, that the seed should not be his: and it was, when hee went in unto his brothers wife, that he spilled it on the earth; that he might not give seed to his brother. And that which he did, was evill in the eyes of Iehovah: and he slew him also. And Iudah said to Thamar his daughter in law; Remaine a widow in thy fathers house; till Selah my sonne, be growngreat; for he said, lest he also die, as his brethren: and Thamar went; and remained, in her fathers house. And the daies were multiplied; and the daughter of Shua Iudahs wife, dyed: and Iudah was comforted, and went up unto his sheepe shearers, hee, and Hirah his friend the Adullamite, to Timnath. And it was told unto Thamar, saying: behold thy father-in-law, is going up to Timnath, to sheare his sheepe. And shee put-away the garments of her widowhood, from upon her; and covered her with a veil, and wrapped her selfe; and sate in the opening of Enaim, which is by the way to Timnath: for she saw, that Selah was growne-great; and shee, was not given unto him, to wife. And Iudah saw her; and thought her, to be an harlot: because she had covered her face. And he turned-aside unto her, by the way; and sayd, Graunt I pray thee, that I may come in unto thee; for he knew not, that she was his daughter-in-law: and she said, what wilt thou give me, that thou mayst come-in unto me? And he said; I will send a kid of the goates, from the flocke: and she said; if thou wilt give a pledge, till thou send it. And he said; what is the pledge, that I shall give thee? and she said; thy signet, and thy bracelet; and thy staffe, that is in thy hand: and hee gave them unto her, and went in unto her, and she conceived by him. And shee arose and went-away; and put-away her veil, from upon her: and put on the garments of her widowhood. And Iudah sent the kid of the goates, by the hand of his friend the Adullamite; to receive the pledge, from the womans hand: but he found her not. And he asked the men of her place, saying; where is the whore, she that was in Enaim, by the way? And they said, there was no whore, in this (place.) And he returned to Iudah; and said, I have not found her: and also the men of the place said, there was no whore in this (place.) And Iudah said, let her take it to her; lest wee become a contempt: Behold, I sent this kid; and thou hast not found her. And it was, about a three moneths after; that it was told unto Iudah saying, Thamar thy daughterin-law hath committed fornication; and also, behold she is with childe, by fornications: and Iudah said; bring her forth, and let her bee burnt. She was brought forth; and shee sent unto her father-in-law, saying; by the man whose these are, am I with childe: and shee said, acknowledge I pray thee; whose are these, the signet, and the bracelet, and the staffe? And Iudah acknowledged; and said, shee is more just then I; for because that I gave her not, to Selah my Sonne: and hee did not againe, know her any more. And is was, in the time of her child-birth: that behold, twinnes were in her wombe. And it was in her child-birth, that the-one gave-out the hand: and the midwife tooke, and bound upon his hand a skarlet threed, saying, This, is come out first. And it was, as he turned-backe his hand; that behold; his brother came out; and shee said, How hast thou broken forth, upon thee the breach: and he called his name, Pharez. And afterward, came-out his brother; that had on his hand, the skarlet-threed: and hee called his name, Zarah.

Annotations. IN that time] in the time before spoken of, when Iakob returned out of Mesopotamia into the land of Canaan, and long before the selling of Ioseph into Egypt; did these things begin about Iudah. Who likewise maried when hee was very yong, as did also his children, otherwise the Chronicle will not agree. For Ioseph was borne sixe yeeres before Iakob left Laban and came into Canaan, Gen. 30. 25. and 31. 41. and Ioseph was seventeene yeeres old, when he was sold into Egypt, Gen. 37. 2. 25. and thirtie yeere old was he, when hee interpreted Pharaohs dreame, Gen. 41. 46. and nine yeeres after, when there had been 7 yeers plenty, and two yeeres famine, did Iakob with his family goe downe into Egypt, Gen. 41. 53. 54. and 45. 6. 11. and at their going-downe thither, Pharez the sonne of Iudas (whose birth is set downe in the end of this chapter,) had two sonnes, Ezron, and Hamul, Gen. 46. 8. 12. Seeing then from the selling of Ioseph, unto Israels going into Egypt, there cannot bee above three and twenty yeeres; how is it possible that Iudas should take a wife, and have by her three sonnes one after another, and Selah the yongest of the three bee mariageable, when Iudas begat Pharez of Thamar, Gen. 38. 14. 24. and Pharez bee growne up, maried, and have two sonnes, all within so short a space? The time therefore here spoken of, seemeth to bee soone after Iakobs comming to Sechem, Gen. 33. 18. before that historie of Dinah, Gen. 34. though Moses, for speciall cause, relateth it in this place. Iudah] or Iudas as the Greeke alwaies nameth him: Mat. 1. 2. a man an Adullamite] that is, an heathen man dwelling in Adullam (or Odollam as the Greeke calleth it,) a citie in the land of Canaan, which afterward was given for a possession to the Sonnes of this Iudas, Ios. 15. 1. 35. The word man here (as in the verse following) may be omitted for the sense: see Gen. 13. 8. or it may be read a man of Adullam, as where one Evangelist writeth, The men Ninivites, Mat. 12. 41. another writeth, The men of Niniveh, Luk. 11. 32. Vers. 2. Canaanite] the Chaldee translateth it a merchant, and so the word is sometime used in Scripture, Prov. 31. 24. Iob. 41. 6. but the Greeke here calleth him a Chananaean. Shua] in Greek Saba: but in vers. 12. Saua. tooke her] namely to wife, as verse 12. Contrary to his dutie, for he should not have maried with such, Gen. 24. 3. and 27. 46. and 28. 1. Iudas was now in likelihood, about 13. or 14. yeeres of age. went in] that is, lay with her, see Gen. 6. 4. Vers. 4. Onan] in Greeke Aunan. Vers. 5. Selah] or Shelah: in Greeke Selom: so after, verse 11. &c. he was] the Greeke saith, she was. Chezib] a towne called also Achzib, which likewise fell to the tribe of Iudah, Ios. 15. 44. The Greeke calleth it Chazbi. The name hath in Hebrew the signification of lying: and to it the Prophet alludeth, saying, the houses of Achzib shall be (Achzab) a Lye to the Kings of Israel, Micah 1. 14. Vers. 6. to Er] or, for Er; when in likelihood, he also was about 14. yeeres of age. Thamar] or Tamar, that is by interpretation, a palme tree, Song 7. 7. Of what kindred she was, the scripture speaketh not; but shee became the mother to our Lord Christ, according to the flesh: Mat. 1. 3. Vers. 7. evill in the eyes] that is, displeasing. The letters in Hebrew of this word [non-Latin text not transcribed] evill, and of his name [non-Latin text not transcribed] Er, are the same, the order onely changed: the like whereof is before in Noes name, and Grace, Gen. 6. 8. slew him] this was very soone after his mariage, in his youth. So evill doers shall bee cut off, Psal. 37. 9. And this judgement on Iudahs first borne, is mentioned sundry times, Gen. 46. 12. Num. 26. 19. 1 Chron. 2. 3. And as our Lord Christ was to come of Iudas, Hebr. 7. 14. so God would have no wicked man to be his progenitor. Vers. 8. marie her] the Hebrew word is not meant of usuall solemnization of mariage, but peculiar for marying with his brothers widow, and doing that dutie of a kinsman: whereof there was a law after given of God, according to this case, Deut. 25. 5. which law (as many other) God had made knowne before unto the Patriarchs, as this scripture manifesteth. The Hebrew Doctors say, It is commanded by the Law (in Deut. 25. 5. 6.) that a man shall marie the wife of his brother by the fathers side, if they have beene maried, or if they have beene betrothed together, if he dye without seed. Brethren by the mothers side onely, are not counted brethren in this case of marying the brothers wife, or for matter of inheritance, &c. Maimony in Misneh. tom. 2. in Iibbum and Chalitsah. chap. 1. S. 1. 7. See the annotations on Deut. 25. seed] a childe; which may bee counted thy brothers, who is deceased; that his name be not wiped away out of Israel, Deut. 25. 6. Otherwise excepting this case, it was unlawfull for a man to have his brothers wife, Levit. 18. 16. and 20. 21. Vers. 9. not be his] but stand up with his brothers name, as his brothers childe: though this was onely for the first borne, all the rest should have beene counted his owne. Deut. 25. 6. So the Chaldee translateth, that the seed should not bee called by his name. when] or if at any time. Whensoever. spilled] or corrupted, which the Greeke translateth, shed (or spilled.) An unkinde, and most unnaturall fact, to spill the seed, which by Gods blessing should serve for the propagation of man-kinde; and in this man, for the propagation of the sonne of God according to the flesh; in whom all nations of the earth should be blessed, Gen. 22. 18. which made the sinne most impious, and hastened Onans speedy death from the hand of God. Vers. 11. Remaine] or sit, dwell a widow: so sending her home to her fathers house, but without permission to mary another man, yet not purposing she should have his sonne, for whom hee made her stay. This was in him very injurious, which God soone chastened him for, by the death of his wife, and giving him over to incest with his daughter in law. By the law, in Levit. 22. 13. a widow that had no childe, might returne to her fathers house, and her estate was, as in her youth. he sayd] in his heart, as the Greeke explaineth it. lest hee dye] meaning, I will not give her unto Selah to wife, lest he dye also, vers. 14. An unperfect speech, (wherof see Gen. 3. 22.) and an evill surmise that he had of Thamar, as if shee had caused his other sonnes death. Vers. 12. the daughter of Shuah] the Greek translateth, and Saua the wife of Iudas dyed. was comforted] after mourning for his wives death, as Gen. 23. 2. and 24. 57. sheepe shearers] At such times they used to have feasts, 1 Sam. 25. 8. 11. So hee went to make merry after his mourning. his friend] the Greeke translateth Eira his shepheard: reading for Regneh, a friend, (without vowels) Rogneh a shepheard: and so in verse 20. but the Chaldee translateth friend: and it hath the name in Hebrew of feeding-together; and so generally of society, friendship, neighbourhood. Timnath] or Thamna, a citie in the Philistines country, which also befell to Iudahs children for a possession, Ios. 15. 57. There Sampson tooke a wife, Iudg. 14. 1. &c. Vers. 14. wrapped her selfe] that she might not be knowne. The Greeke and Chaldee understand it, of trimming and adorning. the opening] or, doore of Enaim, as being the name of a place: so the Greeke translateth, the gates of Ainan. Enaim signifieth eyes, or fountaines: and the doore (or opening) of the eyes, may be understood an open place to be viewed, or place of two wayes. After it is called onely Enaim, verse 21. Such open places, harlots used, Ezek. 16. 25. Ier. 3. 2. Vers. 16. Grant] or Give me leave: as the Greeke saith, Suffer me: or, Come on now, let me, &c. An example of inordinate lust in this Patriarch: so lightly to be affected unto a stranger, and esteemed harlot. But God hereby would shew, how the Iewes (so named of this Iudas) have nothing whereof to rejoyce in the flesh more then other nations: but onely in Christ, his holy seed, (if they would receive him) who came to save sinners, 1 Tim. 1. 15. Vers. 17. a pledge] or pawne; earnest; in Hebrew Erabon, whence the Greeke Arrhaebon, is borrowed. By this meanes, she provided for her security against the danger which after followed, verse 24. 25. Yet she caried her selfe herein, after the manner of Harlots, Fzek. 16. 33. Vers. 18. signet] or seale: the Greeke translateth it ring on the finger. Men did weare such for honour: Luk. 15. 22. Ier. 22. 24. bracelet] or, riband, or handkerchiefe. Vers. 21. her place] that is, the place where shee was. So, the prayer of this place; that is, made in this place, 2 Chron. 6. 40. the whore] the word here used, in Hebrew Kedesah, commeth from Kadas, which commonly signifieth holinesse: and the man thus prostitute unto filthinesse, is called Kades, usually Englished a Sodomite 1 King. 14. 24. This name is thought to bee given (by a contrary meaning,) to common whores, who are most unholy, and unchast. But it may bee such abomination was committed among the Canaanites, under a pretext of religion and holinesse. For in the apostasie of Israel, houses of such uncleane persons, were in the house of the Lord, 2. King. 23. 7. and they sacrificed with such whores, Hos. 4. 14. An expresse law was given to Israel, that there should bee no such Sodomite, or Sodomitesse among them, nor their hire brought into Gods house, for any vow, Deut. 23. 17. 18. become in contempt] or to be contempt: be laughed to scorne, for being thus deceived by a whore. Among the heathens this sin was infamous. Vers. 24. be burnt] by Gods law after given, to defile a betrothed woman (which here was Thamars case with Selah,) was death, by stoning them Deut. 22. 23. 24. and a Priests daughter if she plaid the harlot, was to be burnt with fire, Levit. 21. 9. These lawes it seemeth were executed before, and after even among the heathens: so the King of Babylon rosted two Iewes in the fire for committing adulterie, Ier. 29. 22. 23. Here Iudas in judging another, condemned himselfe, Rom. 2. 1. so David in like case, 2 Sam. 12. 5. 7. Vers. 26. know her] that is, lye with her: see Gen. 4. 1. By this free confession (according to Iudahs name, which signifieth a Confessor) and abstaining from further evill with her; appeareth the true repentance of the Patriarch. And though hee was now (in all likelihood) not above thirty yeares of age: yet find we no mention of any children that euer he had more, but these two of Thamar, and Selah his son before: from wch three onely, the families of Iudah are reckoned, Gē. 46. 12. Num. 26. 19. 22. 1 Chr. 2. 3. 4. Either he maried not after this time, or God blessed him not with any more seed. Vers. 28. gave out] that is, put forth: the Greeke translateth, the one brought forth the hand. This sheweth the birth to be most hard and dangerous, not according to the course of nature. God so chastening the sinne of Thamar with her father. See the like also in Iakobs birth, Gen. 25. 26. is come out] the Greeke translateth, shall come out: as comforting the woman in the extremity of her travell. Vers. 29. Hast thou broken forth] or hast thou madea-breach? upon thee] that is, the breach is thine, thou hast made it, and shalt cary the name of it upon thee. The Greeke translateth; Why is the partition divided for thee? The Chaldee, How great strength hath beene in thee, that thou mightst prevaile? This strange & perillous childbirth, may be compared with that of Iakob and Esau, Gen. 25. 22.—26. who strove for the first birth-right in the wombe, as these also did at the birth. Pharez] Hebrew Perets, that is, by interpretation Breach, so named upon this fact of his, at the birth. He violently tooke the dignity of the first birth-right from his brother, is set before him in the genealogie, Numb. 26. 20. 1 Chron. 2. 4. 5. and became father of Christ, after the flesh, Matth. 1. 3. Zarah] Hebrew Zerach, which signifieth Risen, or sprung up: (as the Sun is said to rise:) because he should first have risen, that is, have beene borne, but for the breach which his brother made. The Hebrew Doctors say, that Zarah had his name of the Sun, and Pharez had his name of the Moone, which sometime is broken (as in peeces) sometimes is full. And that in Pharez, the strength of Davids house was portended: and therefore from him proceedeth the kingdome of the house of David, R. Menachem, on Gen. 38. In the birth of these two brethren, the estate of the two Churches of Iewes and Gentiles, may as in a figure, bee considered: The Iew, as the elder, drawing backe the hand through unbeliefe, Rom. 10. 3. 21. The Gentiles as by violence getting the heavenly birth-right, Math 11. 12. Luk. 15. 11.—32. Act. 13. 46.—48. and when the Gentiles are fully borne, then shall the Iewes (that had the signe of the first birthright on their hand) come forth againe. Rom. 11. 11.—25. 26.