Chapter Thirty-Eight
Stranger Than a Soap Opera
In the last chapter we were introduced to Joseph, the eleventh son of Jacob, who will be the primary character for the bulk of the remainder of the book of Genesis. However, before continuing the story of Joseph, we are told about the adventures of Judah, in a sequence of events that seem to be more appropriate as the basis of a television soap opera than for a story from the Bible. This chapter will be the only information we will hear about Israel’s (Jacob’s) family during the approximately 20 plus years between Joseph being sold into slavery to the time the brothers go to Egypt looking to buy food and come face to face with Joseph.
38:1 It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. 2 There Judah saw the daughter of a certain Canaanite whose name was Shua. He took her and went in to her, 3 and she conceived and bore a son, and he called his name Er. 4 She conceived again and bore a son, and she called his name Onan. 5 Yet again she bore a son, and she called his name Shelah. Judah was in Chezib when she bore him.
There is no mention regarding why Judah decided to move away from his brothers, perhaps motivated by the incident involving Joseph. The text tells us that he left the highlands of the Hebron region at this time, possibly towards the town of Adullam, located in the valley northwest of Hebron, as he met and became friends with an Adullamite by the name of Hirah (see verse 12). This lower plain region will be later known as the Judean Shephelah (meaning ‘low’ or ‘lowlands’), a region that will demonstrate significant strategic importance later for the nation of Israel.
Apparently, Judah was looking for a wife, and since we know that Judah is the chosen line of which the Messiah will be born many years later, the selection of a wife would have been important to God (see Matthew 1:2-3; Luke 3:30-33; Hebrews 7:14; 8:8; Revelation 5:5). However, it appears that Judah did not seek God’s guidance. Remember in the past, God would not allow neither Isaac nor Jacob to marry a Canaanite woman. But where could he go to find a suitable wife? Going back to Laban’s family would certainly not be feasible and Esau’s family would equally be a problem. God could easily bring Judah a suitable bride, someone that could be taught about the true God, but would Judah wait for God? While he was there in the Adullam region, Judah met and quickly married Bath-Shua (name given in 1 Chronicles 2:3), the daughter of a Canaanite named Shua, where they had three sons in rapid succession. They were named Er (meaning ‘watcher’), Onan (meaning ‘strength’), and Shelah (meaning ‘weak’). By the time Shelah was born, they had apparently moved to Chezib, believed to be located only a few miles away but still within the Shephelah plain.
38:6 And Judah took a wife for Er his firstborn, and her name was Tamar. 7 But Er, Judah’s firstborn, was wicked in the sight of the LORD, and the LORD put him to death. 8 Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” 9 But Onan knew that the offspring would not be his. So whenever he went in to his brother’s wife he would waste the semen on the ground, so as not to give offspring to his brother. 10 And what he did was wicked in the sight of the LORD, and he put him to death also.
As Er became old enough to take a wife (possibly in his late teens), Judah selected Tamar, a Canaanite woman, to be his wife. Scripture does not give us details as to why Er was considered wicked in the sight of God, perhaps he was rebelling against his father for choosing a wife for him, regardless of why, God was responsible for his death. The word translated here as ‘wicked’, is the Hebrew word ‘rǎ’,[1] a noun that refers to a type of wickedness that is considered so inherently evil that without seeking repentance, God would stand against them (see also Deuteronomy 31:3-9; Psalm 54:5; 140:11-12; Isaiah 31:2; Micah 1:12).
It was a well-established custom at this time, believed to have complied with the Code of Hammurabi, that if a man died without children, his next younger brother could then marry his wife to provide a legal heir for him (the first son born as a result of that union). This concept later became a component of God’s law (see Deuteronomy 25:5-10; see also Ruth 4:1-12; Matthew 22:24; Mark 12:19; Luke 20:28), known as “Levirate Marriage” (named from the Latin word ‘levir’, meaning brother-in-law, which is often confused with the name Levi and the book of Leviticus, but they are not related)
Judah pushed Onan into sleeping with Tamar but knowing that the child would not be considered his, Onan allowed his semen to spill on the ground so that Tamar could not give birth. God considered his actions wicked (Hebrew verb, ‘yē’·rǎ’,[2] again referring to evil, in this use an act of evil) and he was killed as well.
38:11 Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house, till Shelah my son grows up”—for he feared that he would die, like his brothers. So Tamar went and remained in her father’s house.
Having a child die is every parent’s worst nightmare, having two children die would be beyond comprehension. Undoubtedly by this time Judah would have been devastated and probably would do anything to prevent his youngest son from dying. He asked Tamar to do the unthinkable, to wait around until his son was old enough to marry. Some believe this was a hurried decision to prevent any further deaths. The New Living Translation renders this verse, “Then Judah said to Tamar, his daughter-in-law, “Go back to your parents’ home and remain a widow until my son Shelah is old enough to marry you.” (But Judah didn’t really intend to do this because he was afraid Shelah would also die, like his two brothers.) So Tamar went back to live in her father’s home.” (NLT)
Judah indeed had an obligation to Tamar, plus he most assuredly wanted a grandson who would carry on his family line. But he had no idea what to do next, especially without God’s direction, so nothing was done. He sent Tamar home to wait until Shelah was old enough, however, we know that he never marries Tamar. We will later learn that he did marry someone else and his offspring were known as the Shelanites, a clan within the tribe of Judah (see Numbers 26:20).
38:12 In the course of time the wife of Judah, Shua’s daughter, died. When Judah was comforted, he went up to Timnah to his sheepshearers, he and his friend Hirah the Adullamite.
The text does not directly state that Judah should have been more careful in selecting a wife, but it is certainly a point of view that can be inferred, as God has rejected the offspring of that marriage and now his wife, Bath-Shua, is dead. After a period of mourning of which he was comforted, Judah went back to work, taking care of his flocks and herds. The flock apparently was being pastured near Timnah (exact location is unknown as this name appears in several locations in Canaan, believed to be the same Timnah that was located on the northern border of Judah’s territory). Based on the following verses, it appears that several years had passed when Judah met up with his friend in Timnah, and that Shelah was now old enough to marry, but Judah had either forgotten his promise to Tamar, or that he had no intention in having Shelah marry Tamar.
38:13 And when Tamar was told, “Your father-in-law is going up to Timnah to shear his sheep,” 14 she took off her widow’s garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage. 15 When Judah saw her, he thought she was a prostitute, for she had covered her face. 16 He turned to her at the roadside and said, “Come, let me come in to you,” for he did not know that she was his daughter-in-law. She said, “What will you give me, that you may come in to me?” 17 He answered, “I will send you a young goat from the flock.” And she said, “If you give me a pledge, until you send it—” 18 He said, “What pledge shall I give you?” She replied, “Your signet and your cord and your staff that is in your hand.” So he gave them to her and went in to her, and she conceived by him. 19 Then she arose and went away, and taking off her veil she put on the garments of her widowhood.
Tamar had accepted her role as a widow and was willing to wait in order to fulfill her responsibilities as a wife and mother. But after a period of time, she knew that something was wrong. Judah’s promise for her to marry Shelah was not proceeding, and it appeared that it was not going to happen. Judah had essentially promised that she would be the mother to his offspring, however that promise seemed more unlikely as the situation became status quo. So, when Tamar heard that Judah was going to Timnah to shear his sheep, she decided to take action.
Her plan has stirred up much debate through the years. Some discuss the moral implications, while others raise questions such as who was the intended ‘victim’ of her deception. Was she hoping to encounter Shelah, or was she intentionally seeking to get Judah’s attention? Since she was older than Shelah, it is likely that she was aiming on Judah.
Tamar temporarily exchanged her widow’s garments for a veil (Hebrew word ‘ṣa·’îp’,[3] a veil used to cover a woman’s head and shoulders). She then sat at the entrance to the city of Enaim (located between Tappuah and Jarmuth near Timnah, see Joshua 15:34). Not knowing who she was and thinking she was a prostitute; Judah approaches her and asks her to have sexual intercourse with him. She then asks what will he give her, he replies, one young goat. She agrees, but she wanted something as a pledge (Hebrew word ‘ē·rā·ḇôn’,[4] a deposit given as evidence that something else will be done, we might call it a down-payment in today’s vernacular). She asked for his signet, the cord that is usually used to suspend the signet around one’s neck, and his staff. Judah agrees and gives her all three items. The Hebrew word ‘tǎ·hǎr’ (translated here as ‘conceived’)[5] means to become pregnant. Tamar afterwards left and changed her clothes, putting on her widow’s garments once again.
Does this mean that harlotry and adultery are acceptable to God? Absolutely not, as Scripture strongly condemns both prostitution and adultery. Later in the law given to Moses, the penalty for adultery was death (see Deuteronomy 22:20-24), plus if a daughter of a priest was a prostitute, she was to be burned by fire (see Leviticus 21:9). There is no way to justify what Tamar did, even though she was betrothed to Shelah, this act would still be considered adultery. Now regarding Judah, his actions were also reprehensible, he even acknowledged that he was wrong (see verse 26).
38:20 When Judah sent the young goat by his friend the Adullamite to take back the pledge from the woman’s hand, he did not find her. 21 And he asked the men of the place, “Where is the cult prostitute who was at Enaim at the roadside?” And they said, “No cult prostitute has been here.” 22 So he returned to Judah and said, “I have not found her. Also, the men of the place said, ‘No cult prostitute has been here.’ ” 23 And Judah replied, “Let her keep the things as her own, or we shall be laughed at. You see, I sent this young goat, and you did not find her.”
Judah sent his friend Hirah to bring the goat to Tamar, but she was not there. He asked some of the locals where the “cult prostitute” (Hebrew word ‘qeḏē·šā(h)’,[6] a female pagan temple prostitute, see Deuteronomy 23:17-18) who had been sitting on the roadside. They claimed that there had not been any prostitute there. Perhaps ashamed of his actions, not wanting others to find out (maybe the reason he sent Hirah instead of bringing the goat himself), Judah decides to stop looking for her and let her keep the three items she collected as a pledge.
38:24 About three months later Judah was told, “Tamar your daughter-in-law has been immoral. Moreover, she is pregnant by immorality.” And Judah said, “Bring her out, and let her be burned.” 25 As she was being brought out, she sent word to her father-in-law, “By the man to whom these belong, I am pregnant.” And she said, “Please identify whose these are, the signet and the cord and the staff.” 26 Then Judah identified them and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not know her again.
Apparently, what is often said of small-town gossip was true back then as well, Judah hears about Tamar being pregnant. The phrase translated here as “has been immoral,” is the Hebrew verb ‘zā·neṯāh’,[7] meaning to fornicate or to prostitute, followed by the phrase “pregnant by immortality,” which uses the equivalent noun, ‘zenû·nîm’.[8] Judah was outraged, not only did she commit adultery, she had disgraced his family, so in a self-righteous tirade he demands that she be put to death by having her burned. As she was being brought out before him, she sent word ahead to Judah that she was pregnant by the man who owned the accompanying signet, cord, and staff. He of course recognized them and undoubtedly instantly realized he was the one that wronged her, not the other way around. He further acknowledges that she was more righteous than he was. Interestingly, the text adds the fact that, “Judah never slept with Tamar again.” (Genesis 28:26b, NLT)
38:27 When the time of her labor came, there were twins in her womb. 28 And when she was in labor, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This one came out first.” 29 But as he drew back his hand, behold, his brother came out. And she said, “What a breach you have made for yourself!” Therefore his name was called Perez. 30 Afterward his brother came out with the scarlet thread on his hand, and his name was called Zerah.
This story of Tamar’s labor should remind us of Rebekah’s similar labor with Esau and Jacob. While in labor a hand came out, and to identify him as the firstborn, the midwife tied a scarlet thread on his hand. But instead of continuing to exit the womb, the baby withdrew his hand, and his brother came out. Tamar named him Perez (Hebrew word ‘pā’·rěṣ’,[9] meaning breach, breaking out, or rupture) in response to his breaking free from the womb. Then his brother came out and he was named Zerah, a relatively common name in the Old Testament, referring to the rising of something like the sun (see Isaiah 60:3). The tribe of Judah consisted of all three brothers (Shelah, Perez, and Zerah). Through Perez came David and ultimately Jesus. Zerah became the founder of the Zerahite clan (see Numbers 26:20) whose descendant Achan was responsible for the defeat of the Israelite’s first attack on Ai (see Joshua 7:1).
It is interesting to note that Tamar had the unique privilege of being one of the few women whose names appear in the genealogy of Jesus (see Matthew 1:3). The others were Rahab, Ruth, and Bathsheba (although Bathsheba was only mentioned as the “wife of Uriah”, see Matthew 1:5-6). The interesting point is that none of these four women were Israelites, each drawn to the true God through the witness of others.
Considerations
The Laws of Hammurabi are a collection of rules compiled near the end of the 43-year reign of Hammurabi, the sixth king of the First Babylonian Dynasty reigning from 1792 BC to 1750 BC.
The Laws of Hammurabi is the longest and best organized of the law collections from Mesopotamia. It draws on the traditions of earlier law collections and doubtless influenced those that came later. The composition consists of a lengthy prologue, between 275 and 300 law provisions, and an epilogue. The prologue stresses the gods’ appointment of Hammurabi as ruler of his people, his role as guardian and protector of the weak and powerless, and his care and attention to the cultic needs of the patron deities of the many cities incorporated into his realm. The laws of this composition, inscribed on imposing black stone stelas, stand as evidence of Hammurabi’s worthiness to rule.[10]
The time of sheep-shearing was often a time of great festivity, which included large meals and significant amount of drinking. Since great quantities of wine was consumed many of these celebrations also left the participants vulnerable (see Genesis 31:19; 1 Samuel 25:1-38; 2 Samuel 13:23-33).
If Judah had participated in the traditional sheep-shearing celebration, he may have been influenced by the alcohol. While this would not be an excuse for what he did, it could explain his concern for potential embarrassment.
The Bible does not specify or describe the garments worn by widows; history has shown many types of styles and configurations. Regardless of what the garment was, it was always understood by others that it was being worn by a widow. It was probably a form of “humble apparel,” that reflected the person’s desire to mourn for the one that died.
The Hebrew word ‘ḥô·ṯām’,[11] refers to a seal that was usually made of baked clay, metal, or stone. It was able to imprint (in clay, wax, ink, etc.) a distinctive mark that served as an early form of identification. In some cultures, it was considered absolutely necessary for any transaction. Signets were often employed by people of either great responsibility or authority, such as a king or other leader.
The sizes and shapes varied significantly, but the concept had widespread usage. Many signets were part of a ring, however most early signet rings were not worn on one’s finger but hung on a cord or string around their neck, as Judah had apparently practiced.
Leaving his signet with Tamar would be similar to the modern-day example of leaving your wallet or driver’s license with someone. This may be another point that supports the idea that Judah may have been under the influence of strong wine.
The Bible is definitely true, we often hear that the “Bible always states the truth,” but that statement can be somewhat misleading. Not everything in the Bible is true. Now, before getting upset with that answer, we need to recognize that while maintaining a completely accurate account of things, not everything recorded in Scripture is true. For example when someone says something that is not true, it is accurately recorded even though it is not true. Plus, we also know that literary devices, such as “generalization,” are often employed to make a point (see Appendix 1). Solomon wrote much of the books of Proverbs and Ecclesiastes using helpful generalities, while true for the majority of people, they are not necessarily true for everyone. The point is, just because an event or statement is found in the Bible, such as a godly man or woman lying or one being a prostitute, does not mean that God ordained those actions.
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[1] Strong’s Hebrew 7451.
[2] Strong’s Hebrew 7489.
[3] Strong’s Hebrew 6809.
[4] Strong’s Hebrew 6162.
[5] Strong’s Hebrew 2029.
[6] Strong’s Hebrew 6948.
[7] Strong’s Hebrew 2181.
[8] Strong’s Hebrew 2183.
[9] Strong’s Hebrew 6557.
[10] Roth, M. T., Hoffner, H. A., & Michalowski, P. (1997). Law Collections from Mesopotamia and Asia Minor (2nd ed., Vol. 6, p. 71). Atlanta, GA: Scholars Press.
[11] Strong’s Hebrew 2368.