What matters to God? (Genesis 38)
Gen 38:1-30
A mistake often made by preachers and readers of Scripture is to apply its message by moralising and to do so using the particular ethical emphases of their (modern) context. Thus, it is not uncommon for readers to focus on Tamar’s sexual act as revolting and feel that Judah’s reluctance to give Shelah to her is the lesser issue. However, putting the moral weight on what we would consider wrong may miss Scripture’s point and God’s intention. Further, the Bible is not primarily about ethics but about the relationship with God. A morally pure life is important, but it must be the outworking of the relationship with God, not an aim in itself. If we reduce the Judah and Tamar incident to the problem of sexual immorality, we obscure its intended message and connection to the larger narrative around Joseph.
Judah and Onan – descendants and inheritance
Where then is the interest of the story? What is it that matters to God? First, descendants are a key focus in the patriarchal narratives (Gen 12:2; 15:5) and maintaining the family line was highly significant in ancient culture in general. Thus, Levirate marriage (a widow marrying her brother-in-law to raise a son for her dead husband, see Deut 25:5-10) is a widely practised solution in the region and an important obligation. God taking Onan’s life for his unwillingness to do his duty highlights the seriousness of the matter (Gen 38:9-10).[1] Thus, Judah who already has a black mark against his name for marrying a Canaanite woman (Gen 38:2 cf. Gen 24:3; 26:34-35; 28:1), is implicitly condemned for withholding Shelah (Gen 38:11). Fearing to lose what he has, Judah fails to do God’s will. Moreover, Walton argues that Onan may want to protect his inheritance rights (he is now the firstborn), which he would lose if his dead brother had a son. He also notes the parallel with Judah who may have hoped for firstborn rights if Joseph, the favoured son was removed, since the eldest three brothers disqualified themselves (see Gen 49:3-6).[2]
Tamar
By contrast, Tamar is innocent in these events, which we as readers know, though Judah does not. She is in a difficult position since circumstances point a finger of blame at her. She lost two husbands (sometimes assumed to be caused by witchcraft) and is still barren (may be suspected of being cursed by God). Her actions of sleeping with Judah seem particularly repulsive from our modern context, but evidence from Hittite Levirate law suggests that in some cultures, if the widow’s brother-in-law also died, she was expected to marry her father-in-law.[3] If this is Tamar’s understanding, then her deception is a way of forcing the legal issue. It is also poetic justice on Judah for his involvement in deceiving his father and the similar phrase to examine objects (seal/staff, tunic) for ownership (Gen 37:32; 38:25) deliberately creates a connection between the incidents. Further, in contrast to Judah who sleeps with Tamar to satisfy his own lust, she is acting to get what is her legal right. Moreover, she is at considerable risk of losing her life even though Judah’s identity markers (seal and staff) provide some insurance (Gen 38:18).[4] Nevertheless, she cannot be sure that Judah will play fair. That he exonerates her as justified in acting as she did and innocent of loose sexual living (Gen 38:26) again affirms the overall impression we gain from the passage.[5]
The heart of Judah and Tamar’s story
The message of this story then is the contrast between the self-centred attitude of Judah and the bold and self-sacrificial act of Tamar. Judah was out for his own advancement both in helping to dispose of his brother earlier and in withholding his son from Tamar, while his daughter-in-law put her life on the line so her husband’s family might continue. In fact, her faithfulness finds confirmation in giving birth to twin sons and she is remembered in the Book of Ruth (Ruth 4:12) and in Jesus’ genealogy (Matt 1:3). It is a pattern that Joseph will demonstrate in providing for his brothers, so that Jacob’s family could endure and flourish. Likewise, Judah will come to understand this principle and offer his life so Benjamin’s (and their father’s) may be saved (Gen 44:30-34). It is, in fact, the principle of the cross and one that as Christians we are called to imitate. May we be people who live self-sacrificially because of God’s amazing grace to us, so that others may have life and thrive, too.
[1] The point is that this was his consistent practice whenever he was with Tamar, so it is best to translate the ‘when’ as ‘whenever’.
[2] John H. Walton, Genesis, NIVAC (Grand Rapids: Zondervan, 2001), 668.
[3] Ibid.
[4] Seals were either cylindrical in shape or like stamps, threaded through the middle with a cord and worn around the neck. They identified the wearer and were used on legal documents. A staff was also a mark of authority, and its handle was often carved in a distinct way identifying the owner.
[5] While characters do not always tell the truth or represent the narrator’s perspective, here Judah’s assessment rings true because it is not self-serving and it also aligns with the other clues we have seen in the passage.
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