Bibelkommentare

Judah marries the daughter of a Canaanite, Genesis 38:1, Genesis 38:2; and begets of her Er, Genesis 38:3, Onan, Genesis 38:4, and Shelah, Genesis 38:5. Er marries Tamar, Genesis 38:6; is slain for his wickedness, Genesis 38:7. Onan, required to raise up seed to his brother, refuses, Genesis 38:8, Genesis 38:9. He also is slain, Genesis 38:10. Judah promises his son Shelah to Tamar, when he should be of age; but performs not his promise, Genesis 38:11. Judah's wife dies, Genesis 38:12. Tamar in disguise receives her father-in-law, he leaves his signet, bracelets, and staff in her hand, and she conceives by him, Genesis 38:13-23. Judah is informed that his daughter-in-law is with child; and, not knowing that himself was the father, condemns her to be burnt, Genesis 38:24. She produces the signet, bracelets, and staff, and convicts Judah, Genesis 38:25, Genesis 38:26. She is delivered of twins, who are called Pharez and Zarah, Genesis 38:27-30.

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; Genesis 30:25, and Genesis 31:41. Joseph was seventeen years old when he was sold into Egypt, Genesis 37:2, Genesis 37:25; he was thirty years old when he interpreted Pharaoh's dream, Genesis 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, Genesis 41:53, Genesis 41:54, and Genesis 45:6, Genesis 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, Genesis 46:8, Genesis 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, Genesis 38:14, Genesis 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, Genesis 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 Genesis 46:12." See the remarks of Dr. Kennicott, at Genesis 31:55 (note). Adullamite - An inhabitant of Adullam, a city of Canaan, afterwards given for a possession to the sons of Judah, Joshua 15:1, Joshua 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, Joshua 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, Micah 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, Genesis 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, Joshua 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.