And when Tamar was told, “Your father-in-law is going up to Timnah to shear his sheep,” 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. When Judah saw her, he thought she was a prostitute, for she had covered her face. 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?” … 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.— Gen. 38:13–16, 18
Disobedient brothers. Death. Dysfunctional families. Sexual promiscuity and prostitution. No, these are not themes in the latest Netflix series, but striking elements found in the story of Judah and Tamar in Genesis 38. Perhaps from its shock-value reaction, this story stands out to us. Afterall, it is chock-full of bizarre events. But aside from the shocking and disturbing twists of this passage, even deeper questions rise to the surface. Why, in a section largely about Joseph’s story, does this passage about Judah’s family seemingly pop up out of nowhere? Why is it the other sons’ responsibility to marry their dead brother’s wife? Why is Tamar declared “righteous” by Judah for her act of prostitution? These questions are answered for us both in Scripture’s own commentary and in a deeper understanding of the redemptive history and purpose of the whole Bible. When understood in the broader context of Scripture, this passage helps us see God’s providential working through his people to carry on the line leading to the Messiah from the tribe of Judah (Micah 5:2; Matt. 1:3).
Ancient Legal Customs
In our modern context, what is likely one of the more confusing aspects of this story is that, after Er is put to death for his wickedness by the Lord (Gen. 38:7), Judah tells his next son in line to “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” (Gen. 38:8). After all, if someone recommended this strategy today, it wouldn’t only be seen as weird, but immoral too! Nevertheless, in the context and time of this passage, Judah’s instructions here are in the spirit of a practice later legally incorporated into a custom known as levirate marriage (Deut. 25:5–10). If a brother died without children, it was the responsibility of the next brother in line to marry her and have children with her in order to perpetuate the family name and line in the land. Refusal to fulfill this obligation was a serious thing, indicative of a lack of character, as seen with Judah’s son Onan (Gen. 38:9–10, Deut. 25:9–10). Additionally, Judah’s disobedience to this practice is highlighted in his failure to give his third son, Shelah, to Tamar out of fear (Gen. 38:11).
But here are the stakes: if one failed to carry on their family line in the covenant land, it was seen as a curse, as their name would be cut off from the covenant inheritance and community. For this reason, Tamar’s measures are not seen as extreme, but righteous. She knows the family needs an heir, and she gets one.
Judah’s Character Change
In contrast to his brother Joseph's sexual purity in the next chapter (Gen. 39:7–9), Judah’s actions in marrying a Canaanite woman and his willingness to engage with a perceived prostitute are not commendable or holy (Gen. 38:2, 15–16). Nevertheless, in view of Judah’s sexual promiscuity, this passage is a critical turning point for Judah’s life and character. While Judah neglects his familial obligation to Tamar in giving the next son in line, he does take action at the possibility of executing her publicly because of her perceived immorality in becoming pregnant out of wedlock (Gen. 38:24; Lev. 21:9; Deut. 22:21).
But Tamar comes prepared. When Judah tried to pay for sexual services from Tamar (not knowing who she really was), she requested his signet, cord, and staff (Gen. 38:18). In our modern times, these items are equivalent to someone’s credit cards. After she has been accused, Tamar reveals these tokens, and Judah realizes that she is not at fault. Rather, he is by failing to do what Tamar has done: carry on the line. This leads Judah to confess “She is more righteous than I” (Gen. 38:26).
The fruit of the Spirit’s sanctifying grace in Judah’s life is seen especially in the latter parts of Genesis when Joseph demands that his brothers bring Benjamin, their youngest brother, back to him in Egypt (Gen. 42:15). To assuage Jacob’s fears, Judah vows that he will go with Benjamin and protect him and vows to bear any blame if something should happen to him and even seeks to substitute his own life for Benjamin’s (Gen. 43:8–10, 44:33). Once a selfish and self-seeking man, Judah’s actions here point forward to the better sacrifice and substitute of the greater Son that will one day come from his line (Gen. 49:8–12; Micah 5:2)
A Righteous Woman in Jesus’ Genealogy
Despite the change in Judah’s character at the end of this passage, the consistently righteous one throughout this chapter is Tamar. Within this chapter, and in the other places she is mentioned in the Bible, Tamar’s character is commended to us. Judah’s fearful reluctance to give her the next son in line leaves the ball in Tamar’s court to do something about carrying on Judah’s line (Gen. 38:11), and carrying on the lineage of Judah gains her father-in-law’s declaration of her righteousness (Gen. 38:26).
Through her conception by Judah, Tamar gives birth to twins, Perez and Zerah (Gen. 38:29–30). Notably, Perez shows up in the genealogy of David (Ruth 4:18–22). Moreover, Tamar and her two sons are included in the genealogy of the greater Son of David, Jesus (Matt. 1:3). Given all of the circumstances of Genesis 38, it might be shocking to us that Tamar is included in the line of the Savior of the nations. This passage challenges our sometimes superficial understanding of faith, righteousness, and the sovereignty of God. It illustrates God’s perfect providential ordering of redemptive history working through the actions of his people to bring about the Lion of Judah, the one who reigns on his throne for the good of his people (Rev. 5:5).
Footnotes
Gordon J. Wenham, Genesis 16-50, Volume 2, Word Biblical Commentary, eds. David A. Hubbard, and Glenn W. Barker (Grand Rapids: Zondervan, 2000), 367.
