Genesis 38:21 Kommentar

This chapter gives us an account of Judah and his family, and such an account it is that one would wonder that, of all Jacob's sons, our Lord should spring out of Judah, Heb 7:14. If we were to form a character of him by this story, we should not say, "Judah, thou art he whom thy brethren shall praise," Gen 49:8. 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, and is not ashamed, upon their repentance, to be allied to them, also that the worth and worthiness of Jesus Christ are personal, of himself, and not derived from his ancestors. Humbling himself to be "made in the likeness of sinful flesh," he was pleased to descend from some that were infamous. How little reason had the Jews, who were so called from this Judah, to boast, as they did, that they were not born of fornication! Joh 8:41. We have, in this chapter, I. Judah's marriage and issue, and the untimely death of his two eldest sons (Gen 38:1-11). II. Judah's incest with his daughter-in-law Tamar, without his knowing it (Gen 38:12-23). III. His confusion, when it was discovered (Gen 38:24-26). IV. The birth of his twin sons, in whom his family was built up (Gen 38:27, etc.).

INTRODUCTION TO GENESIS 38 This chapter is wholly taken up with matters relating to Judah, the fourth son of Jacob, from whom the Jews have their name, and from whom Christ sprung: it treats of his marriage with a Canaanitess, his children by her, their character and end, Gen 38:1; of his incest with his daughter-in-law, though unknown by him, Gen 38:12; of his resentment against her, when he heard she was with child, and his confusion when he found it was by himself, Gen 38:24; and of the birth of twins by her, named Pharez and Zarah, Gen 38:27.

And he returned to Judah, and said, I cannot find her,.... That is, the Adullamite returned to him, and informed him that he could not find the harlot to whom he was sent to deliver the kid and receive the pledge, after he had made the strictest inquiry for her he could: and also the men of the place said, that there was no harlot in this place; by which it appears, that near the place where Tamar was, there was a town or city, and which was so free from such infamous persons, that there was not one in it that was known to be of such a character, at least, that in such a public manner exposed herself: it would be well if the same could be said of many other places.

Judah marries the daughter of a Canaanite, Gen 38:1, Gen 38:2; and begets of her Er, Gen 38:3, Onan, Gen 38:4, and Shelah, Gen 38:5. Er marries Tamar, Gen 38:6; is slain for his wickedness, Gen 38:7. Onan, required to raise up seed to his brother, refuses, Gen 38:8, Gen 38:9. He also is slain, Gen 38:10. Judah promises his son Shelah to Tamar, when he should be of age; but performs not his promise, Gen 38:11. Judah's wife dies, Gen 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, Gen 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, Gen 38:24. She produces the signet, bracelets, and staff, and convicts Judah, Gen 38:25, Gen 38:26. She is delivered of twins, who are called Pharez and Zarah, Gen 38:27-30.

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.

JUDAH AND FAMILY. (Gen. 38:1-30) at that time--a formula frequently used by the sacred writers, not to describe any precise period, but an interval near about it.