Genesis 38

Genesis 38:1

AT that time] Part of the story in this Chapter fell out after the selling of Joseph into Egypt, but that part concerning Judahs marriage was before; Some take the words [at that time] in respect of his taking of a wife, for the time betwixt Josephs selling into Egypt, and Jacobs sending for to sojourne there; (which was twenty three yeares (or as some reckon twentie two) as may be gathered by comparison of Chap. 37. 2. & 41. 46.) and at the beginning of that account they conceive that Judah married the daughter of Shuah the Canaanite, for otherwise the story of Joseph may seeme abruptly to be left off and that of Judah to be unseasonably brought in: and secondly, they say that at that time when Joseph was sold into Egypt Judah dwelt in the presence of his brethren, and therefore it is likely that after this he made his choice of a Canaanitish confort: but neither of these reasons are convincing, for Judahs story might be brought in in this place because of the dignitie of his Tribe by the descent of Christ from him and Thamar according to that which is here reported of them, and because the most of these matters concerning him and his sons had their course in the time prefixed; and for that which is said of Judahs dwelling in the presence of his brethren, it will not inferre such a strict residence at home but that he might make a visit to a friend else-where, and there might see, and like, and steale an unmeet match with the daughter of a Canaanite. Therefore this notwithstanding the story of Judah may have its entrance before the selling of Joseph, and yet might be brought in here because the greater part of it followed after; and so at that time must be understood in some larger latitude, and be referred to the time of Jacobs continuance in Canaan, after his departure out of Mesopotamia; as it is set downe, Chap. 37. vers. 1. and accounting the time by the story of Joseph being seventeene yeares old when he was sold, and Judah being about twenty one yeares of age, seven yeares before that, that is, at fourteene yeares old he married, and in the three yeares next ensuing had three sonnes successively one after another, viz. Er. Onan, and Shelah; when Er his eldest sonne was about foureteene yeares of age he married him to Thamar, and Er for his wickednesse being smitten dead by God he gives Thamar to his second sonne Onan to raise up seed unto his eldest brother, who doing as wickedly, God doth as justly by him, and so he cutteth off him also; she then expecting the third sonne for the same reason that she had the second, and disappointed of her desire, in the disguise of an Harlot is used like an harlot by her father in law Judah, (who was now about thirtie yeares of age) by him she was mother of twinnes Pharez, and Zarah; Pharez being married at foureteene yeares old (as Er his elder brother, and father were) begat Hezron the same yeare, and the yeare after he begat Hamul, that yeare went Jacob into Egypt, and carried those two little ones with him in the fourtieth yeare of Josephs age; so that for the most of the story of this Chapter we may take the words at that time, or, in that time, for the time after the selling of Joseph into Egypt, onely Judahs marriage (as the ground of the ensuing passages) is related here, though it fell out before, because it was fit to mention things so coherent, together; all the story besides happened after the selling of Joseph into Egypt, and so the whole is most fitly set downe as one continued story in this place. The marriage of Judah, Er, and Pharez, at foureteene yeares old, especially Judah his begetting of Er, and Pharez his begetting of Hezron and Hamul about that age (and so it must be by computation of time, else they could not have beene borne to be brought with Jacob into Egypt, as they were, Genesis 46:12.) may seeme somewhat strange; and so are many things in Scripture, yea in the narration of this Chapter, yet it is not improbable, because in very many of that age there is a naturall abilitie for that purpose, and there wants not instances of some who were fathers sooner then at foureteene, as Ahaz was when he begat Hezekiah which is plaine by comparison of 2 Kin. 16. 2. & 2 Kings 18:2. & 2 Kings 17:1. and Doctor Rivet in his exercitation on this place out of Scaliger relates a story of one, who was under twelve yeares of age when he begat a child; but no doubt but there are divers instances of such early fruitfulnesse, as at fourteene, and might be more if men were usually married at that age.

Judah went] Judah is singled out in this story from the rest of his brethren, and brought in with Thamar, because of these two (though wickedly made one) the holy Child Jesus was to be descended, according to his pedegree, Matth. 1.

Adullamite] That is, one of the Citie of Adullam, called also Odollam, which in the division of Canaan fell to the Tribe of Judah: See Joshua 12:15. & Chap. 15. 35. situate in a lower part of the Countrey, where his father dwelt, and therefore he is said to goe downe thither; David made an escape from Achish King of Gath, and betooke him to a Cave there, 1 Samuel 22. vers. 1.

Genesis 38:2

saw there a daughter of a certaine Canaanite] He was but a raw youth about fourteene yeares old, and he tooke a wife by sense, not by reason, or religion; for both would have directed him to have made his choyce by his fathers advice, who would never have consented to match an Israelite with a Canaanite; such mixed marriages of the blessed and accursed seed being forbidden, first by his grandfather, Genesis 24:3. and after by his father, Genesis 28:1.

whose name was Shuah] This was not the name of Judahs wife, but of her father, as the Hebrew Text importeth by the Gender, and as it plainly appeareth, vers. 12.

Genesis 38:3

and he called his name] Of these three sonnes the first had his name given by his father, the two latter by their mother; the one it is like by licence, the other by the absence of her husband; for the authoritie of giving names is principally the mans, and the time of imposition was most anciently at the birth, afterwards at the time of circumcision of the child, Chap. 21. 3, 4. & Luke 2:21.

Genesis 38:5

he was at Chezib] That is, Judah was at Chezib, another Citie of Canaan, (not farre from Adullam) which some conceive to be the same which is called Achzib, Joshua 15:44.

Genesis 38:6

Judah tooke a wife for] Now Judah hath a sonne h useth his owne right to dispose of him in marriage, and thereby sheweth the wrong he did unto his father, in marrying himselfe without his consent; children many times use their parents so, as they would not be used themselves by their children, when they have them; it would make them more apprehensive of their dutie, and better disposed to doe it, if they would thinke when they are children what they would require of their owne if God doe them the honour to make them parents.

Thamar] Some Jewish Doctors would have her to be the daughter of the High-priest Melchisedech, because Judah doomes her to that death, which in case of whoredome was to be inflicted on the Priests daughter, Leviticus 21:9. but the computation of time will not allow him at this time to have a daughter young enough to beare children, for he died one hundred and sixteene yeares before this foule fact; It is more like Judah chose for his sonne, as he did for himselfe, a Canaanite, who if she were willing to leave the Religion of her Countrey for that which Judah professed, might be a good woman. Some doubt whether she were not rather a Philistine then a Canaanite, vers. 7.

wicked in the sight of] All wickednesse is in the sight of the Lord, but of some it may be said, rather then of others; as secret sinnes may be said to be in his sight, because no eye but his can see them; and great sinnes and sinners are said to sinne in his sight, or before the Lord, as was said of Nimrod, Genesis 10:9. and the men of Sodome, Genesis 13:13. because they sinne with so much boldnesse as if they would professe impietie before his face; and he in justice sets an especiall eye, and observation upon them to reward them according to their wickednesse: What wickednesse this was is not set downe; it is thought by some to be the like that Onans was, vers. 9. but not of envie, but to preserve the beautie of his wife, which by bearing of children and giving suck would be impaired; but this was not like to be the consideration of one so young; some hainous and hatefull sinne certainly it was, both for kind and degree; and if it were of that kind it is not unlike it would have beene mentioned, as well as the sinne of his other brother; and because the wisdome of God thought fit to conceale it, it is not fit to be inquisitive after it.

and the Lord slew him] By a wicked Angel, say some Popish Commentators, quoting for it Psalms 78:49. And some more particularly, that this wicked Angel was Asmodeus the slaughterer of the libidinous husbands of Sarah, Tob 3:7-8. but this is but their conceit; it was doubtlesse, whether immediately by the Lord, or by a good or bad Angel, such a stroke of divine vengeance as might be known to come from the hand of God. He was but young about fourteene yeares of age; (as hath beene noted in the first verse) at this age, and beyond, many make account they have a priviledge for youthfull prankes, though profane or impure, but they should Remember their Creator in the dayes of their youth, Ecclesiastes 12:1. lest they provoke him to be their destroyer, either in the midst of their dayes, Psalms 55:23. or sooner, as he was to Er in this place, and to his brother Onan, vers. 10. and yet sooner, as he was to the little children who mocked the Prophet, 2 Kings 2:24.

Genesis 38:8

raise up seed to thy brother] This order was for preservation of the stocke, that the child begotten by the second brother should have the name, and inheritance of the first, which is in the New Testament abolished. This is the first example we finde of the marriage betwixt the widow of the dead, and the surviving brother, but when it was first ordained we finde not, but no doubt it was at the first by revelation from God, but when, and to whom it was first prescribed doth not appeare; but it is plaine that in Moses time it was made a written Law, Deuteronomy 25:5. And this was so to be understood, that if there were no naturall brother in the neerest degree of kindred to marry the widow, the next kinsman was to doe the office of an husband to her, Ruth 4. and this was to preserve the preeminence of the first borne, as a type of Christ, and for the distinction of the Tribes, that the Prophesie of his descent, and pedegree might more plainly appeare; otherwise the brothers marriage of his dead brothers widow, was forbidden, Leviticus 18:16. And therefore before the ceremonies of the Jewish Church were abolished, Herod was reproved by John Baptist for marrying his brother Philips wife, doing it rather in wanton lust then of charitie or necessitie to raise up seed unto his brother, who died not childlesse, for he had a daughter; but in the Christian Church it is no way lawfull; it is therefore an evidence of Antichristian pride in the Pope (exalting himselfe above God) to dispense with incestuous marriages which God hath perpetually forbidden, as he taketh upon him to doe and others to defend: he might as well discharge men from the Law of the sixt Commandement, because God in some cases alloweth killing, as in lawfull warres, and execution of justice; and of the eighth Commandement, because he allowed the Israelites to spoyle the Egyptians, as he doth in this case discharge men from the Law of the seventh Commandement allowing such marriages unto Christians as were permitted onely by way of dispensation to Gods people in the Old Testament upon especiall reasons, which being made for their peculiar state, with it are at an end. In comparison of such ordinances which seeme to be repugnant the one to the other, as in these forementioned, Deuteronomy 25:5. Lev. 18. 16. with others, we must learne to distinguish the constant and perpetuall precept, or prohibition, from the temporary exception; as in the second Commandement, the Law is negative against images for religious use, the exception is the making of the resemblance of Cherubims, Exod. 25. 18, 19, 20. and withall remember that it belongeth to him to make the exception, who makes the Law.

Genesis 38:9

on the ground] The lewdnesse of this fact was composed of lust, of envie, and murther; the first appeares, in that he went rashly upon it, it seemes he stayed not till night, for the time of privacie for such a purpose, else the bed might have been named, as well as the ground; the second is plaine by the Text, he envyed at the honour of his dead brother, and therefore would not be father of any child, that should be reputed his, and not his own; the third, in that there is a seminall vitall vertue which perisheth if the seed be spilt; and to doe this to hinder the begetting of a living child, is the first degree of murder, that can be committed, and the next unto it is the marring of conception, when it is made, and causing of abortion: now such acts are noted in the Scripture as horrible crimes, because otherwise many might commit them and not know the evill of them; It is conceived that his brother Er before was his brother in evill thus farre, that both of them satisfied their sensualitie against the order of nature, and therefore the Lord cut them off both alike with sudden vengeance; which may be for terrour to those Popish Onanites who condemne marriage, and live in Sodomiticall impuritie, and to those, who in marriage care not for the increase of children (which is the principall use of the conjugall estate) but for the satisfying of their concupiscence.

Genesis 38:10

slew him also] See Annot. on vers. 7.

Genesis 38:11

a widow at thy fathers house] By the same reason that Onan was to marry Thamar, the third sonne Shelah was to marry, her (Onan being dead) but Judah fearing the like mis-hap to him which befell his elder brethren, having perhaps a suspition of some fault in her, or that some unluckinesse followed her, had no meaning to make a third marriage with her; and for better prevention thereof, lest by being together she should intice his sonne Shelah, he appoints her to returne to her fathers house, and there to tarry (as he pretended) but untill Shelah were growne up.

Genesis 38:12

to his sheep-shearers] It was the manner of old (as appeareth by this place) and it continued many yeares after this (as we see by Nabals practise, 1 Sam. 25. 36) to make a feast at the shearing of sheepe, and it is continued to this day in many parts of this kingdome; at this feast the owners of the cattell had a double evidence of Gods bountie to them; for while some sheepe parted with their wooll to cloath them, others it is like were stripped of their skinnes having lost their lives to feed them.

friend] The same word here rendred friend, the pricks onely varyed, signifieth a Pastour, or Shepherd; both these acceptions happily met together in our blessed Saviour, who was both a good Shepherd to his sheepe, and a very good friend to them, laying down his life for them, John 10:11.

Genesis 38:14

her widows garments] The manner was (as by this it seemes) for widows to be distinguished by some grave, and mournfull habit, from wives who enjoyed the comfort of their husbands.

in an open place] Hebr. the doore of Enajim, a proper name of a place, or, of the eyes, that is, a place which affords an open prospect to the eyes; or a crosse-way where the eyes are put to it, to looke intentively what way to choose, and what to refuse; or, the doore of two fountaines, a way which is an open passage betwixt two fountaines. Such as are of that tempting profession though to secret sinne, haunt places which are open and obvious to common commerce and recourse; as the harlot by Solomon is set out; Now she is without, now in the street, and lyeth in wait at every corner, Proverbs 7:12. & Ch. 9. 14. See Jeremiah 3:2. Ezekiel 16:24-25.

Shelah—grown and—not given] It appeared now to Thamar that Judah had no purpose to doe the right that belonged to her widowhood; so being hindred by him from being a lawfull wife, she takes thence occasion to make her selfe his bed-fellow by an unlawfull meanes; he being now a widower, as well as she a widow, she thought it more lawfull to be done, and Judah more likely to be drawn unto it.

Genesis 38:15

because she had covered her face] That he did not know her by her voyce the reason might be, either for that she spake to him in a whispering noise, because it was a secret matter; or not suspecting his daughter in law in that place, he might thinke it another though she spake like her, and his own inordinate passion might by Gods judgement be an occasion to blind his judgement, so that hearing he might heare and not understand, and seeing he might see and not perceive, Matthew 13:14. See Annot. on Chap. 29. vers. 25.

Genesis 38:18

and he gave it her] That is, the pledge she demanded, to wit his signet, or seale, his bracelets, and staffe; lust whether for corporall, or spirituall whoredome, is a besotting evill, which makes a man part with his precious things to a pernicious purpose; so did the Israelites with their earerings to make the golden Calfe, which they set up to their own ruine, Exod. 32.

and he came in] Not by the high way where she stood to tempt, but in some private place not farre off, more like to be chosen for such a sinfull secret. This fact of Judah is recorded for many reasons. First, to shew the impartialitie of Gods Spirit which indicted unto the Pen-men of the holy Scriptures, who useth no connivence to the offences of any; therefore Moses, though he were of the Tribe of Levi, tells his faults, Genesis 34:25. & Chap. 49. 5, &c. as well as Judahs; and his own defects, Ch. 38. 15, 16. Exodus 4:13. and Gods displeasure towards himself as well as others, Exodus 4:24. Numbers 20:12. and David, howsoever he is highly magnified, hath his faults laid open, though done in secret, as well as others, 2 Sam. Chap. 11. & 12. & Chap. 24. and Jonah reports his own murmuring against God, and tooke a chiding for it, answering nothing in his own defence, and so his booke is ended.

Secondly, That we should not make Idols of the Worthies of former Ages, but consider them as fraile men, though never so eminent. Thirdly, To shew them that the favours they received from God were not rewards of their works, but the exercises of mercy, whereof the best thought themselves most unworthy, Genesis 32:10. Fourthly, To take away all boasting of a carnall birth, and therefore our Saviour himselfe though immediatly borne of a pure Virgin was lineally descended from this Judah, and Thamar, that men might respect him for himselfe, not for the worth of his progenitors in the flesh; and so the vanitie of the Jewes brag is evident, who gloried that they were not borne of fornication, John 8:41. by Judah (for from him they are called Judaei, Jews) who here committed incest with the widow of his own sonnes. Fifthly, To comfort penitent sinners, though they have foully fallen into grosse offences, for though divers of the Patriarches were great sinners, as Reuben, Simeon, Levi and Judah, yet were their posteritie all sharers in the Land of Canaan, and all their names written in precious stones on Aarons breast-plate, Exodus 28:21.

Genesis 38:20

his friend the Adullamite] (His name was Hirah, vers. 12.) but he had shewed himself a better friend if (when he went with Judah to his sheep-shearers, at which time the fact was committed) he had disswaded Judah from it; but it is like he had his part in consenting to the sinne, as well as in concealing of the shame; but friendship is not rightly understood, nor practised; the truest friendship is to save, or deliver a friend from the greatest evill, and the greatest evill is sinne, but to tempt any to that, or to tolerate him in it, is the part rather of an enemy then of a friend. See Annot. on Genesis 20:9. see also, Lev. 19. 17.

Genesis 38:23

lest we be ashamed] Men are more afraid of shame, in respect of men, then of sinne, in respect of God; yet not so much afraid of shame as they should be, for they thinke not much of that untill they have made way for it by their wickednesse; else if the importunitie of their carnall desires would give them leave, and leisure to consider what shame attendeth upon sinne, it might be a meanes to withhold them from it, Romans 6:21.

Genesis 38:24

bring her forth] From the house she dwelled in to prison, that being first delivered of child she may be afterward burned.

let her be burnt] We see that the Law was written in mans heart, which taught them that adultery should be punished with death, albeit no Law as yet was given: of those Laws which were written by Moses divers were in use, and practise before Moses time, as for Altar, Sacrifices, Oblations, Tithes, the distinction of cleane, and uncleane creatures, with others, and so adultery was punished with death; and it was taken for adultery if a betrothed Virgin plaid the harlot, for which both she and her carnall male were to be put to death, Deuteronomy 22:23-24. and the death was stoning, as in the place fore-cited, except in a Priests daughter, and she if she offended in that kind was to be burnt, Leviticus 21:9. In regard that Judah made offer of his third sonne Shelah for an husband to Thamar, vers. 11. and she accepted of it, she was in the case of a betrothed woman, and so her fault was reputed as adultery, at least by the discipline of Jacob, and his sonnes. Now because Judah calls for her out to be burnt, it is probable either that he tooke her as one of his family in relation to his sonne (though dwelling for the present in her fathers house) and that so he had authoritie to Judge her as he thought meet; or that there was some either Law, or practise among the Canaanites to punish adultery with death, and that might sometimes be with fire, for some Heathens have had that sinne in such detestation as to inflict that penaltie for that fault: See Jeremiah 29. vers. 22, 23. Or if there were no set Law, or Custome for such severitie against that sinne, it may be such as were of credit and accompt in the place, as Judah was, might propound, and perswade to such a punishment; howsoever Judah (in passion, and disdaine to have his family so disgraced, and with a desire to rid Thamar out of the way, because he was unwilling to match her with Shelah), might in his heat, and hate make such a motion upon the pregnant proofe of her conviction. But herein Judah is himselfe convicted of many faults; First, of his unjust dealing with Thamar, as the widow of his two dead sonnes. Secondly, his unchast medling with her in that habit of an harlot.

Thirdly, his rash and cruell sentence against her before he had heard what she could say for her selfe, notwithstanding she was with child, which was in effect to slay the innocent with the wicked, for what fault could be laid to the charge of the child yet unborne that it should be burnt before it came to light? the light of nature hath taught men to abhorre such cruell executions, unjust as well as unmercifull; God resolves against it, Ezekiel 18. & Deuteronomy 24:16. And with all this severitie towards Thamar there is joyned much partialitie to himself, who if he had not been too indulgent to himself, would not have been so severely bent as to desire she might be burnt. See 2 Samuel 12:5. 7. and the Annot. before upon vers. 18.

Genesis 38:25

when she was brought forth] What ever authoritie Judah had, his words prevailed so farre with those to whom he spake, that she was brought forth as a capitall offender, but she escaped death by stopping the mouth of her accuser.

whose are these the signet, &c.] The pawnes left with her for performance of his promise to send her a Kid, she bringeth against him, as proofe of his partnership in the crime; she seales up her charge against him with his own signet, entangles him with his own bracelets, and beats him with his own staffe; and very good cause, for he is unexcusable who is guiltie of the same fault for which he condemneth another, Romans 2:1.

Genesis 38:26

Judah acknowledged them] He might no doubt have made excuses against her accusation upon such arguments; and if he had not denyed the things to be his, he might have pretended that they were hers, or came unto her hands some honester way, then by an unchast contract with her by the high way; but now the consciousnesse of his own heart, and the force of truth extorts a confession from him, that these things were his, and that they were assured evidences of his offence.

more righteous then I] That is, she ought rather to accuse me then I her; he doth not onely confesse, but with words of aggravation against himselfe, she is more righteous then I; If we compare their faults, in some respects he was more faulty, and she in some others; he, in that he failed to performe what he had promised, not as matter of courtesie, but of right, and whereby her chastitie might have beene preserved, and in that he both perswaded her to the sinne, and covenanted to pay her for it; for though she came forth with an intent to tempt, and to be tempted, if he had not solicited the businesse, she would not have offered to perswade him unto it, and in this she was more righteous then he, because he in his familiaritie with her cared for nothing but his carnall pleasure, she minded more the propagation of mankind. Lastly, he intended to put her to a painfull and shamefull death without any compassion to the innocent within her, she had no such dangerous desire, or designe upon him. But in this he was more righteous then she, for the knew that she lay with her husbands father, he knew not that he lay with his sonnes wife; but his free confession makes him more capable of pardon in respect of God, and her in respct of men; for the cause was like to fall, when the prosecutor was changed from charging of her to accusation of himselfe, wherein he further testified the truth of his repentance.

againe no more] This is the truest signe of the sinceritie of his confession, when he forbeares the sinne, and doth so no more; many confesse a fault, and soone fall to it againe; but the true contrition is, when a man takes such offence at his owne offending, that with an upright heart he can say, as in the Book of Job, I will not offend any more. That which I see not teach thou me, if I have done iniquitie I will doe no more, Job 34:31-32.

Genesis 38:27

twinnes were] Which a skilfull Midwife when the mother was in labour might perceive.

Genesis 38:28

put out his hand] The birth was very painfull, and perilous by the strife of the twinnes, as Chap. 25. 26. and by that God would chastise Thamar for her offence, and though she had all the paine, yet Judah was her partner in the shame, (as well as in the sinne) which was double, for two base begotten children would doe them twice as much disgrace as one alone.

Genesis 38:29

saying] That is, the Midwife speaking in some passion, as searing lest the manner of the birth would be perillous to the mother, or children, or to both.

this breach be upon thee] That is, imputed to thee. Sarah when she chargeth Abraham with the contumacie of the handmaid, saith, My wrong be upon thee, Genesis 16:5. Or, this breach be upon thee, that is, the remembrance of it shall be set upon thy name, thou shalt be called Pharez, that is, a breach, because thou hast not put forth an hand as thy brother did, but hast broke through all impediments, and made him draw back his hand againe to give thee precedence, that thou maist be the first-borne; and accordingly is Pharez set before his brother Zarah in the Genealogie, Numbers 26:20. 1 Chronicles 2:4-5. and brought in by Saint Matthew, Chap. 1. 3. as a progenitor of Christ. In the birth of these two brothers, we may note the difference in the new birth, which should be whole, and intire as that of Pharez, not like that of Zarah who was borne but in part with one hand thrust out and presently drawne back againe; such is their regeneration, or new birth who are religious but in part, and soone depart from the profession they have begun; that birth though it may make some shew for a time, as Zarahs hand tied about with a Scarlet thread, will not be sufficient for salvation, no more then one thread is enough to make a whole suit to cover the nakednesse of a sinner. Divers Divines of ancient, and late time apply these two brethren to the different state of the Jewish and Christian Church, understanding by Zarah who put forth the hand, the Church of the Jewes, appearing with justification by workes, which are attributed to the hand, and drawing back by unbeliefe, and obstinate rebellion, Romans 10. last; and by Pharez the Church of the Gentiles coming after him, yet being a more perfect birth, getting the primogeniture or birth-right from him; and then by Zarahs coming forth wholly after him the new birth of the Jewes, called to the profession of the faith of Christ in the Evangelicall Church.

Genesis 38:30

called Zarah] From a word signifying to arise as the Sunne doth, or to appeare, because he appeared and in part came forth first, as the Midwife said, vers. 29.