Text -- Genesis 38:11 (NET)

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, “I don’t want him to die like his brothers.” So Tamar went and lived in her father’s house.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 38:11

Shelah the third son was reserved for the widow, yet with design that he should not marry so young as his brothers had done, lest he die also. Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands, (whereas it was their own wickedness that slew them) and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication; however Tamar acquiesced, and waited for the issue.

Calvin: Gen 38:11

11.Then said Judah to Tamar. Moses intimates that Tamar was not at liberty to marry into another family, so long as Judah wished to retain her under his own authority. It is possible that she voluntarily submitted herself to the will of her father-in-law, when she might have refused: but the language seems to mean, that it was according to a received practice, that Tamar should not pass over to another family, except at the will of her father-in-law, as long as there was a successor who might raise up seed by her. However this may be, Judah acted very unjustly in keeping one bound, whom he intended to defraud. For truly there was no cause why he should be unwilling to allow her to depart free from his house, unless he dreaded the charge of inconstancy. But he should not have allowed this ambitious sense of shame to render him perfidious and cruel to his daughter-in-law. Besides, this injury sprung from a wrong judgment: because, without considering the causes of the death of his sons, he falsely and unjustly transfers the blame to an innocent woman. He believes the marriage with Tamar to have been an unhappy one; why therefore does he not, for his own sake, permit her to seek a husband elsewhere? But in this also he does wrong, that whereas the cause of his sons’ destruction was their own wickedness, he judges unfavorably of Tamar herself, to whom no evil could be imputed. Let us then learn from this example, whenever anything adverse happens to us, not to transfer the blame to another, nor to gather from all quarters doubtful suspicions, but to shake off our own sins. We must also beware lest a foolish shame should so prevail over us, that while we endeavor to preserve our reputation uninjured among men, we should not be equally careful to maintain a good conscience before God.

TSK: Gen 38:11

till Shelah : Rth 1:11, Rth 1:13

in her : Lev 22:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 38:1-30

- The Family of Judah

1. עדלם ‛ǎdûllâm , ‘ Adullam, "righteousness." חירה chı̂yrâh Chirah, "nobility?"

2. שׁוּע shûa‛ , Shua‘ , "luck, riches, cry."

3. ער ‛êr , ‘ Er, "watching."

4. אונן 'ônân , Onan, "strong."

5. שׁלה shēlâh , Shelah, "request? rest." כזיב k^e zı̂yb Kezib, "falsehood."

6. תמר tāmār , Tamar, "palm."

12. תמנה tı̂mnâh , Timnah, "counted or assigned."

14. עינים 'êynayı̂m , ‘ Enaim, "two fountains."

29. פרץ perets , Perets, "breach."

This strange narrative is an episode in the history of Joseph; but an integral part of the "generations"of Jacob. It is loosely dated with the phrase "at that time."This does not indicate a sequel to the preceding record, the proper phrase for which is "after these things"( האלה חדברים אחר 'achar had^e bārı̂ym hâ'ēleh Gen 22:1). It implies rather a train of events that commenced at least in the past, some time before the closing incident of the previous narrative Gen 21:22. But the sale of Joseph, which alone is recorded in the last chapter, only occupied some few weeks or months of a year. Hence, the circumstances contained in this memoir of Judah’ s family must have taken their rise before that event. The date "at that time,"is rendered indefinite also by being attached to the phrase, "And it came to pass,"which covers at least all the events in the first eleven verses of the chapter.

All this is in accordance with the customary mode of arranging parallel lines of events in Hebrew narrative. We shall see reason afterward for placing the birth of Er at as early a date as possible in the life of Judah Gen 46:12. Now Judah, we conceive, was born when his father was eighty-seven, and Joseph when he was ninety-one, and hence, there is a difference about four years in their ages. We suppose Er to have been born in Judah’ s fourteenth year, when Joseph and Dinah were in their tenth, and therefore, about three years before the rape of Dinah, and shortly after Jacob arrived at the town of Shekem. The dishonor of Dinah, and the cruel treatment of Joseph, being of essential moment in the process of things, had to be recorded in the main line of events. The commencement of Judah’ s family, having no particular influence on the current of the history, is fitly reserved until the whole of the circumstances could be brought together into a connected narrative. And the private history of Judah’ s line is given, while that of the others is omitted, simply because from him the promised seed is descended. As soon as Jacob is settled in the promised land, the contact with Hebron and its neighborhood seems to have commenced. A clear proof of this is the presence of Deborah, Rebekah’ s nurse, in Jacob’ s family Gen 35:8. The great thoroughfare from Damascus to Egypt runs through Shekem and Hebron, and we know that when Jacob was residing at Hebron, his sons fed their flocks at Shekem and Dothan, and the youthful Joseph was sent to inquire after their welfare.

Gen 38:1-11

Judah marries and has three sons. "Went down from brethren."This seems to have been an act of willful indiscretion in Judah. His separation from his brethren, however, extends only to the matter of his new connection. In regard to property and employment there seems to have been no long or entire separation until they went down into Egypt. He went down from the high grounds about Shekem to the lowlands in which Adullam was situated Jos 15:33-35. "A certain Adullamite."He may have become acquainted with this Hirah, when visiting his grandfather, or in some of the caravans which were constantly passing Shekem, or even in the ordinary wanderings of the pastoral life. Adullam was in the Shephelah or lowland of Judah bordering on Philistia proper. "A certain Kenaanite."This connection with Shua’ s daughter was contrary to the will of God and the example of his fathers. Onan was born, we conceive, in Judah’ s fifteenth year, and Shelah in his sixteenth.

At Kezib. - This appears the same as Akzib, which is associated with Keilah and Mareshah Jos 15:44, and therefore, lay in the south of the lowland of Judah. This note of place indicates a change of residence since her other children were born. In the year after this birth the dishonor of Dinah takes place. "Took a wife for Er."Judah chose a wife for himself at an early age, and now he chooses for his first-born at the same age. "Was evil in the eyes of the Lord."The God of covenant is obliged to cut off Er for his wickedness in the prime of life. We are not made acquainted with his crime; but it could scarcely be more vile and unnatural than that for which his brother Onan is also visited with death. "And be a husband to her."The original word means to act as a husband to the widow of a deceased brother who has left no issue. Onan seems to have been prompted to commit his crime by the low motive of turning the whole inheritance to his own house. At the time of Er’ s death Judah must have been in his twenty-seventh year; Joseph was consequently in his twenty-third, and Jacob had for ten years past had his headquarters at Hebron. Hence, the contact with Timnah, Adullam, and Enaim was easy.

Gen 38:12-23

Judah now comes into criminal, and, though unknown to him, incestuous sexual intercourse with Tamar. "And many were the days,"a year or somewhat more. "To Timnah."This town is about twenty miles northwest of Hebron. There is another, however, in the hills about seven miles south of Hebron. "Put on a veil;"to conceal her face from Judah, or any other beholder. "The qate of Enaim."This is supposed to be the same as Enam Jos 15:34. "And thy lace."This is the cord by which the signet was suspended round his neck. "Courtesan."The original word קדשׁה q^e dêshâh means one consecrated to the worship of Ashtoreth, in which chastity is sacrificed.

Gen 38:24-30

Tamar bears Perez and Zerah to Judah. After three months her pregnancy was manifest. "Let her be burnt."It is manifest Judah had the power to execute this punishment. The life of the widow of his son was in his hands. Stoning was the mode of punishment by the law of Moses Deu 22:20-24; burning, only in aggravated cases Lev 20:14; Lev 21:9. He is a severe judge in a case where he is equally criminal. "She hath been more righteous than I. Tamar was less culpable in this matter than Judah. For he was moved by lust to commit fornication, and was the indirect occasion of Tamar’ s conduct by withholding Selah. But Tamar, though wronged, was not free from blame in her mode of righting herself. The youthful indiscretion of Judah in forming an intermarriage with a Canaanitish family, without the concurrence of his brothers or his father, has been fruitful of crime. If this immorality goes on, the chosen family will be speedily absorbed in the surrounding paganism. Hence, we begin to see the necessity of an immediate removal to another land, where they may be kept more distinct from the native superstition. By the disclosure of Tamar Judah is brought to acknowledgment of his fault, and, we may infer, to repentance. His abstaining from all further sexual intercourse with her may be accepted as a proof of this. "A scarlet thread."The right of primogeniture here manifests its importance. "Perez"- a breach. Slight incidents become the foundation of names, and are often the hinges on which great events turn. The minutest circumstances connected with the progenitors of the promised seed have a lasting interest.

Judah was at the close of his twenty-ninth year when Perez and Zerah were born. The dates in his family history may be arranged as underneath, on the supposition that the first child was born when the father was in his fourteenth year. This hypothesis is fairly allowable when we take into consideration not only other cases, but the early willfulness of Judah, and the example he gave to his children. The command also to be fruitful and multiply Gen 35:11, which was given especially to Jacob, may have had a tendency to encourage early marriages. It is certain that the Jewish rabbis considered a man to have transgressed a divine precept who passed the age of twenty without being married. They also fixed the marriageable age for males at thirteen years and a day. King Ahaz was the father of Hezekiah when he was not more than twelve 2Ki 16:2; 2Ki 18:2; and King Josiah the father of Jehoiakim, when fourteen years of age 2Ki 22:1; 2Ki 23:36.

Judah 13 years 6 months when Er was born.

Judah 14 years 4 12 months when Onan was born.

Judah 15 years 3 months when Shelah was born.

Judah 28 years 9 months when Perez was born.

Judah 42 years 3 months when Hezron was born to Perez.

Judah 43 years 2 months when Hamul was born.

Poole: Gen 38:11

At thy father’ s house whither he sent her from his house, that Shelah might not be insnared by her presence and conversation. So he dismissed her with a pretence of kindness, and a tacit promise of marriage to her, which he never intended to keep, as the following words imply; for he said; or rather, but he said; for the Hebrew chi oft signifies but, as Gen 45:8 Psa 37:20 Ecc 2:10 6:2 . So here is an opposition between what he said to Tamar, and what he said to himself, or in his own heart, as that word said is oft used: he intimated to her that he would give Shelah to her, but he meant otherwise, and said in himself, I will not do it,

lest peradventure he die also as his brethren did imputing the death of his two sons either to her fault, or to her unluckiness, rather than to his own or his son’ s miscarriages.

Haydock: Gen 38:11

Till. Juda had no design to give her to Sela, as the custom of that age required. (Calmet) ---

She waited patiently for a time; when, perceiving that she was neglected, she devised a wicked scheme to punish Juda, even at the hazard of her own life. (Haydock)

Gill: Gen 38:11

Then said Judah to Tamar his daughter in law,.... After the death of his two sons, who had successively married her:

remain a widow at thy father's house till Shelah my son be grown: who was his third and youngest son, though perhaps not more than a year younger than Onan; but he might not choose he should marry so soon as his brethren had done, for a reason following: according to the custom and law of marrying a brother's wife, who died without issue, she in course was to be the wife of Shelah; since if there were ever so many brothers, they all married such an one in turn, until there was issue by one of them, see Mat 22:25; as Judah knew this, he pretended at least to give her to his son for wife, only would have it put off till he was at age of maturity, or was more grown; and therefore desires her to keep herself unmarried to any other person until that time; and advises her to go to her father's house, and continue there, which he did to prevent any intrigues between them, lest his son should be tempted to marry her sooner than it was his will, and she should solicit him to it:

for he said; not to Tamar, but within himself:

lest peradventure he die also as his brethren did; by which it seems, that he was ignorant of the true cause of their death, but thought it was either owing to their marrying too young, or to something in the woman unfortunate and unhappy; and he might not really intend he should marry her at all, only made use of an excuse for the present:

and Tamar went and dwelt in her father's house; she had dwelt in Judah's house in the time of her two husbands, but now by his advice she removed to her own father's house; which very probably was in the same place, and her father yet living, who received her, and with whom she continued, see Lev 22:13.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 38:11

¹ tn Heb “said.”

² tn Heb “Otherwise he will die, also he, like his brothers.”

sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

Geneva Bible: Gen 38:11

Then said Judah to Tamar his daughter in law, ^{( d )} Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren [did]. And Tamar went and dwelt in her father's house.

^{( d )} For she could not marry in any other family so long as Judah would retain her in his.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 38:1-30

1 Judah begets Er, Onan, and Shelah.

6 Er's marriage with Tamar, and death.

8 The trespass of Onan.

11 Tamar is reserved for Shelah.

12 Judah's wife dies.

13 Tamar deceives Judah.

27 She bears twins, Pharez and Zarah.

MHCC: Gen 38:1-30

This chapter gives an account of Judah and his family, and such an account it is, that it seems a wonder that of all Jacob's sons, our Lord should spring out of Judah, Heb 7:14. 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. Also, that the worthiness of Christ is of himself, and not from his ancestors. How little reason had the Jews, who were so called from this Judah, to boast as they did, Joh 8:41. What awful examples the Lord proclaims in his punishments, of his utter displeasure at sin! Let us seek grace from God to avoid every appearance of sin. And let that state of humbleness to which Jesus submitted, when he came to put away sin by the sacrifice of himself, in appointing such characters as those here recorded, to be his ancestors, endear the Redeemer to our hearts.

Matthew Henry: Gen 38:1-11

Here is, 1. Judah's foolish friendship with a Canaanite-man. He went down from his brethren, and withdrew for a time from their society and his father's family, and got to be intimately acquainted with one Hirah, an Adullamite, Gen 38:1. It is computed that he was now not much above fifteen or sixteen years of age, an easy prey to the tempter. Note, When young people that have been well educated begin to change their company, they will soon change their manners, and lose their good education. Those that go down from their brethren, that despise and forsake the society of the seed of Israel, and pick up Canaanites for their companions, are going down the hill apace. It is of great consequence to young people to choose proper associates; for these they will imitate, study to recommend themselves to, and, by their opinion of them, value themselves: an error in this choice is often fatal. 2. His foolish marriage with a Canaanite-woman, a match made, not by his father, who, it should seem, was not consulted, but by his new friend Hirah, Gen 38:2. Many have been drawn into marriages scandalous and pernicious to themselves and their families by keeping bad company, and growing familiar with bad people: one wicked league entangles men in another. Let young people be admonished by this to take their good parents for their best friends, and to be advised by them, and not by flatterers, who wheedle them, to make a prey of them. 3. His children by this Canaanite, and his disposal of them. Three sons he had by her, Er, Onan, and Shelah. It is probable that she embraced the worship of the God of Israel, at least in profession, but, for aught that appears, there was little of the fear of God in the family. Judah married too young, and very rashly; he also married his sons too young, when they had neither wit nor grace to govern themselves, and the consequences were very bad. (1.) His first-born, Er, was notoriously wicked; he was so in the sight of the Lord, that is, in defiance of God and his law; or, if perhaps he was not wicked in the sight of God, to whom all men's wickedness is open; and what came of it? Why, God cut him off presently (Gen 38:7): The Lord slew him. Note, Sometimes God makes quick work with sinners, and takes them away in his wrath, when they are but just setting out in a wicked course of life. (2.) The next son, Onan, was, according to the ancient usage, married to the widow, to preserve the name of his deceased brother that died childless. Though God had taken away his life for his wickedness, yet they were solicitous to preserve his memory; and their disappointment therein, through Onan's sin, was a further punishment of his wickedness. The custom of marrying the brother's widow was afterwards made one of the laws of Moses, Deu 25:5. Onan, though he consented to marry the widow, yet, to the great abuse of his own body, of the wife that he had married, and of the memory of his brother that was gone, he refused to raise up seed unto his brother, as he was in duty bound. This was so much the worse because the Messiah was to descend from Judah, and, had he not been guilty of this wickedness, he might have had the honour of being one of his ancestors. Note, Those sins that dishonour the body and defile it are very displeasing to God and evidences of vile affections. (3.) Shelah, the third son, was reserved for the widow (Gen 38:11), yet with a design that he should not marry so young as his brothers had done, lest he die also. Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands (whereas it was their own wickedness that slew them), and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication that he was guilty of. However, Tamar acquiesced for the present, and waited the issue.

Keil-Delitzsch: Gen 38:1-11

About this time, i.e., after the sale of Joseph, while still feeding the flocks of Jacob along with his brethren (Gen 37:26),

(Note: As the expression "at that time"does not compel us to place Judah's marriage after the sale of Joseph, many have followed Augustine (qusaet. 123), and placed it some years earlier. But this assumption is rendered extremely improbable, if not impossible, by the fact that Judah was not merely accidentally present when Joseph was sold, but was evidently living with his brethren, and had not yet set up an establishment of his own; whereas he had settled at Adullam previous to his marriage, and seems to have lived there up to the time of the birth of the twins by Thamar. Moreover, the 23 years which intervened between the taking of Joseph into Egypt and the migration of Jacob thither, furnish space enough for all the events recorded in this chapter. If we suppose that Judah, who was 20 years old when Joseph was sold, went to Adullam soon afterwards and married there, is three sons might have been born four or five years after Joseph's captivity. And if his eldest son was born about a year and a half after the sale of Joseph, and he married him to Thamar when he was 15 years old, and gave her to his second son a year after that, Onan's death would occur at least five years before Jacob's removal to Egypt; time enough, therefore, both for the generation and birth of the twin-sons of Judah by Thamar, and for Judah's two journeys into Egypt with his brethren to buy corn. (See Gen 46:8.))

Judah separated from them, and went down (from Hebron, Gen 37:14, or the mountains) to Adullam, in the lowland (Jos 15:35), into the neighbourhood of a man named Hirah. " He pitched (his tent, Gen 26:25) up to a man of Adullam, "i.e., in his neighbourhood, so as to enter into friendly intercourse with him.

Gen 38:2-5

There Judah married the daughter of Shuah, a Canaanite, and had three sons by her: Ger ( ער ), Onan, and Shelah. The name of the place is mentioned when the last is born, viz., Chezib or Achzib (Jos 15:44; Mic 1:14), in the southern portion of the lowland of Judah, that the descendants of Shelah might know the birth-place of their ancestor. This was unnecessary in the case of the others, who died childless.

Gen 38:6-10

When Ger was grown up, according to ancient custom (cf. Gen 21:21; Gen 34:4) his father gave him a wife, named Thamar, probably a Canaanite, of unknown parentage. But Ger was soon put to death by Jehovah on account of his wickedness. Judah then wished Onan, as the brother-in-law, to marry the childless widow of his deceased brother, and raise up seed, i.e., a family, for him. But as he knew that the first-born son would not be the founder of his own family, but would perpetuate the family of the deceased and receive his inheritance, he prevented conception when consummating the marriage by spilling the semen. ארצה שׁחת , "destroyed to the ground (i.e., let it fall upon the ground), so as not to give seed to his brother"( נתן for תּת only here and Num 20:21). This act not only betrayed a want of affection to his brother, combined with a despicable covetousness for his possession and inheritance, but was also a sin against the divine institution of marriage and its object, and was therefore punished by Jehovah with sudden death. The custom of levirate marriage, which is first mentioned here, and is found in different forms among Indians, Persians, and other nations of Asia and Africa, was not founded upon a divine command, but upon an ancient tradition, originating probably in Chaldea. It was not abolished, however, by the Mosaic law (Deu 25:5.), but only so far restricted as not to allow it to interfere with the sanctity of marriage; and with this limitation it was enjoined as a duty of affection to build up the brother's house, and to preserve his family and name (see my Bibl. Archäologie , §108).

Gen 38:11

The sudden death of his two sons so soon after their marriage with Thamar made Judah hesitate to give her the third as a husband also, thinking, very likely, according to a superstition which we find in Tobit 3:7ff., that either she herself, or marriage with her, had been the cause of her husbands' deaths. He therefore sent her away to her father's house, with the promise that he would give her his youngest son as soon as he had grown up; though he never intended it seriously, " for he thought lest ( פּן אמר , i.e., he was afraid that) he also might die like his brethren ."

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 38:1-30

3. Judah and Tamar ch. 38

This chapter seems at first out of place since it interrupts the story of Joseph, but remember that this is the toledot of Jacob. This is the story of what happened to his whole family, not just Joseph. The central problem with which the chapter deals is childlessness. The events of the chapter must span at least 20 years, years during which Joseph was lost to his family (cf. 37:2; 41:46-47; 45:6).

Judah tried unsuccessfully to insure the levirite rights of his daughter-in-law Tamar. As a last resort Tamar deceived him into having sexual intercourse with her by masquerading as a prostitute. She thereby maintained her right to become the mother of Judah's children, the younger of which displaced his older twin in an unusual birth.

"The following sketch from the life of Judah is intended to point out the origin of the three leading families of the future princely tribe in Israel [Shelah, Perez, and Zerah] and at the same time to show in what danger the sons of Jacob would have been of forgetting the sacred vocation of their race, through marriages with Canaanitish women, and of perishing in the sin of Canaan, if the mercy of God had not interposed, and by leading Joseph into Egypt prepared the way for the removal of the whole house of Jacob into that land, and thus protected the family, just as it was expanding into a nation, from the corrupting influence of the manners and customs of Canaan."⁸¹⁷

This chapter records the compromise of the Israelites, specifically Judah, with the Canaanites, Shua and Tamar, that resulted in the confusion of seed, the chosen with the condemned. Jacob alluded to this mixture in his prophecy (ch. 49). It is perhaps the basis for the prohibition against mixing various kinds of seed, yoking two different kinds of animals together, weaving two kinds of thread into cloth, etc., in the Mosaic Law.⁸¹⁸

"One gets the distinct impression that ever since the Dinah incident (ch. 34) Jacob has less and less control over the behavior of his family."⁸¹⁹

38:1-11 Levirite marriage (the marriage of a man to his deceased brother's wife to provide his brother with an heir) was a common custom in the ancient Near East at this time (vv. 8-10).⁸²⁰ It was common also in Asia, Africa, and other areas, but it evidently originated in Mesopotamia. The Mosaic Law did not abolish it but restricted it in Israel to preserve the sanctity of marriage (cf. Deut. 25:5-10).

"The enormity of Onan's sin is in its studied outrage against the family, against his brother's widow and against his own body. The standard English versions fail to make clear that this was his persistent practice. When (9) should be translated whenever.'"⁸²¹

Onan's refusal to give Tamar a child not only demonstrated a lack of love for his deceased brother. It also revealed Onan's selfish heart that wanted for himself what would have gone to his elder brother's heir. If Tamar had born him a son, that child would have been the perpetuator of Er's name as well as that of Onan (cf. Ruth 4:5, 21-22). God judged Onan's sin severely because descendants were important in His plans for the patriarchs. Onan was deliberately frustrating the fulfillment of God's promises to Abraham, Isaac, and Jacob (cf. 11:4).

Judah sinned against Tamar by forcing her to live as a widow (v. 11). He wrongly blamed Tamar for the death of his sons (cf. v. 26) rather than blaming his sons. Tamar had every right to children. Moreover as a member of the chosen family, Judah should have made certain that she had another legitimate opportunity to bear children.

Judah comes across at the beginning of this incident again as a hard and callous man. He had previously suggested selling Joseph into slavery to make money from him and deceiving Jacob despite Reuben's protests (37:26-27, 29-30). Now he showed no grief over the deaths of his sons, in contrast to Jacob who mourned inconsolably over Joseph's apparent death (37:34-35). Judah also ordered the burning of his daughter-in-law (38:24).

38:12-30 When Judah deceived Jacob, a goat and an item of clothing featured in the trick, and here a goat and an item of clothing again figure in Tamar's deception of Judah. Tamar's strategy for obtaining her right was not commendable, but the fact that she sought to obtain seed by Judah shows her legitimate desire for children at least. It may also reveal her desire to enter into the Abrahamic promises by bearing children for Judah and his sons. Jacob's family experienced deception again.

"Tamar qualifies as a heroine in the story, for she risked everything for her right to be the mother in the family of Judah and to protect the family."⁸²²

"Although Tamar's actions in this regard may seem strange to us, there is evidence that among ancient Assyrian and Hittite peoples, part of the custom was that the levirite responsibility could pass to the father of the widow's husband if there were no brothers to fulfill it. Thus Tamar was only trying to acquire that to which she had a legal right."⁸²³

Moses did not identify her motivation. Whether or not she understood and believed the promises to the patriarchs regarding their sacred vocation she did become an ancestor of the Messiah (Ruth 4:18; Matt. 1:3).

"Just as in chapter 20 where the seed of Abraham was protected by the righteous' (saddiq, 20:4; NIV, innocent') Abimelech (cf. also 26:9-11), it is the woman Tamar, not Judah the patriarch, who is ultimately responsible for the survival of the descendants of the house of Judah."⁸²⁴

Judah's response to his sins against God and Tamar seems to have been genuine repentance (v. 26). He confessed his wrong and repented by ceasing from further sexual relations with her, his daughter-in-law. It is evidently because his repentance was genuine that Jacob did not exclude him from receiving a special blessing as he did Reuben, Simeon, and Levi. Because he humbled himself God raised him to be the chief of the house of Israel and blessed the children that he fathered even though they were a result of his sin. (Compare God's blessing of Solomon even though he was the fruit of the unlawful union of David and Bathsheba.)

". . . in its biographical sketches, character change is what Genesis is all about: Abram becomes Abraham; Jacob becomes Israel. Particularly in Jacob's family we see examples of character change: Reuben, violator of his father's concubine, later shows great concern for both Joseph and his father, while the upstart cocky Joseph becomes the wise statesman who forgives his brothers. Thus, this chapter has a most important role in clarifying the course of the subsequent narrative; without it we should find its development inexplicable."⁸²⁵

Perez (meaning a breach or one who breaks through) was the first of the twins born (vv. 27-30). He became the ancestor of David and Messiah (Matt. 1:3). Moses may have included the unusual circumstances surrounding the birth of these twins in the record to emphasize God's selection of the son through whom the line of blessing would descend.

"He [Judah] and his brothers sold their younger brother into Egypt, thinking they could thwart God's design that the elder brothers would serve the younger Joseph. Yet in Judah's own family, despite his attempts to hinder Tamar's marriage, God's will worked out in a poignant confirmation of the principle that the elder would serve the younger."⁸²⁶

The scarlet thread marked the second-born, Zerah (dawning, i.e., red or scarlet). It did not indicate the Messianic line. That line came through the other son, Perez. The thread is perhaps just a detail of the story that explains the names given.

"As the Jacob narrative began with an account of the struggle of the twins Jacob and Esau (25:22), so now the conclusion of the Jacob narrative is marked by a similar struggle of twins. In both cases the struggle resulted in a reversal of the right of the firstborn and the right of the blessing. . . . The brevity and austerity with which the narrative is recounted leaves the impression that the meaning of the passage is self-evident to the reader. Indeed, coming as it does on the heels of a long series of reversals in which the younger gains the upper hand on the elder, its sense is transparent."⁸²⁷

Judah's hedonistic willfulness in this chapter contrasts with Joseph's self-control in sexual temptation in the next.

God corrects those who disregard His plan and pursue lives of self-gratification often using talionic justice (i.e., reaping the same kind of punishment as the sin that we sow) in His discipline.

Guzik: Gen 38:1-30

Genesis 38 - Tamar and the Sin of Judah

A. Tamar's widowhood and Judah's unfairness.

1. (1-5) Judah and his three sons.

It came to pass at that time that Judah departed from his brothers, and visited a certain Adullamite whose name was Hirah. And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her and went in to her. So she conceived and bore a son, and he called his name Er. She conceived again and bore a son, and she called his name Onan. And she conceived yet again and bore a son, and called his name Shelah. He was at Chezib when she bore him.

a. Judah departed from his brothers . . . And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her: Through an ungodly and unwise marriage to a Canaanite woman Judah fathered three sons: Er, Onan, and Shelah.

i. It isn't hard to see the sons of Israel rapidly being corrupted by their Canaanite neighbors, and what the future will bring if they continued in that land. God had a plan to bring them out.

b. Judah saw there a daughter of a certain Canaanite: Judah, the fourth-born son of Jacob through Leah (Reuben, Simeon, and Levi were before him) had not yet distinguished himself as someone great among his brothers. He was the one who suggested they sell Joseph into slavery (Genesis 37:26).

2. (6-7) Er's marriage to Tamar and his death.

Then Judah took a wife for Er his firstborn, and her name was Tamar. But Er, Judah's firstborn, was wicked in the sight of the LORD, and the LORD killed him.

a. Er, Judah's firstborn, was wicked in the sight of the LORD, and the LORD killed him: We are never told what Er's wickedness was, but obviously it was bad enough that God brought immediate judgment upon him. Growing up with a father from such a messed-up family and with a mother who was a Canaanite did not lead Er in a godly life.

3. (8-10) Onan's refusal to raise up offspring for Tamar.

And Judah said to Onan, "Go in to your brother's wife and marry her, and raise up an heir to your brother." But Onan knew that the heir would not be his; and it came to pass, when he went in to his brother's wife, that he emitted on the ground, lest he should give an heir to his brother. And the thing which he did displeased the LORD; therefore He killed him also.

a. Go in to your brother's wife and marry her, and raise up an heir to your brother: According to the custom of levirate marriage (later codified into law in Deuteronomy 25:5-10), if a man died before providing sons to his wife, it was the duty of his brothers to marry her and to give her sons. The child was considered the son of the brother who died (Onan knew that the heir would not be his) because the living brother was only acting in his place.

i. This was done so the dead brother's name would be carried on. But also it was so the widow would have children to support her. Apart from this, she would likely live the rest of her life as a destitute widow.

b. When he went in to his brother's wife, that he emitted on the ground, lest he should give an heir to his brother: Onan refused to take this responsibility seriously. He was more than happy to use Tamar for his sexual gratification, but he did not want to give Tamar a son he had to support but would be considered to be the son of Er.

i. Onan pursued sex as only a pleasurable experience. If he really didn't want to father a child by Tamar, he should never had sex with her at all. He refused to fulfill his obligation to his dead brother and Tamar.

ii. Many Christians have used this passage as a proof-text against masturbation. Indeed, masturbation has been called "onanism." However, this does not seem to be the case here. Whatever Onan did, he was not masturbating. This was not a sin of masturbation, but a sin of refusing to care for his brother's widow by giving her offspring, and of a selfish use of sex.

4. (11) Judah's unfair dealing with Tamar.

Then Judah said to Tamar his daughter-in-law, "Remain a widow in your father's house till my son Shelah is grown." For he said, "Lest he also die like his brothers." And Tamar went and dwelt in her father's house.

a. Lest he also die like his brothers: One can understand Judah's hesitancy to give his last son as a husband to Tamar. God already judged two of her previous husbands. Judah essentially vowed he would not give Shelah as husband to Tamar as custom and righteousness commanded, but he would simply put her off on the issue.

b. Tamar went and dwelt in her father's house: This was no place for a young, childless widow to be, when there were additional brothers in her husband's family who could fulfill the obligation they owed to their late brother. None of this was the fault of Tamar. All the blame belonged to the sons of Judah.

B. Tamar bears a child by Judah.

1. (12-14) Judah's wife dies, and Tamar realizes Judah will never give his last son to fulfill the obligation to her.

Now in the process of time the daughter of Shua, Judah's wife, died; and Judah was comforted, and went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite. And it was told Tamar, saying, "Look, your father-in-law is going up to Timnah to shear his sheep." So she took off her widow's garments, covered herself with a veil and wrapped herself, and sat in an open place which was on the way to Timnah; for she saw that Shelah was grown, and she was not given to him as a wife.

a. She saw that Shelah was grown, and she was not given to him as a wife: Tamar did not want to face what would be a very difficult existence in that culture or in any culture: life without any husband or children.

b. She was not given to him as a wife: Tamar didn't have the option of just finding another man to marry. She was under the headship of her father-in-law Judah, and he had to give her a husband. He determined whom and when she could marry.

2. (15-18) Tamar sets a trap for Judah, and he has sex with her.

When Judah saw her, he thought she was a harlot, because she had covered her face. Then he turned to her by the way, and said, "Please let me come in to you"; for he did not know that she was his daughter-in-law. So she said, "What will you give me, that you may come in to me?" And he said, "I will send a young goat from the flock." So she said, "Will you give me a pledge till you send it?" Then he said, "What pledge shall I give you?" So she said, "Your signet and cord, and your staff that is in your hand." Then he gave them to her, and went in to her, and she conceived by him.

a. When Judah saw her, he thought she was a harlot, because she had covered her face: After negotiating the price, Tamar demanded a pledge of the future payment of the agreed-upon price (a young goat).

b. Then he gave them to her, and went in to her, and she conceived by him: When Tamar conceived, it certainly was not intended by Judah, but it was definitely planned by both Tamar and God.

3. (19-23) Tamar disappears.

So she arose and went away, and laid aside her veil and put on the garments of her widowhood. And Judah sent the young goat by the hand of his friend the Adullamite, to receive his pledge from the woman's hand, but he did not find her. Then he asked the men of that place, saying, "Where is the harlot who was openly by the roadside?" And they said, "There was no harlot in this place." So he returned to Judah and said, "I cannot find her. Also, the men of the place said there was no harlot in this place." Then Judah said, "Let her take them for herself, lest we be shamed; for I sent this young goat and you have not found her."

a. Judah sent the young goat by the hand of his friend the Adullamite, to receive his pledge from the woman's hand, but he did not find her: Judah sends a friend to pay Tamar, and to retrieve the pledge he left with her. Because Tamar has disappeared, he gives up the pledge, leaving it in her hands.

4. (24-26) Tamar is vindicated and Judah is reproved.

And it came to pass, about three months after, that Judah was told, saying, "Tamar your daughter-in-law has played the harlot; furthermore she is with child by harlotry." So Judah said, "Bring her out and let her be burned!" When she was brought out, she sent to her father-in-law, saying, "By the man to whom these belong, I am with child." And she said, "Please determine whose these are; the signet and cord, and staff." So Judah acknowledged them and said, "She has been more righteous than I, because I did not give her to Shelah my son." And he never knew her again.

a. Please determine whose these are: Tamar, acted shrewdly and vindicated herself against the charge of harlotry. She makes the logical appeal of noting that the one who hired her is just as guilty as she.

b. She has been more righteous than I: however, even Judah could see through to the real issue. He was at fault for not providing for Tamar a son through his last son Shelah.

5. (27-30) Tamar gives birth to twins, Perez and Zerah.

Now it came to pass, at the time for giving birth, that behold, twins were in her womb. And so it was, when she was giving birth, that the one put out his hand; and the midwife took a scarlet thread and bound it on his hand, saying, "This one came out first." Then it happened, as he drew back his hand, that his brother came out unexpectedly; and she said, "How did you break through? This breach be upon you!" Therefore his name was called Perez. Afterward his brother came out who had the scarlet thread on his hand. And his name was called Zerah.

a. Therefore his name was called Perez . . . his name was called Zerah: Matthew 1:3 and Luke 3:33 each list Perez as an ancestor of Jesus the Messiah. God took the son of this ungodly situation and put him in the family line of the Messiah, despite the fact that neither Judah or Tamar were examples of godliness.

i. This is a glorious example of grace. God chose them despite their works, not only to be in the line of the Messiah, but also to have a role in God's plan of redemption.

ii. It also reminds us these sons of Israel were by no means an "all-star team." They were a corrupt and problem-filled family.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 38:1-21

Q: In Gen 38:1-21, why is this account of Judah and Tamar in the Bible?

A: On a scale from a low (not as bad) of 1 to a high (worst) of 10, with sexual immorality being a 10, what would you call intentionally never intending to keep a promise someone was depending on for the rest of her life? - It certainly is more than a 1. There are at least three things we can learn from this.

1. Lest we think that Judah and the other patriarchs were more righteous than everyone else, this and other accounts bring us back to the reality that they were not particularly righteous.

2. The Bible gives us a candid, accurate account of how people lived back then. The Bible does not "sugarcoat" their history in the least. We can learn from what they did wrong as well as what they did right.

3. This shows a type of sin that is present today but is not often discussed: shirking responsibility. This is considered a very serious sin in God’s eyes, since Onan was killed because of it. Judah too did not act responsibility toward his daughter-in-law, and he broke his own word. Judah did not give his son in marriage to Tamar, because he feared for his son’s life, because he mistrusted God’s goodness. Obviously, Jacob did not think Onan refusing to fulfill his responsibility, deserved death.

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 38 (Chapter Introduction)

Overview

Gen 38:1, Judah begets Er, Onan, and Shelah; Gen 38:6, Er’s marriage with Tamar, and death; Gen 38:8, The trespass of Onan; Gen 38:11, Tamar is reserved for Shelah; Gen 38:12, Judah’s wife dies; Gen 38:13, Tamar deceives Judah; Gen 38:27, She bears twins, Pharez and Zarah.

Poole: Genesis 38 (Chapter Introduction)

CHAPTER 38

Judah marries a Canaanitish woman, who bears him three sons, Gen 38:1-5 . He marries his eldest son to Tamar, Gen 38:6 . He being wicked is slain by God, Gen 38:7 . The second son is commanded to marry her, Gen 38:8 . His wickedness, Gen 38:9 ; and death, Gen 38:10 . He promises her his third son, but performs not, Gen 38:11 . She by a subtle practice commits incest with him, Gen 38:13 . He gives her a pledge, Gen 38:18 . She is found with child; Judah commands her to be burnt, Gen 38:24 . She brings to her father the pledge, Gen 38:25 . He acknowledges it; acquits her, and condemns himself, Gen 38:26 . She brings forth two sons, Gen 38:27-30 .

This story is not without difficulty, if we consider how little time is allowed for all the events of this chapter, there being not above twenty-three years between Judah’ s marriage and the birth of Pharez, yea, and the birth of his sons too, Hezron and Hamul, who are said to go into Egypt with Jacob, Gen 46:12 . But there are two ways proposed for the resolution of it, as the phrase, at that time may be understood two ways; either,

1. More largely, for the time since Jacob’ s return from Padan to Canaan, and so the history may be conceived thus, Judah was married some years before the selling of Joseph, though it be here mentioned after it, and so out of its place, as being the foundation of all the following events, which are here placed together, because they followed the selling of Joseph. Judah, and Er, and Onan, and afterwards Pharez, are supposed each to marry and have a child at fourteen years old, which, though unusual, wants not examples both in sacred and profane writers. And they that will quarrel with the Scripture, and question its authority for some such uncustomary occurrences which it relates, show more of impiety than wisdom in it, and shall do well to consider, that God might so order things by his providence, and record such things in his word, upon the same account on which he hath put several other difficult passages in Scripture, partly to try and exercise men’ s faith, humility, and modesty; and partly to punish the evil minds of ungodly men, and for their sins to lay an occasion of stumbling and cavilling at the Scriptures before them that greedily seek and gladly catch at all such occasions. Or,

2. More strictly, for the time following the sale of Joseph, which seems the more probable way, and so the story lies thus, Judah was now about twenty years old when he married, and the three first years he hath three sons, Er, Onan, and Shelah. The two first marry each when they were about seventeen years old. Three years after both their deaths, and when Shelah had been marriageable a year or two, and was not given to Tamar, Judah lies with Tamar and begets upon her Pharez. But as for Hezron and Hamul, they are said to go into Egypt with Jacob, as also Benjamin’ s ten sons are said to go with him thither, to wit, in their father’ s loins, because they were begotten by their father in Egypt, whilst Jacob lived there, of which more in its proper place.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 38 (Chapter Introduction)

The profligate conduct of Judah and his family.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 38 (Chapter Introduction)

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.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. Text and Texture. New York: Schocken, 1979.

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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

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_____. Women and the Word of God. Philadelphia: Presbyterian and Reformed Publishing Co., 1979.

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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_____. "A Letter to President Edman, March 26, 1962." Bulletin of Wheaton College, May 1962, pp. 4-5.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 38 (Chapter Introduction)

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.