And she again conceived and bore a son, and she called his name Onan.
Judah's second son by his Canaanite wife arrives, and his mother names him Onan. The verse reads like a plain birth record. Yet commentators find two things in it: the fruit of a wrong step Judah had already taken, and the start of a line God would not abandon.
Judah left his brothers and settled among the Canaanites before this son was born. One writer points to the wording Scripture uses for that move:
Judah leaves his brothers to join the world of the Canaanite (the Merchant) in all its ruined character. The actual words of Scripture, "went down from," show the course of departure he set out on. They alert the reader that what follows will be marked by sin. Judah's wilful departure will have serious consequences. He will have to learn that he cannot please himself without reaping a harvest of sorrow. He has to learn that "whatever one sows, that will he also reap" (Gal. 6:7).
Another writer reads the three sons' names as a sequence. Er, Onan and Shelah sketch, in order, what Judah's line would prove to be and what God would still keep out of it:
Here at the start, Judah separates himself from his brothers and joins himself to the Canaanite — the "merchant." He marries the daughter of Shuah (or "riches"). These names give us in plain speech the characteristics of the nation in these centuries since the cross! His seed is, however, continued on the earth. God's wrath is on the first two sons, whose names speak: Er of "enmity," and Onan of "iniquity." The third son, Shelah ("sprout"?), speaks of divine power in resurrection bringing out of death. Thus a remnant is preserved.
A study of Bible names gives the sense of Onan in two directions at once — strength, and wrongdoing:
Onan — their vigour (feminine): their iniquity
Both halves of that meaning show up later in the chapter. Onan had strength to give, and he refused to give it:
Onan married Tamar but then refused to grant her the privilege of being the mother of Judah's heir. He was prepared to marry her and enjoy married relations, but he wanted to hold back from giving his strength. The sin that is so displeasing to God in Onan's case was not simply spilling his seed on the ground. It was selfishness. He wanted her to remain a childless and despised widow, and this governed his whole attitude. It was not a single sin but a repeated one, for the word "when" in verse 9 should read "whenever." So, as with his wicked brother, the solemn harvest was reaped, and the Lord slew him too (v. 10).
This chapter does not use the general title "God." It uses the Lord's personal name, and it uses it for judgment on this household:
The chapter needs few words to prove Judah's low moral state. The next chapter needs as few to show Joseph blessed and a blessing. Both mark the name "Jehovah," not just "God": in Genesis 38 He judges the open breaking of His will... And notice this: it was not Reuben or any other of the tribal heads, but Judah, who proposed the sale of Joseph. Now he showed in his house the evil that drew down curse upon curse.
Onan dies childless and under judgment. Yet the family record that holds his name is the record through which Christ came. For one commentator, that is the point of the whole chapter:
Genesis 38 presents one of those remarkable cases where divine grace triumphs gloriously over man's sin. "It is evident that our Lord was descended from Judah" (Heb. 7:14). But how? "Judah was the father of Perez and Zerah by Tamar" (Matt. 1:3). This is striking. God, in His great grace, rises above the sin and folly of man to bring about His own purposes of love and mercy... Man could never have devised such a genealogy. It is entirely divine.
- Departure. Judah "went down from" his brothers first. Onan and his brothers were born after that step — and a man reaps what he sows.
- Names. Er, Onan and Shelah mean enmity, iniquity, and a sprout — two sons under God's wrath, and a third through whom God preserves a remnant.
- Strength. Onan's name means both vigour and iniquity. His sin was strength he held back from another, again and again.
- Jehovah. The chapter uses the Lord's personal name, and it names Him as the One judging the open breach of His will in this household.
- Grace. Christ came through this same family line. No man could have devised such a genealogy; grace wrote it, rising over the worst of man's sin.
And again she bore a son, and she called his name Shelah; and he was at Chezib when she bore him.
Genesis 38 breaks off the story of Joseph to follow Judah, who has left his brothers and married into a Canaanite family. This verse names his third son, Shelah, and adds the town where he was born — a small detail in which commentators find both a warning and a hope.
Shelah is the third son born since Judah left his brothers and married among the people of the land. One writer reads these names as a picture of the nation itself.
Right at the start Judah separates himself from his brothers and ties himself to the Canaanite — the "merchant" — by marrying the daughter of Shuah (which means "riches"). These names tell us in plain words what the nation has been like in the centuries since the cross! Yet his line is still kept going on the earth, even though God's wrath rests on the first two sons. Their names speak of "enmity" (Er) and of "iniquity" (Onan). The third son, Shelah ("sprout"?), speaks of God's power in resurrection, bringing life out of death. So a remnant is preserved.
Shelah's name is read in more than one way. Some take it as "sprout," a word of new growth. In another place the same writer ties the name to peace, and sets the third son against the two who were cut off.
First we are taken back to Er and Onan, so that we remember what kind of history Judah's family had. In these two, the enmity against God, and the iniquity that this enmity shows itself in, are condemned and pass away. No fruit of righteousness — Tamar, the "palm" — can come from them. In the third son, Shelah, Judah's line finds something like its resurrection, and his name speaks of "peace," found here for the first time.
The verse records where Judah was when this son was born. One writer takes that detail as deliberate and reads the town's name beside the child's name.
Shelah is the last son born, and his name is said to mean "a sprout." The people who are now outcasts will yet see a national revival. Israel is the fig tree putting out its leaves. Their long, dark winter will soon be over, and their springtime of sprouting will have come (see Matt. 24:32-35; Song 2:11-13). And the inspired writer is careful to tell us where Shelah was born: "Judah was in Chezib when she bore him." Chezib means "false." So the nation will sprout at a time when false prophets and false Christs are everywhere.
Why does this shameful family record sit in the middle of Joseph's story? One answer is that the contrast is the point.
Genesis 38 interrupts the story of Joseph completely. Genesis 39 takes it up again and at once tells of the great temptation he faced. It seems that the shameful story of Judah is told to sharpen our sense of how firmly Joseph stood when a temptation of the same kind came to him. Judah seems to have been one of the better behaved sons of Jacob. Yet the habits that marked him and his family were evil, and clearly treated as nothing unusual.
These three sons are the first generation of Judah's household, and the line of Christ runs through that household. One writer sees an enemy at work behind what follows.
This passage gives us the first crisis over who will carry on Judah's line. We know that our Lord came from Judah (Matt. 1:3; Heb. 7:14), so we can see Satan pushing his way into these events. His aim was always to hinder the coming and work of the Messiah.
The family that begins in this verse ends the chapter in open shame. Yet Christ came through it.
The chapter needs few words to press home its proof of how low Judah had sunk morally... And notice that it was not Reuben or any other head of a tribe, but Judah, who proposed selling Joseph. Now he showed in his own house the evil that brought curse after curse. In the end the head of that house had to admit the sad shame of Tamar, who was more righteous than he was — though he had sentenced her to die by fire. Yet through this guilty Judah, and through Tamar, came the One who cleanses from all sin by His blood.
- Departure. Judah left his brothers and married among the Canaanites. The three sons here are the fruit of that move.
- Enmity, iniquity, sprout. The names run downhill, then turn up: two sons under God's wrath, and a third who speaks of resurrection and a remnant preserved.
- Chezib. The Bible names the birthplace on purpose. Chezib means "false," and one writer makes it part of the picture, not a stray detail.
- Threat. Judah's household carries the line of Christ, and one writer sees Satan behind this first crisis over who will carry it on.
- Grace. From this exact family — guilty Judah, and later Tamar — came the One who cleanses from all sin by His blood.
And Judah took a wife for Er his firstborn, and her name was Tamar.
Genesis 38 breaks off the story of Joseph to follow Judah, who has settled among the Canaanites. Verse 6 looks like a small family detail: a father chooses a wife for his eldest son. It opens a chapter of failure, and out of that failure God draws the family line of the Messiah.
Judah chose the bride himself. One writer sets that choice beside how Abraham, Isaac and Jacob handled marriage with the Canaanites.
It would seem that Tamar, the daughter-in-law of Judah, was a daughter of the Canaanites, like her mother-in-law. Abraham had been most careful about the choice of a wife for Isaac; she was not to be a daughter of the Canaanites. But Isaac plainly did not step in when Esau took wives from the daughters of the Hittites, though they caused him grief. Isaac charged Jacob not to take a wife from the daughters of Canaan. Yet Jacob does not seem to have been troubled when Judah joined himself to the Canaanites through Shuah, or when he took Tamar to be the wife of his eldest son, Er. There is much instruction for Christians in all this: how very careful we should be about our associations, both for ourselves and for our children.
The verse names Er as the firstborn. What he became had much to do with the father who raised him.
Er was the firstborn of Judah's strength. His father named him, and his name may mean "watchful." Er, it seems, became watchful for chances to do evil… Er deceived himself. But was he not simply following his father? To bring up children in an evil world is not easy. When parents introduce their children to the things of this present evil age, they will find them throwing themselves into it with great energy. And that world lies in ruin, far from God.
Marriage to the firstborn put Tamar in line to carry on Judah's family. Judah later took that right from her.
Tamar had the right to be the mother of Judah's heir. He kept that right from her, and in doing so blamed her for the death of his sons. He did not blame his own sons for any wrong. Judah's favouritism toward his own family blinded him to the truth… Many people today let family ties sway their judgment in important matters.
Why is this chapter placed here at all? One writer sees a deliberate contrast: two men, the same temptation.
Genesis 38 completely interrupts the story of Joseph. It would seem that the shameful story of Judah is told here to heighten in our minds the way Joseph stood firm under a temptation of the same kind. Judah appears to have been among the better behaved of Jacob's sons. Yet the practices that marked him and his family were evil, and it seems they were accepted as nothing very unusual.
This is the same Judah who had sold Joseph. Yet God's line to the Messiah ran straight through his house.
It was Judah, not Reuben or any other of the tribal heads, who proposed the sale of Joseph. Now he showed in his own house the evil that drew down curse on curse. In the end he had to admit the sad shame of Tamar — more righteous than himself, though he had sentenced her to die by fire. Yet by this guilty Judah, and by Tamar, came He who cleanses from all sin by His blood, and will reign over the universe to God's glory.
Matthew's record of Christ's ancestry names four women, and Tamar comes first. Each of the four carries a different note, and Tamar's note is not her goodness.
With Tamar it is her sin that stands out, as with Rahab it is her faith. For Ruth to come in, the sentence of the law has to be set aside. And Bathsheba shows us grace winning even over a believer's sin. A salvation for sinners. A salvation by faith. A salvation from the sentence of the law. An eternal salvation. This is what the simple placing of these names declares… Tamar's sin alone brought her into the Lord's genealogy, and God has taken pains to record, doubly record, this striking fact. In the same way, simply as sinners, we have the right to rejoice in a work done for the need of sinners.
- Choice. Judah picked Tamar for Er, forgetting the care Abraham took over Isaac's marriage. The warning is for our own friendships and our children's.
- Consequence. The son named "watchful" grew watchful for evil, and writers trace that back to the father who raised him in it.
- Claim. The marriage gave Tamar a real right: to be the mother of Judah's heir. Judah's favouritism toward his own sons later took it from her.
- Contrast. The chapter interrupts Joseph's story on purpose. Two men met a similar temptation, and only Joseph stood.
- Conclusion. Through this guilty Judah and this Tamar came the One who cleanses from all sin. Her sin, not her goodness, put her name in Christ's family line — and that is the sinner's own right to rejoice.
And Er, Judah's firstborn, was wicked in the sight of Jehovah, and Jehovah slew him.
Genesis 38 breaks off the story of Joseph to show what was happening in Judah's own home, and verse 7 is the first blow to fall there. Judah's eldest son dies by a direct act of God — and this is the family line that would give Israel her kings.
Er's life begins with his father's choice of a wife from Canaan. One writer sets Judah beside Abraham, Isaac and Jacob, and finds him the worst of the four:
Judah does not guard his household against evil beforehand, as Abraham did. He does not grieve over evil once it has come in, as Isaac did. He is not even careless about it, whether it comes in or not, like Jacob. He brings it in himself! He does nothing less than take a daughter of the Canaanites to be the wife of his son Er!
Er's death is one item in a longer list. Another writer sets out Judah's whole record:
He sold his brother, he deceived his father, he married a Canaanite wife, he had both his sons killed by the Lord for wickedness, he deceived his daughter-in-law when promising his son Shelah to her, then had two sons by the same daughter-in-law (unwittingly).
The name for God in this verse matters. Older translations print it as "Jehovah"; the ESV renders it "the LORD." One writer notes how rarely it appears in the rest of Genesis:
The only places where we find "Jehovah" in the rest of the book are in Judah's case, chapter 38:7-10, where you can see that these are His special ways and His government; and with Joseph sold and in trial, chapter 39.
The same name marks two opposite outcomes in two neighbouring chapters:
The name "Jehovah," not just "God," stands out in both chapters. In Genesis 38 He judges the open breaking of His will. In Genesis 39 He makes the man prosper who sought to please Him, and that in the hardest circumstances — first as a slave, then as a prisoner.
Scripture never tells us what Er did. It tells us who saw it, and how fast God settled the account:
Er was the firstborn of Judah's strength. His father named him, and the meaning of his name may be "watchful." Er clearly became watchful for chances to do evil. He thought his sins would have no consequences. But the biblical principle in Galatians 6:7 holds good for all time: "God is not mocked, for whatever one sows, that will he also reap." Jehovah saw his wickedness, and he reaped what his actions deserved. Pay-day came fast for him: "and the LORD put him to death."
The same writer turns the warning toward the parents:
Er deceived himself. But was he not simply following his father? … When parents introduce their children to the things of this present evil age, they will find them throwing themselves with full energy into the world, in all its ruin and turning away from God.
The names of Judah's three sons carry meanings, and one writer reads God's dealings in them:
Yet his line still goes on in the earth. God's wrath rests on the first two sons, whose names speak — Er of "enmity," and Onan of "iniquity" — while the third son, Shelah ("sprout"?), speaks of the divine power of resurrection, which brings out of death. So a remnant is preserved.
Commentators differ on what Er's name means: one takes it as "watchful," another as "enmity."
God's judgment here is not the last word over this family. The line He strikes is the line that reaches the King of kings:
Judah was about to become not only the royal tribe above all others, but the ancestor of the King of kings. Yet he takes for himself, without any reverence, a daughter of Canaan. No wonder that wickedness killed his firstborn, and disgraceful sin his brother… Such is man, and such is Judah; but such too is God. Where terrible sin abounded, grace abounded far more.
- Sown — Judah married into Canaan, and he picked a Canaanite wife for his son. The evil judged in verse 7 grew in soil his father prepared.
- Seen — Scripture never describes Er's sin. It only tells us who saw it: he was wicked "in the sight of the LORD," and what a man sows he reaps.
- Named — Genesis rarely uses the covenant name in these closing chapters. Here it marks Er's death as God's own government at work, not bad luck.
- Spared — God cuts off enmity and iniquity in the two elder sons. He leaves the third, "sprout," alive: a remnant kept out of death.
- Surpassed — God judged this family, and from this family came the King of kings. Where sin abounded, grace abounded far more.
Then Judah said to Onan, Go in to thy brother's wife, and fulfil to her the brother-in-law's duty, and raise up seed to thy brother.
Judah tells his second son to marry his dead brother's widow and father a child in the dead brother's name. Two questions follow: what duty was Judah calling on, and why did refusing it displease God so deeply?
Judah was not inventing a family arrangement. He was calling on a known custom.
One marked exception was needed to keep up tribal inheritance in Israel. It existed elsewhere, but it applied to no other people as it did to them, and still less to a Christian: a Levirate, or brother-in-law, marriage. It came into force when a man died childless. Then his brother or next of kin was called to raise up offspring for the dead man. The aim was to hold the family line and the inheritance together. If the nearer kinsman refused, the widow had the right to take off his shoe in public and spit in his face.
More than property was at stake.
The law made a merciful provision (Deut. 25:5-10): no man's family should die out while a brother lived to carry on the line. In Israel, to be childless was a disgrace. If a man's name was blotted out — his family dying out — people saw it as a special mark of God's displeasure... In His provision there seems, too, to be a recognition of that hope in the heart of every Hebrew woman: that through her the promise of "the woman's seed" might somehow be fulfilled. This came true literally in the family line kept alive through Ruth.
Judah is giving orders about a marriage. His own marriage had already broken with what his family stood for.
Judah had no regard for the ancient landmark set up by Abraham, who said, "you shall not take a wife for my son from the daughters of the Canaanites" (Gen. 24:3)... The way he chose his wife is suggested by the phrase "And Judah saw," much the same as Samson in later years... There was no thought of making a choice according to the mind of God.
Onan obeyed the letter of his father's command and refused its whole purpose.
Onan married Tamar but then refused to grant her the privilege of being the mother of Judah's heir. He was prepared to marry her and enjoy conjugal relations, but he wanted to hold back his strength. The sin that is so displeasing to God in Onan's case was not simply spilling his seed on the ground, but selfishness. He wanted her to remain a childless and despised widow, and his whole attitude was governed by this. It was not a single sin but a repeated one, for the word "when" in verse 9 should read "whenever."
Judah's line survives this chapter. Some writers find that outcome written into the meaning of his three sons' names.
His seed still continues on the earth, even though God's wrath rests on the first two sons. Their names speak: Er of "enmity," and Onan of "iniquity." The third son, Shelah ("sprout"?), speaks of divine power in resurrection, bringing life out of death. So a remnant is preserved.
The line Onan refused to continue went on anyway. The New Testament does not hide where it led.
"It is evident that our Lord was descended from Judah" (Heb. 7:14). But how? "Judah was the father of Perez and Zerah by Tamar" (Matt. 1:3). This is especially striking. God, in His great grace, rises above the sin and folly of man to bring about His own purposes of love and mercy... How plain it is that when we reach the close of the first chapter of Matthew, it is "God manifest in the flesh" we find. Man could never have devised such a genealogy.
- Duty. The command was a levirate marriage. When a man died childless, his brother fathered a child to keep the dead man's name and inheritance alive in Israel.
- Dread. Israel saw a blotted-out name as a mark of God's displeasure. Every Hebrew woman's hope of childbearing touched the promise of "the woman's seed."
- Descent. Judah had already chosen his own wife by sight, with no thought of choosing according to the mind of God.
- Denial. Onan took the marriage and refused the child. God judged his selfishness — a sin he repeated, not a single lapse.
- Deliverance. The line two sons could not continue ran on to Christ — a genealogy naming Tamar that no man would have designed.
But when Onan knew that the seed should not be his own, it came to pass when he went in to his brother's wife, that he spilled [it] on the ground, in order to give no seed to his brother.
Genesis 38 pauses the story of Joseph and turns to Judah's family. Verse 9 shows a man taking his brother's widow while making sure she would never bear his brother's heir. The act looks technical. Commentators look behind it to the motive, and to why the Lord answered it with death.
Behind the verse stands a custom that later became law in Israel. Its aim was not private happiness but the survival of a family line and its land.
One marked exception was needed to keep up tribal inheritance in Israel: a levirate, or brother-in-law, marriage. It existed elsewhere too, but it applied to no other people as it did to Israel, and still less to a Christian. It was used when a man died childless. His brother or next of kin then had to raise up a child for the dead man. The aim was to bind up the family line and the inheritance. This mattered so much that if the nearer kinsman refused, the widow had the right to take off his shoe in public and spit in his face.
What was at stake for the widow and the dead man was more than property.
The law made a merciful provision: no man's family should die out while a brother was still alive to carry on the line. In Israel, to be childless was a disgrace. For a man's name to be blotted out — his family dying out — counted as a special mark of God's displeasure.
The verse itself gives the motive: Onan knew the child would not count as his. One writer names the sin behind that, and reads verse 9 as "whenever," not "when" — a habit, not one lapse.
Onan married Tamar but then refused to grant her the privilege of being the mother of Judah's heir. He was prepared to marry her and enjoy the relationship, but he wanted to hold back from giving of his strength. In Onan's case, the sin that is so displeasing to God was not simply spilling his seed on the ground. It was selfishness. He wanted her to stay a childless and despised widow, and that desire ruled his whole attitude. It was not a single sin but a repeated one, for the word "when" in verse 9 should read "whenever."
Another writer calls it a broken agreement.
Onan, the second son, agreed to take Er's widow as his wife so as to have a child who would count as his brother's. But he did not honour his side of the agreement, and the Lord considered this serious enough to kill him too. The reason was his complete selfishness: the child would not count as his own, though in fact it would be.
Genesis names God in two ways, and the difference matters. One writer marks where the name "Jehovah" appears in the book.
In the rest of the book, "Jehovah" appears in only three places. The first is Judah's case, chapter 38:7-10, where one sees His special ways and His government. The second is Joseph sold and in trial, chapter 39. The third is Jacob's waiting for His salvation. We often get "God" — His dealings as ruling all things, in contrast with men.
This is the family through whom the Messiah would come, and the chapter opens a crisis over who will carry that line forward.
This passage gives us the first crisis of succession in Judah. We know that our Lord came from Judah, so we can see Satan breaking into the situation. His aim was always to hinder the coming and work of the Messiah.
One writer asks why this chapter breaks into the story of Joseph at all.
It seems the sorry story of Judah is told to bring out all the more how Joseph stood firm under a temptation of the same kind. Judah appears to have been among the better behaved of Jacob's sons. Yet the practices that marked him and his family were evil, and clearly accepted as nothing unusual.
Onan refused to raise up his brother's line. It came anyway, and Scripture kept the record of the failure.
Tamar's sin was the very thing that brought her into the Lord's genealogy. And it is simply as sinners that we have the right to rejoice in a work done for sinners. In a day that is near, Judah will find his right standing not in legal righteousness, and not in mere descent from Abraham, but in the truth that God has stressed for us here.
- Duty. The custom protected two things: a dead man's name and inheritance, and his widow's hope of a child.
- Withholding. Onan took the marriage and refused the duty. Commentators put the offence in his selfishness, and in a habit he kept repeating.
- Government. The chapter uses God's covenant name, Jehovah. These deaths were His own direct dealing with Judah's line.
- Design. The Messiah would come through this line. Onan refused the very heir it needed, and Satan's hand was behind the crisis.
- Grace. The line survived. Tamar's name stands in the Lord's genealogy, sin and all, so that sinners may rejoice in a work done for sinners.
And the thing which he did was evil in the sight of Jehovah, and he slew him also.
This is the second death in Judah's family, and Genesis marks it with the name "the LORD." Two questions follow. What was so evil in what Onan did? And why does this dark story sit inside the family line that leads to the Messiah?
The act described in verse 9 was not the whole offence. Onan took the marriage and refused the duty that came with it.
Onan married Tamar, but then refused to grant her the privilege of being the mother of Judah's heir. He was prepared to marry her and enjoy relations with her, but he wanted to hold back his strength. In Onan's case, the sin that so displeases God was not simply spilling his seed on the ground. It was selfishness. He wanted her to stay a childless and despised widow, and that desire drove everything he did. It was not a single sin but a repeated one, for the word "when" in verse 9 should read "whenever."
Another writer frames it as an agreement made and then broken:
He did not keep his side of the agreement, and the Lord considered this serious enough to kill him too. The reason was his complete selfishness: the child would not count as his own, even though it really would be.
Which name for God the text uses matters here. Genesis does not simply say "God." It uses "the LORD" — Jehovah.
In the rest of the book, the name "Jehovah" is used in only a few places. One is Judah's case, chapter 38:7-10, where you can see that these are His own special ways and His government. Another is Joseph sold and in trial, chapter 39. Another is after Dan, where Jacob waits for His salvation, chapter 49:18 — the longing of an Israelite for the coming kingdom.
So this death is not bad luck. It is God dealing with Judah's house in His own government.
Onan's death is the second in a row. Judah watched his own household fall apart under God's hand.
Judah could have cried out, "My house is not so with God!" Er, his firstborn, "was wicked in the sight of the LORD, and the LORD put him to death." Then Onan, his second son, rebelled against his father's command, and the Lord killed him too.
Judah had married into Canaan, and the results showed in his sons.
Judah was to be the leading royal tribe and the ancestor of the King of kings. Yet he shamelessly takes a daughter of Canaan for himself. No wonder that wickedness killed his firstborn, and disgrace killed his brother.
Some writers find meaning in the names of Judah's three sons. They read the loss of the first two as a picture of God's dealings with the nation.
Judah's line still continues on the earth, even though God's wrath is on the first two sons. Their names speak of "enmity" (Er) and "iniquity" (Onan). But the third son, Shelah ("sprout"?), speaks of divine power in resurrection, bringing life out of death. In this way God preserves a remnant.
The text itself does not give these meanings. Commentators offer them as a suggestion.
This chapter is one of the ugliest in Genesis, yet God does not abandon Judah. The same story that records two deaths also carries the line that leads to Christ.
Yet from this guilty Judah, and from Tamar, came the One who cleanses from all sin by His blood. He will reign over the universe to God's glory. That reign goes far beyond all that Joseph pictured, just as He went far lower in humiliation and suffering.
God's answer to this chapter is not to cover it up.
Tamar's name appears in the Lord's genealogy in the gospel of Matthew. Her sin alone brought her there, and God has taken pains to record this striking fact — and to record it twice. In the same way, simply as sinners, we have the right to rejoice in a work done for the need of sinners.
- Selfishness — the sin was not one physical act. It was a settled refusal to give his brother an heir, repeated every time. Verse 9 means "whenever," not "once."
- Seen — the name "the LORD" marks this death. It shows God's own ways and His government at work in Judah's house.
- Sown — Judah married into Canaan, and he reaped the harvest in his sons. What the father allowed, the next generation acted out.
- Spared — two sons are gone, but a third remains. Some read Shelah's name as "sprout": a remnant brought out of death.
- Saved — the line God judged is the line God kept. Tamar's name stands in Christ's genealogy, and it was her sin that brought her there.