In reading the Old Testament, one may consider how Biblical narratives open the door to a deeper understanding of who God is by understanding how He works through the lives of His own. By meditating on His faithfulness, providence, and sovereignty seen through the pages of redemptive history, we are encouraged with hope that fuels perseverance in the faith. Truly, we serve a God who “does all things well” (Mark 7:37). 

Consider for a moment, the art of storytelling. The author of any good story would certainly be masterful in weaving details toward a desired end in a way that allures and engages the reader — orchestrating intended emotive responses at just the right moments and stirring lingering thought long after the awaited conclusion. There is always intention behind what elements are involved. Good listeners may glean from: the setting and location of certain events, the fluctuations of pace and tone, recognizing the motivations, patterns of behavior, and sudden developments within characters. Noticing what knowledge is withheld and what is revealed to the audience. The building of tension, and long-awaited relief that accompanies the unravelling of conflict and long-awaited justice. There is great joy and treasure to be found in the thoughtful reading of the living and active Word of God!

Our text of focus, Genesis 38, is one that is uncomfortable to sit through. It seems oddly placed within such a beautiful story of God’s providence and deliverance. In its larger context, we see how God is orchestrating events to bring Joseph to power in Egypt — preparing him to save his people from the coming famine which would ultimately secure the line of the coming messiah from Abraham’s seed. This short story of some household drama in Judah’s family seems like an interruption or diversion. Yet, this detour will serve to emphasize its significance and give added insight to the overarching narrative that is unfolding. 

In just 30 verses, we are invited to contemplate the deeply corrupt nature of the human heart, exposed to horrendous acts of evil behind closed doors, witnesses to heart-wrenching betrayal, privy to patterns of behavior and the unexpected development of certain characters. We are shocked by unorthodox acts of strategic righteousness, allured by cunning womanhood and redemptive manhood, beguiled by the dynamics of social power and their sudden shifts. We are encouraged by the providence of God, captivated by climactic relational tension, ironic justice, and unexpected mercy. We are invited to know a God who sees and knows all things, who defends the most vulnerable, and promises to “bring forth your righteousness as the dawn, your vindication as the noonday sun‘” (Psalm 37:6).

Yet, the story of Judah and Tamar will actually begin on quite a flat and ordinary note. The slope of this narrative begins to descend as “Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah” (38:1). Judah — the fourth son of Jacob and Leah, outshined by the beloved Joseph. Judah — one of many brothers who conspired to kill Joseph, stripped him of his robe, and threw him into a pit. Judah — who then said to his brothers, “what profit is it if we kill our brother and conceal his blood? Come, let us sell him to the Ishmaelites and let not our hand be upon him” (Gen 37:26). Judah — who then accompanied his brothers in perpetuating the lie of Joseph’s demise to cover their crime. Judah — who likely grew tired of the unaddressed, hidden guilt from watching his father wither away in grief. Now, he goes down to dwell among the Canaanites. Has anything good ever come of turning aside to abide in the company of the wicked? 

Tamar is soon introduced as one who was simply “taken”. She is portrayed to be a woman who is silent, passive, a means to an end, and one who bears the consequences of the actions of others. Socially, she is a powerless woman who is subject to that which happens to her. Judah took her as a wife for Er, his firstborn. Then, the LORD put Er to death because he was evil in His sight. According to the law, she was to be given to Onan, the second born. Having children would secure her future and place in the household. But Onan knew the offspring would not be his, and so prevented her from becoming pregnant. The LORD killed Onan. 

Twice a widow to two wicked husbands, Tamar is the only one apart from YHWH who knew the truth of Onan’s evil act, but she did not voice out against him. Did she feel fearful, ashamed, or powerless? She is a woman who is spoken often about, but not spoken to. In this cultural context, she has no control over her life and decisions are quickly made for her. Tamar’s story already echoes the common biblical motif of “the barren woman”. As the audience, we know that the LORD put Er and Onan to death, but Judah does not know. Only Shelah is left, and this father is afraid. He could not give his son to her, not his only son. So, he sends her home, exhibiting the double duplicity of pretending to uphold a righteous commitment to uphold the law once Shelah has grown up, while simultaneously hoping this problem just goes away. In silent submission, Tamar journeys home. Judah seems conveniently content to let Tamar carry the disgrace and suspicion of having two dead husbands back to her father’s house. But God sees the intentions of all hearts. Nothing is hidden from Him. 

So far, we have seen the disappointing use of man’s God-given authority to serve one’s own interests and protect one’s own assets rather than care and provide for the least of these. Judah is a man who seeks control, takes, withholds, sends away, ignores, and protects his own interests. In fear of his line dying out, he actually threatens it himself by sending Tamar home. Readers are reminded of a looming question that has yet to be answered in the Joseph narrative: which son of Jacob will inherit the blessing given to Abraham? 

The SOAP Bible Study Method 

(S) – Scripture: Genesis 38:1-11

(O) – Observe: What do you observe about the text within its broader context? What do you notice about the names, behaviors, and qualities of each person mentioned? How does Judah seem to respond to his guilt from conspiring against Joseph? What do you notice about the roles of men and women in society during this time? How is God’s authority shown in this text? 

(A) – Application: How do we respond to guilt in our own lives? What is the danger of turning aside to abide in the company of the wicked? How is dishonorable manhood displayed here? What does self-sacrificial leadership actually look like in the home? Who has God called us to care for? In what ways do we show piety but secretly harbor selfish desires? What does fear reveal about our heart condition before God?

(P) – Prayer: Lord, as we come to your Word, may your Holy Spirit illumine our eyes and heart with understanding and wisdom. In meditating and engaging with the living Word of God, may we better know your character. Point us toward wise living and faithful stewardship of the responsibilities you have given us and those whom you have placed in our lives to care for. May we be wise not to walk with the wicked, but delight in your law and love the fellowship of those who are resolved to seek Christ. When faced with guilt and shame, may we not run from you, but toward you by the blood of Christ who promises to intercede for us. You have wiped away our iniquities as far as the East is from the West. May we treasure the truth that nothing is hidden from you, that you know and see, and promise to uphold us through every trial and temptation we face.