Posted on by Abe Austin

Scriptural Analysis- Genesis 38:19-23

19 And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood. 

20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand: but he found her not. 

21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place. 

22 And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place. 

23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

Judah attempted to make good on his deal with the unknown prostitute, but he sent a friend to bring her the promised kid instead of going himself. I can’t help but suspect he was anxious to not associate with the woman any longer than what it took to get what he wanted from her. In verse 23 he admits that he does admit that he has some shame in this area.

Judah’s desire to pay off the woman and get back his things is reminiscent of his attempts to offload Tamar on her father. In each case he was trying to wash his hands of a problem, trying to clear himself of responsibility, but without actually resolving it.

Which, of course, is something that we can all relate to as well. We do something selfish or lustful or conniving, and we quickly try to flee the scene, concerned only that we not be caught in association. It is a desire to live without consequence, to reap the benefits as if we had chosen rightly, but dodge the punishments for having actually chosen wrong.

Which, ironically enough, is the very same freedom that the gospel of Jesus Christ offers us! We can have the burden of our sins placed on another and live freely, as if we had never done the wrong. But the first step towards receiving that freedom is not to run from our mistakes, it is to wholeheartedly own them. Only when we make space to hold our failings do we have the option to then hand them over to a willing Savior. We run from God so we won’t have to face consequences, but He has been trying to take them from us all along!

Posted on by Abe Austin

Scriptural Analysis- Genesis 38:15-18

15 When Judah saw her, he thought her to be an harlot; because she had covered her face.

16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?

17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?

18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.

The family soap opera takes a shocking turn as Tamar seduces her own father-in-law under the pretense of being a prostitute. As mentioned before, Judah had tried to pawn her off on her family, not leaving her many honorable recourses if she wanted to bear children, but this is still a highly unpleasant solution to her problem.

Fortunately for Tamar she thinks ahead, and tricks Judah into giving her all the personal signifiers that he is carrying. In other words, she takes his identity from him. And so it is with us whenever we give into temptation also. We do not only perform the act, we sell a part of ourselves to it. By her guile Tamar gained a position of power over Judah by obtaining direct evidence of his own shame. So, too, when we give a part of ourselves to sin, it gains power to drive us where we would not.

Posted on by Abe Austin

Scriptural Analysis- Genesis 38:11-14

11 Then said Judah to Tamar his daughter in law, 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.

12 And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.

13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.

14 And she put her widow’s garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.

Judah had now lost two of his three sons, each while they were married to Tamar. He spoke kindly to her, promising that his third son would be her husband once he was old enough, but in the meantime she needed to return to her father’s house.

Evidently that was a lie, though, as in verse fourteen we learn that the third son, Shelah, was now old enough to marry, but still not given to Tamar for a husband. Judah was perfectly content to have her live out the rest of her days as a widow, with little prospect of finding any other husband to care for her, and thus no children to care for her either. Thus he was really pawning her off, not wanting to deal with her problem.

But if Judah thought his troubles were past him he was soon disappointed by the death of his wife. He had elected to go and join himself with a pagan people, and had intermingled his family with their lineage and their ways, and all around him his household was dying prematurely.

Much humbling had been inflicted upon Judah, but still his moment of repentance was not at hand. There was yet another uncomfortable trial to pass through before he would be willing to admit his own unworthiness, and it would come at the hand of Tamar, waiting on the road in a veil.

Posted on by Abe Austin

Scriptural Analysis- Genesis 38:6-10

6 And Judah took a wife for Er his firstborn, whose name was Tamar. 

7 And Er, Judah’s firstborn, was wicked in the sight of the Lord; and the Lord slew him. 

8 And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother. 

9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother. 

10 And the thing which he did displeased the Lord: wherefore he slew him also

Things didn’t turn out very well for Judah’s first two sons. Each of them died prematurely, as a result of one wickedness or another. We do not know what Er’s crime was, but Onan’s had to do with not fulfilling his obligations under levirate law. This law stated that if a man was married, but died without children, then his brother would take his wife and have children with her. This was meant both as a respect to the prematurely deceased brother, as well as a boon to the widow, who would depend upon the care of her children in her elder years.

The details of this ritual will later be spelled out in the law given by Moses, but evidently it was already a custom many years prior. Certainly it seems a strange tradition today, one that is based on social constructs that we have long since distanced ourselves from. As such, I think it would be difficult for any of us today to fully appreciate all the feelings that would have been going through Tamar, Judah, and Onan at this time. It does that this was an intensely awkward situation for them, though, and surely it is an awkward passage for us to read through as well.

Which brings up an interesting point. The religious are often stereotyped as being stuffy and prudish, but the book that is the very bedrock of Christian and Jewish belief is an unapologetic and explicit record. The sexuality, violence, and depravity that affected these people was very real, and the book does not shy from recounting these details. Among all the other things that the Bible is, it is a very intimate look into both the best and worst of humanity.

Posted on by Abe Austin

Scriptural Analysis- Genesis 38:1-6

1 And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. 

2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. 

3 And she conceived, and bare a son; and he called his name Er. 

4 And she conceived again, and bare a son; and she called his name Onan. 

5 And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

In Genesis 39 we will return to the story of Joseph, but first the Bible takes a detour to develop the story of Judah. Judah was the fourth-born of Leah, the last of the first set of sons born to Jacob. After him two sons were born to Bilhah, then two to Zilpah, then two again to Leah, and finally two to Rachel.

This there were three sons elder than Judah, and we have previously discussed how Reuben had sullied himself by adultery with his father’s wife Bilhah, and also Simeon and Levi by slaying the men of Shechem. Thus far all Judah has been guilty of is despising his brother and suggesting that they sell him to Egypt, though that might have been an attempt to save Joseph’s life. Now, however, we will take a view on Judah’s adult life, and it is a distasteful scene, fit for a modern soap opera.

It begins with Judah leaving his father to spend time with the people of the land. Then, like his uncle Esau, that leads to him taking a Canaanite woman to be his wife, someone who is outside of the covenant. There can be no doubt that he knew this was offensive to his father and God, but it does not seem like he was concerning himself with matters of virtue heretofore anyway. Together, Judah and this Canaanite woman have three sons: Er, Onan, and Shelah. Now the stage is set and next we will begin to see how their unpleasant inter-relationships worked out.

Posted on by Abe Austin

Scriptural Analysis- Genesis 37:36

36 And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, and captain of the guard.

While family drama would continue to take place at home, Joseph was sold off and separated from all of that. From now on he would have his own problems to deal with, and a whole new story was unfolding for him in Egypt.

Egypt is of recurring importance throughout the Old Testament, and it takes on many roles, entwining itself in the fate of the Israelites, sometimes for good and sometimes for evil. At this point Egypt appears to be for evil, the land of Joseph’s unjust oppression, but in a few years that will change, and Egypt will become a place of refuge.

I can’t help but wonder if Joseph felt he was already at the lowest point of his life, a slave in a strange land, but soon he will descend even further, cast out of his lowly station to become a prisoner. Before we get to that, though, we have to take a detour with Judah for chapter 38.

Posted on by Abe Austin

Scriptural Analysis- Genesis 37:32-35

32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no.

33 And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.

34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

Joseph’s brothers wrenched his coat off his body, tore it to pieces, dipped it in blood, and then had the audacity to ask Jacob whether it was Joseph’s, as if they didn’t already know! It is interesting that the question they phrase their question as “whether it be thy son’s coat.” Could they not even bring themselves to say, “our brother’s coat?” The strange verbiage makes them sound as if they were strangers to Jacob, but then, I suppose in this moment they truly are. They are lying and pretending, presenting a face to him that is far removed from reality.

But this is not all. They then continued to lie through their teeth when they rose up to comfort their father. The very men that deprived this man of his son would then pretend to be sympathetic for his loss! Jacob thankfully rejected their overtures, even if he did not fathom what sort of vipers he had all about him.

Posted on by Abe Austin

Scriptural Analysis- Genesis 37:29-31

29 And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.

30 And he returned unto his brethren, and said, The child is not; and I, whither shall I go?

31 And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;

Reuben’s language to his brothers is very interesting here. It is as if he thinks he is giving them new news. “The child is not!” Does this mean they did not tell him what they had done with Joseph? Was he left to assume that some unknown mischief had taken his brother? Did he never know that his brother had been sent away to Egypt until they met him years later?

I also find interesting his other statement “and I, whither shall I go?” Joseph was the one who had been sold, but Reuben feels lost in this moment as well. As the eldest of all the brethren he might have felt a special responsibility for all of the others, even Joseph. Now that he had failed in that responsibility he had a sense of having misplaced his own self.

And yet, Reuben wasn’t ready to come clean to his father. Rather than tell the man what they had done, Reuben went along with concocting a falsehood about some wild beast killing Joseph. All the brothers had some humbling to go through before they would be ready to own their wrongs.

Posted on by Abe Austin

Scriptural Analysis- Genesis 37:25-28

25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.

26 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?

27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.

28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

Now it is Judah who changes the plan for Joseph, suggesting that they sell him into slavery rather than leave him to die. The thought occurs to me that, like Reuben, he might have been doing this as a way to save Joseph from his brothers. Unlike with Reuben, we don’t have a verse specifically telling us what his intent is, but it does seem a possibility.

If Judah really was trying to help Joseph, then it is interesting that Joseph’s loss was a combined coincidence of two brothers trying to save him without realizing that that’s what the other one was trying to do as well. If that is the case, it only goes to show that Joseph being sold into Egypt was inevitable, an event that God had dictated to happen, for reasons He only understood at this time.

But if, on the other hand, Judah’s motivation really was “what profit is it if we slay our brother,” then this is a horrible thing. This would mean he was deciding which way we wanted to ruin his younger brother’s life on the basis of what was most beneficial to him personally. And even if this wasn’t Judah’s actual motivation, all of his brothers still agreed to its logic!

Though, then again, who knows? Maybe they agreed to it because they were coming to realize that they didn’t really want to kill their brother and here was an opportunity to somewhat spare him. Wouldn’t it be a fascinating thing if none of the brothers were okay with what was happening, but none of them spoke plainly because they thought they were the only one that felt this way?

Either way, the outcome was the same. Joseph was sold to Egypt because that was where God needed Joseph to go. And he was sold for twenty pieces of silver, which is another parallel to the story of Jesus, who was sold for thirty.

Posted on by Abe Austin

Scriptural Analysis- Genesis 37:22-24

22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. 

23 And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; 

24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it.

Reuben sought to save Joseph, but he had to account for the other brothers’ wrath. Perhaps if he stood entirely on the side of Joseph they would have killed him as well, so instead he suggested that they throw him into a pit in the middle of the wilderness. The idea was that Joseph would still die, there wasn’t even any water for him to drink, but it would spare them from directly staining their hands with his blood.

But as verse 22 reveals, this was all a ruse. Rueben’s actual intention was to come back to the pit after the others had left and get Joseph out of it. Perhaps then he would have urged Joseph to venture out on his own, or maybe he was hoping the others would have calmed down enough to bring the boy back home. In either case, though, this plan of Reuben’s was not to be.

Todays verses again parallel the story of the Savior. Both Joseph and Jesus were betrayed by their brethren and consigned to death. Both of them had a sympathetic ear in Pilate and Reuben, who each tried to save the condemned man but failed. Also, the tearing of Joseph’s cloak seems symbolic to me of when Jesus’s body was torn by the whip before being raised on the cross.

Thus, in many ways Joseph was alone in this suffering, but at the same time he also had a Savior who would endure the same manner of afflictions, and who would therefore know how to speak comfort to his soul. And though that Savior wouldn’t pass through those afflictions until many years later, I believe that in the celestial perspective all of time is laid out as one, and an experience of the future can be called upon to empathize with what has happened in the past.