Sacred Texts Christianity Calvin Index Previous Next
Calvin's Commentaries, Vol. 2: Genesis, Part II, tr. by John King, [1847-50], at sacred-texts.com
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.
1. Fuit autem tempore illo descendit Jehudah a fratribus suis, et declinavit ad virum Hadullamitem, et nomen ejus 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.
2. Et vidit ibi Jehudah filiam viri Chenaanaei: et nomen ejus Suah: qui accepit eam, et ingressus est ad eam.
3. And she conceived, and bare a son; and he called his name Er.
3. Quae concepit, et peperit filium, et vocavit nomen ejus Her.
4. And she conceived again, and bare a son; and she called his name Onan.
4. Et concepit adhuc, et peperit filium, et vocavit nomen ejus 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.
5. Et addidit adhuc, et peperit filium, et vocavit nomen ejus Salah: erat autem in Chezib, quando hunc ipsa peperit.
6. And Judah took a wife for Er his firstborn, whose name was Tamar.
6. Et accepit Jehudah uxorem ipsi Her primogenito suo, et nomen ejus Thamar.
7. And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.
7. Verum erat Her primogenitus Jehudah malus in oculis Jehovae, ideo interemit eum Jehova.
8. And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.
8. Et dixit Jehudah ad Onan, Ingredere ad uxorem fratris tui, et affinitatem contrahe cum ea, et suscita semen fratri tuo.
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.
9. Et cognovit Onan, quod non sibi futurum esset semen: et erat quando ingrediebatur ad uxorem fratris sui, corrumpebat semen super terram, ne poneret semen fratri suo.
10. And the thing which he did displeased the LORD: wherefore he slew him also.
10. Displicuit autem in oculis Jehovae quod fecit, ideoque mori fecit etiam eum.
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.
11. Et dixit Jehudah ad Thamar nurum suam, Mane vidua in domo patris tui, donec crescat Selah filius meus: dicebat enim, Ne forte moriatur etiam ipse, sicut et fratres ejus, et abiit Thamar, et mansit in domo patris sui.
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.
12. Et multiplicati sunt dies, et mortua est filia Suah uxor Jehudah: et consolatus est se Jehudah, et ascendit ad tonsores ovium suarum, ipse, et Hirah amicus ejus, Hadullamita in Thimnath.
13. And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
13. Et nuntiatum fuit ipsi Thamar, dicendo, Ecce, socer tuus ascendit in Thimnath ad tondendum oves suas.
14. And she put her widow’s garments off from her, and covered her with a vail, 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.
14. Tunc removit vestes viduitatis suae a se, et operuit se velamine, et celavit se, mansitque in ostio Henaim, quod erat juxta viam Thimnath: viderat enim quod creverat Selah, ipsa vero non fuerat data ei in uxorem.
15. When Judah saw her, he thought her to be an harlot; because she had covered her face.
15. Et vidit eam Jehudah, et putavit eam esse meretricem: operuerat enim faciem suam.
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?
16. Et declinavit ad eam e via: et dixit, Age quaeso, ingrediar ad to (non enim noverat quod nurus sua esset). Illa dixit, Quid dabis mihi, si ingrediaris ad 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?
17. Et ait, Ego mittam hoedum caprarum de pecudibus. Et dixit, Num dabis pignus donec miseris?
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.
18. Et dixit, Quod pignus vis ut dem tibi? Et dixit, Sigillum tuum, et pallium tuum, et virgam tuam, quae est in manu tua. Et dedit ei: et ingressus est ad eam, et concepit ex eo.
19. And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.
19. Illa surrexit, et abiit, et removit velamen suum a se, et induit se vestibus viduitatis suae.
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.
20. Et misit Jehudah hoedum caprarum per manum amici sui Hadullamitae, ut caperet pignus e manu mulieris; qui non invenit eam.
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
21. Et interrogavit viros loci illius, dicendo, Ubi est meretrix illa in Henaim juxta viam? Et dixerunt, Non fuit hic meretrix. Illa in Henaim juxta viam? Et dixerunt, Non huit hic meretrix.
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
22. Reversus est ergo ad Jehudah, et dixit, Non inveni eam: et etiam viri illius loci dixerunt, Non fuit hic meretrix.
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.
23. Et dixit Jehudah, Capiat sibi, ne forte simus in probrum: ecce, misi hoedum hune, et to non invenisti eam.
24. And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.
24. Et fuit, circiter post tres menses, nuntiatum fuit ipsi Jehudah, discendo, Fornicata est Thamar nurus tua, et etiam ecce, est gravida ex fornicationibus. Et dixit Jehudah, Educite eam, et comburatur.
25. When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff.
25. Ipsa, quum educeretur, misit ad socerum suum dicendo, De viro cujus haec sunt, sum gravida. Et dixit, Agnosce quaeso, cujus sint sigillum, et pallium, et virga isthaec.
26. And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.
26. Et agnovit Jehudah, et dixit, Justior me est: ideireo enim hoec fecit, quod non dedi eam Selah filio meo. Verum non addidit adhuc cognoscere eam.
27. And it came to pass in the time of her travail, that, behold, twins were in her womb.
27. Et fuit, in tempore quo parturiebat ipsa, ecce, gemini erant in utero ejus.
28. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
28. Fuit autem, ea pariente, unus dedit manum, et accepit obstetrix, et ligavit ad manum ejus coccinum, dicendo, Iste egressus est prior.
29. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.
29. Et fuit, quum retraheret manum suam, ecce, egressus est frater ejus, et dixit, Cur rupisti super to interstitium? Et vocavit nomen ejus Peres.
30. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
30. Et postea egressus est frater ejus, ad cujus manum erat coccinum: et vocavit nomen ejus Zerah.
1. And it came to pass at that time, that Judah. Before Moses proceeds in relating the history of Joseph, he inserts the genealogy of Judah, to which he devotes more labor, because the Redeemer was thence to derive his origin; for the continuous history of that tribe, from which salvation was to be bought, could not remain unknown, without loss. And yet its glorious nobility is not here celebrated, but the greatest disgrace of the family is exposed. What is here related, so far from inflating the minds of the sons of Judah, ought rather to cover them with shame. Now although, at first sight, the dignity of Christ seems to be somewhat tarnished by such dishonor: yet since here also is seen that “emptying” of which St. Paul speaks, 138 it rather redounds to his glory, than, in the least degree, detracts from it. First, we wrong Christ, unless we deem him alone sufficient to blot out any ignominy arising from the misconduct of his progenitors, which offer to unbelievers occasion of offense. Secondly, we know that the riches of God’s grace shines chiefly in this, that Christ clothed himself in our flesh, with the design of making himself of no reputation. Lastly, it was fitting that the race from which he sprang should be dishonored by reproaches, that we, being content with him alone, might seek nothing besides him; yea, that we might not seek earthly splendor in him, seeing that carnal ambition is always too much inclined to such a course. These two things, then, we may notice; first, that peculiar honor was given to the tribe of Judah, which had been divinely elected as the source whence the salvation of the world should flow; and secondly, that the narration of Moses is by no means honorable to the persons of whom he speaks; so that the Jews have no right to arrogate anything to themselves or to their fathers. Meanwhile, let us remember that Christ derives no glory from his ancestors; and even, that he himself has no glory in the flesh, but that his chief and most illustrious triumph was on the cross. Moreover, that we may not be offended at the stains with which his ancestry was defiled, let us know that, by his infinite purity, they were all cleansed; just as the sun, by absorbing whatever impurities are in the earth and air, purges the world.
2. And Judah saw there a daughter of a certain Canaanite. I am not satisfied with the interpretation which some give of “merchant” to the word Canaanite. For Moses charges Judah with perverse lust, because he took a wife out of that nation with which the children of Abraham were divinely commanded to be at perpetual strife. For neither he nor his other brethren were ignorant that they sojourned in the land of Canaan, under the stipulation, that afterwards their enemies were to be cut off and destroyed, in order that they might possess the promised dominion over it. Moses, therefore, justly regards it as a fault, that Judah should entangle himself in a forbidden alliance; and the Lord, at length, cursed the offspring thus accruing to Judah, that the prince and head of the tribe of Judah might not be born, nor Christ himself descend, from this connection. This also ought to be numbered among the exercises of Jacob’s patience, that a wicked grandson was born to him through Judah, of whose sin he was not ignorant. Moses says, that the youth was cut off by the vengeance of God. The same thing is not said of others whom a sudden death has swept away in the flower of their age. I doubt not, therefore, that the wickedness, of which death was the immediate punishment, was extraordinary, and known to all men. And although this trial was in itself severe to the holy patriarch; yet nothing tormented his mind more than the thought, that he could scarcely hope for the promise of God to be so ratified that the inheritance of grace should remain in the possession of wicked and abandoned men. It is true that a large family of children is regarded as a source of human happiness. But this was the peculiar condition of the holy patriarch, that, though God had promised him an elect and blessed seed, he now sees an accursed progeny increase and shoot forth together with his offspring, which might destroy the expected grace. It is said, that Er was wicked in the sight of the Lord, (Ge 38:7.) Notwithstanding, his iniquity was not hidden from men. Moses, however, means that he was not merely infected with common vices, but rather was so addicted to crimes, that he was intolerable in the sight of God.
7. And the Lord slew him. We know that long life is reckoned among the gifts of God; and justly: for since it is by no means a despicable honor that we are created after the image of God, the longer any one lives in the world, and daily experiences God’s care over him, it is certain that he is the more bountifully dealt with by the Lord. Even amidst the many miseries with which life is filled, this divine goodness still shines forth, that God invites us to himself, and exercises us in the knowledge of himself; while at the same time he adorns us with such dignity, that he subjects to our authority whatever is in the world. Wherefore it is no wonder that God, as an act of kindness, prolongs the life of man. Whence it follows, that when the wicked are taken away by a premature death, a punishment for their wickedness is inflicted upon them: for it is as if the Lord should pronounce judgment from heaven, that they are unworthy to be sustained by the earth, unworthy to enjoy the common light of heaven. Let us therefore learn, as long as God keeps us in the world, to meditate on his benefits, to the end that every one may the more cheerfully endeavor to give praise to God for the life received from him. And although, at the present day also, sudden death is to be reckoned among the scourges of God; since that doctrine is always true,
“Bloody and deceitful men shall not live out half their days,”
(Ps 55:23;)
yet God executed this judgment more fully under the law, when the knowledge of a future life was comparatively obscure; for now, since the resurrection is clearly manifested to us in Christ, it is not right that death should be so greatly dreaded. And this difference between us and the ancient people of God is elsewhere noted. Nevertheless, it can never be laid down as a general rule, that they who had a long life were thereby proved to be pleasing and acceptable to the Lord, whereas God has sometimes lengthened the life of reprobates, in aggravation of their punishment. We know that Cain survived his brother Abel many centuries. But as God does not always, and to all persons, cause his temporal benefits manifestly to flow in a perpetual and equable course; so neither, on the other hand, does he always execute temporal punishments by the same rule. It is enough that, as far as the present life is concerned, certain examples of punishments and rewards are set before us. Moreover, as the miseries of the present life, which spring from the corruption of nature, do not extinguish the first and special grace of God; so, on the other hand, death, which is in itself the curse of God, is so far from doing any injury, that it tends, by a supernatural remedy, to the salvation of the elect. Especially now, from the time that the first-fruits of the resurrection in Christ have been offered, the condition of those who are quickly taken out of life is in no way deteriorated; because Christ himself is gain both for life and death. But the vengeance of God was so clear and remarkable in the death of Er, that the earth might plainly appear to have been purged as from its filthiness.
8. Go in unto thy brother’s wife. Although no law had hitherto been prescribed concerning brother’s marriages, that the surviving brother should raise up seed to one who was dead; it is, nevertheless, not wonderful that, by the mere instinct of nature, men should have been inclined to this course. For since each man is born for the preservation of the whole race, if any one dies without children, there seems to be here some defect of nature. It was deemed therefore an act of humanity to acquire some name for the dead, from which it might appear that they had lived. Now, the only reason why the children born to the surviving brother, should be reckoned to him who had died, was, that there might be no dry branch in the family; and in this manner they took away the reproach of barrenness. Besides, since the woman is given as a help to the man, when any woman married into a family, she was, in a certain sense, given up to the name of that family. According to this reasoning, Tamar was not altogether free, but was held under an obligation to the house of Judah, to procreate some seed. Now, though this does not proceed from any rule of piety, yet the Lord had impressed it upon the hearts of man as a duty of humanity; as he afterwards commanded it to the Jews in their polity. Hence we infer the malignity of Onan, who envied his brother this honor, and would not allow him, when dead, to obtain the title of father; and this redounds to the dishonor of the whole family. We see that many grant their own sons to their friends for adoption: it was, therefore, an outrageous act of barbarity to deny to his own brother what is given even to strangers. 139 Moreover he has not only shortened his brother concerning the right due to him, but he rather spilled seed on the ground than to raise a son in his brother’s name.
10. And the thing which he did displeased the LORD. Less neatly the Jews speak about this matter. I will contend myself with briefly mentioning this, as far as the sense of shame allows to discuss it. It is a horrible thing to pour out seed besides the intercourse of man and woman. Deliberately avoiding the intercourse, so that the seed drops on the ground, is double horrible. For this means that one quenches the hope of his family, and kills the son, which could be expected, before he is born. This wickedness is now as severely as is possible condemned by the Spirit, through Moses, that Onan, as it were, through a violent and untimely birth, tore away the seed of his brother out the womb, and as cruel as shamefully has thrown on the earth. Moreover he thus has, as much as was in his power, tried to destroy a part of the human race. When a woman in some way drives away the seed out the womb, through aids, then this is rightly seen as an unforgivable crime. Onan was guilty of a similar crime, by defiling the earth with his seed, so that Tamar would not receive a future inheritor.
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.
13. And it was told Tamar. Moses relates how Tamer avenged herself for the injury done her. She did not at first perceive the fraud, but discovered it after a long course of time. When Shelah had grown up, finding herself deceived, she turned her thoughts to revenge. And it is not to be doubted that she had long meditated, and, as it were, hatched this design. For the message respecting Judah’s departure was not brought to her accidentally; but, because she was intent upon her purpose, she had set spies who should bring her an account of all his doings. Now, although she formed a plan which was base, and unworthy of a modest woman, yet this circumstance is some alleviation of her crime, that she did not desire a connection with Judah, except while in a state of celibacy. In the meantime, she is hurried, by a blind error of mind, into another crime, not less detestable than adultery. For, by adultery, conjugal fidelity would have been violated; but, by this incestuous intercourse, the whole dignity of nature is subverted. This ought carefully to be observed, that they who are injured should not hastily rush to unlawful remedies. It was not lust which impelled Tamar to prostitute herself. She grieved, indeed, that she had been forbidden to marry, that she might remain barren at home: but she had no other purpose than to reproach her father-in-law with the fraud by which he had deceived her: at the same time, we see that she committed an atrocious crime. This is wont to happen, even in good causes, when any one indulges his carnal affections more than is right. What Moses alludes to respecting garments of widowhood, pertains to the law of modesty. For elegant clothing which may attract the eyes of men, does not become widows. And therefore, Paul concedes more to wives than to them; as having husbands whom they should wish to please.
14. And sat in an open place 140 Interpreters expound this passage variously. Literally, it is “in the door of fountains, or of eyes.” Some suppose there was a fountain which branched into two streams; others think that a broad place is indicated, in which the eyes may look around in all directions. But a third exposition is more worthy of reception; namely, that by this expression is meant a way which is forked and divided into two; because then, as it were, a door is opened before the eyes, that they which are really in one way may diverge in two directions. Probably it was a place whence Tamer might be seen, to which some by-way was near, where Judah might turn, so that he should not be guilty of fornication, in a public way, under the eyes of all. When it is said she veiled her face, we hence infer that the license of fornication was not so unbridled as that which, at this day, prevails in many places. For she dressed herself after the manner of harlots, that Judah might suspect nothing. And the Lord has caused this sense of shame to remain engraved on the hearts of those who live wickedly, that they may be witnesses to themselves of their own vileness. For if men could wash out the stains from their sins, we know that they would do so most willingly. Whence it follows, that while they flee from the light, they are affected with horror against their will, that their conscience may anticipate the judgment of God. By degrees, indeed, the greater part have so far exceeded all measure in stupor and impudence, that they are less careful to hide their faults; yet God has never suffered the sense of nature to be so entirely extinguished, by the brutal intemperance of those who desire to sin with impunity, but that their own obscenity shall compel even the most wicked to be ashamed. 141 Base was therefore the impudence of that cynic philosopher, who, being catched in vice, boasted of planting a person. In short, the veil of Tamer shows that fornication was not only a base and filthy thing in the sight of God and the angels; but that it has always been condemned, even by those who have practiced it.
15. When Judah saw her. It was a great disgrace to Judah that he hastily desired intercourse with an unknown woman. He was now old; and therefore age alone, even in a lascivious man, ought to have restrained the fervor of intemperance. He sees the woman at a distance, and it is not possible that he should have been captivated by her beauty. 142 The lust kindles him as a stallion neighs when it smells a mare. Hence we gather, that the fear of God, or a regard to justice and prosperity, cannot have flourished greatly in the heart of one who thus eagerly breaks forth to the indulgence of his passions. He is therefore set before us as an example, that we may learn how easily the lust of the flesh would break forth, unless the Lord should restrain it; and thus, conscious of our infirmity, let us desire from the Lord, a spirit of continence and moderation. But lest the same security should steal over us, which caused Judah to precipitate himself into fornication; let us mark, that the dishonor which Judah sustained in consequence of his incest, was a punishment divinely inflicted upon him. Who then will indulge in a crime which he sees, by this dreadful kind of vengeance, to be so very hateful to God?
16. What wilt thou give me, etc. Tamar did not wish to make a gain by the prostitution of her person, but to have a certain pledge, in order that she might boast of the revenge taken for the injury she had received: and indeed there is no doubt that God blinded Judah, as he deserved; for how did it happen that he did not know the voice of his daughter-in-law, with which he had been long familiar? Besides, if a pledge must be given for the promised kid, what folly to deliver up his ring to a harlot? I pass over the absurdity of his giving a double pledge. It appears, therefore, that he was then bereft of all judgment; and for no other cause are these things written by Moses, than to teach us that his miserable mind was darkened by the just judgment of God, because, by heaping sin upon sin, he had quenched the light of the Spirit.
20. And Judah sent the kid. He sends by the hand of a friend, that he may not reveal his ignominy to a stranger. This is also the reason why he does not dare to complain of the lost pledges, lest he should expose himself to ridicule. For I do not approve the sense given, by some, to the words, Let her take it to her, lest we be shamed, as if Judah would excuse himself, as having fulfilled the promise he had given. Another meaning is far more suitable; namely, that Judah would rather lose the ring, than, by spreading the matter further, give occasion to the speeches of the vulgar; because lighter is the loss of money than of character. He might also fear being exposed to ridicule for having been so credulous. But he was chiefly afraid of the disgrace arising from his fornication. Here we see that men who are not governed by the Spirit of God are always more solicitous about the opinion of the world than about the judgment of God. For why, when the lust of the flesh excited him, did it not come into his mind, “Behold now I shall become vile in the sight of God and of angels?” Why, at least, after his lust has cooled, does he not blush at the secret knowledge of his sin? But he is secure, if only he can protect himself from public infamy. This passage, however, teaches, what I have said before, that fornication is condemned by the common sense of men, lest any one should seek to excuse himself on the ground of ignorance.
24. And it came to pass about three months after. Tamar might sooner have exposed the crime; but she waited till she should be demanded for capital punishment; for then she would have stronger ground for expostulation. The reason why Judah subjects his daughter-in-law to a punishment so severe, was, that he deemed her guilty of adultery: for what the Lord afterwards confirmed by his law, appears then to have prevailed by custom among men, that a maid, from the time of her espousals, should be strictly faithful to her husband. Tamar had married into the family of Judah; she was then espoused to his third son. It was not therefore simple and common fornication which was the question for judgment; but the crime of adultery, which Judah prosecuted in his own right, because he had been injured in the person of his son. Now this kind of punishment is a proof that adultery has been greatly abhorred in all ages. The law of God commands adulterers to be stoned. Before punishment was sanctioned by a written law, the adulterous woman was, by the consent of all, committed to the flames. This seems to have been done by a divine instinct, that, under the direction and authority of nature, the sanctity of marriage might be fortified, as by a firm guard: and although man is not the lord of his own body, but there is a mutual obligation between himself and his wife, yet husbands who have had illicit intercourse with unmarried women have not been subject to capital punishment; because that punishment was awarded to women, not only on account of their immodesty, but also, of the disgrace which the woman brings upon her husband, and of the confusion caused by the clandestine admixture of seeds. For what else will remain safe in human society, if license be given to bring in by stealth the offspring of a stranger? To steal a name which may be given to spurious offspring? And to transfer to them property taken away from the lawful heirs? It is no wonder, then, that formerly the fidelity of marriage was so sternly asserted on this point. How much more vile, and how much less excusable, is our negligence at this day, which cherishes adulteries, by allowing them to pass with impunity. Capital punishment, indeed, is deemed too severe for the measure of the offense. Why then do we punish lighter faults with greater rigor? Truly, the world was beguiled by the wiles of Satan, when it suffered the law, engraven on all by nature, to become obsolete. meanwhile, a pretext has been found for this gross madness, in that Christ dismissed the adulteress in safety, (Joh 8:11,) as if, truly, he had undertaken to indict punishment upon thieves, homicides, liars, and sorcerers. In vain, therefore, is a rule sought to be established by an act of Christ, who purposely abstained from the office of an earthly judge. It may however be asked, since Judah, who thus boldly usurps the right of the sword, was a private person, and even a stranger in the land; whence had he this great liberty to be the arbiter of life and death? I answer, that the words ought not to be taken as if he would command, on his own authority, his daughter-in-law to be put to death, or as if executioners were ready at his nod; but because the offense was verified and made known, he, as her accuser, freely pronounces concerning the punishment, as if the sentence had already been passed by the judges. Indeed I do not doubt that assemblies were then wont to be held, in which judgments were passed; and therefore I simply explain, that Judah commanded Tamar to be brought forward in public; in order that, the cause being tried, she might be punished according to custom. But the specification of the punishment is to this effect, that the case is one which does not admit of dispute; because Tamar is convicted of the crime before she is cited to judgment.
26. And Judah acknowledged them. The open reproach of Tamar proceeded from the desire of revenge. She does not seek an interview with her father-in-law, for the purpose of appeasing his mind; but, with a deliberate contempt of death, she demands him as the companion of her doom. That Judah immediately acknowledges his fault, is a proof of his honesty; for we see with how many fallacies nearly all are wont to cover their sins, until they are dragged to the light, and all means of denying their guilt have failed. Here, though no one is present who could extort a confession, by force or threats, Judah voluntarily stoops to make one, and takes the greater share of the blame to himself. Yet, seeing that, in confessing his fault, he is now silent respecting punishment; we hence infer, that they who are rigid in censuring others, are much more pliant in forgiving themselves. In this, therefore, we ought to imitate him; that, without rack or torture, truth should so far prevail with us, that we should not be ashamed to confess, before the whole world, those sins with which God charges us. But we must avoid his partiality; lest, while we are harsh towards others, we should spare ourselves. This narrative also teaches us the importance of not condemning any one unheard; not only because it is better that the innocent should be absolved than that a guilty person should perish, but also, because a defense brings many things to light, which sometimes render a change in the form of judgment necessary.
She hath been more righteous than I. The expression is not strictly proper; for he does not simply approve of Tamar’s conduct; but speaks comparatively, as if he would say, that he had been, unjustly and without cause, angry against a woman, by whom he himself might rather have been accused. Moreover, by the result, it appears how tardily the world proceeds in exacting punishment for crimes, where no private person stands forward to avenge his own injury. An atrocious and horrible crime had been committed; as long as Judah thought himself aggrieved, he pressed on with vehemence, and the door of judgment was opened. But now, when the accusation is withdrawn, both escape; though certainly it was the duty of all to rise up against them. Moses however intimates that Judah was sincerely penitent; because “he knew” his daughter-in-law “again no more.” He also confirms what I have said before, that by nature men are imbued with a great horror of such a crime. For whence did it arise, that he abstained from intercourse with Tamar, unless he judged naturally, that it was infamous for a father-in-law to be connected with his daughter-in-law? Whoever attempts to destroy the distinction which nature dictates, between what is base and what is honorable, engages, like the giants, in open war with God.
27. Behold twins were in her womb. Although both Judah obtained pardon for his error, and Tamar for her wicked contrivance; yet the Lord, in order to humble them, caused a prodigy to take place in the birth. Something similar had before happened in the case of Jacob and Esau, but for a different reason: as we know that prodigies sometimes portend good, sometimes evil. Here, however, there is no doubt that the twins, in their very birth, bring with them marks of their parents’ infamy. For it was both profitable to themselves that the memory of their shame should be renewed, and it served as a public example, that such a crime should be branded with eternal disgrace. There is an ambiguity in the meaning of the midwife’s words. Some suppose the “breaking forth” to apply to the membrane of the womb, 143 which is broken when the foetus comes forth. Others more correctly suppose, that the midwife wondered how Pharez, having broken through the barrier interposed, should have come out first; for his brother, who had preceded him, was, as an intervening wall, opposed to him. To some the expression appears to be an imprecation; as if it had been said, “Let the blame of the rupture be upon thee.” But Moses, so far as I can judge, intends to point out nothing more, than that a prodigy took place at the birth.
Php 2:7 “But made himself of no reputation,” literally, “emptied himself, ἑαυτὸν ἐκένωσε.” — Ed
A line or two is here omitted, as well as the comment on the tenth verse. — Ed.
Mansitque in ostio Henaim, “in the door of eyes, or Enajim.” — Margin of English Version. — Ed.
The following sentence is omitted in the translation. “Putida igitur fuit Cynici illius protervia, qui in flagitio deprehensus, sine rubore jactavit se plantare hominem.”
The original here adds, “pruritus tamen non secus in eo accenditur quam in equo, qui ad equarum odorem adhinnit.”
“Secundinis,” — secundina is the membrane which incluses the foetus during the period of gestation; and which, being rent at the protrusion of the child, comes away as part of the after-birth. The whole is called secundine in English, and in French “arriere faix.” — Ed.