Genesis

WE instinctively ask why this story is found here? Why is the record of these events given, and given in such plainness by details? Why is the story of Jacob and Joseph interrupted at this point? We may be perfectly sure that in a book marked by so definite a purpose and characterized by so spiritual an aim, there must be some good reason for the inclusion of this sad and unsavory episode. Let us see whether we cannot discover what this is. It occurs in that part of Genesis where we find recorded the steps of the Divine Providence which led to the transfer of Jacob’s family into Egypt. This was to be accomplished, by Joseph as the instrument, through famine as the occasion, and through Divine power as the cause. And in this chapter we can see the need of it, the entire justification of the deportation, as we contemplate the state of the people revealed by this story of Judah. We are very sharply reminded of the grave moral dangers that surrounded the chosen family as long as they remained in Canaan; and the practical, and perhaps utter, impossibility of their being preserved pure unless removed to some shelter from such fearful contamination. We seem to have this fact suggested by the significant chronological note (Gen 38:1). And it came to pass at that time, i.e. at the period of Joseph’s sale into Egypt.

It is quite unnecessary and indeed impossible to dwell upon the details of the story. It carries its own meaning and message to all who read it. The initial trouble lay in Judah going out of his way to associate himself with the people of Canaan. If he had remembered his father’s and his grand father’s experiences he would have saved himself and others from these unhappy and awful experiences. But up to this time there was no sign of grace in Judah s heart, and no thought of the covenant-God of his father influenced him in the slightest degree.

We are not surprised that from this wicked association wicked sons should have sprung. The first born was so wicked that he came under the Divine displeasure and the Lord slew him. The second son was as bad if not worse, and was guilty of that sin to which his name has ever since been given, and of which it will suffice to say that it is perhaps the very deadliest of all sins as affecting definitely body, mind and soul, and as having slain its thousands in all ages of the world’s history.

The sin of Judah and of Tamar is the culminating horror of this fearful story, and the only redeeming feature about it is Judah’s tardy repentance, if such it may be called, when he discovered what he had done.

1. The awful possibilities of human sin.

Can anything be more terrible than this record? Here is a man brought up amid opportunity of godliness, surrounded by good (if also by evil) influences, and yet sinning in these fearful ways, and becoming the occasion (and almost the cause) of the sins of others. Well for us if we realize from the narrative the plague of our own heart and the awful extent to which sin may lead any one of us. But for the grace of God, who is there that dare say this might not be true of him?

2. The justification of Divine Providence.

It is abundantly clear from this story what was the moral condition of the Canaanites, and how essential it was for the family of Jacob to be safeguarded from such evil. The sale of Joseph into Egypt seemed on the face of it arbitrary and devoid of moral meaning, but God was overruling the evil to bring about much good to His people. And here we can see something of the Divine meaning and purpose. It was absolutely necessary for Israel to come out and be separate, and in this story we have the proof of it vividly and awfully brought before us.

3. The severity of Divine Righteousness.

The Divine absolute candour of the Bible is an almost constant marvel. And this in turn rests on the absolute justice of the God whose book it is. Here is the sin of one of the chosen race depicted in all its hideousness. Here is the human ancestor of the Messiah revealed in all his blackness. Behold, therefore, the severity of God. He is no respecter of persons. The sin of His sons is as faithfully dealt with as that of anyone else. There are no favorites with Him. Sin is sin at all times, and by whosoever committed. Well for us if we learn and heed this solemn lesson.

4. The Marvel of Divine Grace. It is simply astonishing that God could take up the threads of this very tangled skein, and weave them into His own pattern. First of all He dealt with Judah, and we know how great was the transformation of his character. And then, greatest marvel of all, God permitted the human descent of the Messiah to come not only from Judah, but even from Tamar. It is evident that our Lord sprang out of Judah (Heb 7:14), and Judah begat Pharez and Zarah of Tamar (Mat 1:3). Now it is clear as it can be that no man would have done this, even if he could. Only Divine grace could dare to take up these sorry elements of human life and use them for its own blessed purpose. There is nothing more marvellous than the power and possibilities of grace. Grace forgives, uplifts, transmutes, transforms, and then uses for its own glory. Shall we then sin that grace may abound? God forbid.

We may not, must not, dare not. And yet, if any man sin we have the blessed assurance that grace will not leave us in the mire of degradation, defeat and despair. While it is eternally true that what is done can never be undone, it is equally true that what has been broken can be mended, and the glory of grace is its power to heal broken hearts and mend broken lives. While life can never be as though sin had not been committed, yet the alchemy of grace has wonderful transforming power. Nature knows nothing of this, and can only tell of law broken and penalty exacted. But the Gospel comes to hearts broken by sin and despairing of redemption, and tells of pardon, peace and purity, in the blessed healing and transforming influences of Divine mercy, love and grace.