Interpreting Tamar

Interpretations of Genesis 38 often focus Tamar’s gender role, the morality of her actions, and her function in Genesis and the rest of the Old Testament. She is often viewed as a heroine who, when treated unfairly, finds her strength in the midst of the dominating patriarchy and ultimately receives justice (Jackson, “Lot’s Daughters,” 31–32). With women in ancient Israel consigned to the role of either virgin in their father’s house or wife producing children for their husband, Tamar’s desire to raise up an heir for Er is consistent with the societal ethics and legal codes of the time (Niditch, “Wronged,” 145; Wildavsky, “Survival,” 46). Judah even pronounces her “righteous,” making Tamar the only female to receive that title in the Old Testament (Nowell, “Jesus’s,” 5).

From a literary perspective, Tamar’s actions follow the theme of deception that occurs throughout Genesis. Tamar deceives Judah, who had deceived his father, Jacob, concerning the fate of Joseph. Jacob in turn had deceived his father Isaac in order to steal Esau’s birthright. In contrast to Jacob and Judah’s sinful motives, Tamar’s motive is honorable.

In the Genesis narrative, Tamar’s actions show how Abraham’s promised seed could be endangered, even by those within the chosen lineage. Judah produced wayward sons by mixing with Canaanites, a practice condemned earlier in Genesis (Gen 24:6; 28:6). It almost ends his family line—the line of promise (Gen 49:8–12). Tamar, the Canaanite, is the only character who remains faithful (Waltke, Genesis, 508). By tricking Judah into performing his duty as levirate in the place of Shelah, she forces the tribal patriarch to do what was in keeping with God’s covenant to bless Abraham with numerous descendants and a chosen seed (Gen 12:1–3; 15:1–6; 17:1–8). Tamar reminds the reader that God will accomplish His purpose even if He has to use a Canaanite woman to do it (Matthewson, “Exegetical,” 390).