Judah's Instructions to Onan in Genesis 38:8-10
Judah's Instructions to Onan in Genesis 38:8-10
Judah instructed Onan to "go in to your brother's wife, and perform the duty of a husband's brother to her, and raise up seed to your brother" (Genesis 38:8) [1]. This directive is rooted in the ancient Israelite custom of levirate marriage, where a brother was obligated to marry his deceased brother's widow to provide an heir [2].
The context of Genesis 38 is crucial for understanding Judah's instructions. The chapter is part of the larger narrative of Jacob's family, specifically focusing on Judah's actions and their consequences. Judah's son Er had died, leaving his wife Tamar childless. Judah then directed his second son, Onan, to marry Tamar and "raise up seed" to his brother Er (Genesis 38:8) [1].
The key term here is "raise up seed," which refers to producing an heir for the deceased brother. This practice was significant in ancient Israelite culture, as it ensured the continuation of the deceased brother's lineage and inheritance. The Hebrew phrase "le-zaken le-achiv" (to raise up seed to his brother) emphasizes this purpose [1].
Onan's response to Judah's instruction was to cohabit with Tamar but "spill his semen on the ground" to avoid conceiving a child (Genesis 38:9). The biblical text explicitly states that Onan's action was "evil in the eyes of the Lord," resulting in his death (Genesis 38:10) [1].
The interpretation of Onan's actions and their consequences has varied across traditions. The Babylonian Talmud interprets Onan's sin as emitting semen in vain, linking it to a broader prohibition against masturbation [3, 4]. Rabbi Yoḥanan is quoted as saying that anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, citing Onan's fate as proof [3].
In contrast, some Christian commentators focus on Onan's failure to fulfill his levirate obligation, viewing his sin as disobedience to God's command through Judah's instruction. John Gill, for example, notes that Onan knew the child would not be considered his own but his brother's, highlighting the significance of the levirate custom [5].
The significance of Judah's instructions to Onan extends beyond the immediate context. The passage has been used to inform discussions on family obligations, marital duties, and the consequences of disobedience. The levirate marriage custom, as referenced in Deuteronomy 25:5-10, was an integral part of Israelite law, underscoring the importance of family continuity and inheritance.
The narrative of Judah and Onan also serves as a backdrop for the story of Tamar, who later takes drastic measures to secure her rights as a widow and ensure the continuation of Judah's lineage (Genesis 38:11-30) [1]. This broader narrative highlights the complexities of family dynamics and the tensions between personal desire and familial obligations in ancient Israelite society.
The historical setting of Genesis 38, likely during the patriarchal period, is characterized by a blend of family narratives and cultural practices that predate the formalization of Israelite law. The text reflects a time when family and tribal affiliations were paramount, and customs like levirate marriage played a crucial role in maintaining social and economic continuity.
Sources
- Genesis “Judah said to Onan, “Go in to your brother’s wife, and perform the duty of a husband’s brother to her, and raise up seed to your brother.” -- Genesis 38:8”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 38:8: Judah said unto Onan . . . marry her, and raise up seed to thy brother--The first instance of a custom, which was afterwards incorporated among the laws of Moses, that when a husband died leaving a widow, his brother next of age was to marry her, and the issue, if any, was to be served heir to the deceased (compare Deu 25:5).”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Niddah 13a.17: The Gemara asks: And why must one refrain to that extent from holding his penis? Because as the result of holding his penis he might emit semen for naught. As Rabbi Yoḥanan says: Anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, as it is stated with regard to Onan, son of Judah: “And it came to pass, when he engaged in intercourse with his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. And the thing that he did was evil in the eyes of the Lord, and He slew him also””
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Niddah 146a.25:17: The Gemara asks: And why must one refrain to that extent from holding his penis? Because as the result of holding his penis he might emit semen for naught. As Rabbi Yoḥanan says: Anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, as it is stated with regard to Onan, son of Judah: “And it came to pass, when he engaged in intercourse with his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. And the thing that he did was evil in the eyes of the Lord, and He slew him a”
- Genesis (Baptist/Reformed) “John Gill on Genesis 38:8: And Onan knew that the seed should not be his,.... Should not be called a son of his, but a son of his brother Er; this is to be understood only of the firstborn; all the rest of the children born afterwards were reckoned the children of the real parent of them; this shows this was a custom in use in those times, and well known, and was not a peculiar case: and it came to pass, when he went in unto his brother's wife; to cohabit with her, as man and wife, he having married her according to his father's direction: that he spilled it on the ground, lest he should g”