Genesis 38:21
He asked the men of that place, "Where is the shrine prostitute who was beside the road at Enaim?" "No shrine prostitute has been here," they answered.
He asked the men of that place
This phrase indicates an inquiry made by Judah's friend, Hirah the Adullamite, as he seeks information about the whereabouts of the woman Judah had encountered. The act of asking the local men suggests a communal society where people were familiar with each other's activities. In ancient Near Eastern culture, it was common for travelers to seek information from locals, highlighting the importance of community knowledge and communication.

“Where is the shrine prostitute who was beside the road at Enaim?”
The mention of a "shrine prostitute" reflects the Canaanite practice of cultic prostitution, which was part of their religious rituals. This practice was detestable to the Israelites, as seen in Deuteronomy 23:17-18, which prohibits such activities. Enaim, meaning "eyes" or "springs," was a location on the road, possibly a crossroads or a place of gathering, making it a strategic spot for such encounters. The reference to a shrine prostitute also underscores the moral and spiritual decline in the region, contrasting with the holiness expected of God's people.

“No shrine prostitute has been here,” they answered.
The response from the men indicates that Tamar, who disguised herself as a prostitute, was not recognized as such by the locals. This suggests that her actions were out of character for the area, or that shrine prostitution was not as prevalent as assumed. This denial also sets the stage for the unfolding of God's providential plan, as Tamar's actions lead to the continuation of Judah's lineage, which is significant in the genealogy of Jesus Christ (Matthew 1:3). The absence of a shrine prostitute highlights the uniqueness of Tamar's situation and the divine orchestration behind the events.

Persons / Places / Events
1. Judah
One of the twelve sons of Jacob, Judah is a central figure in this chapter. His actions and decisions are pivotal to the account.

2. Tamar
Judah's daughter-in-law, who disguises herself as a prostitute to secure her rights and future within Judah's family line.

3. Enaim
A location mentioned in the account, where Tamar positions herself to encounter Judah.

4. The Men of Enaim
They are the ones questioned by Judah's friend about the whereabouts of the supposed shrine prostitute.

5. The Shrine Prostitute
A term used in the account, though it is revealed that no such person was present, highlighting the deception involved.
Teaching Points
Understanding Cultural Context
Recognize the cultural and historical context of shrine prostitution in ancient Near Eastern societies and its implications for the account.

The Consequences of Deception
Reflect on how deception, even when seemingly justified, can lead to complex and unintended consequences.

God's Sovereignty in Imperfect Situations
Consider how God can work through flawed human actions to fulfill His purposes, as seen in the inclusion of Tamar in the lineage of Christ.

The Importance of Justice and Rights
Tamar's actions highlight the importance of justice and securing one's rights, especially for marginalized individuals in society.

Repentance and Redemption
Judah's eventual acknowledgment of his wrongdoing and Tamar's vindication point to themes of repentance and redemption.
Bible Study Questions
1. How does the cultural practice of shrine prostitution in ancient times influence our understanding of this passage?

2. In what ways does Tamar's account challenge or affirm our understanding of justice and righteousness?

3. How does the account of Genesis 38:21 connect to the broader theme of God's sovereignty in the Bible?

4. What lessons can we learn from Judah's eventual recognition of his mistakes, and how can we apply these lessons in our own lives?

5. How does the inclusion of Tamar in the genealogy of Jesus (Matthew 1:3) impact our understanding of God's redemptive plan?
Connections to Other Scriptures
Genesis 38:14-19
These verses provide context to Tamar's actions and her disguise as a prostitute, which is central to understanding the events of verse 21.

Deuteronomy 23:17
This verse discusses the prohibition of shrine prostitution in Israel, providing a backdrop to the cultural and religious implications of the account.

Matthew 1:3
This genealogy of Jesus includes Tamar, showing the redemptive arc of her account and its significance in the lineage of Christ.
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
The Goodness and Severity of GodR.A. Redford Genesis 38
People
Canaanitish, Er, Hirah, Onan, Perez, Pharez, Shelah, Shua, Shuah, Tamar, Timnah, Zarah, Zerah
Places
Chezib, Enaim, Timnah
Topics
Asketh, Beside, Enaim, Enayim, Harlot, Hasn't, Loose, Openly, Prostitute, Questions, Road, Saying, Separated, Shrine, Temple, Wayside, Way-side
Dictionary of Bible Themes
Genesis 38:6-26

     5674   daughters

Genesis 38:13-26

     5837   disguise

Genesis 38:21-22

     6239   prostitution
     7442   shrine

Library
Because, Therefore, Lying Heretics Find not in the Books of the New Testament Any...
29. Because, therefore, lying heretics find not in the books of the New Testament any precedents of lying which are meet to be imitated, they esteem themselves to be most copious in their disputation wherein they opine that it is right to lie, when from the old prophetical books, because it doth not appear therein, save to the few who understand, to what must be referred the significative sayings and doings which as such be true, they seem to themselves to find out and allege many that be lies. But
St. Augustine—Against Lying

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5,
J. W. McGarvey—The Four-Fold Gospel

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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