06.7.2. Judah's History
II. -- JUDAH’S HISTORY
Genesis 38:1-30 AT this stage in Joseph’s course, while that pure life, spite of its dreams of rule, is yet rejected, Judah’s path is shewn in contrast, in whom we have the whole story of rule as it springs out of the first and natural principle. If the spirit of service produces fruit in us, the mind to rule will in due time be developed. Other fruits will first be seen, such as Reuben, and Simeon, and Levi, but then comes Judah or rule; (Note: See on Genesis 29:1-35) a mind in us which attempts some rule, but which, being the fruit of Leah, is outward rather than purely spiritual. I feel that words are lacking here; yet some must know how at a certain stage a mind is born in us, which seeks to rule our other powers. Here, as ever, the natural comes before the spiritual. Joseph is Rachel’s son, in whom we see that rule which springs out of the spiritual principle; and which, "by pureness, by knowledge, by long-suffering, by love unfeigned" (2 Corinthians 6:6), shews that a passive life is indeed of all the strongest. Judah is rule as it springs out of Leah, that is, from first and outward principles; strong at first, but forced to bow to Joseph at last; for though "Judah prevailed over his brethren, and of him came the first ruler, the birthright was Joseph’s" (1 Chronicles 5:2). Yet for a season Judah prevails, while Joseph must wait in weakness till Judah’s shame is seen. The story is full of shame, so much so that some look upon its insertion as a blot in Holy Scripture. But a mirror contracts nothing of the uncleanness which it reflects. The sun is not defiled by shining alike on stye and palace. Besides, "in a great house there are not only vessels of gold, but also of wood and of earth, and some to honour, and some to dishonour" (2 Timothy 2:20). And Judah’s life is one of these, which as much as others, perhaps above all others, contains a moral never to be forgotten.
Like all the rest, this story must be fulfilled, within, and without, and in the dispensations.
Within, we see in Judah, that mind intent to rule, which springs up in us from outward principles. Such a mind, if we could see within, yet refulfils all Judah’s course. It "goes down," and "turns aside," and "takes to wife the daughter of a certain Canaanite;" that is, it embraces some mere formal and outward principle (Genesis 38:1-2; and compare Genesis 10:6; Genesis 12:6). But such an attachment to outward forms does little in ruling the elect; the fruit is judged as evil, though an attempt is made to improve it by union with Thamar, who, as the second wife, is the figure of spiritual principles (Genesis 38:6-9). (Note: Respecting the younger or second wife, see on Genesis 16:1-16 and Genesis 29:1-35) This attempt does not succeed. The fruits of such forms are evil, and ere long come to their end; while spiritual truth is regarded with fear and suspicion, as if it were the cause of the judgment on what is evil in us. Yet after all this very truth bears fruit, and by it, through awful corruptions, another form of life is brought forth. Who can tell what confusions and falls within accompany the first attempts we make to rule ourselves? We may know perhaps that forms are first embraced, and that these bear wretched fruit, which God in mercy takes away; but who can tell the confusions which then are wrought within, and all the profanation and adulteration which the eye of God witnesses? Yet out of this too can He bring forth good, and by Judah’s fall prepare the way for purer rule and better discipline. But this inward view is "hard to be uttered." We may perhaps learn more by tracing the outward fulfilment.
------------ In this view we see in Judah’s course the story of rule in the Church, as it grows from outward principles; for Judah is Leah’s son, and Leah is the outward Church, that is, the form of outward principles, which to her other children adds rulers also, whose ways, though they may be "praised by brethren" (Genesis 49:8), demand the deepest self-abasement. This is their course: -- they take a Canaanitish wife, that is, the principle of mere external worship, (Note: Respecting the Canaanite, see on Genesis 10:15-17) thereby to build up the kingdom. By this they bring forth sons, whom God judges, after an attempt has been made to improve them by introducing a younger wife, that is, the spiritual principle. But this line have little love for spiritual truth: ere long it is an object of fear and suspicion, if not of loathing, to them. Rulers of this stock instinctively feel that there is in spiritual truth and in a spiritual Church something which does not suit them. At first they hoped better things from it, but they have tried it, and in their hands at least it does not answer. Yet even while they reject it, they speak it fair: it would not do to declare their thoughts to all on such matters. They promise therefore that it shall again be tried, but at present Judah’s sons are not prepared for such a help-meet. Spiritual truth therefore is put away. Meanwhile the old system of formal worship is found to be lifeless (Genesis 38:12); to console themselves for which the rulers turn to "sheepshearing:" for this comfort remains to them, that, let what will be dead, the fleece at least remains theirs. And here, not knowing what they are doing, the rulers of the outward Church accidentally meet and lay hold on spiritual truth; and against their will the succession of rule is continued, as the fruit of those more spiritual principles, which they themselves had put away. God knows how often this has been done, -- how often the true Church, which is the body of spiritual truth, has erred, just as Thamar erred here. She feels her rejection by that old line, out of which men looked to see the kingdom. She likes not to trust in God alone, continuing as a widow night and day in prayers and supplications; but seeks by carnal policy such a connection with the old rulers, as may make her sons their heirs and true successors. The result is, Judah has seed by Thamar, that is, the old line of rule is continued in connection with spiritual principles. Thus does the rejected Church get apostolic succession, and bear in the line of rule the twofold seed again; though in this case there is a special mystery; something of the younger being seen, even before the firstborn is brought forth (Genesis 38:27-30). In other cases the carnal seed comes fully first: in outward rule, when it is brought forth from spiritual principles, the spiritual just appears, and then is forced to give place to what is carnal. He that hath ears to hear, let him hear. He that hath eyes, let him look around at the fruit of outward rule by spiritual principles; and he shall see that there is yet always first a glimpse of the spiritual, and then the firstborn or carnal seed breaks forth and supersedes it. (Note: Ambrose, at very great length, goes into the mystery of this birth by Thamar; In Luc. l. iii. § 20-29. He only traces the fulfilment, as it is seen in the dispensations; but of course it has its manifestation on every platform. Irenaeus, also, Contr. Hoer. l. iv. c. 25, al. 42, gives the same interpretation.) But the old line of rulers disown the offspring. The mother shall be burnt. As for the children, they know nothing of them. But their wrath is vain. Proofs are forthcoming, whose the seed is. The "signet, and bracelets, and staff" (Genesis 38:25), spite of the rage of the old rulers, declare the parentage. The lineage is very manifest. Those spiritual churches which have desired the "succession" of the outward kingdom, and have got it, though not legitimately, can shew by indisputable proofs, by the very ornaments which are in their possession, the stock from which their children spring. The dispensations even more clearly reflect this scene. In this aspect, Judah, the son of Leah, sets forth the fruit of the Jewish dispensation, regarded as a kingdom. Leah, the first wife, was that dispensation, which, after law and priesthood, bore Judah, that is, the kingdom, also. This Judah took a Canaanite to wife. "Thy birth," said the prophet to Jerusalem, "and thy nativity is of the land of Canaan" (Ezekiel 16:3). That kingdom was allied to forms, and grew, loving an external worship in which was no spirit. An evil seed was the result, who either could not or would not have fruit by spiritual principles, when these were offered to them. For even of old the spiritual Church was offered to the Jew. In prophets and righteous men it came near to them, but they would not receive it. (Note: Just as, in the type of Jacob, Rachel was loved long before she was fruitful, and, during all the years while Leah had her children, was, though without children, yet in Jacob’s house; so here Thamar lives and is introduced to Judah’s house, before she has any fruit by Judah or his sons. See Augustine, Retract. i. 13 and Contr. Faust. l. xxii. c. 84.) So Thamar, the younger wife, was put away: the sons of the first wife would not be built up by her. Then Judah’s wife, that is the old dispensation, died and came to its end; her sons having first been cut off for sin by sore judgments. Then by Judah’s fall the Church is made fruitful, not without some failure perhaps on her part, from a too great looking to Judah as the only source from which the kingdom could be continued. (Note: How little the early Church at Jerusalem saw of the distinct glories of this dispensation, how it clung to circumcision and the law, might be shewn from many scriptures. It was some time before even the Apostles were clear respecting the call of the Gentiles. Their thoughts still hung upon the Jewish line. See Acts 11:1-30, Acts 15:1-41 &c.) Yet Judah knows it not. As Paul declares, "God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day. And David saith, Let their eyes be darkened that they may not see, and bow down their back alway" (Romans 11:8-10). But "their fall is the riches of the world." "Through their fall salvation is come unto the Gentiles, to provoke them to jealousy" (Romans 11:11-17). A seed has sprung out of Judah, which, when it is conceived, Judah judges, not suspecting that it is his own offspring. Yea, he is ready to destroy it with the mother; but proof is at hand that it is Abraham’s seed. The "signet" and "staff," though Judah may rage, will prove beyond all contradiction the lineage of the Church’s children. Then again appears the twofold line, which in this case, as the fruit of rule, is developed with certain remarkable peculiarities; something of the younger or spiritual line being seen here for a moment before the first-born or carnal breaks forth and supersedes it. (Note: Augustine goes at great length into the dispensational fulfilment of this story, Contr. Faust. l. xxii. cc. 84-86. Chrysostom also, Hom. 62 in Gen., refers to the mystery here.) But I have said enough of this. The story is throughout a mystery of the kingdom; and as such is alluded to in that Gospel, which is peculiarly devoted to set forth our Lord in connection with the kingdom (Matthew 1:3), shewing how the line of heirs should change, while yet the kingdom should be continued to Judah’s sons and Abraham’s seed.
Such is Judah’s course. And yet in every age Judah’s sons have been ready to boast, "We were not born of fornication" (John 8:41). The Jew said so, and since then the Church has been forward to repeat the boast with just as little ground for glorying. Those who know her story best must own, that, if the true seed of the kingdom has sprung out of her, there have been also most awful confusions. I know God’s grace can master all; and Judah’s fall, even as Adam’s, may give occasion to bring in better things. Out of the adulterer’s lust may grow the living child, in its bodily perfections displaying God’s wisdom, and in its soul’s salvation His love, which delights to save to the uttermost. But in each case sin is judged as sin. Our place is, not to boast, -- for God knows, we have cause for deepest self-abasement, -- but to walk humbly with God, that He may forgive and deliver us from our own and also our fathers’ sins.