Genesis 38:28Meaning & Commentary from the Church Fathers

This event did not occur in a straightforward manner, but serves as a symbol of future realities, as it was clearly not in accordance with nature. How could the hand tied with the crimson thread conceal itself again if it were not by divine orchestration, anticipating that from the outset, Zara, representing the Church, would arise? When he moved forward slightly and then withdrew, the observance of the law—represented by Phares—was initiated; though it had been in effect for an extended period, the one who initially receded, Zara, emerged again, signaling a transition where the entire Jewish order yielded to the Church. It may be helpful to summarize this in clearer terms. Just as Zara first extended his hand, Noah and Abraham, followed by Abel and Enoch, were diligent in seeking to please God. Yet, as humanity multiplied and gathered a multitude of sins, they required guidance; the law was given as a shadow—not to erase sins but to reveal them, allowing men, akin to infants nurtured on milk, to mature. However, when this guidance was neglected, and people chose to remain entangled in sin despite the law’s revelations, the Lord, who is universal, descended to earth. He introduced a spiritual and perfect structure, which Zara foreshadowed. This is why the evangelist mentions Tamar and her children, stating, ‘Judas begat Phares and Zara of Tamar’ (Matt. 1:3). Therefore, let us not overlook the wealth of truths within divine Scripture or approach its teachings lightly; rather, let us delve deeply and acknowledge the abundance they hold as we praise our Lord, who orchestrates all things with profound wisdom.

Why did one child reveal his hand from the womb, while the other came forth first? This enigmatic portrayal of twins symbolizes the existence of two nations: one adhering to the law, the other living by faith—the former bound by the letter and the latter guided by grace. Grace transcends the law, and faith surpasses the written word. The hand that extended first represents grace, illustrating that grace's work was initiated prior—demonstrated in figures such as Job, Melchizedek, Abraham, Isaac, and Jacob, who lived by faith despite the law, for "Abraham believed God, and it was counted to him for righteousness" (Genesis 15:6). Melchizedek also foreshadowed grace through his offering (cf. Gen. 14:18). The holy patriarchs, who dwelled before the law, radiated the liberating grace of the Gospel like ours.

The younger brother signifies the second phase of grace; the first was found in the patriarchs, and the second in the kings and prophets. Both paths align with God. Those who faithfully served under the law of Moses also received grace and respect, yet the primary manifestation of godliness was first seen in the parents, later in their descendants. Zara emerged first, her name signifying "the East," highlighting that the illumination of righteousness emanates from the true East, the one who declared, "The East is my name" (Zech. 6:12). Its light first shone upon the patriarchs; they were the pioneers of righteous living in this world, crafting deeds as if they embodied the entirety of humanity, still concealed within the depths of existence. However, adherence to the law became a boundary, severing the ancestral lineage—the scripture allegorically symbolizing this through the midwife, reflecting the righteousness that led us from the womb of nature: "This one will come first" (Genesis 38:28). This divine stage of righteousness was marvelously instated not by Moses or any human, but through the gracious outpouring of Wisdom.

Hence, the first school of godliness is the Gospel, for we believe via the Cross and Blood of Christ: "His day Abraham saw and rejoiced" (John 8:56). This grace was foreseen in the figure of Noah with spiritual insight; it was humbly manifested through Isaac during the sacrifice and worshipped by Jacob, who persevered through struggle; even Isaiah glimpsed His crimson garments (cf. John 8:56, Gen. 6:14-21, Gen. 22:1-14, Gen. 32:24-30, Is. 63:2). The lifework of the prophets is also aligned with the Gospel. Furthermore, the figure of Rahab, who mysteriously reflected the Church, demonstrates that His blood offers salvation amidst calamity. She did not obscure her association with those who came; instead, the more she joined herself with the multitude, the purer she emerged—an unblemished virgin, boasting of her public love yet untainted by sin, embodying the paradox of true purity.

Returning to the narrative, what signifies the midwife's proclamation: "This one will come out first" (Gen. 38:28)? It is likely that this child prefigures the Coming One, who would later be born in the flesh, yet had precedence in power and truth, thus rightfully claiming a foremost position among all. This echoes John's statement: "The One who is coming after me was before me" (John 1:30). What does it mean that she bound the child's hand with a red thread? It possibly indicates a foreshadowing of Christ, who, through the symbol of the Cross and the outpouring of His blood, consecrated the actions of humanity. As Zara withdrew her hand, her brother—whom the apostle referred to as a barrier or wall in the middle (cf. Eph. 2:14)—emerged as if coming through a partition torn apart. Phares receives his name from this rupture, as it denotes "separation." The Pharisees derived their name from this term, having distanced themselves from communion with the majority. It would have been far better and more splendid had the barrier remained intact, as a singular and unified whole. This harmony would have prevailed if the life that first revealed its hand had been succeeded by a matching way of life in action.

Nevertheless, the frailty of later generations could not attain the completeness of the former way, leading to a breakdown of the barrier designed by God, resulting in a new division, a mediating element intruding into the continuous and steadfast cultivation of virtuous conduct. Such a fence protects a fruitful field from thieves; it surrounds cultivated land, distinguishing it from the wilderness, ensuring the safety of a house. Hence, it is stated: "I will take away the hedge from the vineyard, and it shall be desolate" (Is. 5:5). Let us then consider the fence surrounding our own spiritual house (1 Pet. 2:5), which cannot be constructed by human hands but solely by the living God, who proclaimed: "I have put a fence around it" (Is. 5:2). Those who dismantle this fence have forfeited their salvation. Let this boundary stand, let this wall endure! Do you wish to comprehend the utility of this hedge? Guard your ears with thorns and avoid the wicked tongue (Sir. 28:28); thus, the fence shields you from sin.

The Lord Jesus, appearing in the flesh, restored the fortification of this wall and redirected us to the deeds of our forebears and the ancient simplicity of faith. Therefore, the prophet proclaimed of Him: "They shall call You the Rebuilder of the fence" (Isaiah 58:12). He abolished the division that isolated the unity of soul and body and the essence of a simple life, becoming our peace by unifying both and demolishing the wall in the middle (Eph. 2:14). The barrier in the midst, as noted by the apostle, embodies the enmity of the flesh. The Lord obliterated this enmity, establishing peace by abolishing the law of commands to forge from the two a new man (cf. Eph. 2:15), reconciling the inner and outer selves, embodying both Jew and Gentile (cf. Rom. 1:16, Rom. 2:9)—that "Christ may be all in all" (1 Cor. 15:28). The Lord of the Sabbath transcended the significance of the physical Sabbath, as if removing the mediocrity of the law, which had become a hindrance to true godliness. It was challenging, if not impossible, for the Gentile nations to worship God under the Mosaic law, as the empty external piety of the Jews obstructed the pure-hearted Gentiles from honoring God.

Is the law without value? Not at all! (Rom. 3:31) It served the unfaithful, was necessary for the weak, and by the strictness of its righteous command, it restrained the unstable and misguided, compelling them to adhere to its precepts. The law is good because it is spiritual (cf. Rom. 7:12, 14; 1 Tim. 1:8-11). It is not good for those who lack spiritual understanding, who are superficial and earthly in spirit, unable to perceive the greatness that transcends the law—namely, the greatness of Christ. This glory of God, which Isaiah, elevated in spirit, glimpsed as if witnessing from beyond the wall (cf. Isaiah 6); this glory is revealed upon the mountains, not the hills (cf. 1 Kings 20:28).

The Church has instructed us through the Song of Songs that a wall cannot deter our Lord Jesus Christ or those who follow Him. The Church declares: "The voice of my beloved! Behold, he comes, leaping over the mountains, bounding over the hills. My beloved is like a gazelle or a young stag. Behold he stands behind our wall, gazing through the windows, peering through the lattice" (Song 2:8-9). My beloved calls to me, "Arise, come away, my fair one, my beautiful one, my dove! For lo, the winter is past, the rain is over and gone; the flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle dove is heard in our land" (Song 2:10-12). The flowers symbolize the apostles, the time of harvest signifies the fruits of Christ, and the voice of the turtle dove represents the voice of the Church. Thus, it is fitting that the Son of God, observing the state of humanity encumbered by earthly limitations—"there is none that doeth good, no, not one" (Psalm 13:3)—humbled Himself to descend, dismantling the wall of the law, that heaviness of futile understanding that had cast darkness upon the hearts of the nations.

Therefore, a hedge is preferable to a wall. A whitewashed wall poses dangers; this is why the high priest is called such (cf. Acts 23:3)—he proved a hindrance as a mediator, which the Lord Jesus removed as an excessive burden, pouring out a clearer reverence for God. Thus, not only the Jewish nation, bound by the corporeal demands of the law, but all nations through the Gospel were summoned to reverence for God.

The two twins symbolize not only the calls to reverence for God but also the two parallel ways of life, two similar ministries, with the former being superior to the latter, thus restoring what is better. Who would dispute that the Gospel outshines the law? The law holds value when the mind transcends the letter, for the letter brings death (2 Cor. 3:6). What grace can be gleaned from this tale if we do not perceive the enlightening essence of the grand mystery contained within? The holy apostle teaches us to seek hidden truths within simple narratives, applying the discerned meaning to concepts that exceed mere letters: "Tell me, ye that desire to be under the law, do ye not hear the law?" For it is stated, "Abraham had two sons, one by a bondwoman, and the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free was by promise. Which things are an allegory: for these are the two covenants" (Galatians 4:21-24).

Let us aspire towards the heavenly Jerusalem, inaccessible to the wall that once separated. The wall of the Old Covenant, understood in a corporeal sense, has been dismantled; the bondwoman has been expelled (cf. Gen. 21:10, Gal. 4:30), and the free woman remains. We are born of the free, the Church is free, while the synagogue is cast away (for the Jewish people remain in bondage). The yoke of servitude that weighed on our souls (cf. Acts 15:10) has been lifted, granting us the capacity to transcend the limitations of our former lives. Our yoke is good and light (cf. Matt. 11:30), guiding us with peace and the essence of grace, enabling those burdened by this yoke to rise rather than diminish. Such is our Lord, represented by Zara, as according to the flesh the Lord Jesus emerged from the lineage of Zara, being born of a woman who was not only under the law but was also designated to redeem those under the law with the price of His blood (cf. 1 Pet. 1:19, Gal. 4:4). The hand of Zara symbolically pointed towards Him, indicating the One who would return to restore the ancient way of life, renewing through the last Adam (cf. 1 Cor. 15:45) the freedom that the first Adam had—thus ensuring that humanity would no longer live under the yoke of servitude.