Changes - Sensus Plenior

Observe the similarities with Eve, who was both rebellious and the cause of death as she handed her husband the fruit. Likewise, Rachel and Leah were both pagan and their bickering was no end of strife for Jacob. Before his death and resurrection scene, wrestling with the angel, even though their strife was not his primary reason, he was willing to have them both killed by Esau. <ref>Genesis 32</ref>

It is clear the gospel message is hidden in the Old Testament. The author of Hebrews declares: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets” (Hebrews 1:1, KJV). It seems these “divers manners” include what one might call “dinner theater.” Shakespeare quipped “all the world’s a stage” (“As You Like It” Act 2.7). This notion human drama and theatrical precedence is seen early in the dramaturgy of biblical literature. One example of the hidden gospel is in the story of Tamar in Genesis 38, where we have, it seems, a cast of characters acting out a play within the play as it were, as the Gospel story metaphorically hidden, can be incontrovertibly revealed in the narrative.

Dramaturgically, we have Tamar as a parallel character to Mary (mother of Jesus) in the Gospels, and by juxtaposing the predicament of Tamar in (Genesis 38:24) and Mary (Matthew 1:18), we see both being with child out of wedlock, faced certain ruination: “And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt” (KJV). Compared to Mary as “Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily” (KJV).

However, in parallel fashion, when the true father of each child is discovered, both women are honored (Genesis 38:26, cf Luke 1:42). Judah declares “She hath been more righteous than I.” The Hebrew word for “righteous” צָדַק. (tsadaq) denotes “to have a just cause, be in the right; to be just (of God); and to be just, be righteous (in conduct and character)” (Davidson 640).

Likewise, the reversal of reputation for Mary is proclaimed by Elizabeth when she proclaims

“Blessed art thou among women, and blessed is the fruit of thy womb” (Luke 1:42). The Greek for blessed, εὐλογέω (eulogeō), denotes “to praise, celebrate with praises; to invoke blessings; to consecrate a thing with solemn prayers” (Kittle 2: 754-765). In both cases we have a plot reversal, with Tamar and Mary, who face certain ruin—given their respective predicaments— are lauded with tributes.

Tamar's mystery revealed

Tamar and Mary were in a similar predicament. Tamar has been discovered to be with child and was going to be killed. (Ge 38:24) Mary was discovered with child and was going to be put away. (Mt 1:18-19) When the true father of each child was discovered, they both were honored. (Ge 38:26, Lk 1:42) Such a coincidence. Each had wanted an assurance of a promise. Tamar had received three things from Judah (Ge 38:18) and Mary had received three saying from the angel that announced her pregnancy. (Lk 1:35) These are easy parallels to understand, but they are easy to dismiss as accidents of history until we examine the whole story:

Judah and Tamar God and Mary

Ge 38:14 Tamar met Judah before Timnath (the appointment) Mary met God before the appointed time of Christ. “It is appointed unto man once to die…” (Heb 9:27)

Judah and Tamar God and Mary

Tamar was offered a goat by Judah. (Ge 38:17)

Mary was offered THE scapegoat, since the angel told her “He will save his people from their sins.” (Mt 1:21) (words used of the scapegoat)(1)

(1) And In the ritual of the scapegoat, two goats are presented. They represent Jesus before and after the cross. One is killed for a burnt offering. In the burnt offering, the priest do not get to eat any part of it since it is completely consumed by fire. It represents the Son’s total devotion to the Father which we cannot participate in, but only stand and watch in awe. The smell of the burnt offering is a sweet savor unto the Lord since there is not hint of sin involved in it. You can see the first instance of a burnt offering is when Abraham was willing to sacrifice his son Isaac AND Isaac was willing to be obedient to his father. (Ge 22:2 )

The second goat is released into the wilderness to carry away the sins of the people. It represents Christ’s resurrection, which demonstrates that his sacrifice for us was accepted.

Since Jesus is the fulfillment of the scapegoat images, Mary had also been promised a goat.

Judah and Tamar God and Mary

Judah told Tamar he would send a goat. The word he used also means ‘sow’. (Ge 38:17)

God told Mary she would conceive miraculously by the Holy Ghost. God would 'sow' the goat. (Lk 1:35)

The need for assurance

Judah and Tamar God and Mary

Tamar wanted an assurance that she would receive the goat, (Ge 38:17)

Mary asked for an assuring word of explanation. (Lk 1:34)

Judah and Tamar God and Mary

Tamar was given the staff or rod which represents the power of God in discipline. (Pr 22:15, Pr 23:13, Pr 29:15)

Mary was told the power of the Highest would overshadow her. (Lk 1:35) She was not being disciplined, but God’s discipline upon mankind as borne by His Son and her son, overshadowed her life.

Tamar was given the signet ring. (Ge 38:18) A signet ring declares the wearer to be a son. Mary was told that he would be called the Son of God. (Lk 1:35)

Tamar was given bracelets. (Ge 38:18) In a very literal sense, bracelets were given to signify a marriage, much like we now give rings. But the real clue to the hidden meaning comes from the law of cleanliness:

Nu 19:15 And every open vessel, which hath no covering [bracelets] bound upon it, is unclean.

Paul was called a chosen vessel (Ac 9:15) and in other images we find that we are vessels as well. Since Tamar was a vessel that had bracelets, she was not unclean. Mary was told that she was not unclean because although she was with child, it was by the Holy Ghost. (Lk 1:35)