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The Difficulty
Genesis 38:8–10 records:
“Then Judah said to Onan, ‘Go in to your brother’s wife and perform your duty as a brother-in-law to her, and raise up offspring for your brother.’ But Onan knew that the offspring would not be his; so whenever he had relations with his brother’s wife, he wasted his semen on the ground so as not to give offspring to his brother. But what he did was displeasing in the sight of Jehovah; so He put him to death also.”
Critics and Bible readers alike have often misunderstood this text. Many have claimed that God struck Onan dead for practicing contraception or for a sexual sin such as masturbation. Others have used it to argue against non-procreative marital relations altogether. Yet such interpretations miss the historical, covenantal, and moral dimensions of the passage. The difficulty lies not in the sexual act itself but in discerning the moral and theological reason for Jehovah’s judgment.
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The Context
Judah, one of Jacob’s twelve sons, married a Canaanite woman, the daughter of Shua, who bore him three sons: Er, Onan, and Shelah (Genesis 38:2–5). Judah arranged for his firstborn, Er, to marry a woman named Tamar. However, Er was wicked in Jehovah’s sight, and God put him to death (Genesis 38:7).
According to the ancient Near Eastern custom of levirate marriage (from the Latin levir, meaning “brother-in-law”), the brother of a deceased man was obligated to marry the widow to produce an heir who would carry on the deceased brother’s name and inheritance. This custom, later codified in the Mosaic Law (Deuteronomy 25:5–6), safeguarded a family’s lineage and property rights. It also protected widows from destitution by ensuring their inclusion within the covenant family.
Judah thus instructed Onan to fulfill his duty toward Tamar: “Go in to your brother’s wife and perform your duty as a brother-in-law to her.” Onan, however, realized that any child born from this union would not be considered his own but would legally inherit in Er’s name. This meant that Onan’s portion of inheritance would diminish, as part of the family estate would be reallocated to the new heir.
Motivated by greed and self-interest, Onan willfully refused this responsibility. He engaged in sexual relations with Tamar, but each time “he spilled his semen on the ground,” ensuring that she would not conceive. The phrase implies deliberate, repeated action—Onan was consciously exploiting Tamar for sexual gratification while defying his covenantal obligation to raise up an heir for his deceased brother.
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The Clarification
Onan’s sin was not the physical act of withdrawal (coitus interruptus), nor was it masturbation. Scripture explicitly says, “Whenever he had relations with his brother’s wife, he spilled his semen on the ground.” His offense was a moral and covenantal violation: he rebelled against the divine order by refusing to fulfill his levirate duty.
God’s purpose for the levirate custom was to preserve family lines within the covenant community and ensure the continuation of Abraham’s seed, through whom the promised Messiah would eventually come. Onan’s refusal represented not mere disobedience to Judah’s authority, but contempt for Jehovah’s covenantal arrangement.
By denying his brother an heir, Onan sought to manipulate the covenant inheritance structure for selfish advantage. He wanted the pleasure of the act without the responsibility attached to it. His hypocrisy was profound—he appeared outwardly obedient by going in to Tamar, but inwardly he was in rebellion against God’s command.
Therefore, Jehovah’s displeasure was not with Onan’s method but with his motive. It was a sin of deceit, greed, and covenant unfaithfulness. Onan’s heart was corrupted by covetousness. He intentionally sabotaged God’s redemptive plan within his family line.
This understanding is reinforced by the narrative structure. Both Er and Onan are described as “wicked in the sight of Jehovah” (Genesis 38:7, 10). The Hebrew term ra‘ (“wicked”) signifies moral corruption, rebellion, or evil intent, not ritual impurity or sexual error. The parallel indicates that Onan’s sin was moral and spiritual, not simply physical.
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The Broader Covenant Perspective
To grasp the severity of Onan’s offense, we must view it within the covenantal framework established with Abraham. Jehovah had promised Abraham that through his descendants, all nations would be blessed (Genesis 12:3; 22:18). The family line of Judah was integral to the fulfillment of this redemptive plan, ultimately culminating in the birth of the Messiah (Genesis 49:10; Matthew 1:2–3).
Onan’s willful disobedience directly threatened this covenantal continuity. His actions symbolized an attempt to block the divine promise from advancing through his family. Thus, his sin carried far-reaching theological implications.
God’s judgment upon Onan—instant death—was a decisive act to preserve the sanctity of His covenant. It underscored that Jehovah’s redemptive purposes cannot be thwarted by human selfishness or rebellion. His justice was not impulsive but deliberate, upholding righteousness within the covenant household.
The Misinterpretation Corrected
Historically, some church traditions have misused this passage to condemn any form of non-procreative sexual behavior, particularly masturbation. However, the text itself provides no basis for such a conclusion. The narrative describes an act of intercourse, not self-stimulation. The issue was covenantal infidelity, not sexual technique.
Moreover, nowhere in Scripture does God condemn marital intimacy that is non-procreative in nature. Within marriage, sexual relations are a gift from God for emotional unity and mutual enjoyment (Proverbs 5:18–19; 1 Corinthians 7:3–5). Onan’s sin, therefore, cannot be generalized into a universal moral rule against contraception or other private sexual acts; it must be interpreted in its covenantal and historical context.
Onan’s act was morally wrong not because it prevented conception per se, but because it violated divine purpose and duty. He intentionally obstructed the establishment of a covenant heir, thereby rejecting God’s command and dishonoring both his brother and Tamar.
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The Defense of Divine Justice
Jehovah’s swift judgment against Onan reveals several enduring theological principles:
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Faithfulness to Divine Command Is Paramount — God requires His people to uphold His purposes above personal interest. Onan’s rebellion illustrates the danger of outward compliance masking inward defiance.
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Motives Matter in Moral Accountability — Sin is not confined to external behavior; it resides in the heart’s intent. Onan’s deception was deliberate and self-serving. Though he appeared to fulfill his duty, his actions betrayed greed and dishonor toward his brother and God.
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God Defends His Covenant Purposes — Jehovah’s justice is not arbitrary but covenantal. The Abrahamic and Judahic lines were central to His redemptive plan, and any attempt to subvert them met divine opposition.
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Divine Judgment Upholds Righteous Order — Onan’s execution underscores that Jehovah’s holiness demands respect for covenant responsibilities. God does not tolerate hypocrisy, rebellion, or manipulation of sacred institutions.
Onan’s sin parallels other instances in Scripture where deceitful manipulation of divine arrangements incurred severe judgment—such as Achan’s theft from the devoted things (Joshua 7) or Ananias and Sapphira’s deceit (Acts 5:1–11). Each demonstrates that God’s holiness requires truthfulness, reverence, and obedience within His covenant community.
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The Vindication of Tamar and the Sovereignty of God
Ironically, the very woman whom Onan sought to defraud—Tamar—later became the vessel through whom the covenant line was preserved. When Judah failed to give her his third son, Shelah, as promised, Tamar acted decisively, disguising herself and conceiving by Judah himself (Genesis 38:13–30). Though Judah initially condemned her, he later recognized his own guilt, declaring, “She is more righteous than I” (verse 26).
From Tamar’s union with Judah came the twin sons Perez and Zerah. Perez became the ancestor of King David (Ruth 4:18–22) and ultimately of Jesus Christ (Matthew 1:3). Thus, what Onan’s greed tried to prevent, God sovereignly accomplished. Jehovah’s redemptive plan advanced despite human deceit, proving that no rebellion can overturn His divine purpose.
Tamar’s vindication illustrates divine justice in action. God defended the wronged widow and preserved the covenant line through providential means. In this, the narrative reveals the faithfulness of Jehovah, who ensures the fulfillment of His promises even when His chosen people act faithlessly.
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The Theological Significance
The account of Onan serves as a moral and theological warning. God’s people are entrusted with sacred responsibilities, and neglecting them invites divine discipline. This passage teaches that faithlessness to divine purpose—whether in family, ministry, or moral conduct—is not taken lightly by God.
Onan’s sin is a timeless example of how rebellion, disguised as compliance, corrupts the covenant community. His outward participation in a divinely ordained institution concealed inward contempt for God’s will. True obedience requires sincerity, integrity, and devotion to God’s purposes rather than self-interest.
Furthermore, the episode affirms that Jehovah’s covenant purposes are unstoppable. Despite the wickedness of individuals, God’s sovereign plan continues unbroken. Even through human failures, His redemptive design moves forward to accomplish His ultimate goal—the establishment of His Kingdom through His Messiah.
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