385. GENESIS - Chapter Nine | Wakristadelfiani wa Tanzania

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"And I, behold, I establish My covenant with you, and with your seed after you"

SIN IN THE FLESH SURVIVES

THE JUDGMENT OF THE FLOOD

The sweet savour of Noah's offering was followed by a Divine covenant of promise confirmed with the patriarch. A new beginning was made on the regenerated earth, but it was followed by a new departure from the ways of righteousness.

The New Order — vv. 1-7

Renewed instructions were given to Noah and his family, and universal laws were established for the general good of humanity.

VERSE 1

"And God blessed Noah and his sons" — Fellowship with God had been established by Noah's righteousness.

"And said unto them, be fruitful, and multiply, and replenish the earth" — The blessing of fruitfulness, conferred on Adam (Gen. 1:28) now is reaffirmed to Noah, the federal head of a renewed world. However, there is a significant omission. The decree, "Have thou dominion" (Gen. 1:28) is not included. World dominion, originally assigned by God to man, had been forfeited by sin, and awaited the appearance of the ideal Son of God, completely "in His image and likeness", before it could be conferred. See Eph. 1:22; Heb. 2:8-9.

VERSE 2

"And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea;" — There had been perfect harmony before sin had created fear (Gen. 3:10; Rom. 8:19-23). Fear of man is inherent in the fiercest beasts of prey, brought about by man's use of his superior intellect. Without this fear, mankind would have been destroyed by the fierce beasts of prey.

"Into your hand are they delivered" — Man has the ability to tame and to use many of the beasts of the field (Jas. 3:7). Moreover, into the hands of the saints has been delivered the task of taming savage humanity by the power of the Word.

VERSE 3

"Every moving thing that liveth shall be meat for you" — See notes on Gen. 1:29. As animals were slain for sacrifice before the Flood, it can be assumed that meat was an article of diet during that period. However, inasmuch as animals were separated into clean and unclean categories (Gen. 7:2), it is obvious that some were prescribed for food. At that time, humanity also was divided into categories: the seed of the woman, and the seed of Cain; and therefore a separation of animals for diet reminded man of the need of separation from evil association. But now only the family of Noah remained, and the distinction was no longer necessary. Therefore an extension of diet was granted. The separation of animals into clean and unclean categories has a doctrinal, and therefore spiritual, significance, for as Paul observes, "there is nothing unclean of itself (Rom. 14:14). What is the spiritual significance attached to this Noahic decree? From Acts 10:12-16, we learn that the killing and eating of meats typified the preaching of the Gospel. In that regard, Peter was told that the distinction that previously prevailed no longer applied: "What God hath cleansed, that call not thou common". The preaching of the Gospel was to be extended to all, irrespective as to race. That, also, was the state of things after the Flood. All in the Ark, though previously divided into clean and unclean categories, had now been cleansed in preparation for the Noahic covenant Yahweh was about to proclaim. All were to be incorporated into the benefits of the Gospel about to be preached. In fulfilment of the type, all peoples that remain after the holocaust of Armageddon and its aftermath, will be cleansed and incorporated into the Kingdom (Psa. 72:17). Because all in the Ark were invited to the benefits of the covenant about to be proclaimed, all animals were considered suitable for food, and Noah was invited to select what he desired to that end. Similarly, since the Gospel was opened up to the Gentiles, the same provision has been made (See 1 Tim. 4:3-5; Rom. 14:3,14,17,20; 1 Cor. 10:23,

25,26,31); for the separation of race, between Jew and Gentile, does not apply as far as the preaching of the Gospel is concerned. It can be seen, therefore, that there was no inconsistency in granting all animals for food to Noah, and forbidding some to Moses. The conditions of the Gospel call had changed. In the days of Moses, all flesh had corrupted Yahweh's way, and He had again separated a nation (Israel) unto Himself. Therefore, the racial distinction between clean and unclean had been established again, and was incorporated as a salutary lesson in the separation of animals into clean and unclean categories.

"Even as the green herb have I given you all things" — A reference to Gen. 1:29. Man had been given a vegetarian diet before the Fall; afterwards it had been broadened to include "clean animals" indicative of the Sethites; to Noah it was extended to incorporate all animals that remained in the Ark. The legislation regarding meats, however, was doctrinal, not dietetical, in its import.

VERSE 4

"But flesh with the life thereof, which is the blood thereof, shall ye not eat" — In Hebrew, "life" is nephesh, frequently rendered "soul". See also Lev. 17:11. The statement of this verse is literally true, for the bloodstream is the bearer of life throughout the body: a teaching of the Bible which science has confirmed. Blood was prohibited as an article of diet because it represented the life of the body which should be given up to God exclusively, as it is by self-sacrifice.

In the vision seen by Peter on the housetop (Acts 10), he learned that the division of mankind between clean and unclean categories had been cancelled, insofar that Gentiles were to be invited into the Hope of Israel. Peter was taught that the preaching of the Gospel was comparable with the killing and eating of meat. The flesh is put to death and consumed by the Gospel; but the life must be dedicated unto Yahweh. The memorial bread of communion represents the body put to death; the wine represents the life given in active service unto God. Paul declared: "without shedding of blood is no remission" (Heb. 9:22). Whilst we are dependent upon the blood of Jesus Christ to act as an atonement, for the forgiveness of sins, Paul's words are expressive of the fact that unless we give our lives in active service unto God, forgiveness of sins will not be granted unto us. We must do something ourselves, whilst remaining dependent upon the offering of the Lord.

The eating of blood was prohibited under the Law (Lev. 3:17; 7:26-27; 17: 10-14). In the killing of animals it was disposed of in different ways. Whereas the blood of a sacrifice was smeared on the altar, typifying a life given unto Yahweh (Lev. 17:11), the blood of animals slain to sustain the life of the flesh was to be poured out on the ground and covered with earth (v. 13). In these actions, the Israelite recognised his duty to God. In pouring out upon the ground the blood of animals slain for eating, the Israelite acknowledged his dependence upon Yahweh for life's needs, so that the action was equivalent to giving thanks for the good things of this life. In pouring upon the altar the blood of animals slain for sacrifice, the offerer acknowledged his debt to God for spiritual benefits, and both ritually, and publicly, proclaimed his responsibility to give his life in dedication to Yahweh. Christ's followers figuratively drink his blood (John 6:53), to identify themselves with his dedication of self to Yahweh. The full significance of the command prohibiting the eating of blood is revealed in the Lord, after whose offering, the original prohibition lost much of its significance. See Paul's advice in 1 Cor. 10: 23-29.

VERSE 5

"And surely your blood of your lives will I require" — Lit. "for your lives," for the protection of life (see Gesenius). The sanctity of life is enjoined in a very important law. Already God has revealed Himself as a Life-giver (v. 1), a King (v. 2), a Provider (v. 3), a Law-giver (v. 4), and now a Judge. The unlawful slaughter of man is to be avenged, and God warns that He will see that it is avenged (Rom. 12:19). Vengeance is to be exacted whether the slayer is an animal or a man — chayiah, living creature (See Exod. 21:12, 28-29; Num. 25:31-33; Deut. 21:1-9). Evidently (and significantly, in view of current practice throughout the world) man had abolished capital punishment just prior to the Flood, and this had been a contributory factor to the widespread uprise of violence and crime throughout the earth at that time. In the beginning, God had warned that anybody taking the life of Cain unlawfully would be avenged "seven times", that is completely, by being put to death (Gen. 4:15). But Lamech had taken the law into his own hands, and had boasted to his wives that he would kill anybody who harmed him in the slightest degree, and would do so without fear of retribution (Gen. 4:23-24).

Accordingly unchecked violence and terrorism had swept the antediluvians, for, judicial execution being abolished, man took it into his own hands to obtain vengeance. Capital punishment was evidently removed, and the law of the jungle took over. Capital punishment will be restored in the Age to come (see Zech. 13:3), for it is the responsibility of those in authority to see that God's laws are carried out. Today, however, saints are "taken out of the Gentiles" (Acts 15:14), and as "strangers and pilgrims" with "no continuing city" here, have no authority to carry out these laws, and therefore leave it to God to exact vengeance (see Rom. 12:19; Rev. 13:10).

"At the hand of every beast will I require it" — See Exod. 21:28-29 etc.

"And at the hand of every man" — See Exod. 21:12 etc.

"At the hand of every man's brother will I require the life of man" — This relates to what is described as "the brotherly covenant" (Amos 1:9), the responsibility of the family redeemer to guard and defend the rights of his relations (see Num. 35:12; Deut. 19:6). It anticipates the great Redeemer who will avenge the members of his family by destroying him that had the power of death, the murdering diabolos (Heb. 2:14). We will consider this more in detail when we consider the responsibilities and work of the Redeemer.

The statement "I require" in the declaration to Noah, literally signifies to search after, with a view to administering punishment. Yahweh will avenge the blood of His saints, carefully searching out and exacting retribution upon those responsible (cp. Rev. 18:20,24).

VERSE 6

"Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man" — This is a command to introduce capital punishment as a deterrent to murder, and the fact that it is combined with a statement emphasising the creation of man, would suggest that both the law concerning the former, and the teaching of the latter, had been abandoned before the Flood, contributing to the uprise of violence and wickedness at that time. By the imposition of capital punishment at God's command, man as established in government, was called upon to uphold the authority and justice of Yahweh manifested in the destruction of the Flood. Man was called upon to recognise the sanctity of life, in that he was specifically created in the image of God to reflect the Divine glory. Capital punishment was designed to limit the ravages of human savagery that had precipitated the catastrophe (Gen. 6:13). It is significant that in these days, likened by Christ to those of Noah's time, there is a repetition of these things. Capital punishment is abolished: belief in Creation and in responsibility towards God is largely opposed; His "way" is ignored and rejected; crime and ruthless violence are on the increase. Capital punishment is not for Christ's followers to administer because they are "strangers and pilgrims in the earth." But it was incorporated in the Mosaic system (Num. 35:29-34), and will be established again when the government of nations passes into the hands of the saints (Zech. 13:3).

VERSE 7

"And you, be ye fruitful, and multiply; bring forth abundantly in the earth" — The work of Christ is similarly described (John 12:24); and therefore it is the responsibility of his followers to bring forth fruit to the glory of his Name (see John 15:2,4,5,8,16; Rom. 7:4; Gal. 5:22).

The Covenant with All Flesh — vv. 8-17 This important covenant guarantees the perpetuity of the earth and man upon it. Significantly it involves both the family of Noah and the living creatures in the Ark. It points forward to the Kingdom when the promises incorporated will be consummated. Thus it is an extension of the covenant made in Eden.

VERSE 8

"And God spake unto Noah, and to his sons with him, saying," — He spoke to outline the terms of the covenant that had been promised before the Flood. See Ch. 6:17-18.

VERSE 9

"And I, behold, I establish My covenant with you, and with your seed after you" — With regard to the expression, "establish My covenant" see notes Ch. 6:18. The four parties to the covenant are enumerated. They are God, Noah, his seed, and all living creatures within the Ark (v. 10).

VERSE 10

"And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth" — The covenant extends from the living creatures that emerged from the Ark, to those born to them in the earth. These living creatures represent the mortals in the kingdom, in contrast to the immortal rulers "who neither marry, nor are given in marriage; neither can they die any more: for they are equal unto the angels" (Luke 20:35-36). The same figurative interpretation given to the lower creation over whom Adam was promised dominion (Gen. 1:26), applies to these "living creatures" from out of the Ark, with whom God now enters into covenant.

VERSE 11

"And I will establish my covenant with you" — Noah stands as a type of Christ, and is given assurance that the work of redemption shall proceed in accordance with the covenant of Gen. 3:15.

"Neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth" — Instead, "the earth shall be filled with the knowledge of the glory of Yahweh, as the waters cover the sea" (Hab. 2:14).

VERSE 12

"And God said, This is the token of the covenant which I make between me and you and every living creature that is with you" — The covenant, of which the rainbow became the token, speaks of God's continuing promise to mankind and relates to the future when Yahweh "will remember the everlasting covenant" thus proclaimed (see v. 16). In the terms of the covenant, Noah and his family represent the multitudinous Christ in glory, whilst the birds and animals of the Ark stand for the mortal nations that will be incorporated into the kingdom of God.

"For perpetual generations" — Or "generations of olam" the hidden period, the Millennium. The covenant thus stretches forward to that epoch. A similar expression is used in relation to the Name (Exod. 3:15; Psa. 45:17; 79:13), manifested through the Truth (Psa. 100:5); Yahweh's memorial (Psa. 102:12; 135:13); His dominion (Psa. 145:13; 146:10). These all will be revealed in their fulness in the Age to come.

VERSE 13

"I do set" — The Hebrew word nathan signifies "appoint," "grant," and not "make". This was not the first time the rainbow was seen, but the first time it was assigned as a token of the everlasting covenant. The rainbow is the natural effect of a natural cause. It always has been and always will appear where water falls, or rain descends in sunshine.

"My bow in the cloud" — From qesheth, bending. The bow is frequently used in the Bible for a weapon. The bow in the hands of man is an instrument of war and of death; but the bow bent by the hands of Yahweh is a symbol of peace and Divine life. The rainbow forms only when there is the combination of cloud, falling rain, and sunshine. Its seven colours combine to form the pure, white light of the sun. When sunlight bounces off tiny particles in the air such as air molecules, dust or smoke, it changes colour and becomes blue; thus the general appearance of the firmament. This "bouncing" of sunlight off small particles in the air is called "scattering," and more blue is "scattered" than red light, hence the colour of the sky. By refraction, the white light of the sun (Rev. 21:23) is broken up into the seven colours of the rainbow: red, orange, yellow, green, blue, indigo, violet; in that order, with red always on the outside. The "seven" colours speak of the covenant number. Moreover, as they are variations of pure sunlight, they provide symbols of the different manifestations of Divine glory, which, when combined, create the pure and complete glory of the Sun of righteousness (Mal. 4:2). The rainbow, therefore, speaks of God-manifestation revealed in the political heavens of the Age to come. The rainbow is broken by the position of the earth; for, if the globe could be removed out of the way, the rainbow would be seen as a complete circle of coloured light. It is appropriate, therefore, that in Rev. 4:3, the rainbow is represented as a complete circle, speaking of eternity.

"And it shall be for a token of a covenant between me and the earth" — The Hebrew word for "covenant" is berith, from a root signifying to cut, drawing attention to the covenant victim. The covenant is God's guarantee of His unfailing concern for His creation. See its use in Jer. 34:18.

VERSE 14

"And it shall come to pass, when I bring a cloud over the earth" — Cloud is formed by minute particles of water being drawn into the heavens by evaporation generated by the sun. It is frequently used as a symbol for the glorified saints (Rev. 1:7). The influence of the Sun of righteousness (Mal. 4:2) upon the waters of the earth (Isa. 57:20), has separated some from humanity.

Ultimately they will be drawn into the political heavens as "clouds" (1 Thess. 4:17; Heb. 12:1), there to become the associates of the Lord Jesus Christ in Millennial glory (Rev. 5:9-10).

"That the bow shall be seen in the cloud" — A rainbow comprises the refracted glory of the sun, shining through falling rain. The token of the covenant, therefore, requires the sun shining in the heavens, and a cloud emptying its life-giving, and fructifying, water upon the earth. The Sun is the Lord Jesus Christ in Millennial glory (Mal. 4:2); the cloud comprises the saints in heavenly positions of authority (1 Thess. 4:17); the falling rain is representative of their teaching (Deut. 32:2; Psa. 72:6); and the rainbow symbolises the glory of Yahweh manifested through the Lord Jesus and his redeemed ecclesia: "He shall come to be glorified in his saints, and to be admired in all them that believe" (2 Thess. 1:10).

VERSE 15

"And I will remember my covenant" — When Yahweh says that He will remember, we can be assured He will not forget. Noah, already, had received evidence to show that God is faithful to His Word (Gen. 8:1).

"Which is between Me and you and every living creature of all flesh" — The covenant with Noah thus embraces the lower creation. But, as we saw in our consideration of Gen. 1:26, the lower creation is representative of the mortal populations of the earth. In that context, the covenant to Noah guarantees that there would not again be utter destruction. Instead the kingdom of God will be set up under immortal rulers reigning over the nations — the antitypical "lower creation" of this covenant.

"And the waters shall no more become a flood to destroy all flesh" — Instead "all the earth shall be filled with the glory of Yahweh" (Num. 14:21). "Peace on earth" will then prevail.

VERSE 16

"And the bow shall be in the cloud" — In the terms of the covenant, God-manifestation will be seen in the cloud of witnesses to be gathered together in the Age to come (Heb. 12:1). Such are "the salt of the earth", adding flavour to humanity, and preserving it from putrefaction, or destruction.

"And I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth" — The covenant is for the olam, or hidden period: the future millennium. References to this covenant in commemoration of it, or extensions to it, are found throughout Scripture, thus: Gen. 17:7,13,19; 2 Sam. 23:5; 1 Chron. 16:17; Psa. 105:10; Isa. 55:3; 61:8; Jer. 32:40; Ezek. 16:60. Such notable men as Abraham, Moses, David, and the prophets were related to it. On the other hand, there were those who "broke the everlasting covenant" with disastrous results (Isa. 24:5).

VERSE 17

"And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth" — That is, the rainbow. "Token" is from owth, a signal, monument, evidence. See vv. 12,13,17; Ch. 17:11.

SIN IN THE FLESH SURVIVES — Ch. 9:18-29

In spite of the lessons of the Flood, the post-diluvian world did not remain true to God, Though the world had been washed clean of its iniquity, sin in the flesh still survived, and began to manifest itself in shameful acts of rebellion against God.

The Sin of Ham — vv. 18-27

Becoming a husbandman, Noah tilled the soil, and cultivated plants. Included among these were grapevines. In due course he took of the juice of the grape, and stored it for future use. Noah may have been innocent of this action, not knowing the effect that fermentation has on grape juice, nor the effect of fermented wine on the human brain. However, his excess caused shame to enter the family circle. Ham mocked at the state of his drunken father. For this he was denied any blessing and his sons received a curse.

VERSE 18

"And the sons of Noah, that went forth of the ark, were Shem, and Ham and Japheth" — See note Gen. 6:10.

"And Ham is the father of Canaan" — Canaan was evidently alive at the time this event took place and may well have been implicated in the shameful folly of his father, as the children of Dathan and Abiram were later (Num. 16:27). He is mentioned, apparently, for two reasons:

(1) the lewd attitude of Ham was manifested by him and his descendants more than by any of his brothers (Gen. 10:6);

(2) he occupied the land that Israel was to obtain, and the record was written primarily for Israelites.

VERSE 19

"These are the three sons of Noah: and of them was the whole earth overspread" — The three great families of humanity, incorporating all colours and nationalities, developed from the three sons of Noah. In Acts 17:26, Paul is represented as saying: "God... hath made of one blood all nations of men for to dwell on all the face of the earth". This statement has been challenged on the grounds that there are various kinds of blood. However, in the Greek blood is omitted, so that the R.V. renders: "hath made of one" i.e. Adam. All races have sprung from one common source: from Adam through Noah and his posterity. The construction of the blood can easily be altered by divine design to provide for the three different strains, as the language spoken was also changed (Gen. 11:7).

VERSE 20

"Noah began to be an husbandman" — This was evidently a new occupation for Noah. Having been told to "bring forth abundantly in the earth" (v.7), he now assayed to do so. Through his inexperience, probably, he was led astray by this new labour. The term husbandman literally means "a man of the ground". Cain was a husbandman in contrast to Abel the shepherd. In the course of experimenting in his new occupation (instead of seeking direction from God), Noah ultimately found himself physically naked as Cain was spiritually so.

"And he planted a vineyard" — Vines are indigenous to Armenia where the Ark rested, so that Noah would have found the cultivation of a vineyard to be among the easiest forms of husbandry.

VERSE 21

"And he drank of the wine" — He evidently experimented in his new occupation instead of seeking the guidance of God. Storing some of the grape juice, in due time it fermented, and possibly through ignorance, Noah partook of it. Whether through innocence of its potent qualities, or through design, he became intoxicated. Drunkenness is likened to the serpent's bite (Prov. 23:29-35), and this action of this normally exemplary man of God revealed that sin in the flesh was still a vital factor in his constitution. Paul warns that in drunkenness there is excess (Eph. 5:18), and Noah became guilty of this.

"And he was uncovered within his tent" — The verb is in the Hithpael indicating an action that one does on one's own behalf; thus he uncovered himself.He was now like Adam after the transgression, naked in a state of sin (Gen. 3:7).

The warning of Christ is therefore significant: "Blessed is he that watcheth and keepeth his garments, lest he walk naked and they see his shame" (Rev. 16:15). The intoxicating wine of Babylon (Rev. 18:3) can reduce one to a state of figurative nakedness. How sad to think of such a man as Noah naked and prostrate on the ground within his tent. Cp. 1 Cor. 10:7. "Uncovered" is from galah — deluded (of clothing).

VERSE 22

"And Ham the father of Canaan" — The repetitive references to Canaan serve to illustrate his sensual character. His descendants became noted for their frightful sensuality even in religion. In this they reflected the action and attitude of their forefather Ham.

"Saw the nakedness" — The son saw the father reduced to the shameful state referred to in Hab. 2:15-16, and instead of going to his aid, manifesting concern for the reputation of his father, like all fools he made a mock of sin (Prov. 14:9). "Nakedness" is from ervah rendered nakedness, shame, unclean, uncleanness.

"And told his two brethren without" — The obvious inference is that he wanted to share the joke with them. Ham, like most sinners, was ready to jeer at the failure of others, and to derive a secret pleasure from it (Rom. 1:32). He did nothing to help or relieve his father in his helplessness, but acted in a manner that could only aggravate the fault.

VERSE 23

"And Shem and Japheth took a garment" — They took a covering for their father in a desire to redeem him from his pitiful state. In doing so these two sons of Noah acted with filial consideration and reverential tact towards him.

"Love," declared Peter (1 Pet. 4:8), "shall cover a multitude of sins". Shem and Japheth, in love, proceeded to do just that. It has been mainly from the descendants of these two sons of Noah (from Israel and the white races) that there have come those who have prominently displayed the covering of Christ. In this incident, therefore, they acted typically of the Redeemer to come who would reveal the principles of atonement (coverings).

"And laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness" — They could not bear to look upon the shame of their father, for they had a deep affection for him. They laboured, at personal inconvenience, to serve one in need of a covering, with their eyes averted from the sin and shame. This was in contrast to Ham who revelled in the humiliation of his father.

VERSE 24

"And Noah awoke from his wine, and knew what his younger son had done" — Paul warned: "All things that are reproved are made manifest by the light; for whatsoever doth make manifest is light. Wherefore, he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil" (Eph. 5:13-16). Noah awoke to feel deep shame at his state; a shame that was accentuated by the knowledge of the way in which his younger son had acted towards him. The family evidently comprised Japheth the firstborn, then Shem, then Ham. See Ch. 6:10.

VERSE 25

"And he said, cursed be Canaan" — Why should Canaan be cursed rather than Ham? Most likely Canaan was in the transgression with Ham his father, and therefore deserved the punishment. Or was it that custom dictated that in cursing his own son, Noah would in effect curse himself? Society made the father responsible for the actions of his son. Conversely to bless Shem and Japheth was in effect to bless himself. See the principle endorsed in Exod. 20:5; 1 Kings 11:9-12; Jer. 31:29. Certainly, Ham would have been the more greatly punished, as he recalled how his own conduct contributed to the cursed state of his offspring. The incident teaches that a sinner can have a demoralising influence upon others, and particularly his children, drawing them to perdition. Sin is infectious, like an evil germ. Many a parent is responsible for the wayward conduct of his child. Frequently the example of worldliness, manifested by parents, brings its curses upon the children. Instead, the father, by his conduct, should present "the image and glory of God" to the household, and he should be helped in this by the loving respect and co-operation of the mother (1 Cor. 11:7-9); whilst to both, the children should be in reverential submission (Eph. 6:1-4). On the contrary, Ham's conduct caused a curse to rest upon his offspring.

In later times the Canaanites manifested the same evil conduct as their ancestor, for they developed into a depraved, wicked, dissolute, immoral people, incapable of conversion, and deserving only of the sword of Joshua (Lev. 18:3,25,27-30; Deut. 9:4; 12:29-31).

The name Canaan is from a root signifying, to bend the knee, hence to prostrate or humiliate oneself in order to gain an advantage over another, and thus, by implication, a trader. The word is given a religious significance throughout the Bible, and is related to spiritual traders, such as are described in Rev. 18:11. The clergy are traders in the bodies and souls of men, and therefore deserve the epithet of Canaanites; so that though the ancient race has been extirpated, its counterpart still remains. These modern Canaanites are indifferent to the spiritual nakedness of mankind today; or at least, they divert them away from where a proper covering might be obtained. But their days are numbered, for the curse still remains, and ultimately they, too, will be rooted out of the earth. Zechariah predicts: "In that day there shall be no more the Canaanite in the house of Yahweh of hosts" (Zech. 14:21).

"A servant of servants shall he be unto his brethren" — This portion of the curse relates to Ham rather than to Canaan, as is indicated by the singular pronoun "he/his brethren". The term "a servant of servants" expresses the most humiliating servitude; and this has been the experience of the descendants of Ham as a whole, rather than merely the Canaanite portion of his race. Whilst those Canaanites that survived the sword of Joshua were put under servitude (Josh. 9:23; 1 Kings 9:20-21), the coloured peoples of the earth (descendants of Ham), generally, with few exceptions, have experienced similar servitude.

VERSE 26

"And he said, Blessed be Yahweh Elohim of Shem" — As Shem signifies Name, the statement can read: "Yahweh Elohim of the Name". When "blessed" is applied to Yahweh, it signifies an ascription of praise or worship. Therefore, the blessing ascribed to Shem points particularly to the manner in which his descendants have excelled: namely, in religion. Shem was appointed as the channel of all true worship. It reached out to all mankind through Abraham, David, and the Lord Jesus Christ, all of whom descended from this son of Noah.

"And Canaan shall be his servant" — The verb is a Hebrew imperative, and as such can be rendered "Let Canaan be his servant", or "Canaan must be his servant". In this chapter, Canaan is representative of the sinner doomed by Divine curse. The only way such can escape its consequences is by becoming a servant to Yahweh Elohim of Shem. A case in point is supplied in Acts 8:26-40 in the conversion of the Ethiopian eunuch to the Truth. Significantly, Acts 8,9,10 bring together into the one family on a basis of complete equality, representatives of the three great races of mankind, in the conversions of the Ethiopian (Ham), Saul (Shem), and Cornelius (Japheth). By that means Japheth came to dwell in the tents of Shem, Ham escaped his servitude, and all three were found proclaiming: "Blessed be Yahweh Elohim of Shem".

VERSE 27

"God shall enlarge Japheth" —See note Ch. 6:10. Japheth means Enlarger and here stands for the European people's of the earth. From earliest times they have been known for their inventiveness and exploratory zeal. The Greeks were great explorers and colonists, and their example has been followed by the peoples of the western world ever since. Thus enlargement has characterised the descendants of Japheth.

"And he shall dwell in the tents of Shem" —The Hebrew shakan, dwell, signifies to dwell as in a tabernacle, and implies worship. In fulfilment of this promise, Gentiles have been incorporated into the hope of Israel (Rom. 11:17-22; Eph. 2:12,13). Paul wrote: "The gospel is the power of God unto salvation to everyone that believeth; to the Jew (Shem) first, and also to the Greek (Japheth)" (Rom. 1:16).

"And Canaan shall be his servant" — See note to v. 26.

The Death of Noah —vv.28-29. The eventful life of this great patriarch at last came to an end. It was marred in its latter years by the shameful conduct of his son Ham; his own participation in this sad incident illustrating the basic truth set forth by Paul: "All have sinned and come short of the glory of God"

VERSE 29

"And all the days of Noah were nine hundred and fifty years" — This was three hundred and fifty years after the Flood. He died just prior to the birth of Abram.

"And he died" —In this statement, the wearying, monotonous repetition, of chapter 5 is heard again, pointing to the truth of Romans 5:12: "By one man sin entered the world, and death by sin; and so death passed upon all men, for that all have sinned." The death of Noah emphasised the need of a Redeemer, and the inadequacy of Noah the type.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

Gesenius - Lexicon

PARAGRAPH QUESTIONS:

Will the earth be destroyed?
Can we drink alcoholic drinks?
Explain the connection between Genesis 9:1 and Galations 5
Both in creation and here God desires man to multiply, why is this? (see also 1 Cor 15:28)
The Law of Moses appears to be in place at the time of Noah, but Moses was born much later; explain.
How many times is the word Covenant mentioned in this chapter
What colour were the original inhabitants of Canaan?
Did Noah sin?