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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 9:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
We read, in the close of the foregoing chapter, the very kind things which God said in his heart, concerning the remnant of mankind which was now left to be the seed of a new world. Now here we have these kind things spoken to them. In general, God blessed Noah and his sons (Gen 9:1), that is, he assured them of his good-will to them and his gracious intentions concerning them. This follows from what he said in his heart. Note, All God's promises of good flow from his purposes of love and the counsels of his own will. See Eph 1:11, Eph 3:11, and compare Jer 29:11. I know the thoughts that I think towards you. We read (Gen 8:20) how Noah blessed God, by his altar and sacrifice. Now here we find God blessing Noah. Note, God will graciously bless (that is, do well for) those who sincerely bless (that is, speak well of) him. Those that are truly thankful for the mercies they have received take the readiest way to have them confirmed and continued to them.
Now here we have the Magna Charta - the great charter of this new kingdom of nature which was now to be erected, and incorporated, the former charter having been forfeited and seized.
I.The grants of this charter are kind and gracious to men. Here is,
1.A grant of lands of vast extent, and a promise of a great increase of men to occupy and enjoy them,. The first blessing is here renewed: Be fruitful, and multiply, and replenish the earth (Gen 9:1), and repeated (Gen 9:7), for the race of mankind was, as it were, to begin again. Now,
(1.)God sets the whole earth before them, tells them it is all their own, while it remains, to them and their heirs. Note, The earth God has given to the children of men, for a possession and habitation, Psa 115:16. Though it is not a paradise, but a wilderness rather; yet it is better than we deserve. Blessed be God, it is not hell.
(2.)He gives them a blessing, by the force and virtue of which mankind should be both multiplied and perpetuated upon earth, so that in a little time all the habitable parts of the earth should be more or less inhabited; and, though one generation should pass away, yet another generation should come, while the world stands, so that the stream of the human race should be supplied with a constant succession, and run parallel with the current of time, till both should be delivered up together into the ocean of eternity. Though death should still reign, and the Lord would still be known by his judgments, yet the earth should never again be dispeopled as now it was, but still replenished, Act 17:24-26.
2.A grant of power over the inferior creatures, Gen 9:2. He grants,
(1.)A title to them: Into your hands they are delivered, for your use and benefit.
(2.)A dominion over them, without which the title would avail little: The fear of you and the dread of you shall be upon every beast. This revives a former grant (Gen 1:28), only with this difference, that man in innocence ruled by love, fallen man rules by fear. Now this grant remains in force, and thus far we have still the benefit of it,
[1.]That those creatures which are any way useful to us are reclaimed, and we use them either for service or food, or both, as they are capable. The horse and ox patiently submit to the bridle and yoke, and the sheep is dumb both before the shearer and before the butcher; for the fear and dread of man are upon them.
[2.]Those creatures that are any way hurtful to us are restrained, so that, though now and then man may be hurt by some of them, they do not combine together to rise up in rebellion against man, else God could by these destroy the world as effectually as he did by a deluge; it is one of God's sore judgments, Eze 14:21. What is it that keeps wolves out of our towns, and lions out of our streets, and confines them to the wilderness, but this fear and dread? Nay, some have been tamed, Jam 3:7.
3.A grant of maintenance and subsistence: Every moving thing that liveth shall be meat for you, Gen 9:3. Hitherto, most think, man had been confined to feed only upon the products of the earth, fruits, herbs, and roots, and all sorts of corn and milk; so was the first grant, Gen 1:29. But the flood having perhaps washed away much of the virtue of the earth, and so rendered its fruits less pleasing and less nourishing, God now enlarged the grant, and allowed man to eat flesh, which perhaps man himself never thought of, till now that God directed him to it, nor had any more desire to than a sheep has to suck blood like a wolf. But now man is allowed to feed upon flesh, as freely and safely as upon the green herb. Now here see,
(1.)That God is a good master, and provides, not only that we may live, but that we may live comfortably, in his service; not for necessity only, but for delight.
(2.)That every creature of God is good, and nothing to be refused, Ti1 4:4. Afterwards some meats that were proper enough for food were prohibited by the ceremonial law; but from the beginning, it seems, it was not so, and therefore is not so under the gospel.
II.The precepts and provisos of this character are no less kind and gracious, and instances of God's good-will to man.
The Jewish doctors speak so often of the seven precepts of Noah, or of the sons of Noah, which they say were to be observed by all nations, that it may not be amiss to set them down. The first against the worship of idols. The second against blasphemy, and requiring to bless the name of God. The third against murder. The fourth against incest and all uncleanness. The fifth against theft and rapine. The sixth requiring the administration of justice. The seventh against eating of flesh with the life. These the Jews required the observance of from the proselytes of the gate. But the precepts here given all concern the life of man.
1.Man must not prejudice his own life by eating that food which is unwholesome and prejudicial to his health (Gen 9:4): "Flesh with the life thereof, which is the blood thereof (that is, raw flesh), shall you not eat, as the beasts of prey do." It was necessary to add this limitation to the grant of liberty to eat flesh, lest, instead of nourishing their bodies by it, they should destroy them. God would hereby show, (1.) That though they were lords of the creatures, yet they were subjects to the Creator, and under the restraints of his law. That they must not be greedy and hasty in taking their food, but stay the preparing of it; not like Saul's soldiers (Sa1 14:32), nor riotous eaters of flesh, Pro 23:20. (3.) That they must not be barbarous and cruel to the inferior creatures. They must be lords, but not tyrants; they might kill them for their profit, but not torment them for their pleasure, nor tear away the member of a creature while it was yet alive, and eat that. (4.) That during the continuance of the law of sacrifices, in which the blood made atonement for the soul (Lev 17:11), signifying that the life of the sacrifice was accepted for the life of the sinner, blood must not be looked upon as a common thing, but must be poured out before the Lord (Sa2 23:16), either upon his altar or upon his earth. But, now that the great and true sacrifice has been offered, the obligation of the law ceases with the reason of it.
2.Man must not take away his own life: Your blood of your lives will I require, Gen 9:5. Our lives are not so our own as that we may quit them at our own pleasure, but they are God's and we must resign them at his pleasure; if we in any way hasten our own deaths, we are accountable to God for it.
3.The beasts must not be suffered to hurt the life of man: At the hand of every beast will I require it. To show how tender God was of the life of man, though he had lately made such destruction of lives, he will have the beast put to death that kills a man. This was confirmed by the law of Moses (Exo 21:28), and I think it would not be unsafe to observe it still. Thus God showed his hatred of the sin of murder, that men might hate it the more, and not only punish, but prevent it. And see Job 5:23.
4.Wilful murderers must be put to death. This is the sin which is here designed to be restrained by the terror of punishment (1.) God will punish murderers: At the hand of every man's brother will I require the life of man, that is, "I will avenge the blood of the murdered upon the murderer." Ch2 24:22. When God requires the life of a man at the hand of him that took it away unjustly, the murderer cannot render that, and therefore must render his own in lieu of it, which is the only way left of making restitution. Note, The righteous God will certainly make inquisition for blood, though men cannot or do not. One time or other, in this world or in the next, he will both discover concealed murders, which are hidden from man's eye, and punish avowed and justified murders, which are too great for man's hand. (2.) The magistrate must punish murderers (Gen 9:6): Whoso sheddeth man's blood, whether upon a sudden provocation or having premeditated it (for rash anger is heart-murder as well as malice prepense, Mat 5:21, Mat 5:22), by man shall his blood be shed, that is, by the magistrate, or whoever is appointed or allowed to be the avenger of blood. There are those who are ministers of God for this purpose, to be a protection to the innocent, by being a terror to the malicious and evildoers, and they must not bear the sword in vain, Rom 13:4. Before the flood, as it should seem by the story of Cain, God took the punishment of murder into his own hands; but now he committed this judgment to men, to masters of families at first, and afterwards to the heads of countries, who ought to be faithful to the trust reposed in them. Note, Wilful murder ought always to be punished with death. It is a sin which the Lord would not pardon in a prince (Kg2 24:3, Kg2 24:4), and which therefore a prince should not pardon in a subject. To this law there is a reason annexed: For in the image of God made he man at first. Man is a creature dear to his Creator, and therefore ought to be so to us. God put honour upon him, let not us then put contempt upon him. Such remains of God's image are still even upon fallen man as that he who unjustly kills a man defaces the image of God and does dishonour to him. When God allowed men to kill their beasts, yet he forbade them to kill their slaves; for these are of a much more noble and excellent nature, not only God's creatures, but his image, Jam 3:9. All men have something of the image of God upon them; but magistrates have, besides, the image of his power, and the saints the image of his holiness, and therefore those who shed the blood of princes or saints incur a double guilt.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And God blessed Noah and his sons and said to them: Be fruitful and multiply, and fill the earth. And the fear of you and the dread of you shall be upon all animals of the earth, and upon all the birds of the air, with everything that moves upon the ground. All the fish of the sea are handed over to you, and everything that moves and lives shall be food for you; just as I gave you green plants, I give you everything. It is clear from the text that the second age of the world, like the first and the beginnings of others, is blessed by the Lord. Noah is blessed with his sons, that is, with all those who are born of his flesh and endowed with faith and obedience, demonstrating truly that they are his sons; for his progeny is commanded to fill the earth, as is evident that it has come to pass; for men are said to be a terror to all the animals of the earth and the birds of the air; for these, together with the fishes, are permitted to be eaten, as they were given herbs to eat up to the time of the flood. Where it is noted that since their terror and dread is commanded to be over the animals, certainly it is prohibited from being over men. For to desire to be feared by an equal is manifestly to be proud contrary to nature; and yet it is necessary that governors be feared by their subjects when they find that God is least feared by them. For in that they demand fear from those living perversely, they dominate not as men, but as animals, because evidently insofar as the subjects are beastly, insofar they ought also to lie under fear. According to the spiritual understanding, however, Noah is blessed with his sons, namely our Lord and Savior with the apostles, whom he also deigned to call sons, saying: Can the wedding guests mourn as long as the bridegroom is with them (Matt. 9:15). God the Father commanded them to grow and multiply over the whole world, when the Lord said to his disciples: Go into the whole world and preach the Gospel to every creature (Mark 16:14), that is, to all nations. For all the commands of the Lord and Savior are indeed those of the Father. He himself said: What I speak, therefore, I speak just as the Father has told me (John 12:50). He subjected all animals that move on the earth, all the birds of the air, and all the fish of the sea to their dominion when he said: Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt. 18:18). For animals, birds, and fish represent persons of different dispositions and characters, all of which after the flood are given as food to Noah's sons, because after the Lord brought the gift of the saving bath to the world, he wanted this to be administered to all nations as well, saying to the apostles: Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). For these are given as food to Noah's sons according to what was shown to Peter in a mystical sheet with all the quadrupeds and reptiles of the earth: Rise, Peter, kill and eat (Acts 10:13); that is, convert the pagans from their wicked way of life by preaching the truth; and bring them into the members of the Church by initiating them into sacred mysteries; whence it is rightly added here:
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Summary
Following the catastrophic Great Flood, God initiates a new beginning for humanity by directly blessing Noah and his sons. This pivotal moment reiterates the foundational creation mandate for humanity to "be fruitful, and multiply, and replenish the earth," signifying divine favor, a renewed covenantal relationship, and the enduring purpose for human life to flourish and expand across the globe.
Context
Literary Context
Genesis 9:1 immediately follows the account of the Great Flood, a cataclysmic divine judgment that purged the earth of its pervasive wickedness, leaving only Noah, his family, and the animals on the ark as survivors. Having disembarked onto the newly cleansed earth, Noah's first act was to build an altar and offer burnt offerings to the Lord, an act of worship and thanksgiving that pleased God (Genesis 8:20-21). In response to Noah's sacrifice and as a foundational act for the new world, God speaks directly to Noah and his sons, establishing the parameters for post-Flood human existence. This verse serves as the divine initiation of a new era, directly preceding the establishment of the Noahic Covenant, a promise never again to destroy all life by flood (Genesis 9:8-17).
Historical & Cultural Context
The post-Flood world, as depicted in Genesis, represents a reset for humanity. While the pre-Flood world was characterized by widespread violence and corruption (Genesis 6:11-12), God's interaction with Noah establishes a new framework for human society. The command to "be fruitful, and multiply, and replenish the earth" was not merely a biological imperative but a directive for the repopulation and re-establishment of civilization. In the ancient Near East, divine blessings were often associated with fertility and prosperity, and the ability to multiply was seen as a sign of divine favor and a means of ensuring the continuation of a lineage or people. This command, therefore, is deeply rooted in the cultural understanding of divine blessing and human purpose in the ancient world.
Key Themes
This verse is central to several key themes within Genesis and the broader biblical narrative. Firstly, it highlights the Continuity of God's Creation Mandate, echoing the original command given to Adam and Eve in Genesis 1:28. This demonstrates God's unwavering purpose for humanity to propagate and exercise responsible stewardship over creation, even after profound judgment. Secondly, it underscores Divine Grace and a New Beginning, as God, despite humanity's past failures, chooses to bless and empower Noah for a fresh start. Thirdly, it sets the stage for the Noahic Covenant, emphasizing God's commitment to preserve life and maintain cosmic order. Finally, it reinforces the theme of Humanity's Purpose and Responsibility to fill the earth and manage it, laying the groundwork for the development of nations and societies detailed in Genesis 10.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to kneel"; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit). In this context, it signifies God's active impartation of divine favor, power, and enablement for prosperity, fruitfulness, and well-being upon Noah and his sons. It is not merely a wish but a divine act that confers capacity and success in their future endeavors.
A primitive root meaning "to bear fruit (literally or figuratively)." Here, it specifically denotes biological fertility and the capacity to produce offspring. It is the divine enablement for procreation, ensuring the continuation and growth of the human race from Noah's family.
A primitive root meaning "to fill or (intransitively) be full of, in a wide application (literally and figuratively)." This word means "to fill" or "to make full." It does not inherently carry the connotation of "re-filling" something that was previously full and then emptied. The command is for Noah's descendants to fill the earth, which was effectively empty of human life after the Flood, establishing their presence and stewardship across the globe.
Verse Breakdown
"And God blessed Noah and his sons,"
This opening clause establishes the divine initiative and favor. It signifies that God is actively bestowing favor and empowering Noah and his family. The blessing is comprehensive, encompassing their physical well-being, their ability to procreate, and their future success in re-establishing human civilization on the earth. It underscores God's benevolent disposition towards humanity, even after the severe judgment of the Flood.
"and said unto them,"
This phrase highlights direct, personal, and authoritative divine communication. God is not merely acting but speaking, conveying His will and commands directly to the progenitors of the post-Flood world. This direct address emphasizes the solemnity and importance of the subsequent mandate, making it a clear and undeniable directive for humanity's future.
"Be fruitful, and multiply, and replenish the earth."
This tripartite command is the core of God's directive. It is an imperative, a direct order that echoes the original creation mandate given to Adam and Eve in Genesis 1:28. "Be fruitful" (pârâh) refers to the capacity for procreation. "Multiply" (râbâh) emphasizes the increase in numbers, indicating a rapid and extensive growth of the human population. "Replenish" (mâlêʼ) means to "fill" the earth, signifying the spreading of humanity across the globe to inhabit and steward it. This command underscores God's desire for humanity to thrive, spread, and exercise responsible dominion over the earth, continuing the divine plan for creation despite the devastating judgment that had just occurred.
Literary Devices
The verse employs several significant literary devices. Repetition is prominent, as the command to "be fruitful, and multiply, and replenish the earth" directly echoes the creation mandate from Genesis 1:28. This repetition emphasizes the enduring nature of God's original purpose for humanity, highlighting continuity despite the cataclysmic Flood. The direct speech from God ("and said unto them") functions as a Divine Utterance, lending immense authority and weight to the commands that follow. The entire verse also functions as a Blessing, a divine pronouncement of favor and empowerment that sets the stage for the repopulation of the earth and the establishment of a new covenant. Furthermore, the three imperatives ("be fruitful, multiply, replenish") form a Tricolon, a rhetorical device that uses three parallel words or phrases to create a sense of completeness and emphasis on the comprehensive nature of the divine command.
Theological and Thematic Connections
Genesis 9:1 serves as a profound theological statement on God's enduring faithfulness and His sovereign purpose for creation. Even in the aftermath of a global judgment, God's primary intention for humanity remains one of life, growth, and flourishing. The reiteration of the creation mandate demonstrates that God's original design for humanity's role as stewards and procreators on earth is unwavering. This passage underscores that divine blessing is not merely a passive state but an active enablement for humanity to participate in God's ongoing plan for the world, establishing a new beginning rooted in grace and divine command. It highlights God's commitment to the preservation of life and the continuity of His redemptive plan, ensuring that humanity has the capacity to fulfill its purpose.
Reflection and Application
Genesis 9:1 offers profound insights for contemporary believers, reminding us that God's character is marked by enduring faithfulness and a desire for life and flourishing, even in the wake of profound disruption or personal failure. Just as God empowered Noah for a new beginning, He extends grace and purpose to us, enabling us to thrive and contribute to His ongoing work in the world. This passage reinforces the sacredness of human life and the divine call to stewardship, not only in terms of physical procreation and care for the earth but also in spiritual fruitfulness. We are called to "be fruitful" in our character, "multiply" the influence of the Gospel, and "replenish" the spiritual landscape of our communities with God's truth and love. It encourages us to embrace our God-given potential for growth and impact, trusting that His blessings come with the power to fulfill His purposes through us.
Questions for Reflection
FAQ
Does "replenish the earth" imply that the earth was previously emptied and needed to be refilled?
While the King James Version's use of "replenish" might suggest re-filling, the original Hebrew word (מָלֵא, male) simply means "to fill" or "to make full." The command is for Noah's descendants to fill the earth, which was effectively empty of human life after the Flood, not necessarily to re-fill something that was once full. This aligns with the original mandate given to Adam and Eve in Genesis 1:28, where the same Hebrew word is used. The emphasis is on the future population and spread of humanity, not on restoring a previous state of fullness.
Why does God repeat the command to "be fruitful and multiply" to Noah, having already given it to Adam?
The repetition of this command signifies a new beginning for humanity after the catastrophic Flood. Just as Adam was the progenitor of the pre-Flood world, Noah became the progenitor of the post-Flood world, serving as the new "father" of humanity. God's reiteration underscores the enduring nature of His original creation mandate and His unwavering desire for humanity to propagate, fill the earth, and exercise responsible dominion, despite the recent judgment. It highlights the continuity of God's plan for humanity and creation, demonstrating that His purposes are not thwarted by human sin but are renewed through His grace and sovereignty. This divine command is foundational for the re-establishment of human society and the fulfillment of God's global plan.
Christ-Centered Fulfillment
Genesis 9:1, with its emphasis on a new beginning, divine blessing, and a mandate to "be fruitful and multiply," profoundly foreshadows the redemptive work of Jesus Christ. Noah, as the progenitor of a new humanity after the Flood, serves as a type of Christ, who inaugurates a new spiritual creation. Just as Noah received a divine blessing and a command to fill the earth with physical descendants, Christ, as the "last Adam" (1 Corinthians 15:45), is the source of a new spiritual humanity—the Church. The command to "be fruitful and multiply" finds its ultimate spiritual fulfillment in the Great Commission, where believers are commanded to "make disciples of all nations" (Matthew 28:19-20), thereby spiritually "filling" the earth not with physical offspring but with those reborn into God's family through faith in Christ. The blessings bestowed upon Noah are eclipsed by the "every spiritual blessing in the heavenly places in Christ" (Ephesians 1:3) that believers receive. Through Christ, we are empowered for spiritual fruitfulness (John 15:5), the multiplication of God's kingdom, and participation in the ultimate "new heavens and a new earth in which righteousness dwells" (2 Peter 3:13), where God's purposes for humanity and creation will be fully realized.