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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 9:18–23. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Noah's family and employment. The names of his sons are again mentioned (Gen 9:18, Gen 9:19) as those from whom the whole earth was overspread, by which it appears that Noah, after the flood, had no more children: all the world came from these three. Note, God, when he pleases, can make a little one to become a thousand, and greatly increase the latter end of those whose beginning was small. Such are the power and efficacy of a divine blessing. The business Noah applied himself to was that of a husbandman, Heb. a man of the earth, that is, a man dealing in the earth, that kept ground in his hand, and occupied it. We are all naturally men of the earth, made of it, living on it, and hastening to it: many are sinfully so, addicted to earthly things. Noah was by his calling led to trade in the fruits of the earth. He began to be a husbandman, that is, some time after his departure out of the ark, he returned to his old employment, from which he had been diverted by the building of the ark first, and probably afterwards by the building of a house on dry land for himself and family. For this good while he had been a carpenter, but now he began again to be a husbandman. Observe, Though Noah was a great man and a good man, an old man and a rich man, a man greatly favoured by heaven and honoured on earth, yet he would not live an idle life, nor think the husbandman's calling below him. Note, Though God by his providence may take us off from our callings for a time, yet when the occasion is over we ought with humility and industry to apply ourselves to them again, and, in the calling wherein we are called, faithfully to abide with God, Co1 7:24.
II.Noah's sin and shame:
He planted a vineyard; and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family, and had his sons and their children with him, to rejoice with him in the increase of his house as well as in the increase of his vineyard; and we may suppose he prefaced his feast with a sacrifice to the honour of God. If this was omitted, it was just with God to leave him to himself, that he who did not begin with God might end with the beasts; but we charitably hope that it was not: and perhaps he appointed this feast with a design, at the close of it, to bless his sons, as Isaac, Gen 27:3, Gen 27:4, That I may eat, and that my soul may bless thee. At this feast he drank of the wine; for who planteth a vineyard and eateth not of the fruit of it? But he drank too liberally, more than his head at this age would bear, for he was drunk. We have reason to think he was never drunk before nor after; observe how he came now to be overtaken in this fault. It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance; but God left him to himself, as he did Hezekiah (Ch2 32:31), and has left this miscarriage of his upon record, to teach us,
1.That the fairest copy that ever mere man wrote since the fall had its blots and false strokes. It was said of Noah that he was perfect in his generations (Gen 6:9), but this shows that it is meant of sincerity, not a sinless perfection.
2.That sometimes those who, with watchfulness and resolution, have, by the grace of God, kept their integrity in the midst of temptation, have, through security, and carelessness, and neglect of the grace of God, been surprised into sin, when the hour of temptation has been over. Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed.
3.That we have need to be very careful, when we use God's good creatures plentifully, lest we use them to excess. Christ's disciples must take heed lest at any time their hearts be overcharged, Luk 21:34. Now the consequence of Noah's sin was shame. He was uncovered within his tent, made naked to his shame, as Adam when he had eaten forbidden fruit. Yet Adam sought concealment; Noah is so destitute of thought and reason that he seeks no covering. This was a fruit of the vine that Noah did not think of. Observe here the great evil of the sin of drunkenness.
(1.)It discovers men. What infirmities they have, they betray when they are drunk, and what secrets they are entrusted with are then easily got out of them. Drunken porters keep open gates.
(2.)It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunk which when they are sober they would blush at the thoughts of, Hab 2:15, Hab 2:16.
III.Ham's impudence and impiety:
He saw the nakedness of his father, and told his two brethren, Gen 9:22. To see it accidentally and involuntarily would not have been a crime; but,
1.He pleased himself with the sight, as the Edomites looked upon the day of their brother (Oba 1:12), pleased, and insulting. Perhaps Ham had sometimes been himself drunk, and reproved for it by his good father, whom he was therefore pleased to see thus overcome. Note, It is common for those who walk in false ways themselves to rejoice at the false steps which they sometimes see others make. But charity rejoices not in iniquity, nor can true penitents that are sorry for their own sins rejoice in the sins of others.
2.He told his two brethren without (in the street, as the word is), in a scornful deriding manner, that his father might seem vile unto them. It is very wrong,
(1.)To make a jest of sin (Pro 14:9), and to be puffed up with that for which we should rather mourn, Co1 5:2. And,
(2.)To publish the faults of any, especially of parents, whom it is our duty to honour. Noah was not only a good man, but had been a good father to him; and this was a most base disingenuous requital to him for his tenderness. Ham is here called the father of Canaan, which intimates that he who was himself a father should have been more respectful to him that was his father.
IV.The pious care of Shem and Japheth to cover their poor father's shame, Gen 9:23.
They not only would not see it themselves, but provided that no one else might see it, herein setting us an example of charity with reference to other men's sin and shame; we must not only not say, A confederacy, with those that proclaim it, but we must be careful to conceal it, or at least to make the best of it, be doing as we would be done by.
1.There is a mantle of love to be thrown over the faults of all, Pe1 4:8.
2.Besides this, there is a robe of reverence to be thrown over the faults of parents and other superiors.
Historical interpretation
Six Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For another mystery was accomplished and predicted in the days of Noah, of which you are not aware. It is this: in the blessings wherewith Noah blessed his two sons, and in the curse pronounced on his son's son. For the Spirit of prophecy would not curse the son that had been by God blessed along with [his brothers]. But since the punishment of the sin would cleave to the whole descent of the son that mocked at his father's nakedness, he made the curse originate with his son. Now, in what he said, he foretold that the descendants of Shem would keep in retention the property and dwellings of Canaan: and again that the descendants of Japheth would take possession of the property of which Shem's descendants had dispossessed Canaan's descendants; and spoil the descendants of Shem, even as they plundered the sons of Canaan. And listen to the way in which it has so come to pass. For you, who have derived your lineage from Shem, invaded the territory of the sons of Canaan by the will of God; and you possessed it. And it is manifest that the sons of Japheth, having invaded you in turn by the judgment of God, have taken your land from you, and have possessed it. Thus it is written: "And Noah awoke from the wine, and knew what his younger son had done unto him; and he said, Cursed be Canaan, the servant; a servant shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. May the Lord enlarge Japheth, and let him dwell in the houses of Shem; and let Canaan be his servant."
Now the three sons of Noah were Shem, Ham and Japheth, from whom again the race was multiplied: for these were the beginning of mankind after the flood. Now of these one fell under a curse, and the two (others) inherited a blessing by reason of their works. For the younger of them, who was called Ham, having mocked his father, and having been condemned of the sin of impiety because of his outrage and unrighteousness against his father, received a curse; and all the posterity that came of him he involved in the curse; whence it came about that his whole race after him were accursed, and in sins they increased and multiplied. But Shem and Japheth, his brothers, because of their piety towards their father obtained a blessing. Now the curse of Ham, wherewith his father Noah cursed him, is this: Cursed be Ham the child; a servant shall he be unto his brethren. This having come upon his race, he begat many descendants upon the earth, (even) for fourteen generations, growing up in a wild condition; and then his race was cut off by God, being delivered up to judgment. For the Canaanites and Hittites and Peresites and Hivites and Amorites and Jebusites and Gergasites and Sodomites, the Arabians also and the dwellers in Phœnicia, all the Egyptians and the Libyans, are of the posterity of Ham, who have fallen under the curse; for the curse is of long duration over the ungodly.
Noah cursed Canaan, saying, “Cursed be Canaan. A slave of slaves shall he be to his brothers.” But what sin could Canaan have committed even if he had been right behind his father when Ham observed the nakedness of Noah? Some say that because Ham had been blessed along with those who entered the ark and came out of it, Noah did not curse Ham himself, even though his son, who was cursed, grieved him greatly. Others, however, say from the fact that Scripture says, “Noah knew everything that his youngest son had done to him,” it is clear that it was not Ham who observed his nakedness, for Ham was the middle son and not the youngest. For this reason they say that Canaan, the youngest, told of the nakedness of the old man. Then Ham went out and jokingly told his brothers. For this reason then, even though it might be thought that Canaan was cursed unjustly in that he did what he did in his youth, still he was cursed justly for he was not cursed in the place of another. Noah knew that Canaan would deserve the curse in his old age, or else he would not have been cursed in his youth.
First of all, let us show great reverence to our parents, as we read in Genesis 9:25-27, that whoever was blessed by their father, was blessed, and whoever was cursed by their father, was cursed! Therefore, God has granted this grace to parents, so that the piety of their children may be provoked. Therefore, it is the duty of children to obey their parents. Honor your father, so that he may bless you.
To be sure, some will say, this shows that the reason he did not curse Ham was that he had enjoyed blessing from God. Nevertheless, why is it that though Ham was the sinner, Canaan had to pay the penalty? This does not happen idly either. Ham did not endure less punishment than his son. He too felt its effects. You know well, of course, how in many cases fathers have begged to endure punishment in place of their children. Seeing their children bearing punishment proves a more grievous form of chastisement for the fathers than being subject to it themselves. Accordingly, this incident occurred so that Ham should endure greater anguish on account of his natural affection, so that God’s blessing should continue without impairment and so that his son in being the object of the curse should atone for his own sins. You see, even if in the present instance he bears the curse on account of his father’s sin, nevertheless it was likely that he was atoning for his own failings. In other words, it was not only for his father’s sin that he bore the curse but perhaps also for the purpose of his suffering a heavier penalty on his own account. After all, for proof that parents are not punished for their children, nor children for their parents, each being liable for the sins he has committed, you can find frequent statements among the inspired authors—as, for instance, when they say, “The teeth of the one eating sour grapes shall be set on edge,” “The soul that shall die is the soul that sins,” and again, “Parents shall not die for their children, nor children for their parents.”
When Ham, the father of Canaan, saw that his father's nakedness was uncovered, he told his two brothers outside. But Shem and Japheth took a cloak, laid it upon their shoulders, and walking backward, covered their father's nakedness; their faces were turned away, and they did not see their father's private parts. Ham, who saw his father's nakedness and laughed, signifies the Jewish people, who, contradicting and incredulous, rather despised the passion of our Lord and Savior than honored it, rejoicing in their relief at seeing it as contemptible rather than salvific. He also told his brothers outside what had happened to their father because through him the secret of the Lord's passion prophesied was made manifest and somewhat public, reaching the gift of the second generation; hence the Apostle says: "We preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles" (1 Corinthians 1:23). Furthermore, the two brothers, the eldest and the youngest, signify those to whom it was subsequently added: both Jews and Gentiles are called to Christ, the power of God and the wisdom of God, because the foolishness of God is wiser than men, and the weakness of God is stronger than men. Both the eldest and youngest carry the sacrament of the Lord’s past and completed passion as if it were a single cloak from behind, not looking at their father's nudity because they do not consent to Christ's killing, but still honoring it with a veil, as if knowing from whom they were born, so that they could be sons of mercy who were previously sons of wrath. The middle son, that is, the Jewish people, is called the middle because he neither held the apostles’ primacy nor was the last to believe among the Gentiles, saw his father's nakedness because he agreed to Christ's death. It is aptly said of the two brothers that they covered their father's modesty with their faces turned away, as if displeased with the deed of the wicked vine; that vine, namely the Jewish nation, is mystically signified as having degenerated from paternal nobility at the time of the Lord’s passion and offered vinegar to the thirsting Lord on the cross instead of wine; for He thirsted for the faith and love of that people, but they, instead of the sweetness of faith and the fervor of love, gave Him the sharpness of hatred and unbelief.
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Summary
Genesis 9:22 recounts a pivotal and deeply dishonorable incident in the post-Flood narrative, detailing how Ham, the father of Canaan, observed his father Noah's nakedness while Noah was in a state of drunkenness within his tent. Instead of showing respect or discretion, Ham then publicly disclosed this vulnerable condition to his two brothers, Shem and Japheth, who were outside. This act of profound disrespect and filial impiety sets the stage for significant consequences for Ham's lineage, particularly the curse pronounced upon Canaan in the verses immediately following.
Context
Literary Context
This verse is situated immediately after Noah's re-establishment of human civilization following the Great Flood. Having been blessed by God and commanded to "be fruitful and multiply" (Genesis 9:1), Noah transitions from the ark to agricultural life, planting a vineyard. The consumption of its produce leads to his intoxication and subsequent exposure within his tent. Genesis 9:22 precisely captures Ham's reaction to this vulnerable state, which is then starkly contrasted with the respectful and protective actions of his brothers, Shem and Japheth, in the very next verse (Genesis 9:23). This incident serves as a crucial narrative pivot, shifting from God's universal covenant with humanity to the unfolding dynamics and moral failings within Noah's family, which will have lasting implications for the emerging nations.
Historical & Cultural Context
In the ancient Near East, honor and shame were paramount cultural values, especially within familial and patriarchal structures. A father's authority and dignity were foundational to the social order. "Nakedness" in this context, particularly the "uncovering" or "seeing" of it, often carried strong connotations of shame, humiliation, and a profound violation of personal dignity, far beyond mere physical exposure. It could imply a deliberate act of contempt, a challenge to authority, or even a symbolic act of emasculation. The tent served as a private, sacred space, and entering it to witness such a state, let alone publicizing it, would be an egregious breach of privacy and filial piety. Ham's actions must be understood against this backdrop of deeply ingrained cultural expectations regarding respect for elders and the sanctity of family honor.
Key Themes
Genesis 9:22 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It highlights the persistence of human sin and moral failing even after divine judgment and a fresh start, demonstrating that the Flood did not eradicate the sin nature inherited from Adam's fall. The verse also introduces the theme of honor and dishonor within family relationships, emphasizing the critical importance of filial piety and respect for parental authority, a principle later enshrined in the Ten Commandments. Furthermore, Ham's disrespectful act and its subsequent consequences, particularly the curse on Canaan (Genesis 9:24-27), foreshadow the complex and often fraught relationships between the descendants of Noah's sons, setting the stage for the diverse nations and their future interactions, including the eventual conflict between Israel and the Canaanites.
Exposition and Analysis
Key Word Analysis
Meaning "to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)." While it can mean a simple observation, in this context, coupled with the subsequent action, it strongly implies a deliberate, perhaps even malicious, gaze rather than an accidental glance. It suggests an active engagement with the sight, potentially with an intent to mock or disrespect.
Meaning "nudity, literally (especially the pudenda) or figuratively (disgrace, blemish)." This term signifies not just physical exposure but carries a heavy connotation of shame, vulnerability, and disgrace. In biblical thought, "uncovering nakedness" often denotes a profound violation of privacy, dignity, or even a sexual transgression, though in this specific familial context, it primarily points to a grave act of dishonor and a public shaming.
Meaning "to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise." Ham's action was not merely a private observation but a public declaration. He "announced" or "exposed" his father's shameful state to his brothers, transforming a private vulnerability into a public spectacle, thereby compounding his disrespect.
Verse Breakdown
"And Ham, the father of Canaan"
This introductory clause identifies the perpetrator of the disrespectful act. The specific mention of "the father of Canaan" is highly significant, as it immediately links Ham's actions to the future curse pronounced upon his son, Canaan, in the subsequent verses. This parenthetical identification foreshadows the far-reaching consequences of Ham's behavior for his lineage.
"saw the nakedness of his father"
This is the core action of Ham's transgression. As discussed in the key word analysis, "saw" implies a deliberate and possibly contemptuous gaze, while "nakedness" denotes a state of profound vulnerability and shame. Ham's act was a direct violation of filial piety and a profound disrespect for his father's dignity and patriarchal authority.
"and told his two brethren without"
This clause describes the compounding of Ham's offense. Instead of covering his father or discreetly addressing the situation, Ham chose to publicize Noah's shame. By "telling" his brothers who were "without" (outside the tent), he actively exposed his father's vulnerability to others, demonstrating a complete disregard for Noah's privacy and honor, and transforming a private incident into a public scandal.
Literary Devices
The narrative of Genesis 9:22 employs several potent literary devices. Contrast is a primary element, immediately setting up the stark difference between Ham's disrespectful actions and the honorable, discreet behavior of Shem and Japheth in the following verse. This highlights the moral choice made by each son and its differing outcomes. Foreshadowing is also evident in the specific identification of Ham as "the father of Canaan." This seemingly minor detail subtly hints at the profound and negative consequences that will fall upon Canaan, linking Ham's sin directly to the future subjugation of his descendant. Furthermore, the concept of Nakedness functions as a powerful Symbolism. It is not merely a physical state but symbolizes vulnerability, shame, and a loss of dignity and authority. Ham's "seeing" and "telling" of this nakedness is thus a symbolic act of undermining and dishonoring his father, rather than a simple observation.
Theological and Thematic Connections
Genesis 9:22 profoundly illustrates the enduring problem of sin and its capacity to corrupt even the most foundational human relationships, even after a catastrophic divine judgment like the Flood. Ham's actions represent a grave violation of filial piety and the principle of honoring one's parents, a cornerstone of biblical ethics. His deliberate act of seeing and publicizing his father's shame, rather than covering it, reveals a heart lacking in respect, compassion, and discretion. This incident underscores the far-reaching consequences of individual moral choices, as Ham's sin directly leads to the prophetic curse upon his son Canaan, demonstrating how personal actions can impact entire lineages and contribute to the brokenness of the world.
Reflection and Application
Genesis 9:22 serves as a timeless cautionary tale, urging us to cultivate profound respect and honor for those in authority, especially within our families. Ham's failure to extend dignity and discretion to his vulnerable father resulted in a cascade of negative consequences, reminding us that our actions, particularly those demonstrating disrespect or a lack of compassion, can have far-reaching and generational impacts. We are called to be people who "cover" rather than "uncover" the weaknesses and vulnerabilities of others, especially those we are called to love and protect. This means resisting the urge to gossip, mock, or expose the private struggles of family members or friends. Instead, we are to practice discretion, extend grace, and actively seek to preserve the dignity and reputation of those around us, recognizing that true love "bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:7). This narrative challenges us to examine our own hearts: do we seek to build up or tear down? Do we honor or dishonor?
Questions for Reflection
FAQ
Was Ham's "seeing" of Noah's nakedness a sexual act?
While the phrase "seeing nakedness" (Hebrew: ʻervâh, H6172) can indeed refer to sexual transgression in some biblical contexts (e.g., incestuous relationships in Leviticus 18), the overwhelming scholarly consensus for Genesis 9:22 is that Ham's sin was primarily an act of profound dishonor, disrespect, and a violation of his father's patriarchal authority and privacy, rather than a direct sexual assault or homosexual act. The text does not describe any sexual interaction, nor does the subsequent curse on Canaan imply a sexual sin. Instead, Ham's offense lay in his deliberate, disrespectful gaze and his subsequent publicizing of Noah's vulnerable and shameful state, which undermined his father's dignity and authority.
Why is Ham singled out when Noah was drunk?
The biblical narrative focuses on Ham's response to Noah's vulnerability, rather than condemning Noah's drunkenness as the primary sin in this specific account. While Noah's intoxication led to his exposed state, the text highlights Ham's active choice to disrespect, mock, and publicize his father's shame. Noah's state was passive; Ham's reaction was an active moral failing. This narrative contrasts Ham's irreverence with the virtuous actions of Shem and Japheth, who went to great lengths to cover their father discreetly and respectfully (Genesis 9:23). The emphasis is on the son's moral responsibility to honor his parent, even when the parent is in a compromised state, rather than exploiting their weakness.
Christ-Centered Fulfillment
While Genesis 9:22 does not offer a direct prophetic fulfillment in Christ, it powerfully illuminates the pervasive nature of human sin and the profound need for a perfect Son who would perfectly honor His Father. Ham's act of disrespect and exposure stands in stark contrast to Jesus Christ, the true Son of God, who perfectly honored the Father in every aspect of His life and ministry, demonstrating ultimate obedience even to the point of death on the cross (Philippians 2:8). Furthermore, where Ham exposed shame, Christ came into the world to cover the spiritual nakedness and shame of humanity's sin through His atoning sacrifice. By taking on the curse of sin Himself (Galatians 3:13), Jesus offers redemption and restores dignity to all who believe, clothing them in His righteousness (Isaiah 61:10). The curse on Canaan, stemming from Ham's sin, foreshadows the brokenness and bondage of a world under the curse of sin, a curse that is ultimately reversed and overcome by the redemptive work of Christ, who brings true freedom and blessing to all nations (Acts 3:25-26).