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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 9:24–27. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Noah comes to himself: He awoke from his wine. Sleep cured him, and, we may suppose, so cured him that he never relapsed into that sin afterwards. Those that sleep as Noah did should awake as he did, and not as that drunkard (Pro 23:35) who says when he awakes, I will seek it yet again.
II.The spirit of prophecy comes upon him, and, like dying Jacob, he tells his sons what shall befal them, Gen 49:1.
1.He pronounces a curse on Canaan the son of Ham (Gen 9:25), in whom Ham is himself cursed, either because this son of his was now more guilty than the rest, or because the posterity of this son was afterwards to be rooted out of their land, to make room for Israel. And Moses here records it for the animating of Israel in the wars of Canaan; though the Canaanites were a formidable people, yet they were of old an accursed people, and doomed to ruin. The particular curse is, A servant of servants (that is, the meanest and most despicable servant) shall he be, even to his brethren. Those who by birth were his equals shall by conquest be his lords. This certainly points at the victories obtained by Israel over the Canaanites, by which they were all either put to the sword or put under tribute (Jos 9:23; Jdg 1:28, Jdg 1:30, Jdg 1:33, Jdg 1:35), which happened not till about 800 years after this. Note,
(1.)God often visits the iniquity of the fathers upon the children, especially when the children inherit the fathers' wicked dispositions, and imitate the fathers' wicked practices, and do nothing to cut off the entail of the curse.
(2.)Disgrace is justly put upon those that put disgrace upon others, especially that dishonour and grieve their own parents. An undutiful child that mocks at his parents is no more worthy to be called a son, but deserves to be made as a hired servant, nay, as a servant of servants, among his brethren.
(3.)Though divine curses operate slowly, yet, first or last, they will take effect. The Canaanites were under a curse of slavery, and yet, for a great while, had the dominion; for a family, a people, a person, may lie under the curse of God, and yet may long prosper in the world, till the measure of their iniquity, like that of the Canaanites, be full. Many are marked for ruin that are not yet ripe for ruin. Therefore, Let not thy heart envy sinners.
2.He entails a blessing upon Shem and Japheth.
(1.)He blesses Shem, or rather blesses God for him, yet so that it entitles him to the greatest honour and happiness imaginable, Gen 9:26. Observe,
[1.]He calls the Lord the god of Shem; and happy, thrice happy, is that people whose God is the Lord, Psa 144:15. All blessings are included in this. This was the blessing conferred on Abraham and his seed; the God of heaven was not ashamed to be called their God, Heb 11:16. Shem is sufficiently recompensed for his respect to his father by this, that the Lord himself puts this honour upon him, to be his God, which is a sufficient recompence for all our services and all our sufferings for his name.
[2.]He gives to God the glory of that good work which Shem had done, and, instead of blessing and praising him that was the instrument, he blesses and praises God that was the author. Note, The glory of all that is at any time well done, by ourselves or others, must be humbly and thankfully transmitted to God, who works all our good works in us and for us. When we see men's good works we should glorify, not them, but our Father, Mat 5:16. Thus David, in effect, blessed Abigail, when he blessed God that sent her (Sa1 25:32, Sa1 25:33), for it is an honour and a favour to be employed for God and used by him in doing good.
[3.]He foresees and foretels that God's gracious dealings with Shem and his family would be such as would evidence to all the world that he was the God of Shem, on which behalf thanksgivings would by many be rendered to him: Blessed be the Lord God of Shem.
[4.]It is intimated that the church should be built up and continued in the posterity of Shem; for of him came the Jews, who were, for a great while, the only professing people God had in the world.
[5.]Some think reference is here had to Christ, who was the Lord God that, in his human nature, should descend from the loins of Shem; for of him, as concerning the flesh, Christ came.
[6.]Canaan is particularly enslaved to him: He shall be his servant. Note, Those that have the Lord for their God shall have as much of the honour and power of this world as he sees good for them.
(2.)He blesses Japheth, and, in him, the isles of the Gentiles, which were peopled by his seed: God shall enlarge Japheth, and he shall dwell in the tents of Shem, Gen 9:27. Now,
[1.]Some make this to belong wholly to Japheth, and to denote either, First, His outward prosperity, that his seed should be so numerous and so victorious that they should be masters of the tents of Shem, which was fulfilled when the people of the Jews, the most eminent of Shem's race, were tributaries to the Grecians first and afterwards to the Romans, both of Japheth's seed. Note, Outward prosperity is no infallible mark of the true church: the tents of Shem are not always the tents of the conqueror. Or, Secondly, It denotes the conversion of the Gentiles, and the bringing of them into the church; and then we should read it, God shall persuade Japheth (for so the word signifies), and then, being so persuaded, he shall dwell in the tents of Shem, that is, Jews and Gentiles shall be united together in the gospel fold. After many of the Gentiles shall have been proselyted to the Jewish religion, both shall be one in Christ (Eph 2:14, Eph 2:15), and the Christian church, mostly made up of the Gentiles, shall succeed the Jews in the privileges of church-membership; the latter having first cast themselves out by their unbelief, the Gentiles shall dwell in their tents, Rom 11:11, etc. Note, It is God only that can bring those again into the church who have separated themselves from it. It is the power of God that makes the gospel of Christ effectual to salvation, Rom 1:16. And again, Souls are brought into the church, not by force, but by persuasion, Psa 110:3. They are drawn by the cords of a man, and persuaded by reason to be religious.
[2.]Others divide this between Japheth and Shem, Shem having not been directly blessed, Gen 9:26. First, Japheth has the blessing of the earth beneath: God shall enlarge Japheth, enlarge his seed, enlarge his border. Japheth's prosperity peopled all Europe, a great part of Asia, and perhaps America. Note, God is to be acknowledged in all our enlargements. It is he that enlarges the coast and enlarges the heart. And again, many dwell in large tents that do not dwell in God's tents, as Japheth did. Secondly, Shem has the blessing of heaven above: He shall (that is, God shall) dwell in the tents of Shem, that is "From his loins Christ shall come, and in his seed the church shall be continued." The birth-right was now to be divided between Shem and Japheth, Ham being utterly discarded. In the principality which they equally share Canaan shall be servant to both. The double portion is given to Japheth, whom God shall enlarge; but the priesthood is given to Shem, for God shall dwell in the tents of Shem: and certainly we are more happy if we have God dwelling in our tents than if we had there all the silver and gold in the world. It is better to dwell in tents with God than in palaces without him. In Salem, where is God's tabernacle, there is more satisfaction than in all the isles of the Gentiles. Thirdly, They both have dominion over Canaan: Canaan shall be servant to them; so some read it. When Japheth joins with Shem, Canaan falls before them both. When strangers become friends, enemies become servants.
Historical interpretation
Five Centuries of Reception
4 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.
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.
After Ham had been cursed through his one son, Noah blessed Shem and Japheth and said, “May God increase Japheth, and may he dwell in the tent of Shem, and let Canaan be their slave.” Japheth increased and became powerful in his inheritance in the north and in the west. And God dwelt in the tent of Abraham, the descendant of Shem, and Canaan became their slave when in the days of Joshua son of Nun, the Israelites destroyed the dwelling places of Canaan and pressed their leaders into bondage.
Blessed be the Lord God of Shem. For although He is the God of all nations, yet in a certain special way, even among the Gentiles, He is called the God of Israel; and how did this come to pass, if not from the blessing of Japheth? For in the people of the Gentiles, the Church has occupied the world. This is precisely foretold when it is subsequently said.
And he said: Blessed be the Lord God of Shem; let Canaan be his servant. In Shem, the firstborn son of Noah, we have indicated the primitive Church, gathered from the Israelite people, and in Japheth, the youngest son, the election of the Gentiles which followed; whence it is rightly said:
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Summary
Genesis 9:26 records Noah's profound prophetic declaration following a shameful incident involving his son Ham. This pivotal verse pronounces a blessing upon the "LORD God of Shem," indicating a unique divine favor and covenantal association with Shem's lineage, while simultaneously declaring that Canaan, Ham's son, will be a servant. This pronouncement establishes a foundational framework for the future roles and relationships of these early post-Flood family lines, highlighting the consequences of human actions and the unfolding of God's sovereign plan through history.
Context
Literary Context
Genesis 9:26 is situated within Noah's post-Flood narrative, specifically following a significant family incident that reveals the enduring presence of sin even after the global judgment. After disembarking from the ark, Noah, now a farmer, plants a vineyard, drinks its wine, and becomes drunk, lying exposed in his tent. His son Ham discovers his father's nakedness and, rather than showing respect or covering him, reports it to his brothers, Shem and Japheth. In stark contrast, Shem and Japheth demonstrate profound filial piety by walking backward into the tent with a garment and covering their father without looking upon his nakedness, thereby preserving his dignity Genesis 9:23. Upon waking and learning of Ham's disrespectful act, Noah, under divine inspiration, pronounces a series of prophetic statements: a curse upon Canaan (Ham's son), and blessings upon Shem and Japheth. This immediate literary context underscores the themes of honor, dishonor, and the far-reaching consequences of familial actions, setting the stage for the subsequent development of the nations.
Historical & Cultural Context
In the ancient Near East, patriarchal authority was paramount, and disrespect towards a father, especially in a vulnerable state, was a grave offense. Nakedness could symbolize shame, vulnerability, or a curse, and to expose or mock it was deeply dishonorable. Noah's pronouncement, therefore, carries significant weight within this cultural framework. The post-Flood world was a new beginning for humanity, with Noah's family as its sole progenitors. This period marked the early diversification of peoples and the establishment of societal structures. Noah's prophecy, delivered by the patriarch of the new humanity, functions as a foundational declaration that would shape the destinies and relationships of the emerging ethnic groups, particularly the descendants of Shem (proto-Israelites), Ham (Canaanites, Egyptians, etc.), and Japheth (Indo-Europeans). It reflects a divine ordering of the world, not based on arbitrary prejudice, but on the moral and spiritual responses of individuals to God's established order and authority.
Key Themes
Genesis 9:26 contributes significantly to several overarching themes in Genesis and the broader biblical narrative. Firstly, it highlights Divine Sovereignty, demonstrating God's active role in guiding human history and the destinies of nations, even through the moral choices and failures of individuals. Secondly, it powerfully illustrates the Consequences of Honor and Dishonor, showing how respect or disrespect for authority (especially parental and, implicitly, divine authority) can have profound, generational ramifications. Ham's actions lead to a curse on his son Canaan, while Shem and Japheth's reverence leads to blessings. Thirdly, the blessing on the "LORD God of Shem" introduces the theme of Covenantal Lineage and Election, foreshadowing the divine choice of Shem's descendants as the primary conduit for God's redemptive plan, culminating in the call of Abraham Genesis 12:1-3 and the formation of Israel. Finally, it serves as a Prophetic Trajectory, setting the stage for the historical interactions between the descendants of Shem (Israelites) and Canaan (Canaanites), which would later be fulfilled in the conquest of Canaan as narrated in the Book of Joshua.
Exposition and Analysis
Noah's declaration in Genesis 9:26 is a profound prophetic statement, revealing God's sovereign hand in shaping the destinies of nations through the actions and choices of individuals. The verse presents two distinct but related pronouncements: a blessing associated with Shem and a curse of servitude upon Canaan.
Key Word Analysis
This primitive root primarily means "to kneel," and by implication, "to bless." When applied to God, as here, it signifies adoration, praise, and glorification. Noah is not blessing God in the sense of bestowing a benefit upon Him, but rather acknowledging and praising God for His unique relationship with and favor upon Shem. It implies that God is the source of blessing, and He is praised because He has chosen to associate Himself intimately with Shem's lineage, indicating that Shem's descendants will be the recipients and channels of God's blessing.
This is the self-Existent or Eternal God, the Jewish national name of God, often translated as "Jehovah" or "the Lord." Its use here emphasizes the personal, covenantal God who is actively involved in the affairs of humanity and who will establish a special relationship with Shem's descendants. The combination "LORD God" (Yᵉhôvâh ʼĕlôhîym) underscores the supreme, sovereign, and covenant-keeping nature of the God who is uniquely associated with Shem.
Derived from a root meaning "to work" or "to serve," this term denotes a bondman, slave, or one in a state of servitude or subordination. It implies a position of being subject to another's will or authority, often in a position of low status or compelled labor. Noah's prophecy declares a future state of subjugation for Canaan, a consequence directly tied to Ham's disrespectful act and its generational ramifications.
Verse Breakdown
"And he said"
This phrase introduces Noah's prophetic pronouncements. It implies that Noah is speaking under divine inspiration, not merely expressing personal anger. His words carry the weight of a divinely ordained decree, shaping the future of the emerging nations.
"Blessed [be] the LORD God of Shem"
This is a doxology, an expression of praise and worship directed towards God Himself, specifically for His unique relationship with Shem. It is not a direct blessing on Shem, but rather an acknowledgment that God is the God who will uniquely favor and work through Shem's lineage. This sets the stage for the covenant with Abraham, a descendant of Shem, and the subsequent election of Israel as God's chosen people, through whom divine revelation and salvation would come.
"and Canaan shall be his servant"
This clause declares a future state of subjugation for Canaan, Ham's son, to Shem. This prophecy historically unfolded in the relationship between the descendants of Shem (the Israelites) and the descendants of Canaan (the Canaanites). The conquest of the land of Canaan by the Israelites, as detailed in the Book of Joshua, saw the Canaanite peoples either dispossessed, subjugated, or absorbed, fulfilling this ancient word. This servitude was a specific prophetic consequence tied to Ham's disrespect and its generational ramifications, not a justification for slavery in general.
Literary Devices
Genesis 9:26 employs several significant literary devices. The most prominent is Prophecy, as Noah's words are a divinely inspired foretelling of future events and the destinies of the emerging family lines. This prophecy functions as a Blessing and Curse, contrasting the favor bestowed upon Shem's lineage (through God's association with him) with the subjugation declared for Canaan. The narrative also uses Contrast effectively, highlighting the difference between Ham's dishonorable act and Shem and Japheth's respectful conduct, which directly precipitates the contrasting outcomes for their descendants. Furthermore, the verse employs Foreshadowing, hinting at the future historical interactions and power dynamics between the Israelites (descendants of Shem) and the Canaanites (descendants of Ham through Canaan), which would play out over centuries in the land of Canaan.
Theological and Thematic Connections
Genesis 9:26 profoundly illustrates God's active involvement in human history, demonstrating His sovereign plan unfolding through the choices and actions of individuals. It underscores that while human responsibility is real, God ultimately orchestrates the destinies of nations according to His divine purposes, often in response to moral and spiritual alignment or misalignment. The passage also highlights the enduring impact of honor and dishonor, particularly within familial and spiritual contexts, revealing how respect for authority and righteousness can lead to generational blessing, while disrespect can lead to generational consequence. This foundational prophecy sets the stage for the concept of divine election, where God chooses a specific lineage—Shem's—to be the primary conduit for His redemptive purposes, culminating in the Abrahamic covenant and the establishment of Israel as His chosen people, through whom His blessing would eventually extend to all nations.
Reflection and Application
Genesis 9:26 offers enduring lessons for believers today, emphasizing the profound impact of our actions and the overarching sovereignty of God. The narrative calls us to cultivate a spirit of honor and respect, particularly towards those in authority and our elders, recognizing that our choices can have ripple effects that extend beyond our immediate circumstances. It also reminds us that even amid human failings and societal complexities, God remains faithful to His purposes, continually working to unfold His redemptive plan. Our lives are meant to align with this divine purpose, seeking to be channels of God's blessing in the world, just as Shem's lineage was chosen to be. We are called to live with integrity, acknowledging that our conduct has implications not only for ourselves but potentially for those who come after us. This passage encourages us to consider how our reverence for God and our respect for others contribute to the broader narrative of God's redemptive work in the world.
Questions for Reflection
FAQ
Why is the blessing on the 'LORD God of Shem' rather than directly on Shem?
The phrasing "Blessed be the LORD God of Shem" is a doxology, directing praise and honor to God Himself. It specifically highlights God's unique association with and favor upon Shem's lineage. This signifies that Shem's descendants would be the primary recipients and conduits of God's blessing in the world, rather than Shem being blessed for his own sake. This sets the stage for God's covenant with Abraham, a direct descendant of Shem Genesis 12:1-3, and the subsequent election of Israel as God's chosen people, through whom the Messiah would ultimately come. It emphasizes God's active choice and the divine initiative in establishing a redemptive line.
Does the curse on Canaan justify slavery or racial prejudice?
Absolutely not. The curse on Canaan was a specific prophetic declaration concerning the future subjugation of the Canaanite peoples, tied to Ham's specific act of disrespect towards his father, Noah. It was not a general justification for slavery, nor did it imply racial inferiority or endorse prejudice against any ethnic group. The Bible consistently condemns oppression and injustice, and misinterpretations of this passage have historically been used to justify horrific practices, such as the transatlantic slave trade. Such interpretations are contrary to the broader biblical emphasis on justice, human dignity, and the universal scope of God's love and salvation for all peoples, regardless of their lineage or ethnicity Galatians 3:28.
Christ-Centered Fulfillment
The blessing on the "LORD God of Shem" finds its ultimate and most profound fulfillment in Jesus Christ. Shem's lineage is the very line through which Abraham Genesis 11:10-26, David, and ultimately the Messiah, Jesus, would come Matthew 1:1-16. Jesus, as the "Seed" promised to Abraham, is the one through whom all the families of the earth are truly blessed, reversing the curse of sin and death introduced by Adam Genesis 12:3. He is the ultimate "Servant" of God, as prophesied by Isaiah Isaiah 53:11, who came not to be served but to serve and to give His life as a ransom for many Mark 10:45. Through His atoning sacrifice, Jesus fulfills the redemptive purpose initiated through Shem's blessed lineage, bringing salvation and true freedom to all who believe, regardless of their earthly lineage, breaking down all barriers and making them co-heirs with Him in God's eternal kingdom Ephesians 2:14-16.