| Barnes' Notes on the Bible - XXX. The Prophecy of Noah 18. כנען kena‛an, "Kena'an, bowed down." 19. נפץ nāpats, "break, scatter, spread." פוּץ pûts, "break, scatter, flow." 20. כרם kerem, "orchard, vineyard." 21. יין yayı̂n, "wine; related: ferment." After the blessing on the new heads of the human race has been pronounced, and the covenant with them renewed, we are prepared for a new development of human action. This appears, however, in the form of an event which is itself a meet preliminary to the subsequent stage of affairs. The prophecy of Noah, delivered in the shape of a solemn paternal doom, pronounced upon his three sons, sketches in a few striking traits the future history of the separate families of mankind. Genesis 9:18-19 These two verses form a connecting link between the preceding and the following passage. After the recital of the covenant, comes naturally the statement, that by the three sons of Noah, duly enumerated, was the whole land overspread. This forms a fit conclusion to the previous paragraph. But the penman of these sentences had evidently the following paragraph in view. For he mentions that Ham was the father of Kenaan; which is plainly the preface to the following narrative.
Gill's Exposition of the Entire BibleAnd the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth,.... These were born before the flood, and went into the ark with Noah, and came out with him; see Genesis 5:32. and Ham is the father of Canaan; this is observed for the sake of the following history, concerning the behaviour of the one to Noah, and of the curse of the other by him, which would not have been so well understood if this remark had not been made: the father and the son, as they were, related in nature, they were much alike in manners and behaviour. Cush, the firstborn of Ham, is not mentioned, but Canaan, his youngest son, because he was cursed, as Aben Ezra observes; and who remarks that the paragraph is written to show that the Canaanites were accursed, the father of whom this Canaan was; and who is the same Sanchoniatho (y) calls Cna, and says he was the first that was called a Phoenician. (y) Apud. Euseb. Evangel. Praepar. l. 1. p. 39.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe second occurrence in the life of Noah after the flood exhibited the germs of the future development of the human race in a threefold direction, as manifested in the characters of his three sons. As all the families and races of man descend from them, their names are repeated in Genesis 9:18; and in prospective allusion to what follows, it is added that "Ham was the father of Canaan." From these three "the earth (the earth's population) spread itself out." "The earth" is used for the population of the earth, as in Genesis 10:25 and Genesis 11:1, and just as lands or cities are frequently substituted for their inhabitants. נפצה: probably Niphal for נפצה, from פּוּץ to scatter (Genesis 11:4), to spread out. "And Noah the husbandman began, and planted a vineyard." As האדמה אישׁ cannot be the predicate of the sentence, on account of the article, but must be in apposition to Noah, ויטּע and ויּחל must be combined in the sense of "began to plant" (Ges. 142, 3). The writer does not mean to affirm that Noah resumed his agricultural operations after the flood, but that as a husbandman he began to cultivate the vine; because it was this which furnished the occasion for the manifestation of that diversity in the character of his sons, which was so eventful in its consequences in relation to the future history of their descendants. In ignorance of the fiery nature of wine, Noah drank and was drunken, and uncovered himself in his tent (Genesis 9:21). Although excuse may be made for this drunkenness, the words of Luther are still true: "Qui excusant patriarcham, volentes hanc consolationem, quam Spiritus S. ecclesiis necessariam judicavit, abjuciunt, quod scilicen etiam summi sancti aliquando labuntur." This trifling fall served to display the hearts of his sons. Ham saw the nakedness of his father, and told his two brethren without. Not content with finding pleasure himself in his father's shame, "nunquam enim vino victum patrem filius resisset, nisi prius ejecisset animo illam reverentiam et opinionem, quae in liberis de parentibus ex mandato Dei existere debet" (Luther), he just proclaimed his disgraceful pleasure to his brethren, and thus exhibited his shameless sensuality. The brothers, on the contrary, with reverential modesty covered their father with a garment (השּׂמלה the garment, which was at hand), walking backwards that they might not see his nakedness (Genesis 9:23), and thus manifesting their childlike reverence as truly as their refined purity and modesty. For this they receive their father's blessing, whereas Ham reaped for his son Canaan the patriarch's curse. In Genesis 9:24 Ham is called הקּטן בּנו "his (Noah's) little son," and it is questionable whether the adjective is to be taken as comparative in the sense of "the younger," or as superlative, meaning "the youngest." Neither grammar nor the usage of the language will enable us to decide. For in 1 Samuel 17:14, where David is contrasted with his brothers, the word means not the youngest of the four, but the younger by the side of the three elder, just as in Genesis 1:16 the sun is called "the great" light, and the moon "the little" light, not to show that the sun is the greatest and the moon the least of all lights, but that the moon is the smaller of the two. If, on the other hand, on the ground of 1 Samuel 16:11, where "the little one" undoubtedly means the youngest of all, any one would press the superlative force here, he must be prepared, in order to be consistent, to do the same with haggadol, "the great one," in Genesis 10:21, which would lead to this discrepancy, that in the verse before us Ham is called Noah's youngest son, and in Genesis 10:21 Shem is called Japhet's oldest brother, and thus implicite Ham is described as older than Japhet. If we do not wish lightly to introduce a discrepancy into the text of these two chapters, no other course is open than to follow the lxx, Vulg. and others, and take "the little" here and "the great" in Genesis 10:21 as used in a comparative sense, Ham being represented here as Noah's younger son, and Shem in Genesis 10:21 as Japhet's elder brother. Consequently the order in which the three names stand is also an indication of their relative ages. And this is not only the simplest and readiest assumption, but is even confirmed by Genesis 10, though the order is inverted there, Japhet being mentioned first, then Ham, and Shem last; and it is also in harmony with the chronological datum in Genesis 11:10, as compared with Genesis 5:32 (vid., Genesis 11:10). To understand the words of Noah with reference to his sons (Genesis 9:25-27), we must bear in mind, on the one hand, that as the moral nature of the patriarch was transmitted by generation to his descendants, so the diversities of character in the sons of Noah foreshadowed diversities in the moral inclinations of the tribes of which they were the head; and on the other hand, that Noah, through the Spirit and power of that God with whom he walked, discerned in the moral nature of his sons, and the different tendencies which they already displayed, the germinal commencement of the future course of their posterity, and uttered words of blessing and of curse, which were prophetic of the history of the tribes that descended from them. In the sin of Ham "there lies the great stain of the whole Hamitic race, whose chief characteristic is sexual sin" (Ziegler); and the curse which Noah pronounced upon this sin still rests upon the race. It was not Ham who was cursed, however, but his son Canaan. Ham had sinned against his father, and he was punished in his son. But the reason why Canaan was the only son named, is not to be found in the fact that Canaan was the youngest son of Ham, and Ham the youngest son of Noah, as Hoffmann supposes. The latter is not an established fact; and the purely external circumstance, that Canaan had the misfortune to be the youngest son, could not be a just reason for cursing him alone. The real reason must either lie in the fact that Canaan was already walking in the steps of his father's impiety and sin, or else be sought in the name Canaan, in which Noah discerned, through the gift of prophecy, a significant omen; a supposition decidedly favoured by the analogy of the blessing pronounced upon Japhet, which is also founded upon the name. Canaan does not signify lowland, nor was it transferred, as many maintain, from the land to its inhabitants; it was first of all the name of the father of the tribe, from whom it was transferred to his descendants, and eventually to the land of which they took possession. The meaning of Canaan is "the submissive one," from כּנע to stoop or submit, Hiphil, to bend or subjugate (Deuteronomy 9:3; Judges 4:23, etc.). "Ham gave his son the name from the obedience which he required, though he did not render it himself. The son was to be the servant (for the name points to servile obedience) of a father who was as tyrannical towards those beneath him, as he was refractory towards those above. The father, when he gave him the name, thought only of submission to his own commands. But the secret providence of God, which rules in all such things, had a different submission in view" (Hengstenberg, Christol. i. 28, transl.). "Servant of servants (i.e., the lowest of slaves, vid., Ewald, 313) let him become to his brethren." Although this curse was expressly pronounced upon Canaan alone, the fact that Ham had no share in Noah's blessing, either for himself or his other sons, was a sufficient proof that his whole family was included by implication in the curse, even if it was to fall chiefly upon Canaan. And history confirms the supposition. The Canaanites were partly exterminated, and partly subjected to the lowest form of slavery, by the Israelites, who belonged to the family of Shem; and those who still remained were reduced by Solomon to the same condition (1 Kings 9:20-21). The Phoenicians, along with the Carthaginians and the Egyptians, who all belonged to the family of Canaan, were subjected by the Japhetic Persians, Macedonians, and Romans; and the remainder of the Hamitic tribes either shared the same fate, or still sigh, like the negroes, for example, and other African tribes, beneath the yoke of the most crushing slavery.
Geneva Study BibleAnd the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.
King James Translators' NotesCanaan: Heb. Chenaan
Matthew Henry's Concise Commentary9:18-23 The drunkenness of Noah is recorded in the Bible, with that fairness which is found only in the Scripture, as a case and proof of human weakness and imperfection, even though he may have been surprised into the sin; and to show that the best of men cannot stand upright, unless they depend upon Divine grace, and are upheld thereby. Ham appears to have been a bad man, and probably rejoiced to find his father in an unbecoming situation. It was said of Noah, that he was perfect in his generations, ch.
Matthew Henry's Whole Bible CommentaryVerses 18-23 Here is, I. Noah's family and employment. The names of his sons are again mentioned (v. 18, 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, 1 Co. 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, ch. 27:3, 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 (2 Chr. 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 (ch. 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, Lu. 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, 16. III. Ham's impudence and impiety: He saw the nakedness of his father, and told his two brethren, v. 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 (Obad. 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 (Prov. 14:9), and to be puffed up with that for which we should rather mourn, 1 Co. 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, v. 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, 1 Pt. 4:8. 2. Besides this, there is a robe of reverence to be thrown over the faults of parents and other superiors. |
