Down to Earth But Heavenly Minded

What does Genesis Chapter 9 mean?

Genesis 9 describes God’s dealings with Noah and his sons in a world remade by the flood. It can be divided into three sections.

First, God gives blessings and commands to Noah and his sons which very closely echo His words to Adam and Eve (Genesis 1:28), but with significant differences. God once again blesses mankind with both ability and responsibility to reproduce and fill the earth. This time, however, God’s instruction to subdue the earth includes the fact that all animals would be fearful of humanity.

In Eden, God explicitly gave plants as a food source (Genesis 1:29–30). Now, after the flood, in addition to plants, humanity is given overt permission to eat animals. However, they are not permitted to eat the blood of those animals. In addition, if a person kills another person—or an animal kills a person—God will now require the killer’s life to be taken, as well, as a protection against the kind of violence that raged on the earth before the flood (Genesis 9:3–6).

In the second section, God expands on His promise from chapter 8: to never again kill every creature on the earth with a flood. God establishes a universal covenant with humanity and the animals, and declares that He will make a sign of this covenant; He will set His bow in the clouds. God will cause the rainbow that appears in conjunction with a storm to remind Him of this promise. It serves as a reminder of God’s grace and mercy to humanity, as well (Genesis 9:7–17).

The final section of chapter 9 tells an awkward story. Noah gets drunk on the wine from a new vineyard. He passes out naked in his tent. One of his three sons, Ham, walks into Noah’s tent, sees his father naked, leaves the tent, and tells his brothers what He has seen. Noah’s other two sons go to great lengths to cover their father’s nakedness without looking at him. While vague on details, this passage makes it explicitly clear that Ham has somehow dishonored his father (Genesis 9:24-25). This story also demonstrates a common theme of Scripture: that all people, even those used by God, are fallible and prone to masking mistakes.

When Noah wakes up, he curses Ham’s son Canaan, declaring that Ham’s descendants will be subservient to the descendants of his brothers Shem and Japheth. Noah’s curse on Canaan includes blessings on both Shem and Japheth with the first hint that the line of Shem will lead to the creation of God’s chosen people: Israel (Genesis 9:18–29).

Chapter 9 ends with a simple report: Noah lived 350 years after the start of the flood for a total lifespan of 950 years. He will be the last of the patriarchs of Genesis to live nearly a millennia. The genealogies of Genesis 11 show a rapidly-decreasing maximum to the duration of human life.

Chapter Context
Chapters 6, 7, and 8 describe God’s destruction of the world in a massive flood. Now, in Genesis 9, Scripture describes God’s dealings with Noah and his sons following the flood. First, God blesses them and gives specific instructions, including the command to fill the earth. Next, God expands on His promise to never again end all life on earth a flood. Finally, Noah curses Ham and blesses Shem and Japheth after Ham tells his brothers about seeing Noah passed out drunk and naked. Chapters 10 and 11 will sketch out the history of mankind from Noah to Abraham.

Verse by Verse

Verse 1. And God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.

Genesis 9 begins with God’s blessing on, and charge to, the humans who remain alive on the earth. This blessing is similar to God’s blessing on humankind in Genesis 1:28 and Genesis 5:2. This is also the third instance so far in Scripture where God commands humanity to be fruitful and multiply and fill the earth (Genesis 1:28; 8:17). In a very real sense, this blessing shows that God is beginning again with Noah what He started with Adam.

This time, however, there will be specific differences set out from the start of this reboot of God’s relationship with humanity. Among these will be slightly different directions regarding food and the consequences of murder, for example. The tendency of animals to fear and flee human beings will also be brought up in this passage.

Previously, God indicated that the animals of the ark were meant to repopulate the land devastated by the flood (Genesis 8:17). Now, God’s command defines for Noah and his sons their greatest remaining purpose: reproduce.

Context Summary
Genesis 9:1–17 continues God’s interaction with Noah and his sons following the flood. First, God blesses them and gives them specific instructions about how to live in this remade world. God commands them to reproduce and fill the earth, among other things. Next, God establishes His unilateral covenant to never again end all life on earth with a flood, offering the rainbow as a sign of this promise.

Verse 2. The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered.

These first verses of Genesis 9 repeat some of the language God used with Adam and Eve when He blessed them. After commanding Noah and his sons to be fruitful and multiply and fill the earth in the previous verse, God now speaks to them about subduing the animal kingdom, as He did with Adam (Genesis 1:28).

This command to rule over the animal kingdom is different from the original version given in Eden, however. Instead of merely commanding Noah to subdue the earth, God tells Noah and sons that the animal kingdom will fear them. Every kind of non-human life will be fearful of humankind. Some interpret this to mean that, prior to the flood, animals did not fear man. Others suggest that this simply reinforces the hostile, difficult nature of survival in the post-flood world.

Now, however, God promises that humanity will triumph over the animal kingdom as if in a military battle. Humanity will reign supreme on the earth, even over the most fearsome of the animals. Whether or not animals feared man before the flood, and whether or not they had eaten them prior to flood, the relationship established upon leaving the ark is certain. This verse establishes a mostly adversarial relationship between man and animals, something else lost from the paradise of Eden as the result of man’s sinfulness.

Verse 3. Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything.

These first verses of Genesis 9 echo God’s blessings and commands to Adam, but with certain changes. As He did with Adam, God tells Noah and his sons to be fruitful and multiply and fill the earth (Genesis 9:1). Instead of simply commanding them to subdue the earth, God describes humanity’s adversarial relationship with the animals. In this man-dominated relationship, animal-kind would fear people and people will triumph (Genesis 9:2).

God had said to Adam that he could eat from every plant, except for a single forbidden trees. God again gives humanity specific permission to eat, saying to Noah and his sons that they can eat anything that moves, as well as any of the plants. This, in part, might explain the reason why man’s relationship with animals is characterized in this passage as hostile.

At this point in God’s relationship with humankind, no restriction is mentioned about defining certain animals as edible or inedible: clean or unclean. This may have been understood, in the sense that Noah would have considered those animals not previously defined as “clean” as inappropriate to eat (Genesis 7). The other possibility is that humans may have been free to eat animals categorized as “unclean” until God made them off-limits for His people in the Law (Leviticus 11, Deuteronomy 14).

The permission to eat anything that moves may have included an implied restriction against eating animals which had died of natural causes. In other words, only animals “moving” when man decided to eat them were acceptable.

Verse 4. But you shall not eat flesh with its life, that is, its blood.

These first few verses of Genesis 9 include God’s blessings and commands to Noah and his sons. These instructions are also meant for the generations that will follow from them. In the previous verse, God made clear that humanity was free to eat any kind of creature that moved. This would include birds, fish, beasts, and creeping things. Whether or not mankind was specifically allowed to eat animals prior to flood, they are given specific permission now to do just that.

However, while God does allow man the ability to eat animal flesh, He includes a restriction: Humans are not to eat the blood of these animals along with their flesh. The verse describes the blood as the animal’s life. Later, under the Law of Moses, Israelites will be required to very carefully drain the blood from animals before consuming them. This deep respect for blood is the first step in a long process, establishing the symbolism of Christ’s sacrifice for human sin on the cross.

Verse 5. And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man.

Genesis 9 opens with God’s blessings and commands to humanity as the world resets following the flood. In the previous verse, God commanded humans not to eat the blood of animals, calling the blood the creature’s “life.” This is one of the first moments in Scripture where blood, specifically, is tied to life. Later, through moments such as the first Passover (Exodus 12:1–7), and the sacrifices in the temple (Exodus 29:19–21; Leviticus 4:1–21), this reverence for blood will be magnified. The ultimate meaning of this symbol will be fulfilled in the sacrifice of Jesus Christ on the cross (John 1:29; 1 Corinthians 5:7).

This verse pivots from an animal’s lifeblood to the shedding of the blood of humans. This is a new command for the way human communities should conduct themselves; it is a change from God’s requirements for mankind before the flood. Specifically, God will require a reckoning—a dire accountability—when the lifeblood of a person is shed. God will require that reckoning whether the one who kills a person is a man or an animal. The next verse will reveal that reckoning to be the death of the one who kills any human being.

Following the first recorded murder in Scripture, God allowed Cain to live and, in fact, to thrive on the earth. With this new beginning after the flood, however, God will require death for the intentional, unjustified killing of another person.

Verse 6. “Whoever sheds the blood of man,by man shall his blood be shed,for God made man in his own image.

In the previous verse, God declared that, from this point forward in the post-flood world, He would require an account or reckoning whenever a human life was ended by man or animal. This verse describes that reckoning: The person or animal who killed another person was to be killed. The poetic language of the shedding of blood refers to death.

The institution of the death penalty by God differs drastically from His response to Cain’s murder of his brother Abel. Then God allowed Cain to live and even to thrive on the earth (Genesis 4:15–16). However, the violence on the earth was part of God’s reason for wiping out mankind with the flood (Genesis 6:5).

God gives a specific reason for this new command to kill those who kill others: Humans are made in God’s image (Genesis 1:26–27). God values human life and will not allow the taking of life to stand without the killer giving an account. This command also shows that human life is valued above animal life in God’s eyes. Men were allowed to kill and eat animals, but men or animals who killed a person would themselves be killed.

This specific reference to capital punishment—an offense worthy of physical death—is also important in that it predates the Law of Moses. Christians are often divided over the concept of the death penalty. As part of that debate, this verse reminds us that capital punishment did not originate with Moses, but with Noah.

Verse 7. And you, be fruitful and multiply, increase greatly on the earth and multiply in it.”

This verse wraps up the section of blessings and commands by repeating the contents of verse 1: Noah, his sons, and all humanity to follow were charged with having more and more children and filling up the earth again. Implied in the command is God’s blessing to make it possible for humanity to continue to reproduce, to continue to receive the gift of children from God’s hand through the process of human reproduction.

God had wiped out humanity for its sinfulness, but God’s intent is for humanity to thrive again under a new and reestablished relationship with Him.

The repeat of this command is also important in that it follows God’s specific call for severe punishment in cases of murder. In verse 6, God institutes a requirement that any man or animal who murders a human being is to be put to death. The reason given was due to man’s status as an image-bearer of God. Here, by returning to the issue of expanding the human race, we see a second reason for God’s harsh stance against murder. Rather than allow the kind of violence which had ruined the pre-flood world, God sets a new standard.

Verse 8. Then God said to Noah and to his sons with him,

One difference of the post-flood era, beginning with chapter 9, is that God is speaking directly to Noah’s sons, as well as to Noah. God is specifically including the next generation in His promises, commands, and blessings. In prior verses, God established some new details in man’s relationship with animals, including the animal kingdom’s fear of man and permission for humans to eat animal flesh. Blood, however, is not to be eaten.

Prior verses also established that instances of murder, whether by a man or an animal, would require the death penalty. As mankind are the image-bearers of God, God would not allow murder and violence to spread to the extent it did prior to the flood.

In this passage, God will establish a specific agreement with Noah and all of his descendants. This was foreshadowed by God prior to the flood (Genesis 6:18). This promise from God involves His vow to never again destroy all life on earth with a flood. The sign given to prove this covenant is God’s bow, “set” in the clouds, rather than held ready for battle: the rainbow.

Verse 9. “Behold, I establish my covenant with you and your offspring after you,

A “covenant” is a solemn agreement between two parties, where each side has certain obligations. Both parties in the covenant are bound to follow through on their end of the agreement. In some cases, those responsibilities are conditional. In such instances, the requirements are stated as “if this, then that.” In others, the mandates are expected no matter what the other party does. In Genesis 6:18, God promises to establish a covenant with Noah. Noah’s side of that binding agreement came in his work of building the ark.

Now, as promised, God is about to explain His part of the covenant He has made with humanity through Noah and his sons. God reveals His covenant to all four men and not just to Noah, the patriarch. This will be a covenant with all of the peoples of the earth to follow from these four men—which means it is a covenant with all the peoples of the world to live since that day.

Specifically, God will promise to never again destroy all life on earth with a flood. As a sign of this promise, God provides the rainbow.

Verse 10. and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth.

Prior to the flood, God promised to establish a covenant with Noah (Genesis 6:18), after Noah demonstrated obedience by building the ark. In the previous verse, God revealed to Noah and his three sons that He was about to establish His part of that covenant. This agreement would apply to all living things, which were descended from those who left the ark. A “covenant” is a special type of contract between two parties. In this case it is between God and all of humanity.

What this verse reveals is that the covenant is also between God and all of animal-kind: every kind of creature that survived the flood aboard the ark. God lists them: birds, livestock, every kind of beast, every living thing. God does not generally make covenant agreements with animals. Yet He gives animals special honor here by including them in this promise. God shows that, though He wiped out nearly all of animal-kind in the flood, He still cares deeply about these creatures He has created. God has said that man will triumph over the animals and that humans may eat anything that moves, but that doesn’t mean that God sees animals as worthless or expendable. He makes this promise to them, as well.

The promise, given explicitly in the next verse, is that God will never again destroy all life on earth with a flood.

Verse 11. I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.”

After declaring in the previous few verses that He was about to make a covenant promise to all of humanity, and all of animal-kind, God now reveals the unilateral agreement He is making. The first part of this agreement was Noah’s responsibility to build an ark (Genesis 6:16–18), after which God said He would establish this binding promise. This type of covenant agreement was common in ancient times, but this one is unusual in that God also includes animals as participants. They have no particular obligation, but God includes them in His vow.

That oath is given here in direct terms: God will never again use a flood to destroy the earth or to destroy all living things. Period. God is finished with world-killing floods. This is not a casual commitment for God. The language used here is of a legally binding contract. God is structuring an official agreement that He will bind Himself to for all of the earth’s history. As with other covenants of that era, God will establish some sign, or proof, indicating that this covenant is real. In this case, God’s sign of the Noahic covenant is a rainbow (Genesis 9:13).

Verse 12. And God said, “This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations:

God restates that this covenant promise to never again use a flood to destroy the earth or wipe out every living thing is between Himself and all of humanity for all generations to come. Interestingly, God also includes all animals as part of this agreement, meaning this vow is not only for the benefit of mankind, but for all living things.

In addition, God will give a visual sign as confirmation of this legally binding contract. This was a common aspect of covenant agreements. Later, when establishing a covenant with Abraham, God will use the sign of circumcision (Genesis 17:11). That sign is revealed in the next verse: God’s bow, “set” in the sky, rather than being held in God’s hand. The bow was a symbol of warfare, so the symbolism of it being set in the clouds as a human might hang their bow on a wall represents God’s peaceful intentions through the covenant.

Verse 13. I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth.

In the previous verse, God says there will be a sign of the new covenant promise He has made. God vowed to again never destroy the earth or wipe out all living things with a flood. Now He reveals that sign: the rainbow.

More specifically, God says that He has set His bow in the cloud. The word for bow can be used of a battle bow, but the description of the bow being set on the occasion of clouds and being visible on the earth—along with the fact that the same word can be used for rainbow—makes it clear God is speaking of the rainbow. This is a “sign” which people can see directly.

The language used by God here is meant to suggest the symbolic hanging up of a battle weapon after the war is done and it is time for peace. God is taking responsibility for creating rainbows as a symbol of His pledge to humanity and to animals, never again to send a global flood. While rainbows are a scientific, meteorological phenomenon, Genesis asserts that God is responsible for every scientific and meteorological phenomenon (Genesis 1:1; Psalm 19:1). God chose to cause rainbows to function as a symbol of His covenant promise.

Verse 14. When I bring clouds over the earth and the bow is seen in the clouds,

Verse 14 and 15 complete a single thought. Prior to the flood, God began to establish a covenant agreement with Noah (Genesis 6:18). At that time, the obligation was on Noah to build an ark to hold himself, his family, and the animals God intended to save. After the flood, God establishes His side of the promise. This binding vow is made to all of the people of the earth, as well as all of the animals. He will never bring a global flood again.

Covenant agreements were often remembered using some kind of visual sign or symbol (Genesis 17:11). In the prior verse, God explained that the sign of this particular covenant would be His bow set in the clouds. This evokes the idea of a warrior setting his weapon aside once the battle is over and the time has come for peace.

In verses 14 and 15, God begins to describe what will happen when a rainbow becomes visible.

Verse 15. I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh.

This completes the thought begun in the previous verse. God has established His covenant promise with all life on the earth that He will never again bring a global flood to destroy every living thing. Now God says that when the rainbow becomes visible against the clouds, He will remember His covenant. He will not send another flood.

Usually in Scripture, signs for covenants are given by humans, not by God. Those signs, such as circumcision (Genesis 17:11), are meant to demonstrate the commitment of people to the covenant and to remind them to hold to the agreement they have made. In this case, though, the sign is given by God and it is to serve as a reminder to God of the agreement He has made.

It’s an odd idea, to us, that God would somehow need to be reminded of His agreement. He doesn’t need to have His memory jogged, of course, but He claims the right to be reminded anyway. This is similar to the reason why God, who cannot lie or change (Numbers 23:19; Malachi 3:6), speaks of “covenants” in the first place: to emphasize to mankind the serious nature of His promise. And while God says that the reminder is for Him, it’s also true that the appearance of the rainbow is a reminder to humanity of God’s covenant promise, of His grace and mercy to all life on the earth.

Verse 16. When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.”

Repetition, in ancient literature, was a sign of certainty or emphasis. To repeat the same idea more than once in a row served to establish it as a strong point. This verse restates the same information given by God in verses 14 and 15, with slightly different language. This language is typical of God’s relationship with mankind: speaking in human terms for our understanding, though God is above some of the ideas being presented. Symbolically then, when God “sees” the rainbow in the clouds, He will “remember” His everlasting covenant with every living creature of every kind on earth. While God does not need to “see” the rainbow or “remember” His agreement, these words clarify that the rainbow is meant for our reassurance.

This verse adds the word “everlasting” to the description of the covenant. This is a unilateral agreement on God’s part, and it is not a casual one. It does not depend on the faithfulness of humanity or the animals or anyone else to keep the other side of the agreement. God will do it. Period. He will not send a global killing flood. Ever.

Symbolically, the rainbow will always remind God of His promise. Literally, it is meant to remind us as well.

Verse 17. God said to Noah, “This is the sign of the covenant that I have established between me and all flesh that is on the earth.”

This verse restates, yet again, that the sign of the rainbow is meant to prove His covenant promise to all humanity and all animal-kind forever. The symbolism hints at a battle bow “set” in the clouds, instead of being held in God’s hand, representing a lasting peace. That peace comes in the form of God’s promise to never flood the earth and destroy all life again.

Notice once more that humans and animals have done nothing to earn or deserve God’s gift of mercy in never wiping out life with a flood again. God established the covenant. God will keep the agreement. God provided a sign of the promise. As those who live after the terrible, catastrophic destruction of the flood, God’s righteous judgment for the sinfulness and violence on the earth, we are left to simply receive and enjoy God’s promise.

This will serve as a model for other promises of God in the rest of Scripture.

Verse 18. The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. (Ham was the father of Canaan.)

When humanity filled the earth with sin and violence (Genesis 6:5), God destroyed it with a flood (Genesis 7:4). Only Noah and his family were spared (Genesis 7:1). Their salvation came in the form of a wooden container—an ark—which was built according to God’s design (Genesis 6:11–22). In the prior passage, God delivered a promise to those who came off of the ark. God would never again destroy the world using a flood (Genesis 9:11). This promise was made not only to the humans on board, but also to the animals (Genesis 9:9–10). The sign given by God to commemorate this covenant is the rainbow (Genesis 9:12–13).

Mankind’s primary responsibility, now, is to repopulate the earth (Genesis 9:7). In verses 18 and 19, Scripture records the new genealogies which will produce the rest of the human race. Noah’s sons, Shem, Ham, and Japheth, are reintroduced to set up the story that will follow. Ham’s son Canaan is also introduced to us for the first time. He will figure prominently in the story and its aftermath as well.

Context Summary
Genesis 9:18–29 comes immediately after God has established his promise to never again destroy all life with a flood. This includes a sign: the rainbow. The passage reintroduces Noah’s three sons as the fathers of all the people of the earth to come. This passage also states that Ham was the father of Canaan. Next, we’re told the embarrassing story of when Noah became drunk and lay naked in his tent. After seeing Noah uncovered, Ham went out and told his brothers about it. When Noah woke up, he cursed the descendants of Ham’s son Canaan to be subservient to the descendants of Shem and Japheth.

Verse 19. These three were the sons of Noah, and from these the people of the whole earth were dispersed.

God’s covenant with Noah also included the rest of humanity (Genesis 9:9) as well as the animal kingdom (Genesis 9:10). That promise is to never again destroy the entire earth with a flood. That vow is important; the number one priority for every living thing which came off the ark (Genesis 8:17) is to reproduce and re-populate the land. God’s sign of the rainbow serves as a reminder of God’s oath to not wipe out life as He has just done (Genesis 9:14–15).

The previous verse reintroduced Noah’s sons, Shem, Ham, and Japheth. Now we’re reminded that all of the people of the earth to come will be born of these three men. Every human being ever to live, from that day forward, will hold one of these three men as their original ancestor, along with Noah, along with Adam. This is an important reminder that, ultimately, all human beings are from the same ancestors (Genesis 3:20; Galatians 3:28), giving explicit biblical support to the idea that all races are equally human.

The verses to follow will tell a troubling story and reveal God’s plan for the generations to come.

Verse 20. Noah began to be a man of the soil, and he planted a vineyard.

Noah, the ark builder and animal tender (Genesis 6:11–22), now becomes Noah the farmer. Presumably, this is what Noah had done prior to his work on the ark. Now that the flood is over, and mankind is told to re-populate the earth, he becomes a man of the soil. This description comes from a Hebrew phrase which looks something like “a man who breaks the ground,” and literally means “to begin farming.”

In this case, Noah planted a vineyard in order to make wine. It’s certainly possible that wine was made before the flood, but this is the first recorded reference to wine in Scripture. It exemplifies humanity’s complicated relationship with alcohol to come in all future generations. On the one hand, wine is described as a gift from God that brings gladness to the human heart (Judges 9:13; Psalm 104:15). On the other hand, wine and other forms of alcohol will often contribute to sinful thoughts, actions, and words throughout human history (Proverbs 31:4; Ephesians 5:18).

Verse 21. He drank of the wine and became drunk and lay uncovered in his tent.

It is unclear from this verse whether Noah’s actions of getting drunk and laying uncovered in his own tent are meant to be understood as sinful in themselves. Scholars hold various opinions on the question. On one hand, drunkenness is specifically condemned in the New Testament and warned against in the Old Testament. On the other hand, Scripture is not explicitly clear on what particular rules God had related to Noah regarding the use of alcohol. The other possible interpretation here is whether Noah participated in some sexual sin, or lewdness, or whether his drunkenness simply made him careless about covering himself from potentially being seen by others.

Wine is often described as one of God’s good gifts to Israel. Part of the blessing of wine, in fact, is specifically tied to its effect on a person’s mood (Psalm 104:15). God would later command the offering of wine in sacrifices (Numbers 15:5–10) and even encourage the purchase of wine and strong drink (Deuteronomy 14:26) as part of certain celebrations.

However, God’s instructions in the Bible also recognize the distraction and danger of alcohol. Later, under the law given by Moses, priests will be forbidden from drinking before their work in the sanctuary (Leviticus 10:9). Those most committed to God, the Nazirites, would vow to abstain from wine and strong drink completely (Numbers 6:3–4). And Scripture will make clear that drinking too much wine is foolish (Isaiah 5:22; Proverbs 21:17). The clearest command against actual drunkenness comes from Paul: “Do not get drunk with wine” (Ephesians 5:18).

Noah, in his drunkenness, lays naked in his tent. Following their initial sin, Adam and Eve became aware of their nakedness and covered themselves. God’s actions made it clear that it was appropriate for them to cover their nakedness. Noah, drunk, reverses that action here, uncovering himself.

To whatever extent Noah misbehaved while drunk, it certainly doesn’t sound like the righteous and blameless Noah we have come to know in previous chapters (Genesis 6:9). This story confirms that we are not meant to see Noah as sinless, or morally perfect, in and of himself.

Verse 22. And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside.

After the flood, Noah plants a vineyard and enjoys the wine it produces. While the Bible speaks positively of wine (Numbers 15:5–10; Deuteronomy 14:26), including its ability to influence a person’s mood (Psalm 104:15), it also strongly warns about the danger which alcohol represents. This story shows one such potential pitfall of consuming alcohol: In the previous verse, Noah is described as getting drunk and laying naked in his own tent. It is unclear whether this implies a sinful action on Noah’s part or simply a carelessness about his own modesty because of his drunken state.

In literal terms, all that this verse tells us is that Ham saw Noah’s drunken nakedness, and told his brothers about it. Noah’s reaction later in the passage, however, certainly suggests an offense more involved than simply seeing Noah naked and going to tell others, rather than helping him (Genesis 9:24). Some scholars suggest that Ham took advantage of his father in some way, perhaps even sexually. As disturbing as that might seem, and while the text itself does not describe any such action in the following verses, Noah will condemn Ham for what he “had done to him.”

Verse 23. Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father ‘s nakedness.

The previous verses describe a scenario involving Noah and his sons without providing more than the barest of details. Even so, this event will have grave implications. Noah got drunk on the wine from his new vineyard (Genesis 9:21). In his drunkenness, he lay naked in his own tent. Noah’s son Ham walked in, saw him naked, and went out and told his brothers.

The response of Shem and Japheth reveals how seriously they and their culture took the issue of seeing another’s nakedness and honoring one’s father. With great care and creativity, they found a way to cover their father without ever looking at him. In this way, they honored Noah greatly.

Did Ham intend to dishonor Noah? The following verse will imply that he did, resulting in Noah’s curse on Ham’s descendants (Genesis 9:25). Some suggest that Ham’s sin was failing to help his father by covering him—instead, Ham went to tell others what he had seen. Others believe that “what He did to [Noah]” (Genesis 9:24) was something more disturbing and personal. The extremely vague nature of the passage, in its own way, supports this idea since ancient literature was famously shy about describing certain shameful acts in any detail. In any case, whatever Ham has done is so offensive, it brings severe consequences.

Verse 24.When Noah awoke from his wine and knew what his youngest son had done to him,

The previous verses describe Noah getting drunk and passing out naked inside his tent (Genesis 9:21). His son Ham walked in, saw his father naked, left the tent, and told his brothers what he’d seen (Genesis 9:22). Shem and Japheth took measures to cover their father without looking at him.

Now, Noah wakes up. He either remembers what happened or someone tells him. The limited details given in this passage make it unclear, exactly, if Ham intended any harm or dishonor to his father. Some scholars suggest that in this era, to see another’s nakedness is to shame him and to become superior to him in a sense. It is possible that Ham thought telling his brothers what he had seen would elevate his status in some way. Instead, as the following verse reveals, the opposite will happen.

This verse, told from a narrator’s perspective, refers to Ham’s actions as “what [Ham] had done to Noah.” Beyond Noah’s opinion, Scripture clearly indicates that Ham has done something immoral or inappropriate to his father. Whether this is something as simple as seeing Noah naked without helping him, or something more sinister, the passage does not explicitly say. However, the Hebrew verb here is an active one: implying a purposeful action, not just a passive one. Ham does something more than simply see Noah, but we cannot say for sure what that was.

It’s interesting that the text calls Ham Noah’s youngest son. It’s easy to assume that Ham was the middle son, since the names are always listed as “Shem, Ham, and Japheth” (Genesis 9:18; Genesis 6:10). The Hebrew term used here is haqā’tān, which can mean “youngest,” but can also mean “smallest” or “least” or even “unimportant.” Scholars suggest this might mean Ham was the smallest son, or simply that the usual ordering of the names is not by age.

Verse 25. he said, “Cursed be Canaan;a servant of servants shall he be to his brothers.”

What was Ham’s wrongdoing, exactly? At the very least, his choice to tell his brothers about seeing Noah’s nakedness made him guilty of furthering Noah’s dishonor. Perhaps he laughed at Noah, telling his brothers in an effort to mock his father. It’s possible Ham was attempting to use what he had seen to elevate his own importance in the family. It’s also possible, though not stated, that Ham did something to additionally violate Noah while he was helpless. Either way, the prior verse makes it clear that Ham has sinned against Noah (Genesis 9:24). And, as this passage shows, that results in dire consequences.

If Ham’s intent was to improve his status by humiliating his father, it backfired. Instead, Noah now curses Ham’s descendants. They will become servants to the descendants of Ham’s brothers. The curse is actually levied against Canaan, Ham’s son. This is the first time in recorded Scripture that a human being curses other people. Apparently, Noah’s curse was backed by God’s authority.

Why curse Canaan, the son, instead of Ham himself? We’re not given the reason. God had blessed Noah and his sons earlier in the chapter, so perhaps it wasn’t an option to curse one God had blessed. Or perhaps it was a case of the punishment fitting the crime as Canaan would become dishonorable to Ham as Ham was dishonorable to Noah.

In any case, the curse is that Canaan, and his descendants, will become the lowest of slaves or a “servant of servants” to Ham’s brothers and their descendants. Much later, these descendants of Canaan became known as the Canaanites, the people who occupied the Promised Land Israel conquered after the exodus from Egypt. The following two verses will expand on the curse.

This verse has, unfortunately, often been used in an attempt to justify various forms of racism, including slavery. Under that use, this verse would suggest that the curse was really on Ham, not on Canaan, and implies there is a certain “race” of men divinely appointed to slavery and subjugation. This is not supported by the Hebrew, however, which does not use the terminology for slavery, even in the limited sense in which it was practiced by Israel. In fact, for most of the history recorded in the Old Testament, it is the descendants of Ham who have the advantage over the descendants of Shem and Japheth.

Verse 26. He also said, “Blessed be the Lord, the God of Shem;and let Canaan be his servant.

In the previous verse, Noah cursed Canaan, Ham’s son, as a result of Ham’s extraordinary dishonor of his father (Genesis 9:24-25). The curse applied to their descendants, as well. Now, apparently to emphasize the curse, Noah blesses Ham’s brothers. Here, actually, Noah blesses the Lord, “the God of Shem.” Since Shem’s line is the one that leads to Abraham and the Israelites, this may very well be the first hint that God will make Shem’s people His people. This not only makes Shem the ancestor of the nation of Israel, it means Shem’s ancestral line will produce the promised Messiah, Jesus Christ (Luke 3:36).

The curse on Canaan is repeated once more. Much later in history, the people occupying the promised land, the people Israel would conquer, will be known as the Canaanites. Many times throughout Israel’s history, the Canaanites would be in conflict with and serve the Israelites (descendants of Shem). More pertinent to this curse, they would always eventually find themselves on the “losing side” of their conflicts with Israel.

Verse 27. May God enlarge Japheth,and let him dwell in the tents of Shem,and let Canaan be his servant.”

Noah cursed Canaan, Ham’s son, to be a servant to Ham’s brothers. The curse applied to their descendants as well. The previous verse extended Ham’s curse with a comparative blessing of his brother Shem. Now Noah blesses Ham’s other brother, Japheth. God will “enlarge” Japheth or extend his territory. In addition, Japheth’s descendants will live in (or among) the tents of Shem.

The family line of Shem will eventually lead to God’s people Israel, through Abraham and Isaac (Genesis 11:10–27; Genesis 21:1–3). This same family line will also produce the Messiah, Jesus (Luke 3:36).

However, it is not clear what it means that Japheth’s people will live in or among the tents of Israel, or when that prophecy was fulfilled. Scholars have suggested many options, but none are conclusive.

In any case, the curse on Canaan’s descendants is repeated a third time, giving it unusual emphasis in Scripture. Canaan’s people will be successful in many ways, and often will hold an advantage over other people and nations. However, their fate will always come to the same eventual conclusion: failure, due to their opposition of God’s chosen people. While the Hebrew language used here does not suggest that Canaan’s children will become the literal slaves—the forced servants—of Japheth’s people or Shem’s people, it does indicate a lack of favor.

Verse 28. After the flood Noah lived 350 years.

The years from the beginning of the flood until the death of Noah were 350. That would have allowed Noah to live to see his grandchildren begin to increase in number. Noah would have lived to see their children and grandchildren begin to spread out across the earth. This is part of Noah’s blessing in obeying God (Genesis 6:9)—the chance to see those promises fulfilled.

Prior to the flood, God made a remark about mankind, referring to 120 years (Genesis 6:3). Some scholars believe this was a reference to the amount of time left before God planned to send the flood. Others see this as God intentionally limiting the lifespans of human beings. The context of the remark is humanity’s pervasive evil (Genesis 6:5); after the flood, lifespans begin to drop dramatically. Patriarchs such as Adam, Seth, and Methuselah live some nine hundred years, as will Noah. Genesis chapter 11, however, will describe a line of descendants whose days rapidly decrease.

Verse 29. All the days of Noah were 950 years, and he died.

Early men such as Adam, Seth, and Methuselah are credited with lifespans of more than nine hundred years. Noah, however, will be the last to live such a long life. Genesis chapter 11 describes the genealogies of mankind from Noah through to the next major patriarch: Abraham. Over that time period, spanning just eight generations, the length of human lives plummets. Even the great prophet Moses will live to be just 120 years old, while his brother Aaron will live to be 123.

This figure of 120 years becomes more or less the maximum lifespan for humanity on the post-flood earth. For this reason, many scholars believe that God’s remark about striving with man (Genesis 6:3) was a reference to God purposefully limiting the length of a human life. If so, this was in no small part meant to limit man’s ability to inflict evil and violence on the earth (Genesis 6:5).

End of Chapter 9.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.