Gênesis 9
Kent Hughes · Citado em PreceptAustin
Gênesis 9
Hughes comments that "Here we must take careful note that the sons’ covering of Noah’s nakedness bears monumental spiritual implications, because their actions unwittingly imitated God. Remember that when Adam and Eve sinned, “The LORD God made for Adam and for his wife garments of skins and clothed them” (Ge 3:21). Noah’s sons now covered his sin and nakedness. The sons of Noah—Ham on the one hand, and Shem and Japheth on the other—are representative of two groups of mankind: those like Adam and Eve who with God’s help have their nakedness covered, and those like Ham who make no attempt to cover their nakedness, even shamelessly exposing it. To one group, the line of Shem, there will be blessing; but to the others, the Canaanites, there will only be a curse. So right here we learn of the great demarcation that divides all humanity into those who are blessed in that their sins have been covered and those who are cursed because their sins lay uncovered. The then-future beatitude of King David voices the divine reality: “Blessed is the one whose transgression is forgiven, whose sin is covered (kasah - same verb used in Ge 9:23!)” (Psalm 32:1)." (BORROW Genesis - Beginning and Blessing, page 152) NET NOTE - The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers? Covered (concealed) (03680) kacah/kasah means literally to cover as the frogs covered Egypt (Ex 8:6), the Shekinah glory cloud the cloud of God’s glory covered Mount Sinai or the Tabernacle in the wilderness (Ex 24:15 Nu 9:16), the waters of the Red Sea covered the Egyptians (Ex 15:5). In its figurative sense kacah can describe dishonor or shame covering the guilty (Ps 69:7; Jer. 3:25) or the Israelites’ covering the altar with tears (Mal 2:13). Kasah can mean keep to oneself, not respond with knowledge, i.e., keep information from others, though known and understood by oneself (Pr 12:16, 23). Cover for clothing or secrecy as in Ge 9:23. In a metaphorical sense, kasah describes shame covering the guilty (Ps. 69:7; Jer. 3:25; Hab. 2:17), the Israelites' covering the altar with tears (Mal. 2:13), the concealing of Joseph's blood to hide his brothers' guilt and sin (Ge 37:26). In contrast David he psalmist found reconciliation with God by not concealing his sin but confessing it (Ps 32:5; Pr 10:11). Genesis 7:19 The water prevailed more and more upon the earth, so that all the high mountains everywhere under the heavens were covered. Genesis 7:20 The water prevailed fifteen cubits higher, and the mountains were covered. Genesis 9:24 When Noah awoke from his wine, he knew what his youngest son had done to him. Genesis 9 Resources - Multiple sermons and commentaries THE YOUNGEST SON'S DESPICABLE DOING When Noah awoke from his wine, he knew what his youngest son had done to him - Awoke from his wine refers to the drunken stupor the wine had produced. This is an enigmatic passage, specifically the verb done. The Septuagint translates done (asah) with poieo, which means "done" and is in the active voice which signifies a volitional action. In other words, Ham committed this act/action (at least of looking) as a choice of his will, imply also that he had a choice to quickly look away! What he did was not an accident. To say it another way, Ham's sighting of nude Noah would not seem to be an accidental, unavoidable, non-volitional glance. He knew indicates that Noah knew this was Ham, not Shem or Japheth. How did he know? I can only surmise that the 2 older brothers told their father what Ham had done (or told them they covered his nude body). In any event, as the following passage shows, we can discern that what Ham had done was deserving of a curse from his father, so clearly it would have been something sinful. And as alluded to looking at another's nude body was considered an abomination in the ancient world. . The Defender's Study Bible (BORROW) - Though Noah was guilty of the sin of carelessness and drunkenness, the sin of Ham was much more serious, revealing a hitherto suppressed carnal and rebellious nature (ED: THIS WOULD SEEM TO BE FACTUAL IN VIEW OF THE CONSEQUENCE), a resentment against his father (ED: THIS COULD BE CORRECT BUT IS SOMEWHAT SPECULATIVE) and, probably, against God (ASSUMING HAM SINNED THEN YES HE SINNED AGAINST GOD - Ge 39:9b). Shem and Japheth, on the other hand, sought to cover and restore their father. Dr. John Whitcomb: What the Flood Did Not Solve - Human sin problem – had to be dealt with on the cross of Calvary; Noah was an amazing man; only one to believe God; yet sad record here; Something deficient in the way that Ham handled this crisis; Other sons showed deep respect for their father; Hab. 2:15 – degrading a fellow human who is made in image of God – makes a human act like an animal; Shem was ancestor of Jesus – people of Israel; Doesn’t mean that every Canaanite was cursed; “fear of you” – Rahab -- hid the Israelite spies – Josh. 2:9ff – testimony of Canaanite woman Matt. 15:21 – Jesus approached a Canaanite woman – she is persistent and respectful; acknowledges how unworthy she is to receive blessing; “your faith is great” Dr. Drew Conley: Human Failure, Faithful God We are indebted to God’s longsuffering and mercy; Record of human failure; but also displays faithfulness of God in both judgment and blessing; I. The Reality of Human Failure A. The Blunders of a Righteous Man Noah knew he was a rescued sinner; first act when he stepped out of ark was to construct altar and worship God; God blessed his farming efforts with fruitfulness; True survivalist mode; nowhere else to turn for resources; Took God’s good gift and abused it; Served well in his prime; now becomes indulgent in his older age; You can derail at any point; B. The Wicked Son – dishonoring his father Wicked heart revels in exposing the faults of others; arrogant spirit not recognizing own need for forgiveness and grace; II. Demonstration of Faithfulness of God A. Judgment on a Wicked World (Corrupt People) - Ham Canaan is only 1 of Ham’s 4 sons; why does the curse fall on him? The text does not say; B. Closeness of a Covenant God -- Shem Blessing pronounced on YHWH, the God of Shem; the glory of God’s people is God Himself; everything that makes our life joyful and purposeful has to do with God and His faithfulness to us and His relationship to us C. Enlargement from a Gracious God -- Japheth Steven Cole on allegations that Ham in some way abused Noah sexually - The problem with these views is, the text says that Noah uncovered himself, but when the Bible talks of sexual violation, it uses the phrase to uncover someone else’s nakedness (see Leviticus 18 & 20). So the most likely answer to the question, “What did Ham do?” is that he looked upon his father’s nakedness, either with lust or with delight and amusement. He went and told his brothers, not in a spirit of grief and concern, but with the attitude, “Hey, do you guys want to see something funny?” The text gives great detail of how the other two brothers carefully walked backward so as not to gaze on their father’s nakedness as they covered him (9:23). This accentuates their sensitivity and reverence in contrast to the brazenness of their brother.....I used to paint houses, and after a few hours, I couldn’t smell the paint. Surrounded by the stench of sin, after a while we don’t notice it. The only way to grow more sensitive to sin is to be in the Word daily and to avoid exposing yourself needlessly to the evil around us (Rom. 16:19). Ham’s sin shows us that sins which don’t seem big at the time can have far-reaching consequences, not only for ourselves, but for our descendants. A trickle of sin in a parent can become a flood in his descendants. Noah’s drunkenness and impropriety led to Ham’s irreverence. Ham’s sin led eventually to the corruption of the Canaanites, who practiced orgiastic, sensual worship, cult prostitution, and homosexuality..... Let me move from explanation to application: 1. Be careful not to allow a family member’s sin to trigger sin in you! Noah’s sin triggered Ham’s sin, which triggered Canaan’s sin, which can be traced to a corrupt nation centuries later. Sin is a lot like a nuclear chain reaction. One person’s sin leads to the next person’s sin, etc., until there is a trail of devastation. Perhaps you had an alcoholic parent or abusive parents. It’s easy for you to react to their sin by sinning yourself. Or if your mate is self-centered and treats you poorly, it’s easy to counter by being self-centered, rather than to respond with the love of Christ. Whenever you’re wronged, whether in the home, on the job, or in the church, it’s easy to retaliate rather than to obey God. So be careful not to continue the chain reaction of sin. 2. If you’re from a godly home, be careful not to trifle with spiritual things! Ham had probably helped his father build the ark while the neighbors laughed. Outwardly, he went along with the program. But in his heart, he hated his father’s righteousness. His heart was really with the world, not with his father. Even though he saw the horrors of God’s judgment through the flood, he was delighted when he finally saw his father sin. It gave him reason to justify his own sinful desires. If you’re from a Christian home, you need to make sure that your faith in God is yours, not just the faith of your parents. Your parents’ faith won’t do for you. You need to trust in and obey the Lord because you fear Him and want His blessing, not just because Dad and Mom are Christians. If one or both of your parents fall into sin, you must be careful not to react with more sin of your own. You will stand before God all by yourself some day. You won’t be able to hide under your parents’ faith or to blame them for your own disobedience. 3. It is important to honor your parents, even if they’ve failed. The fifth commandment, to honor our fathers and mothers, is repeated by Paul (Eph. 6:1–3), along with his reminder that it is the first command with a promise, “that it may be well with you, and that you may live long on the earth.” This command does not just apply to children living at home. Ham was married with at least four sons when he despised his father and brought this curse on his descendants. Respect for parents, even for sinful parents (which includes all!), is at the core of well-being both for individuals and for society. Like Shem and Japheth, we may have to cover some of our parents’ sins, but we bring God’s curse on ourselves and our grandchildren if we disrespect our parents. But, perhaps you’re wondering, What about the consequences of Noah’s sin for himself? He pronounces a curse on Canaan, but nothing seems to happen to Noah. But the epilogue is a rather sad conclusion to a great life. After the flood and Noah’s sin, nothing else is recorded of his life. He lived 350 more years and died. During those remaining years, he had to live with the knowledge that one of his sons was not walking with God and that his grandson would inherit a curse stemming from his own drunken behavior. Noah himself is set forth as a warning to everyone about the dangers of drunkenness. 4. Beware of the dangers of alcohol! This is the first mention of wine in the Bible, and it’s not a pretty picture. A godly man like Noah was trapped by its subtle but potent influence. Getting drunk didn’t result in a good time, but in shame, a curse, and slavery (which is still often the case!). While the Bible does not prohibit a careful use of wine, it repeatedly warns of the dangers of drinking and it condemns drunkenness as a deed of the flesh, warning that the one who practices it will not inherit the kingdom of God (Gal. 5:21). Because drunkenness (= “alcoholism”) is such a widespread problem in our country, I urge you not to drink at all. You can’t become an alcoholic if you don’t drink! If a Christian who is tempted by alcohol is led back into drinking by seeing you drink, you have caused him to stumble and have sinned against Christ (Romans 14). Thus Noah’s sin shows us that even the godly are prone to sin. Ham’s sin and the curse on Canaan show us how easily calloused toward sin we all become. The bottom line for each of us is: Though we are prone to sin, we can obey the Lord and experience His blessing. Ask yourself, “Do I want God’s blessing in my life and for my children and grandchildren?” I don’t know how anybody in his right mind could answer any way but “Yes!” The way we experience God’s blessing is through obedience to Him. “That’s the problem!” you say. “I’m so weak I have trouble obeying.” But the first step toward obedience is to recognize that you are not strong, you’re weak. You are prone to sin. Recognizing that drives you to depend on the Lord, who is able to free you from sin. We need to realize that if we know Christ, we can obey Him. A pastor told of how a man came to him to discuss a chronic sin problem in his life. He revealed the whole sad story in detail--how long it had been going on, how he fell into it, and all the things he tried to do about it. He had been to many counselors who had explained many things to him, but nothing had worked. He finally asked the pastor, “What do you think I ought to do?” The pastor replied, “I think you ought to stop doing it.” This shocked him. “That’s amazing,” he said. “‘Stop doing it, huh? How about that!” What impressed the man was that the pastor thought he could obey God on the matter. (Told by John Blattner, Pastoral Renewal [Nov., 1985], p. 54.) Christ came to free us from sin; so if you know Him, you can stop sinning! My guess is that some here need to do that. You’ve been messing around with sin, and you need to deal with it. Senator Phil Gramm says, “Balancing the budget is like going to heaven. Everybody wants to do it. They just don’t want to do what you have to do to make the trip.” Obedience to the Lord is like that, too! We’re all for it, but we don’t want to pay the price. But if we want God’s blessing for ourselves, our children, and our grandchildren, we’ve got to get serious about obedience and get tough on our sin. Gleason Archer - New International Encyclopedia of Bible Difficulties - In Genesis 9:24–28 why did Noah curse his youngest son and say that Canaan should be a slave? Was this the beginning of slavery? Was slavery all right in the sight of God? The reason Noah cursed his son Ham was that he had derided and dishonored his father after he found him naked, sleeping off a drunken stupor. Ham should have treated him respectfully, even though his father (who had apparently never tasted liquor before) had made a fool of himself. But it should be carefully noted that only one of the sons of Ham, namely Canaan, was singled out for suffering the effects of Ham’s curse. Genesis 9:25 quotes Noah as saying, “Cursed be Canaan; a servant of servants [or ‘slave of slaves’—Heb. ʿeḇed ʿaḇādím] he shall be to his brothers” (NASB). Ham had three sons besides Canaan, namely Cush, Mizraim, and Put (Gen. 10:6); but the penalty was announced only for Canaan, the ancestor of the Canaanites of Palestine, rather than for Cush and Put, who were probably the ancestors of the Ethiopians and the black peoples of Africa. The fulfillment of this curse came about in Joshua’s conquest (ca. 1400 B.C.), and also in the conquest of Phoenicia and other Canaanites by the Persian Empire, since the Persians were descended, in all probability, from Japheth through Madai. This does seem to be the earliest occurrence of ʿeḇed in the sense of “slave” that can be found in Scripture. As to the moral status of slavery in ancient times, it must be recognized that it was practiced by every ancient people of which we have any historical record: Egyptians, Sumerian, Babylonians, Assyrians, Phoenicians, Syrians, Moabites, Ammonites, Edomites, Greeks, Romans, and all the rest. Slavery was as integral a part of ancient culture as commerce, taxation, or temple service. Not until the more exalted concept of man and his innate dignity as a person created in the image of God had permeated the world as a product of Bible teaching did a strong sentiment arise in Christendom in criticism of slavery and a questioning of its right to exist. No equivalent movement toward abolition is discernible in any non-Christian civilization of which we have any knowledge. In Genesis 9:25, ʿeḇed is used in the sense of being politically in subjection to a foreign power. Hebrew slaves were required under the Mosaic Law to be set free after six years of service; they could not be made to serve out their entire lives as slaves unless they willingly chose to remain so, out of love for their masters (Exod. 21:2–7). In some cases slaves were held in great honor; that is to say, the nobles were generally called “servants” (ʿaḇādím) of their king—a title of honor, something like Paul’s reference to himself as a “bondslave of Jesus Christ.” In New Testament times slaves who became Christians were regarded as true brothers of the Christian free men and fellow heirs of the kingdom of God. They were bidden to serve their masters faithfully, respectfully, and with a right good will, as if they were serving the Lord Himself (Eph. 6:5–8)—even though they should seek to earn or purchase their freedom whenever possible (1 Cor. 7:21). Yet there was inherent in the biblical concept of man as a person fashioned in the image of God and a candidate for heaven (on condition of repentance, faith, and commitment to the Lord) a dynamic principle that undermined slavery. This principle found expression first in the Christian world and then in other religions and cultures, which were shamed by the Christian example into abolishing slavery within their own domains. Thus God’s ultimate purpose was brought to fruition. Walter Kaiser - Hard Sayings of the Bible - Genesis 9:24–25 What Was the Curse on Canaan? One of the saddest moments in the history of interpretation was when advocates of slavery decided to use this text as a justification for their inhuman treatment of dark-skinned people. It was asserted that this divine prophecy given by Noah after the flood legitimized slavery for a group of people who had been cursed perpetually. Supporters of slavery argued that the Arabic version of Genesis 9:25 reads “Cursed be the father of Canaan” instead of “Cursed be Canaan.” A vehement allegiance to the misapplication of this text has continued among some groups to the present day. But the oppression of blacks by whites cannot be justified from this story. What happened is that Noah, a righteous and blameless man, had been drinking wine (Gen 9:21). That in itself was not the issue here, for in Scripture wine is viewed as one of God’s gifts to humankind (Ps 104:15). Every burnt offering and peace offering was accompanied by a libation of wine (Num 15:5–10), and the drinking of wine at festivals was acknowledged (Deut 14:26). One of the symbols for Israel was the vine (Is 5:1–7; Mk 12:1–11). But the Bible also warns about the dangers of wine. Nazirites were to abstain from all alcohol and wine (Num 6:3–4), and priests were forbidden to drink prior to officiating in the sanctuary lest they die (Lev 10:9). The laity were also warned that drinking too much wine was dangerous to people and offensive to God (Prov 21:17; 23:20–21, 29–35; Is 5:22). Drunkenness was especially reprehensible when it led to self-exposure (Hab 2:15; Lam 4:21). The exposure of one’s nakedness was not only publicly demeaning but also incompatible with the presence of the living God (Ex 20:26; Deut 23:12–14). Because Noah drank to excess, he became drunk. The heat generated by the alcohol in his bloodstream led the patriarch to thrust off his covering involuntarily as he lay in his tent. The reflexive form of the verb makes it clear that he uncovered himself (Gen 9:21). Noah’s youngest son, Ham, entered the tent, and there he was confronted with the situation I have just described (Gen 9:22). Apparently his gaze was not a mere harmless notice or an accidental glance. The verb used here has such force that some say it means “he gazed with satisfaction.” What exactly Ham did has been the subject of much speculation. The most bizarre of all suggestions is that Ham castrated his father in a struggle for family power. But there is no evidence to support this idea other than the precedent of some Greek and Semitic stories with the motif of paternal castration. A second suggestion is that the expression “to see a man’s nakedness” is an idiomatic phrase for sexual intercourse with that man’s wife. But this expression is quite different from the idiom “to uncover the nakedness” of Leviticus 18 and 20. Leviticus 20:17 is the only place where the verb “to see” is used, but it is not in a parallel construction with “uncover.” The view that Ham had an incestuous relationship with his mother is an impossible explanation. Even if Ham had committed incest with his mother, he would hardly have told his brothers! Thus, Ham could be faulted simply for this: he failed to cover up his father’s nakedness and chose rather to make fun of his father to his brothers. Such an act was serious enough to prompt Noah to utter his curse on Ham’s descendants, who would be guilty of the kinds of sexual perversions that many suspected Ham of carrying out. To lie exposed meant that one was unprotected, dishonored and at risk of exploitation. Ham had transgressed a natural and sacred barrier. His disgusting ridicule of his father before his brothers aggravated the act and perhaps betrayed a moral weakness that had established itself in his personality. Who, then, was Canaan? And why was he cursed if Ham was the culprit? Since the law of God insists that God deals with all people justly, this curse of Canaan is all the more puzzling. Genesis 10:6 lists the sons of Ham as Cush (basically Ethiopia), Mizraim (Egypt), Put (generally taken to be one of the North African countries) and Canaan (of the country of Palestine/Canaan). We are not talking about Africans or blacks here, but the Canaanite peoples who inhabited ancient Palestine. Canaan was not singled out for the curse because he was the youngest son of Ham, nor was it a random selection. Apparently Noah saw in the youngest son of Ham the same tendencies and perversions that had been evidenced in Ham. When Noah had fully recovered from the effects of his drunkenness, he uttered this curse against Canaan. Noah could not have cursed his son, for he and his brothers, along with Noah, had been the objects of a blessing in Genesis 9:1. Neither Noah nor anyone else could reverse such a blessing with a curse. Balaam the son of Beor learned this the hard way in Numbers 22–24. Still, there may well have been an element of “mirroring” punishment here, especially if Canaan was to exhibit the outworkings of the tendencies already present in Ham’s failure to cover Noah’s nakedness. Finally, it is a matter of historical record that the Canaanites were notoriously deviant in their sexual behavior. Almost everywhere the archaeologist’s spade has dug in that part of the world there have been fertility symbols accompanying texts explicit enough to make many a modern pornographic dealer seem a mere beginner in the trade of deviant sexuality. Sodom left its name for the vice these people practiced. Even the Romans, so depraved in their own practices, were shocked by the behavior of the Phoenicians at the colony of Carthage (the last vestige of the Canaanite race). Why was this story included in the biblical narrative? It tells the reader that unless there was some moral change in the Canaanites, they were slated for removal from their land. That God is long-suffering and slow to anger is attested by the fact that this judgment did not fall on that group of descendants until the time of Joshua’s conquest of Canaan. It is impossible to date Noah’s times, but it is known that Joshua lived around 1400 B.C. At a minimum this would mean that the grace of God was extended to the Canaanites for several millennia. Surely God was most generous with these people, giving more than adequate time for sinners to repent. Genesis 9:25 So he said, "Cursed be Canaan; A servant of servants He shall be to his brothers." Cursed - Ge 9:22 3:14 4:11 49:7 De 27:16 28:18 Mt 25:41 Joh 8:34 a servant - Jos 9:23,27 Jud 1:28-30 1Ki 9:20,21 2Ch 8:7,8 Joh 8:34 Genesis 9 Resources - Multiple sermons and commentaries Noah's 3 Sons CANAAN'S CURSE So he said, "Cursed be Canaan; A servant of servants He shall be to his brothers - It is striking that these are the first and only words by Noah that are recorded in Scripture. Imagine that -- the first word out of Noah's mouth was cursed! The reader is somewhat surprised here that Noah curses Canaan's youngest son Ham (whether born yet or not we do not know) and not Canaan himself. Note that Ham had been blessed by God (Genesis 9:1), and Noah refused to curse someone whom the God Himself had blessed! Obviously the Lord's blessing on Ham did not "automatically" pass on to his sons. Though many fulfillments of Shem’s dominance over Canaan can be seen, it is more difficult to know when Canaan was subject to Japheth. NET NOTE - Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31–49 - ED: INTERESTING ARTICLE). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49). R Kent Hughes - His curse on Ham’s son Canaan and his blessing on Shem and Japheth are in effect his last will and testament because the next verses report his death, bringing an end to ancient Sethite lineage. (BORROW Genesis - Beginning and Blessing, page 152) Warren
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Hughes: Humans are not to devour animals the way animals devour one another, while the blood is pulsing in the flesh. The reason for this is respect for life and beyond that the respect for the giver of life. (BORROW Genesis - Beginning and Blessing) Gotquestions - One reason God prohibited the consumption of animal blood in the Old Testament was to teach respect for the sacredness of life. Blood is viewed as a symbol of life throughout the Bible (see Leviticus 17:11+). Bob
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Hughes - Since man is created in the image of God and as such is of immense value, and since the blood (life) of man is God’s alone, to take human life is to usurp God’s sovereignty over life and death—and thus merits death itself. Precisely because life is so precious, the one who willfully takes another’s life must suffer death at the hands of man. Exacting retribution is not a personal matter but a societal obligation. (BORROW Genesis - Beginning and Blessing, page 146)
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Hughes comments that "Having given his advice about respecting life, the Lord closed this section of his speech to Noah with the same words with which he began: “And you, be fruitful and multiply, teem on the earth and multiply in it” (v. 7). Respect life and multiply!" Bob
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Hughes writes that "This grand covenant was/is universal, unilateral, and unconditional. Its universality is evident because it encompasses not only every human being (good or evil) but every living creature on the planet. It is unilateral in that God alone is the sole initiator (ED: AND BECAUSE ALL THE OBLIGATIONS ARE ON ONE SIDE OF THE COVENANT RELATIONSHIP). He twice calls it “My covenant” (Ge 9:8, 11). It does not require any assent, action, or ratification from mankind—not even acknowledgment. It is unconditional because there will never be another cosmic destruction by water no matter what we earthlings do. The covenant is the Self-motivated promise of an unconditional mercy throughout human history." (BORROW Genesis - Beginning and Blessing, page 147) Behold (02009) hinneh is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! Hinneh is a marker used to enliven a narrative, to express a change a scene, to emphasize an idea, to call attention to a detail or an important fact or action that follows (Isa 65:17, Ge 17:20, 41:17). The first use of hinneh in Ge 1:29 and second in Ge 1:31 - "And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day." Hinneh is often used in the idiom "Here I am" in Ge 22:1, 7,11 Ge 27:1,18, Ge 31:11, Ge 46:2 Ex 3:4 1Sa 3:4, 3:16, 12:3, 2Sa 1:7, Isa 52:6, Isa 58:9. Hinneh is used most often to point out people but also to point out things (Ge 31:41, 17:4). God uses hinneh to grab man's attention before He brings destruction (Ge 6:13, 17). God uses hinneh when He establishes covenants (Ge 9:9, 15:12, 17 [when Jehovah cut the Abrahamic covenant], Ge 17:4, cp Ge 28:13, 15), when He provided a sacrificial substitute for Isaac (foreshadowing His giving us His only Son!) (Ge 22:13). Hinneh marks the "chance (The Providence of God)" arrival of Boaz at the field where Ruth was gleaning (Ru 2:4-read about this "chance romance" - Indeed, "Behold!"). Hinneh is used to announce the Lord’s sending of a child as a sign and a prophecy of Immanuel-Emmanuel, the Messiah (Isa. 7:14-note). In fact W E Vine says that it is notable that when behold (hinneh) is used in Isaiah, it always introduces something relating to future circumstances.
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Hughes - As believers we understand this forbearance (ED: INHERENT IN THE PHRASE "NEVER AGAIN") and wait patiently for all things to be made new (Rev 21:5+). Rainbows remind us that divine wrath gave way to peace and that judgment is God’s “strange … work” (Isaiah 28:21). It reminds us, too, of the ultimate work of the new covenant, when God’s wrath was propitiated by his own Son on the cross, so that all who are in Christ find grace instead of wrath (cf. Romans 3:25; 1 John 2:2). Christ, the greater Noah, saves his people from the waters of death by his faithful obedience and atoning sacrifice. Praise be to his name! Warren
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Hughes adds that "this event was some time after the flood because it takes years for a vineyard to produce, not to mention that he now had numerous grandsons because Ham’s son Canaan was the youngest of four (cf. Ge 10:6+). He was a seasoned man of the soil, and he knew what wine could do. He was no helpless victim. He passed out because his drinking had gone out of control. Noah had wrought his own degradation. The Hebrew “lay uncovered” is reflexive, which emphasizes that he “uncovered himself.”...He was so utterly inebriated that he stripped himself naked and passed out. Having uncovered himself, he therefore had covered himself with shame and disgrace (cf. Habakkuk 2:15; Lamentations 4:21)." (BORROW Genesis - Beginning and Blessing, page 150) He drank of the wine and became drunk, and uncovered (galah; Lxx = gumnoo) himself inside his tent - Don't read by this too fast (especially if you like to imbibe "spirits") for here is picture of what any righteous man or woman can sadly imitate - righteous, rescued Noah passed out in a drunken stupor on the floor of his tent! What a sad sight, one that would prove especially sad for the sight of Ham! The verbs drank, drunk and uncovered, shows the downward spiral that can occur when alcohol is imbibed in excess. Uncovered is in the Hebrew stem hithpael which is reflexive (subject carries out action on himself = "Noah uncovered himself in his drunken stupor!" Where is Mrs. Noah???) Note also that the verb uncovered (galah) is translated in the Lxx by the rarely used verb gumnoo/gymnoo (no uses in NT) which means to be stripped naked, laid bare (and is in the passive/middle voice = reflexive)! Alcohol can dull (that's being kind and euphemistic) one's inhibitions to the point that the person's behavior is out of character and out of control as was righteous Noah's unrighteous act of stripping himself naked which opened the way for Ham's heinous sin (whatever it was)! THOUGHT - Beloved, we need to learn not only from Noah's faith but also from his unfaithfulness. This section shows how one of the greatest saints in the Old Testament gave in to the lusts of his flesh and sinned against God. And sadly the sin of the father produce the rotten fruit of consequences for his son and grandson! Woe! Some commentators have tried to soften the blow to Noah's righteous character. And so Keil and Delitzsch wrote that “In ignorance of the fiery nature of wine, Noah drank and was drunken, and uncovered himself in his tent.” They cut Noah some slack! Interesting!
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Hughes adds "Indeed, if God wanted to eradicate evil, he would have had to eradicate the entire human race. But this God would not do—because he had promised that the offspring of Eve would one day crush the head of Satan (cf. Genesis 3:15+)." The virulence of sin is astounding! -- R Kent Hughes R Kent Hughes has a sobering comment (ESPECIALLY FOR US OLDER FOLKS - I CAN DEFINITELY IDENTIFY WITH THIS WARNING) - Nonetheless, the virulence of sin is astounding. Noah was the one righteous man on the face of the earth. His righteousness was not self-generated, but God-given imputed righteousness that came by faith. His blameless life had been a thing of wonder in the depraved pre-diluvian world. But sin at that moment had conquered him. This helpless drunk, fallen unconscious in his tent, is as significant a warning to us as the flood. Noah could not make it on his own. He was terribly flawed (ED: CAN I ECHO AN AMEN TO MY STATE!). He needed help from beyond himself. He needed God’s grace (ED: I ADD THAT WE DESPERATELY NEED THE ENABLING POWER OF THE HOLY SPIRIT - Romans 8:13+). Noah’s folly is recorded to make us wise. His pathetic example demonstrates that people in their prime, and even in their old age, are sometimes overtaken by sensualities that they before had avoided. (ED: DEAR OLDER SAINT - PERHAPS YOU MIGHT WANT TO READ THAT SENTENCE IN BOLD AGAIN! I NEED TO READ IT AGAIN EVEN IF YOU DO NOT!) I have known this because it has been told to me for years. But now I can feel it—the tendency to allow myself indulgences that I avoided when younger, be they visual or mental or physical, with the dismissive line that “I’m too old for these things to harm me.” (ED: WOE!) The tendency is to ease up when the conflicts lessen (ED: WHICH THEY DO -- I AM 77 AND CONFLICTS ARE STILL PRESENT BUT DEFINITELY FAR FEWER). When all the world was against Noah, he faced scorn and violence straight-up. But in his vineyard among his own who needed no proof of his virtue, he relaxed (ED: READ THAT WORD AGAIN "HE RELAXED!" BEWARE WHEN YOU "RELAX" AND LET DOWN YOUR GUARD, BELOVED! REMEMBER THE AXIOMATIC TRUTH THAT SIN IS EVER CROUCHING AT THE DOOR AND IT'S DESIRE IS FOR YOU/ME! MEDITATE ON Ge 4:7+. SEE ALSO PAUL'S WARNING IN 1Cor 10:12+. FINALLY READ JESUS' CHARGE IN Mt 26:41+) Marcus Dods observed, “Noah is not the only man who has walked uprightly and kept his garment unspotted (Jas 1:27+) from the world so long as the eye of man was on him, but who has lain uncovered on his own tent floor.” (Expositor's Bible Commentary) We can become so careless in our home life that we forgo spiritual disciplines around those we trust. All too often the walls of our homes witness irritabilities and anger and slanderous words and laziness and sensualities that—if the walls could speak—would take our gray hairs down to Sheol....Noah’s failure stands as a witness to the dangers that await the faithful with the passing of years. His sorry lassitude is a call to vigilance. But even more, the Scriptures here record Noah’s fall in order to instruct us that this great pre-diluvian who had so honored God was a flawed man—a sinner—and thus in need of continual grace. Sin came with him into the new world. The human predicament survived intact. This was the painful new-world reality. (BORROW Genesis - Beginning and Blessing, page 150) “Let Me Get Home Before Dark” Robertson McQuilkin It’s sundown, Lord. The shadows of my life stretch back into the dimness of the years long spent. I fear not death, for that grim foe betrays himself at last, thrusting me forever into life: Life with You, unsoiled and free. But I do fear. I fear the Dark Spectre may come too soon - or do I mean, too late? That I should end before I finish or finish, but not well. That I should stain Your honor, shame Your name, grieve Your loving heart. Few, they tell me, finish well . . . Lord, let me get home before dark. The darkness of a spirit grown mean and small, fruit shriveled on the vine, bitter to the taste of my companions, burden to be borne by those brave few who love me still. No, Lord. Let the fruit grow lush and sweet, A joy to all who taste; Spirit-sign of God at work, stronger, fuller, brighter at the end. Lord, let me get home before dark. The darkness of tattered gifts, rust-locked, half-spent or ill-spent, A life that once was used of God now set aside. Grief for glories gone or Fretting for a task God never gave. Mourning in the hollow chambers of memory, Gazing on the faded banners of victories long gone. Cannot I run well unto the end? Lord, let me get home before dark. The outer me decays - I do not fret or ask reprieve. The ebbing strength but weans me from mother earth and grows me up for heaven. I do not cling to shadows cast by immortality. I do not patch the scaffold lent to build the real, eternal me. I do not clutch about me my cocoon, vainly struggling to hold hostage a free spirit pressing to be born. But will I reach the gate in lingering pain, body distorted, grotesque? Or will it be a mind wandering untethered among light phantasies or grim terrors? Of Your grace, Father, I humbly ask. . . Let me get home before dark. The poem above is from the book Make it home before dark : God's call to holiness in our walk with Him (BORROW) The Defender's Study Bible (BORROW) - This is the first mention of wine (ED: AND "DRUNK") in Scripture, but there is no reason to doubt that the antediluvians used wine and intoxicating beverages (ED: SEE Ge 6:5+). Christ said they were characterized by much "eating and drinking" (Matthew 24:38+). Although the vapor canopy filtered much of the harmful radiation from space, fermentation as a decay process had probably been controlled and utilized by man since soon after the Fall. Bob
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Hughes adds that "This special relationship with God is indeed the highest and greatest blessing anyone can experience. The way had been prophetically paved for Abram through the line of Seth to establish a people in special covenant relationship with Yahweh. (BORROW Genesis - Beginning and Blessing, page 154) Bob Utley on "Blessed (barak) be the LORD (Jehovah/YHWH) -"YHWH" seems to be the special use of the covenant name (see note at Gen. 2:4) to recognize Shem as the Messianic line (cf. Luke 3:36+ = "the son of Shem, the son of Noah"). Parunak: Note the shift from YHWH in v.26 to “God” in v.27. It is in the line of Shem that the Lord makes himself known as the covenant-keeping God. Japheth knows him only in his character as creator. Bob
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Hughes explains it this way - A glance at the table of nations in Genesis 10:2–4 indicates that the Japhethites are what we would call Indo-Europeans, encompassing vast territories extending to whole continents. Noah’s wish that “Japheth … dwell in the tents of Shem” involves the sharing of the blessings of Shem. But while the Israelites and Hamitic people from Egypt and Indo-Europeans from Asia Minor did regularly subjugate the Canaanites, there is no substantial evidence in the Old Testament of these Japhethite Gentiles living in the tents of the Shemites so as to share their blessings. But the New Testament reveals otherwise! Through Christ, the Gentiles (both Hamitic and Japhethite) came to be the true seed of Abraham. “If you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Galatians 3:29). (BORROW Genesis - Beginning and Blessing, page 154) John