Albert Barnes Commentary Genesis 9

2. מורא môrā' — “fear, reverence, awful deed.” חת chat — “dread, breaking of the courage.”

Noah is saved from the deluge. His life is twice given to him by God. He had found grace in the sight of the Lord, and now he and his family have been graciously accepted when they approached the Lord with burnt offerings.

In him, therefore, the human race is to be begun anew. Accordingly, as at the beginning, the Lord proceeds to bless him:

1. The grant of increase is the same as at first, but expressed in fuller terms.
2. Dominion over the other animals is renewed. However, some reluctance on their part to yield obedience is intimated: The fear and dread of you. These terms indicate a master whose power is dreaded, rather than a superior whose friendly protection is sought. Into your hand are they given (Genesis 9:2). They are placed entirely at the disposal of man.

The grant of sustenance is no longer confined to the vegetable but extended to animal kinds, with two solemn restrictions. This explains how fully the animals are handed over to the will of man. They were slain for sacrifice from the earliest times. Whether they were used for food before this time we are not informed.

But now every creeper that is alive is granted for food (Genesis 9:3). Every creeper is everything that moves with the body prone to the earth, and therefore in a creeping posture. This seems to describe the inferior animals in contrast to man, who walks erect. The phrase that is alive seems to exclude animals that have died a natural death from being used as food.

The first restriction on the grant of animal food is expressed this way: Flesh with its life, its blood, shall you not eat (Genesis 9:4). The animal must be slain before any part of it is used for food. And as it lives as long as the blood flows in its veins, the life-blood must be drawn before its flesh can be eaten. The design of this restriction is to prevent the horrid cruelty of mutilating or cooking an animal while still alive and capable of suffering pain. The draining of the blood from the body is an obvious cause of death, and therefore the prohibition to eat the flesh with the blood of life is a necessary restraint from savage cruelty.

It is also intended, perhaps, to teach that the life of the animal, which is in the blood, does not belong to man, but to God Himself, who gave it. He regards it for atonement in sacrifice; otherwise, it is to be poured on the ground and covered with dust (Leviticus 17:11–13).

The second restriction guards human life. The shedding of human blood is sternly prohibited. Your blood of your lives... Will I require (Genesis 9:5). This means the blood which belongs to your lives, which constitutes the very life of your physical nature, God will require. I, the Lord, will find the murderer out and enforce the penalty of his crime.

The very beast that causes the death of man shall be slain. The suicide and the homicide are alike accountable to God for the shedding of man’s blood. The penalty of murder is proclaimed here—death for death (Genesis 9:6). It is an instance of the law of retaliation. This is an axiom of moral equity: whoever deprives another of any property is bound to compensate for it or to suffer a similar loss.

The first law proclaimed in Scripture was that between Creator and creature. If the creature refuses the Creator the obedience due, he forfeits all the Creator has given him and, therefore, his life.

Hence, when Cain murdered his brother, he only displayed a new development of that sin which was in him. Being already condemned to the extreme penalty under the first transgression, he had only a minor punishment attached to his personal crime. And so it continued to be in the antediluvian world. No civil law is on record for the restriction of crime.

Cain, indeed, feared the natural vengeance which his conscience told him his sin deserved. But it was not justly permissible for the private individual to undertake the enforcement of the penalties of natural law.

As long as the law was between Creator and creature, God Himself was not only the sole legislator but the sole administrator of law.

The second law is that between creature and creature, which is introduced here on the occasion of giving permission to partake of animal food, as the first was published when granting the use of vegetable diet. In the former case, God is the administrator of the law, as He is the immediate and sovereign party in the legal agreement. In the latter case, man is, by the express appointment of the Lord of all, appointed as the executive agent.

By man shall his blood be shed (Genesis 9:6). Here, then, is the formal institution of civil government. Here the civil sword is entrusted to man. The judgment of death by the executioner is solemnly delegated to man to uphold human life. This trust is conveyed in the most general terms. By man. The divine legislator does not name the sovereign, define his powers, or determine the law of succession. All these practical conditions of a stable government are left as open questions.

The emphasis is placed solely on man. On man, the obligation of instituting a civil constitution suitable for his present fallen condition is impressively placed.

On the nation as a body, it is a binding duty to select the sovereign, to form the civil agreement between prince and people, to settle the prerogative of the sovereign and the rights of the subjects, to fix the order of succession, to constitute the legislative, judicial, and administrative bodies, and to give due submission to the established authorities. All these arrangements are to be made according to the principles of Scripture and the light of nature.

The reason why retribution is demanded in the case of man is also given here: For in the image of God has he made man (Genesis 9:6). This points, on the one hand, to the function of the magistrate and, on the other, to the claims of the violated law; and in both respects illustrates the meaning of being created in the image of God. Man resembles God in that he is a moral being, judging right and wrong, endowed with reason and will, and capable of holding and exercising rights.

Hence, he is in the first place competent to rule and, on his creation, authorized to exercise a mild and moral sway over the inferior creatures. His capacity to govern even among his fellow-men is now recognized. The function of self-government in civil things is now given to man. When duly called to the office, he is declared to be free to act as a ruler among his fellow-men and is entitled, based on this divine arrangement, to claim the obedience of those who are under his sway. He must rule in the Lord, and they must obey in the Lord.

However, in the next place, man is capable of, and has been actually endowed with, rights of property in himself, his children, his industrial products, his purchases, gifts received, and his claims by covenant or promise. He can also recognize such rights in another. When, therefore, he is deprived of anything belonging to him, he is aware of being wronged and feels that the wrongdoer is bound to provide compensation by giving back what he has taken away, or an equivalent in its place. This is the law of requital, which is the universal principle of justice between the wrongdoer and the wrong-sufferer.

Hence, the blood of him who sheds blood is to be shed. In setting up a system of human government, the most natural and obvious case is given, in the manner of Scripture, as a sample of the law by which punishment is to be inflicted on the transgressor in proportion to his crime.

The case in point, therefore, arises necessarily out of the permission to use animal food. This permission requires guarding, on the one hand, by a provision against cruelty to animals and, on the other, by an enactment forbidding the taking away of human life, under penalty of death, by order of the civil magistrate.

This case, then, turns out to be the most heinous crime which man can commit against his fellow-man and strikingly exemplifies the great common principle of retributive justice.

The brute is not a moral being and, therefore, has no proper rights in itself. Its blood can therefore be shed with impunity. Nevertheless, man, because he is a moral being, owes a certain negative duty to the brute animal, because it is capable of pain. He is not to inflict gratuitous or unnecessary suffering on a being capable of such torture. Hence, the appropriateness of the blood being shed before the flesh is used for food. Life, and therefore the sense of pain, is extinguished when the blood is withdrawn from the veins.

1. קשׁת qeshet — “bow; related: be bent.”
2. ענן ‛ānan — “cover, cast over; noun: cloud.”

The covenant made with Noah (Genesis 6:18) is now formally confirmed. The purpose conceived in the heart (Genesis 8:21) now receives significant expression. Not only is a new blessing bestowed, but a new covenant is also formed with Noah. For he who has offered an acceptable sacrifice is not only at peace with God but is also renewed in mind after the image of God. He is therefore a fit subject for entering into a covenant.

Regarding Genesis 9:8-11: Unto Noah and to his sons. God addresses the sons of Noah as the progenitors of the future race. I establish. He not merely makes (כרת kārat) but ratifies his covenant with them. My covenant. The covenant which was previously mentioned to Noah in the directions concerning the making of the ark, and which was really, though tacitly, formed with Adam in the garden.

In Genesis 9:9-10, the party with whom God now enters into covenant is fully described: You and your seed after you, and every breathing living thing; the latter merely on account of the former. The animals are specially mentioned because they share in the special benefit of preservation from a flood, which is guaranteed in this covenant.

A remarkable expression is employed here: From all that come out of the ark, to every beast of the land. This seems to imply that the beast of the land, or the wild beast, was not among those that came out of the ark and, therefore, not among those that went in. This coincides with the view we have given of the inmates of the ark.

The benefits conferred by this form of God’s covenant are specified in Genesis 9:11. First, all flesh shall no more be cut off by a flood; secondly, the land shall no more be destroyed by this means.

The Lord has been true to his promise in saving Noah and his family from the flood of waters. He now perpetuates his promise by assuring him that the land would not again be overwhelmed with water. This is the new and present blessing of the covenant.

Its former blessings are not abrogated, but only confirmed and augmented by the present one. Other and higher benefits will flow from this to those who rightly receive it, even throughout the ages of eternity. The present benefit is shared by the whole race descended from Noah.

The token of the covenant is now pointed out (Genesis 9:12–16), which is For perpetual ages. This stability of sea and land is to last during the remainder of the human period. What is to happen when the human race is completed is not the question at present.

The token is My bow. Just as God’s covenant is the well-known and still remembered compact formed with humanity when the command was issued in the Garden of Eden, so God’s bow is the primeval arch, coexistent with the rays of light and the drops of rain.

It is caused by the rays of the sun reflected from the falling raindrops at a particular angle to the eye of the spectator. A beautiful arch of reflected and refracted light is thus formed for every eye. The rainbow is thus an index that the sky is not wholly overcast, since the sun is shining through the shower, thereby demonstrating its partial extent.

There could not, therefore, be a more beautiful or fitting token that there shall be no more a flood to sweep away all flesh and destroy the land.

It comes with its mild radiance only when the cloud condenses into a shower. It consists of heavenly light, variegated in hue, and mellowed in luster, filling the beholder with an involuntary pleasure. It forms a perfect arch, extends as far as the shower extends, connects heaven and earth, and spans the horizon.

In these respects it is a beautiful emblem of mercy rejoicing against judgment, of light from heaven irradiating and beatifying the soul, of grace always sufficient for the need of the reunion of earth and heaven, and of the universality of the offer of salvation.

Have I given. The rainbow has existed as long as the present laws of light and air. But it is now mentioned for the first time because it now becomes the fitting sign of security from another universal deluge, which is the special blessing of the covenant in its present form. It appears in the cloud. When a shower-cloud is spread over the sky, the bow appears if the sun, the cloud, and the spectator are in the proper relation to one another.

As God says in Genesis 9:16, And I will look upon it to remember. Scripture is most unhesitating and frank in ascribing to God all the attributes and exercises of personal freedom.

While humanity looks on the bow to recall the promise of God, God himself looks on it to remember and perform this promise. Here freedom and immutability of purpose meet.

The covenant here ostensibly refers to the single point of the absence, for all time to come, of any danger to the human race from a deluge. However, it presupposes and supplements the covenant with humanity subsisting from the very beginning.

It is clearly of grace, for the Lord in the very terms affirms the fact that the imagination of man’s heart is evil from his youth (Genesis 8:21), while at the same time the original transgression belonged to the whole race.

The condition by which any person becomes a participant in it is not expressed but is easily understood from the nature of a covenant, a promise, and a sign—all of which require of us consenting faith in the party who covenants, promises, and gives the sign. The meritorious condition of the covenant of grace is dimly shadowed forth in the burnt offerings which Noah presented on coming out of the ark.

One thing, however, was surely and clearly revealed to the early saints: namely, the mercy of God. Assured of this, they were prepared humbly to believe that all would redound to the glory of his holiness, justice, and truth, as well as of his mercy, grace, and love, though they might not yet fully understand how this would be accomplished.

In Genesis 9:17, God seems to direct Noah’s attention to a rainbow actually existing at that time in the sky, presenting to the patriarch the assurance of the promise with all the impressiveness of reality.

1. כנען kena‘an — “Kena‘an, bowed down.”
2. נפץ nāpats — “break, scatter, spread.” פוּץ pûts — “break, scatter, flow.”
3. כרם kerem — “orchard, vineyard.”
4. 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 suitable preliminary to the subsequent stage of affairs. The prophecy of Noah, delivered in the form of a solemn paternal doom pronounced upon his three sons, sketches in a few striking traits the future history of the separate families of humankind.

(Genesis 9:18–19)

These two verses form a connecting link between the preceding and the following passage. After the recital of the covenant, the statement naturally follows that the whole land was overspread by the three sons of Noah, duly enumerated. This forms a fit conclusion to the previous paragraph. But the writer of these sentences evidently had the following paragraph in view, for he mentions that Ham was the father of Kenaan, which is plainly the preface to the following narrative.

(Genesis 9:20–27)

Then comes the prediction (Genesis 9:20–27), which has a special interest as the first prophetic utterance of man recorded in the Old Testament. The occasion of it is first stated. Noah becomes “a man of the soil.”

If he was previously a mechanic, it is evident he must now attend to the cultivation of the soil, so that he may draw from it the means of subsistence. He planted a vineyard.

God was the first planter (Genesis 2:8); and since that time, we hear nothing of the cultivation of trees until Noah becomes a planter. The cultivation of the vine and the manufacture of wine might have been in practice before this time, as their mention is merely incidental to the present narrative.

But it seems likely from what follows that, though grapes may have been used, wine had not been extracted from them. And was drunken. We are not in a position to estimate the amount of Noah’s guilt in this case, as we do not know how familiar he was with the properties of wine.

But we should take warning from the consequences and beware of the abuse of any of God’s gifts. Ham the father of Kenaan.

It is natural to suppose, as some have done, that Kenaan had something to do with the guilt of this act. However, there is no clear indication of this in the text, and Kenaan’s relationship to Ham may be mentioned again simply in anticipation of the subsequent prophecy.

Ham is punished in his youngest son, who was perhaps a favorite. The intention of this act by his brothers is eminently pure and befitting dutiful sons. The garment refers to the loose mantle or shawl used for wrapping around the body when going to sleep.

The actions of the sons in this unpleasant occurrence, especially that of Ham, give occasion to the following prophetic sentence: “His youngest son.” This seems plainly the meaning of the phrase הקטן בנו benô haqāṭān, “his son, the little.” He must be regarded here as contrasted with the other two, and therefore distinguished as the youngest.

The manner of Scripture here is worthy of particular remark.

1. The prediction arises from a characteristic incident. The conduct of the brothers was of comparatively slight importance in itself, but in the disposition it revealed, it was highly significant.
2. It refers specifically to the near future and to the outward condition of the individuals involved.
3. It foreshadows, using these familiar phrases, the distant future, and the inward, as well as the outward, state of the human family.
4. It outlines the destiny of the whole race from its very starting point.

These simple laws characterize the main body of the predictions of Scripture.

(Genesis 9:25–27)

The prophecy consists of two parts—a malediction and a benediction. Cursed be Kenaan. A curse (Genesis 3:14; Genesis 3:17; Genesis 4:11) is any deprivation, inferiority, or other ill, expressed in the form of a doom, and affecting not always the object directly named, but the party who is transgressing. Thus, the soil is cursed on account of Adam the transgressor (Genesis 3:17). It is apparent that in the present case the prime mover was Ham, who is therefore punished in the prospect of a curse resting on his posterity, and especially on a particular line of it. Let us not imagine, however, that the ways of the Lord are not equal in this matter, for Kenaan and his descendants no doubt abundantly deserved this special visitation.

And as the other descendants of Ham are not otherwise mentioned in the prophecy, we may presume that they shared in the curse pronounced upon Kenaan. In any case, they are not expressly included in the blessing pronounced on the other two divisions of the human family. It should also be observed that this prediction does not affirm an absolute perpetuity in the doom of Ham or Kenaan. It only delineates their relative condition until the whole race is again included within the scope of prophecy.

A servant of servants shall he be unto his brethren. — The curse here consists in servitude, which is in itself an inferiority, and, among the children of self-will, tends more and more to all the terrible evils of slavery.

Slavery originated in war and conquest. The mere warrior put captives to death, the cannibal devoured them, and the economist fed them for their labor. Accordingly, slavery soon made its appearance in all countries that were conquered.

A system of slavery, imposed without consent and for no crime, is a dire evil. Besides the direct injustice of robbing a fellow human being of personal liberty, it dissolves marriage, breaks the family tie, and disregards the conscience. It therefore trades in the souls as well as the bodies of humankind.

It is a historical fact that the degradation of slavery has fallen especially upon the race of Ham. A portion of the Kenaanites became slaves among the Israelites, who were of the race of Shem. The early Babylonians, the Phoenicians, the Carthaginians, and Egyptians, who all belonged to the race of Ham, were subjugated by the Assyrians (who were Shemites), the Persians, the Macedonians, and the Romans (who were all Japhethites). And in modern times it is well known that most of the nations of Europe traded in African slaves. “A servant of servants” means a slave of the most abject kind. Unto his brethren. If the doom of slavery is referred to the race of Ham, then his brothers are the descendants of Japheth and Shem, who have held many of the Hamites in bondage.

If we limit the sentence to Kenaan, then his brothers may include the other descendants of Ham. It is said that the subservient tribe is also the most tyrannical; and it is the fact that Africans have participated in the forcible seizing and selling into slavery in distant lands of their own kinsmen and fellow-countrymen.

(Genesis 9:26, Genesis 9:27)

And he said. — The prediction concerning the other two brothers is a distinct utterance of Noah. Blessed be Yahweh, the God of Shem. The characteristic blessing of Shem is that Yahweh, the one true, living, known God, is his God. The knowledge and worship of the Creator are preserved in the family of Shem when it is lost or fatally obscured among the other descendants of Noah. The prophet is so conscious of the unspeakable blessing of knowing and loving the true God that he breaks out into thanksgiving in the very act of announcing the transcendent privilege of Shem.

There is a dark side, however, to this prophetic thought, as it implies that the two other families of humankind, at least for part of the period under the prophet’s view, were estranged from the true and living God. History corroborates both aspects of this prophetic sentence for two thousand four hundred years. During most of this long period, the Holy Yahweh Omnipotent was unknown to the great mass of the Japhethites, Hamites, and even Shemites. And it was only by the special election and consecration of an individual Shemite to be the head of a special people, and the father of the faithful, that He did not cease to be the God of even a remnant of Shem.

Then follows the refrain, And Kenaan shall be servant unto them. The phrase “to them” proves that Shem here includes the race descended from him, consisting of many individuals.

Scripture sees the race in the father, traces its unity back to him, discerns in him the leading traits of character that often mark his most distant posterity, and identifies with him in destiny all those of his race who continue to take after him.

Thus, Adam denotes the whole race; Shem, Ham, and Japheth, its three great branches. Attention to this law of the unity, continuity, and identity of a race will greatly aid us in understanding the dealings of Providence with the several branches of the human family. We also learn from the same phrase that this solemn sentence is no mere outburst of Noah’s personal feelings.

He is not speaking of Shem and Kenaan merely, but of the future races that will spring from them. This appears even more plainly from the fact that Japheth, as well as Ham, is described as long estranged from the true God. And now that we are on spiritual ground, it should be observed that Kenaan’s curse is not exclusion, either present or future, from the mercy of God. That is an evil he brings upon himself by a voluntary departure from the living God. The curse merely affects the body—personal liberty. It is a mere degradation from some of the natural rights of our common humanity and does not of itself cut him off from any offer of mercy or benefit of repentant faith.

God shall enlarge Japheth. — God is here spoken of by His generic name. This intimates, or at least coincides with, the fact that Japheth did not continue that nearness of approach to Him which is implied in the use of the personal name.

There is in the original a play upon the word “Japheth,” which itself signifies enlargement. This enlargement is the most striking point in the history of Japheth, who is the ancestor of the inhabitants of Europe, Asia, and America—except for the region between the Persian Gulf, the Red Sea, the Mediterranean, the Euxine Sea, the Caspian Sea, and the mountains beyond the Tigris, which was the main seat of the Shemites.

This expansive power refers not only to the territory and the multitude of the Japhethites but also to their intellectual and active faculties. The metaphysics of the Hindus, the philosophy of the Greeks, the military prowess of the Romans, and the modern science and civilization of the world are due to the race of Japheth.

And though the moral and the spiritual were first developed among the Shemites, yet the Japhethites have proved themselves capable of rising to the heights of these lofty themes and have elaborated that noble form of human speech, which was adopted, in the providence of God, as best suited to convey to humankind that further development of Old Testament truth which is provided in the New Testament.

And he shall dwell in the tents of Shem. — We regard Japheth as the subject of this sentence because if God were its subject, the meaning would be substantially the same as the blessing of Shem already given, and because this would intermingle the blessing of Shem with that of Japheth, without any important addition to our information. However, when Japheth is the subject of the sentence, we learn that he shall dwell in the tents of Shem—an entirely new proposition. This form of expression does not indicate a direct invasion and conquest of the land of Shem, which would not be consistent with the blessing pronounced on him in the previous sentence: it rather implies that this dwelling together would be a benefit to Japheth and no injury to Shem.

Accordingly, we find that when the Persians conquered the Babylonian empire, they restored the Jews to their native land; when Alexander the Great conquered the Persians, he gave protection to the Jews; and when the Romans subdued the Greek monarchy, they befriended the chosen nation and allowed them a large measure of self-government. In their time came the Messiah and instituted that new form of the church of the Old Testament which not only retained the best part of the ancient people of God but extended itself over the whole of Europe, the chief seat of Japheth; went with him wherever he went; and is today, through the blessing of God on Japheth's political and moral influence, penetrating into the moral darkness of Ham, as well as the remainder of Shem and Japheth himself.

Thus, in the highest of all senses, Japheth is dwelling in the tents of Shem.

Again comes the refrain, And Kenaan shall be servant unto them. A portion of Japheth still holds a portion of Ham in bondage. But this very bondage has been the means of bringing some of the sons of Ham to dwell in the tents of Shem; and the day is not far distant when Japheth will relinquish altogether the compulsory hold on his brother, and dedicate his entire moral influence over him to the revival of the knowledge and love of God our Father, and our Lord Jesus Christ, in his race.

Thus, it appears that the destiny of these three great branches of the Noachic family, during the time of their separation on the high question of their relation to God, is faithfully traced out in this remarkable prediction. Ham is aptly represented by Kenaan, the slave, who is seized, enslaved, and sold even by his own kinsmen to one another and to the descendants of Shem and Japheth. Shem includes within his posterity the select family who know God as the Lord, the God of promise, of mercy, of salvation. Japheth is enlarged by God and eventually becomes acquainted with Him whom he once ignorantly worshipped.

The historian recognizes these as key points in the experience of the three races, as long as they continue apart. The time is approaching when this strange intermediate development will reach a happy conclusion, in the reunion of all the members of the human family, according to clearer and more far-reaching prophecies yet to be delivered.

(Genesis 9:28, Genesis 9:29)

The history of Noah is now closed (Genesis 9:28–29), in the customary form of the fifth chapter of Genesis. This marks a connection between the third and fourth documents and points to a single author, or at least compiler, of both.

The document now closed could not have had the last paragraph added to it until after Noah's death. However, with the exception of these two verses, it might have been composed hundreds of years earlier.

This strongly favors the idea of a constant continuator or, in any case, a continuation of the sacred history. Every new prophet and inspired writer whom God raised up added the necessary portion and made the necessary insertions in the sacred record. Thus, the Word of God had a progressive growth and adaptation to the successive ages of the church.

The present document stands between the old world and the new world. Therefore, it has a dual character, being the close of the antediluvian history and the introduction to that of the postdiluvian race.

It records a great event, full of warning for all future human generations. It also notes the delegation of authority from God to humanity to punish the murderer by death, and therefore to enforce all the lesser sanctions of law for breaches of the civil compact.

It therefore points out the institution of civil government as coming from God and clearly shows the accountability of all governments to God for all the powers they hold and for the manner in which they are exercised. This also is a great historical lesson for all ages.