“[T]he Canaanites are notorious throughout the Old Testament for their aberrant sexual practices, and Levitcus 18:3 links both Egypt and Canaan as peoples whose habits are abominable: ‘You shall not do as they do in the land of Egypt … and … as they do in the land of Canaan.’ Ham’s indiscretion towards his father may easily be seen as a type of the later behavior of the Egyptians and Canaanites. Noah’s curse on Canaan thus represents God’s sentence on the sins of the Canaanites, which their forefather Ham had exemplified.” —Wenham, Gordon J. (1987). Word Biblical Commentary, Vol. 1: Genesis 1-15. Thomas Nelson. 201.
“Is Noah praying and wishing that Canaan will be cursed, or is Canaan cursed because Noah has pronounced the anathema? Does … [he] mean ‘Cursed be Canaan’ or ‘Cursed is Canaan’? Now, there is no doubt that ‘cursed,’ when spoken by God, is declarative … (Gen. 3:14, 17-19; 4:11). But does ‘cursed’ have one nuance in the divine mouth and another nuance in the human mouth? Here the optative thrust [= petition to God] seems preferable, for ‘cursed,’ a passive participle, is followed by four jussive requests (‘may he be …,’ vv. 26-27; ‘may he enlarge,’ v. 27, and probably ‘may he dwell,’ v. 27). That Noah appeals to God in v. 27 also lifts the words of Noah out of the area of potent magic and into the realm of request.” —Hamilton, Victor P. (1990). The Book of Genesis, Chapters 1-17. Eerdmans. 324.
“This is then the first intimation that the line of God’s election blessing is going through Shem (cf. 4:26). The phrase ‘the Lord, the God of Shem,’ indeed anticipates many similar expressions in later texts, e.g., ‘the Lord, the God of Abraham’ [your fathers, Israel, etc.] (24:27; Exod 3:15, 32:27, 34:23).” —Wenham, Gordon J. (1987). Word Biblical Commentary, Vol. 1: Genesis 1-15. Thomas Nelson. 202.
A Future for Japheth … and Shem … and Canaan
“May he dwell in the tents of Shem” could be interpreted in two different ways.
1. “To displace, to disinherit”
- “To live together with”
Seventy Nations From Separating Brothers
“The peoples listed amount precisely to seventy, excluding Nimrod, who is an individual. There are fourteen Japhethites, thirty Hamites, and twenty-six Shemites. The figure seventy, even if not explicitly given, can hardly be fortuitous. The mere recognition in verse 5 of the existence of additional, unnamed ‘maritime nations’ lends added significance to the enumeration as being deliberately chosen. In the biblical world the number seventy is ‘typological’; that is, it is used for rhetorical effect to evoke the idea of totality, of comprehensiveness on a large scale, as opposed to the use of seven on a smaller scale. Thus, according to Genesis 46:27, the entire household of Jacob that went down to Egypt comprised seventy souls. The representative body of the entire community of Israel in the wilderness consisted of seventy elders, as recorded in Exodus 24:9 and Numbers 11:24; and the prophet Ezekiel, in 8:11, uses the same figure at the end of the period of the monarchy. … In light of this convention, one may safely assume that making the offspring of Noah’s sons total seventy is a literary device to convey the notion of the totality of the human race. The same device is employed in rabbinic literature, where the phrases ‘seventy peoples’ or ‘seventy languages’ express humanity in its entirety. This device affords an insight into a major function of the Table, a document thus far unparalleled in the ancient world. This strangely perplexing miscellany of peoples, tribes, and places is no mere academic or scholastic exercise. It affirms, first of all, the common origin and absolute unity of humankind after the Flood. It also … asserts that the varied ways that humans divide themselves are all secondary to the essential unity of the international community, which truly constitutes a family of man.” —Adapted from Sarna, Nahum M. (2001). Genesis, The JPS Torah Commentary. Jewish Publication Society. 69.
“After the genealogy of the sons of Japheth, the oldest of the sons of Noah, the Bible gives us the pedigree of the sons of Ham, the third son, in order to leave to the end—as the climax—Shem, who, although the middle one in order of birth, was the most important of them, since he was the primogenitor of the people of Israel. The Torah first completes the genealogy of Japheth and Ham so as to dispose of the subject and avoid the need to revert to it later; whereas the account of Shem‘s offspring, who are central to the narrative, will continue in the subsequent chapters. In accordance with this principle, the descendants of Ishmael are listed first (25:12-18), so that the Bible may proceed afterwards to the history of Isaac‘s children, who are the more important (25:19 ff.); similarly the roll of Esau‘s sons (chapter 36) precedes that of Jacob (37:2 ff.).” —Cassuto, Umberto (2012). From Noah to Abraham: A Commentary on the Book of Genesis, Part Two. Varda Books. 198.
Future Hope: The Brothers Come Together in Peace
Acts 2:1-13
Romans 15
Why did Paul want to get to Spain (Tarshish)? Paul saw his ministry as the fulfillment of the prophecy of Isaiah 66, where Yahweh would take people from all nations to be his children. Paul believed he was the instrument to bring in the “full number of the Gentiles” that would result in all true Israelites—those who believe in Jesus—being saved (Rom 11:25–27). Tarshish is listed in Isaiah 66, but was not represented in the names at Pentecost. The farthest point west in the Pentecost list is Rome (Acts 2:10). Paul knew that Spain (Tarshish) was part of the mission of Isaiah 66. He needed Spain so that his “offering of the Gentiles may become acceptable, sanctified by the Holy Spirit” (Rom 15:16).
And so it was that a room full of Jews, commissioned directly by the Spirit, went out and began the process by which the disinherited nations would be brought back into Yahweh’s family. Pentecost marked the beginning of an unstoppable march across the known world—and our world, a world they didn’t know—that would culminate in a global Eden. —Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First Edition. (Bellingham, WA: Lexham Press, 2015), 305–306.
Bibliography
- https://bibleproject.com/classroom/noah-to-abraham
- Smith, George (1873). The Chaldean Account of the Deluge (2). Transactions of the Society of Biblical Archaeology. 213-34.
- Wenham, Gordon J. Genesis 1-15: word Biblical Commentary, Volume 1. Word Publishing, 1987.
https://hermeneutics.stackexchange.com/questions/8867/who-were-the-sons-of-god-bene-elohim-in-genesis-62 - Heiser, Michael (2017). Reversing Hermon: Enoch, The Watchers, and the Forgotten Mission of Jesus Christ. Defender.
- Annus, Amar (2010). “On the Origin of Watchers: A Comparative Study of the Antediluvian Wisdom in Mesopotamian and Jewish Traditions.” Journal for the Study of the Pseudepigrapha, Volume 19.4. 277-320.
- https://www.theguardian.com/uk/2010/jan/01/noahs-ark-was-circular
Tremper Longman III, John H. Walton, et al. The Lost World of the Flood: Mythology, Theology, and the Deluge Debate - Gilgamesh subduing a lion, Louvre museum Darafsh [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)], from Wikimedia Commons
- Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. First Edition. Bellingham, WA: Lexham Press, 2015.
Bible Study
Bible Study: The Curse of Canaan
Day 1: Understanding Noah’s Words
Passage: Genesis 9:20-27
Key Focus: The curse of Canaan and its implications for the descendants of Noah.
Reflection:
Noah’s prophecy over his sons presents both a judgment (the curse of Canaan) and blessings (for Shem and Japheth). Reflect on how Noah’s words foreshadow the interactions between nations and God’s covenant plan. Consider the repeated patterns of human sin and God’s sovereignty.
Hebrew Word Study:
“Cursed” (אָרֵוּר, ‘arur): This passive participle signifies a divine or prophetic decree of judgment. Reflect on the gravity of speaking against God’s will and the consequences of rebellion. How does this word emphasize the seriousness of Noah’s pronouncement?
Questions for Reflection:
1. Why do you think the curse fell on Canaan and not Ham?
2. How do Noah’s words reflect human relationships with God and each other?
3. How do we see God’s justice and mercy even in judgment?
Prayer Point: Pray for discernment to understand how God’s justice operates within His larger plan for redemption.
Day 2: The Lineage and Legacy of Canaan
Passage: Genesis 10:6-20
Key Focus: The descendants of Canaan and their historical roles in the biblical narrative.
Reflection:
The nations descending from Canaan often appear in Scripture as adversaries to Israel, yet some, like Rahab and the Gibeonites, demonstrate faithfulness to Yahweh. Consider the interplay between divine sovereignty and human responsibility.
Hebrew Word Study:
“Sidon” (צִידֹון, Tzidon): A prominent Canaanite city, Sidon’s name often symbolizes both prosperity and opposition to Israel. Reflect on how the choices of Sidon’s people influenced their relationship with God’s covenant people.
Questions for Reflection:
1. How do the descendants of Canaan interact with the Israelites in Scripture?
2. What lessons can we learn from individuals like Rahab who turned to Yahweh despite their heritage?
3. How does this lineage challenge us to see God’s redemptive plan for all people?
Prayer Point: Pray for the grace to see others through God’s eyes and to trust in His redemptive work across generations.
Day 3: Blessings and Tensions in Noah’s Prophecy
Passage: Genesis 9:27; Isaiah 2:1-4
Key Focus: Japheth dwelling in Shem’s tents and its ultimate fulfillment in Christ.
Reflection:
Noah’s blessing for Japheth to dwell in the tents of Shem can signify both conflict and reconciliation. The prophets envision a day when all nations worship Yahweh together. Reflect on how this prophecy connects to the inclusion of the Gentiles into the family of God through Christ.
Hebrew Word Study:
“Dwell” (שִָכְן, shakan): To settle or reside, often used in the context of God’s presence with His people (e.g., the tabernacle). Consider the implications of Japheth’s descendants dwelling with Shem’s in the context of covenant blessings.
Questions for Reflection:
1. How do Isaiah’s words expand on Noah’s prophecy?
2. What does it mean for Japheth to “dwell in the tents of Shem”?
3. How can we as the church live out this vision of unity among God’s people?
Prayer Point: Pray for the church to be a witness of God’s inclusive and redemptive plan, uniting all nations under Christ.
Day 4: Anticipating Fulfillment
Passage: Revelation 7:9-10; Zechariah 8:23
Key Focus: The ultimate reconciliation of all nations through Christ.
Reflection:
The Bible’s story culminates in the gathering of a diverse multitude before God’s throne. Reflect on how Noah’s words find ultimate fulfillment in Christ’s redemptive work and the future unity of all people in worship.
Greek Word Study:
“Nations” (ἐθνος, ethnos): Refers to peoples or ethnic groups, often highlighting Gentiles. Consider how God’s plan from the beginning was to include all nations in His covenant family.
Questions for Reflection:
1. How do these passages give hope for the future?
2. What role does the church play in bringing about this vision of unity?
3. How can you personally contribute to breaking down barriers and living out God’s redemptive purposes?
Prayer Point: Pray for the courage to be an ambassador of reconciliation, sharing the hope of Christ with all people.
Day 5: Lessons for Today
Passage: Matthew 28:18-20; Acts 10:34-35
Key Focus: Living as ambassadors of God’s kingdom in a diverse world.
Reflection:
The Great Commission and Peter’s vision in Acts remind us of the inclusivity of God’s plan. Reflect on how God calls us to break barriers, embrace diversity, and proclaim the gospel to all nations.
Greek Word Study:
“Make disciples” (μαθητεύω, matheteuo): To teach and train, emphasizing intentionality in forming followers of Christ. How does this mandate shape our role in God’s redemptive mission?
Questions for Reflection:
1. How does the Great Commission challenge our view of other cultures and nations?
2. What can you learn from Peter’s realization that God shows no favoritism?
3. How can you actively participate in God’s mission in your community and beyond?
Prayer Point: Pray for boldness to share the gospel and wisdom to build bridges of understanding and reconciliation.