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Genesis Chapter 9 Part Ii

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Genesis Chapter 9 Part Ii GENESIS CHAPTER 9 PART II GENESIS 9 PART II NOAH’S ORACLE (GENESIS 9:18-28) THE THEME: THE SEED OF THE SERPENT VS THE SEED OF THE WOMAN Noah had three sons, Shem, Ham and Japheth. Shem was the ancestor of Eber who was the ancestor of Abraham. Ham was the predecessor of the Canaanites. Japheth was the father of the Gentiles (Gen. 10:21). THE OCCASION: the offense of the son to the father. At times, this ‘offense’ has been thought of as either homosexual offense against his father or of sleeping with his father’s wife. But this cannot be the case if we consider the historical context and the structure of the biblical account. Genesis 3:14 And the LORD God said to the serpent, "Because you have done this, Cursed are you more than all cattle, And more than every beast of the field; On your belly shall you go, And dust shall you eat All the days of your life; 15 And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel." Genesis 9:25 So he said, "Cursed be Canaan; A servant of servants He shall be to his brothers." 26 He also said, "Blessed be the LORD, the God of Shem; and let Canaan be his servant. 27 "May God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his servant." Genesis 9:25-27 is a prophetic utterance concerning the seed of the serpent and the seed of the woman. This appears to be a development of the seed of the serpent through the line of Canaan from Genesis 3:14-15: Each is recorded with a foundational disclosure about the interim world order of common grace (Genesis 3:16-19 and 8:20-9:17) Genesis 3:14-15 and Genesis 9:25-27 are followed by narratives about developments in the city of man (Genesis 4 & 6, Genesis 10:2 – 11:9) and the redemptive community (Genesis 5, Genesis 11:10-26) respectively. Both predict the shape of the future of redemption down to messianic times. Both prove to be indexes of the major themes to be developing in biblical history: NLPCA Escondido (KOINONIA BIBLE STUDY) on GENESIS 9 PART II page 1 of 6 Lena L. Lee, M.A.R (Biblical Studies) © SEPT 28, 2012 GENESIS CHAPTER 9 PART II o Noah’s oracle resumes God’s curse on Satan and his followers among mankind. The serpent, Cain and Canaan were cursed by God. o It is also a declaration of conquest through the messianic champion of the seed of the woman. Genesis 9:24-27 is a renewal of the curse with the promise of triumph of the seed of the woman and the redemptive community. o God continues to execute his redemptive plan through the shaping of history. Ham in Genesis 9 is depicted as behaving like the serpent. For in the fall of man, Satan had contrived to bring Adam and his wife into shameful nakedness. Ham likewise maliciously aggravated the shame of his drunken father’s nakedness (9: 20-23). The malicious acts of Satan and Ham which involved nakedness had elicited these pronouncements. Shem and Japheth, by their loving concern to cover Noah’s nakedness emulated the love of the Lord in Genesis 3 when the Lord provided coverings for Adam and Eve’s nakedness (Genesis 3:21). , THE CURSES AND THE BLESSINGS OF GENESIS 3:14-15 & GENESIS 9:25-27 “It is evident that both curses were directed against agents of evil in the spiritual warfare of the Lord and the seed of the woman versus Satan and his seed. And by the same token, the blessings that are pronounced are those which are correlative to those curses and thus are spiritual. That is, they belong to the sphere of redemption, not to the social- political world of common grace. They are the blessings of the holy kingdom of God realized in the history of God’s redemptive covenants with his saints. To find the application of these curses and blessings in the general history of the world is interpretation that ignores the literary-canonical context. That context demands that the curse pronounced in this oracle be understood as one of exclusion from the kingdom of salvation; and its blessings, as those of participation in the redemptive covenant and kingdom.”1 GENESIS 3:14-17 – THE GROUND IS CURSED The ground is cursed (v. 17) rather than the man, but it has an effect on man’s dominion over the resulting hostile ground. The curse is from the ground (4:11). This common, temporal curse on the ground (Gen. 3:14, 17, 8:21) is correlative to common grace. 1 Kline Meredith G., Kingdom Prologue, [OR: Wipf and Stock Publishers, 2006], pp. 263-265. NLPCA Escondido (KOINONIA BIBLE STUDY) on GENESIS 9 PART II page 2 of 6 Lena L. Lee, M.A.R (Biblical Studies) © SEPT 28, 2012 GENESIS CHAPTER 9 PART II GENESIS 3:14, 4:11, and 9:25 – SATAN, CAIN AND CANAAN ARE CURSED. Satan is cursed (3:14). Cain is cursed (4:11) and Canaan is cursed (Gen. 9:25). The flood is a typological eschatological intrusion of the final judgment when the redeemed will be blessed, the unregenerate will be cursed. Like the curse on Cain who went out from the presence of the Lord (Gen. 3:16), the curse on Canaan in Genesis 9:25 belongs to the sphere of redemptive judgment. It is akin to the curse on the serpent-Satan (Gen 3:14) in both form and meaning. Each of these curses is so formulated that the curse falls directly on the doomed person: “Cursed are you (Satan)”...“You (Cain) are cursed”…“Cursed be Canaan.” And each concerns the ultimate issue of exclusion from the beatitude of the kingdom of God. NOAH’S ORACLE OF KINGDOM JUDGMENT (GENESIS 9:18-28) Noah’s oracle indicates that the enmity instituted between the seed of the woman and the seed of the serpent in the curse of Genesis 3:14, 15 would come to striking historical expression in the antithesis between Canaan and his brothers. Canaan is the one mentioned in the curse rather than Ham, his father (cf. Gen 9:22). Actually the particular historical events that were to constitute this curse involved the much more remote descendants of Ham, the first born in Egypt during the Exodus (cf. Ps 78:51) and the Canaanites in the promise land. Not all Canaanites are reprobate. Not all Shemites and Japhethites enter the kingdom. The curses and blessings pronounced on Noah’s sons contemplate the remote historical developments in their lineages and envisage specific episodes or development of a limited segment of the descendants CANAAN The curse upon Canaan in Genesis 9:25 is thus a declaration of reprobation. “A servant of servants will he be to his brothers” (Gen 9:25b) expresses this rejection of Canaan over against the election of his brothers. This idiom of subservience is also used concerning Esau and Jacob. It signified the reprobating hatred of the elder brother and the elective love of the younger (Gen 25:23). Paul in Rom. 9:12, 13 interprets this idiom to mean Jacob’s election and Esau’s reprobation. The name of Canaan rather than Ham introduces a pun. The name Canaan (whatever its etymology), for the verb kana‘ (in the Hiphil) means “subdue.” It is used for God’s subjugation of the Canaanites under the Israelites at the time of their entry into their promised inheritance (Deuteronomy 9:3; Judges 4:23; Nehemiah 9:24). And that conquest is the actual event in which the curse on Canaan took effect. Israel’s warfare against Canaan was a redemptive intervention of God, a historical revelation of the omnipotence, omniscience of the God who is determined to save his people. The conquered Canaanites are representatives of the serpent’s seed, crushed under the heel of NLPCA Escondido (KOINONIA BIBLE STUDY) on GENESIS 9 PART II page 3 of 6 Lena L. Lee, M.A.R (Biblical Studies) © SEPT 28, 2012 GENESIS CHAPTER 9 PART II the redeemed people of the Lord in a typological act of judgment. The final judgment had intruded into that time in history. SHEM Shem means “name” in Hebrew and the blessing on his line consisted in their becoming the bearers of God’s name. There is again the wordplay. This benediction on Shem assumes the form of doxology: “Blessed be the LORD, the God of Shem” (Gen 9:26). As the sovereign God differentiates between the woman’s and the serpent’s seeds, he identifies his own name and cause with the former by entering into a covenant relationship with them. They are adopted as his chosen, holy people and they confess him as their God, calling on his name, acknowledging him as Father and thereby naming themselves after him. This was the hallmark of the covenant community in the line of Seth (Gen 4:26). The line of Shem is proclaimed their successors by Noah’s doxological blessing. Noah’s promised blessing of Shem began to work itself out in the period from Shem to Terah, the father of Abraham (Gen 11:10-26). Subsequently God is identified as the Holy one of Israel, especially by the nation whose distinctive glory it was to be entrusted with the revelation of God’s name in the divine oracles (Rom 3:2).
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