Genesis 9:18,19

CRITICAL NOTES.—

Genesis 9:18. Shem, and Ham, and Japheth] See Critical Notes, ch. 5. Japheth was the eldest; but Shem is named first, as being the family whence the Messiah was to spring.—Ham] So named, probably, from his children occupying the torrid regions. The name is applied to Egypt; and in the Coptic signifies blackness, as well as heat.—Japheth] Signifies spreading. He was the father of the largest portion of the human family, Celtic, Persian, Grecian, German—occupying the northern part of Asia, and all Europe.—Ham is the father of Canaan] Mentioned to draw attention to the fact that Ham was cursed in his family, not specially in himself. The sacred historian appends such notices, as reading the prophetic word by the light of subsequent history. It was also necessary to show how the curse of God rested upon the Canaanites.—

Genesis 9:19. Overspread] Heb. “divided,” or “dispersed.” They were the progenitors of those who divided the whole earth for a habitation.—

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 9:18

THE FACTORS OF HUMAN CULTURE

Mankind have a common calling as human beings, to which we give the name of culture. This comprehends all influences from without that form the human character and create history. The world of mankind is a complex product which several elements have helped to form. The names of these progenitors of the new race are significant of great principles of thought and action, which have guided the progress and shaped the destinies of mankind. We have here those effective powers which have been at work throughout the whole course of history.

I. Religion. This is represented by Shem, which signifies “the name,” i.e. the name of God with all its fulness of meaning for man. The knowledge of that name was to be preserved through Shem, for without it the race must fail to reach its highest perfection. Shem is mentioned first because religion is the chief glory of man, the only source of his true greatness, and the only worthy end of his life. Without religion, man must be ignorant of his destiny and the ultimate aim of history. The knowledge and practice of it can alone redeem men from the vanity of their condition. Consider religion:—

1. As a system of thought. It has certain truths addressed to the intellect, heart, and conscience. Religion comprises—

(1.) The knowledge of God. What God is in Himself is beyond our comprehension; His nature eludes our furthest search, and retires into that eternity which He alone inhabits. But it is possible for us to know God in those relations in which He stands to ourselves. The revelation of His name has therefore an important meaning for mankind. All our duties, hopes, and destinies are bound up with it. Man must know God in this regard before the lost features of the Divine image in him can be restored. There is a knowledge of God which is but a barren exercise of the mind, which regards the subject as merely curious and in no way connected with man’s life. It is necessary that men should feel after God, and be conscious of Him as the Ever Near. God must be a felt reality, or there can be no true knowledge. To know God is to know the chief end of life, that ethical side of knowledge which the Scripture calls wisdom.

(2.) Religion comprises the knowledge of man. From it alone we can learn what man is in his nature and origin, what are his relations to God, his duties in the world, why he is here, and what is his prospect beyond life. Science may investigate the nature of man, and even prescribe his duties. It may minister to his prosperity in the world. But science only lights up the valleys of our nature; the summits of it can only be illumined by a light from heaven. The contemplation of human nature apart from religion is gloomy and uncomfortable. The true knowledge of ourselves is an essential part of religion. We must know ourselves as capable of God, and of all those great things for which He can fashion and prepare us. The religious idea of man is necessary to the true study of himself.

(3.) The knowledge of things. Man has powers to observe the facts and appearances of nature, to reason upon them, and to reduce the results of his investigation to the systems of science. But the grandeur of this universe can never be truly felt and seen until we look at it through God. The things that are made are His thoughts; they show forth His glory. True piety in the heart transforms creation into a mighty temple filled with the praises of its Maker. The study of things yields but a melancholy satisfaction if we do not see above them the Divine eye and heart. Religion raises all science to a higher truth.

2. As a rule of life. The truths of religion are not intended merely to give us right thoughts of God and our condition here, but also to teach us how to live. The fact that God stands in certain relations to ourselves implies that there are certain duties arising out of those relations. To the revelation of the Divine name, as preserved by the family of Shem, mankind owes the noblest motive of conduct, the highest ideal of virtue and of life. If it was given to the Greeks to develop the powers of the intellect, it was the prerogative of Judaism to develop the conscience. How superior is the moral code delivered to the chosen race to that of the nations that lived about them! The standard of morality is raised in all those nations where the light of revelation shines. In the culture of the human race in virtue, religion is the chief factor.

3. As a remedy for sin. It was given to the family of Shem to nourish the expectation of the Messiah, to prepare mankind for His coming, and to witness His manifestation. The weight of sin pressed upon the human conscience, and men sought in many ways to avert the displeasure of heaven and secure acceptance. Hence the various religions of the world. Mankind yearned for some Deliverer from sin, who could restore light and peace to their souls. The coming of Christ imparted a sublime impulse to the education of the world. In Him humanity had reached its flower and perfection. The noblest ideal of life was given. Devotion was rendered easier for the mind and heart. The whole conception of the dignity of human nature was raised when God became man. The true way of peace was made known to the troubled conscience, and men could come to their Father in the joy of forgiveness. The passion for Christ, generated by the sense of His love, has produced the noblest heroism which the world has ever seen. It has developed the highest type of man. If the “Desire of all nations” had not come, how different would have been the issues of history; how aimless and unsatisfactory all human effort! We cannot overrate the influence of religion on the intellectual progress of mankind. It will be found that all the greatest and most exalted ideas in the mind of the poorest and most unlearned man in Christendom are derived from religion. Christianity has made the greatest ideas common to all.

II. The spirit of work and enterprise. This is another factor which enters into the culture of the human race. It is represented by Japheth, which signifies enlargement. There was in him an energy by which he could overcome obstacles and expand his empire over the world. This spirit of work and enterprise has given birth to civilisation. The union of external activity with mental power is the source of man’s greatness and superiority in the world.

1. It is necessary to material progress. In the division of human labour the thinkers stand first of all. Mind must survey the work and plan the means by which it is to be accomplished. But for the practical work of life, there must be energy to carry out the thoughts of the mind, and render them effective in those labours which minister to prosperity and happiness. Man cannot obtain the victory over Nature by contemplation alone. Philosophy must come down from her high seat and mix with men before any great practical results can be secured. Nature places obstacles in the way of man to rouse his thought and develop his powers of invention and contrivance. He has to contend with the earth and the sea, and even against some adverse forces in society itself. It is necessary that this contest should be directed by the few who are thinkers, yet it can only come to a successful issue by the labours of the many who are workers.

2. It is necessary to mental progress. The knowledge and contemplation of truth only partially satisfies the necessities of the mind. Truth becomes an energy when it is embodied and doing work. By the application of abstract truths to the labours of life man has accomplished the greatest results. The mind becomes expanded when it is able to pass from the knowledge of its own facts to those of the world around. By far the larger proportion of human knowledge has been acquired by the actual struggle with the difficulties of our present existence. The battle of life has drawn out the powers of the mind.

3. It is necessary to religious progress. The knowledge of spiritual truth must be expressed in duty, or man can have no religion. Doctrines are only valuable as they teach us how to live. Activity without contemplation has many evils, but united with it is the perfection of spiritual life. True thoughts of God and ourselves must be manifested in that energy by which we contend with evil, and perform our duty.

III. The power of evil. This is represented by Ham, who is the picture of moral inability—of one who knows his duty but is unable to perform it. Evil is the disquieting element in human culture; a disadvantage, like friction in a machine. Moral weakness complicates man’s struggle, protracts it through the ages, and delays victory. The tremendous power of evil must be acknowledged, but it is a terrible factor in the estimate of all human thoughts, struggles, and labours. In the culture of humanity, Ham lays waste the labours of Shem and Japheth. The persistence of evil demands new vigour from those who think and from those who work. One sinner can destroy much good that earnest minds and hearts have slowly laboured to build up. A large portion of the energy of mankind is spent in contention with evil, in neutralising the labours of one another, and but a poor remainder issues in useful work. This power of evil accounts for—

1. The slow education of the race.

2. The monstrous forms of vice. These are developed even in the midst of the best influences and restraints.

3. The limited diffusion of religion.

4. The imperfection of the best. Still our great hope for the race is that evil is not the strongest power in it. Man is capable of goodness, of receiving the grace of God in sufficient measures to ensure his victory. Christ did not despair of humanity, for He knew it could be united to God and prevail. Religion is the strongest force in society; and though in the course of history Shem is the last to be developed, yet he is first in the kingdom of God. Japheth’s activity may secure present admiration, yet mankind must confess at last that to the preserver of the Divine name and salvation it owes its true wealth, prosperity, and lasting honour.

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 9:18. In the development now to appear, we naturally turn to the sons of Noah, to see whether the promised salvation is soon to come. Here for the fourth time the sons of Noah are mentioned (ch. Genesis 5:32; Genesis 6:10; Genesis 7:13), to show that these alone came out of the ark as the branches into which the human family was now to be divided. In the new development now to be traced out, the character of the sons of Noah is to be given to show that the hope of the race in the Messiah was to be not in the line of Ham, nor of Japheth, but of Shem—leading also to an enlargement of Japheth. This is in accordance with what is seen in the conduct of the brothers.—(Jacobus.)

In the individual character of the sons of Noah, we have the ground-plan of all history.
Shem and Japheth are very different, but are, in their piety, the root of every ideal and humane tendency. The people and kingdom of China are a striking example of the immense power that lies in the blessings of filial piety; but at the same time a proof that filial piety, without being grounded in something deeper, cannot preserve even the greatest of peoples from falling into decay, like an old house, before their history ends.—(Lange.)

In Shem and Japheth we have the representatives of action and contemplation. These types of character appear in the Christian Church in such as Peter and John, Martha and Mary. Nor is the dark type of evil wanting: there was a Ham in the family of Noah, and there was a Judas among the Apostles.
It was plainly the design and intention of God that mankind should not retain uniformity of manners and sentiments; but that by breaking them into separate communities, and by dispersing them over different countries and climates, they should be made to differ from each other by an indefinite diversity of customs and opinions. (Grinfield.)

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

ILLUSTRATIONS
BY
REV. WM. ADAMSON

Climate-Influences! Genesis 9:18.

(1) It is a remarkable fact that insects partake of the colours of the trees upon which they dwell. Some look so exactly like slender dead twigs covered with bark, that their insect nature can only be discovered by mere accident. Some resemble living things, and are green. Others resemble such as are decayed, and are brown. The wings of many put on the resemblance of dry and crumpled leaves; whilst those of others are a vivid green, in exact accordance with the plants they respectively inhabit.
(2) Although, in the torrid zone, we hardly ever meet with a single aboriginal species of plant or animal common to both hemispheres, yet the analogy of climate everywhere produces analogous organic forms. Thus, on surveying the feathered tribes of America we are not only struck by their singularity of shape or mode of life, but by the fact that they bear striking resemblance to the feathered tribes in Asia, Africa, and Australia.

(3) As with insects, so with man. He is not less affected by the place of his habitation on the earth. His face in colour answers more or less to the hue of the tree-trunks, etc.; therefore to understand any people thoroughly we must know something of the country in which they live. And as with the birds of all tropical lands—they bear a resemblance more or less to each other in shape and characteristics—so with the human race. The dwellers in temperate climes, however widely sundered by seas and mountain ranges, have more or less of analogy one to the other; and these adaptations and analogies of man to climate have one voice. They tell us of the Divine design and declaration in Genesis 9:18. They give us food for fruitful meditation in their folio volume,

“which we may read, and read,

And read again, and still find something new,
Something to please, and something to instruct.”