Genesis 9

Genesis 9:1

BE fruitfll and multiply] (As Chap. 1. vers. 28. & Chap. 8. vers. 17. & vers. 7. of this Chap.) Though we read not that Noah had any children after the flood, the blessing of fruitfulnesse in his issue was a blessing to him, Psalms 128:6. for grand-children are children in whom the grand-father lives, and whom he loves as well as those that are his by immediate descent, Genesis 31:28. & Chap. 48. vers. 15, 16.

replenish the earth] These words as the former are in forme a command, in effect a blessing, wherein Gods word and his worke goe together, as Gen. 1. 5: 3. 7. 11. and though it be spoken expresly of man-kind alone, yet herein is implied also Gods blessing upon other creatures; for not onely mankind, but beasts and birds were to increase, and by their fruitfulness to replenish the earth and the aire. It is much doubted how all kind of creatures could be brought from the place where Noah landed his carriage in the Arke, all over the earth to overspread it, (as vers. 19.) especially into the remote parts, as America? Answ. 1. It is not necessary that all kind of creatures should breed in all parts of the earth, as in the Ilands, Cuba, Margarita & Dominica there be no Lions, Beares, nor Tygers, as many Countreys have no breed of Elephants or Camels. Secondly, they might goe very farre by land, and from one Land to another by some narrow passage of water which they might swimme over; or they might be carried in Ships from one Countrey to another, and by that time they were multiplied so as to be too many for that Continent on which they were first landed from Noahs Arke, the art of making Ships and of Navigation might be invented; for though we find no mention of Ships untill the benediction of dying Jacob, Genesis 49:13. which was sixe hundred years after this generall flood; yet there might be use of them long before: for it is not necessary nor usuall in the Scripture that all things be mentioned that are done, much lesse that their originall should be precisely noted; for in sixe short Chapters (the first sixe of the Book of Genesis) we have the compendium of the story of the world from the Creation to the Floud containing the terme of one thousand sixe hundred fifty sixe yeares, wherein it must needs be that many more matters are omitted then are mentioned.

Genesis 9:2

the feare of you] (Genesis 35:5.) The dominion of man since sinne is not like that of Adam over the creatures at th first, (for their obedience to him was in proportion such as his to his God, free and unforced, and rather out of love then out of feare) but by prevailing of force and art, as now it is, yet neither can he subdue the nature of the wilder sort, for as it is in the thirty ninth of Job, Will the Ʋnicorne be willing to serve thee, or abie by thy crib? vers. 9. Canst thou bind the Ʋnicorne with his band in the furrow? or will he harrow the valleys for thee? vers. 10. which words though they be an interrogation in forme, are in effect a vehement negation: But Noah and his sonnes (with whom the unreasonable creatures were In-mates in the Arke, and by whom they were governed and succoured as a part of their family) might have more power over them, and more obedience from them then his posteritie in aftertimes; for it is like they were more at command whilest they were afraid of the flood, and confined in the Arke then afterward; and yet man (especially the elect, as in Christ) hath a generall dominion over the unreasonable creatures, compare Psalms 8:6. with 1 Corinthians 15:27. even to the taming or over-awing of the wildest of what sort soever, James 3. 7. as of Lions, Leopards, Tygers, and Elephants, as we may see in Plin. Nat. Hist. lib. 8. cap. 16, 17, 18. whereof the Elephant is the greatest, Ibid. lib. 8. cap. 1. which have beene brought so farre under the yoke as to be yoked together to draw a Chariot, Ibid. cap. 2. and in some places to draw the Plough, Ibid. cap. 1. 2. and to the taking of the subtillest; and for those that are not tamed nor taken, the dread of man is upon them, so that they shun his presence as much as they can, Psal. 104. vers. 20. 21, 22, 23. And this is true as well of the birds of the aire (as experience proveth) whereof see Plin. lib. 9. cap. 8.) as of the beasts of the earth; yea and of the fishes of the water, for in the fish-pooles of Caesar some fishes were so tamed that they would come at the calling of their name, Plin. Nat. Hist. lib. 10. cap. 70. and the greatest of them the Whales God hath subjected to the power and prudence of man in great measure, though sometimes for his rebellion against his God they be in rebellion against him to his ruine; as God threatneth, Leviticus 26:22. and hath sometimes executed, as 1 Kings 13:24. 2 Kings 2:24. and he can take as great revenge by the least and weakest creatures, as by frogs, and flies, and lice, Exodus 8:5. 17. 24. and by wormes, Acts 12:23.

Genesis 9:3

Every moving thing] Or, creeping thing. That which creepeth moveth, but not contrariwise all that moveth creepeth; for man, and beasts, and birds do move but do not creep, therefore the originall word is well rendred moveth which is a word of a larger extent then the word creepeth, and so more meet to expresse the beneficence of God in this concession of sustenance to man.

that liveth] That is, that dieth not of it selfe, Leviticus 22:8. but being alive is killed by your hand, and not found dead already, as that which is torne by beasts in the field, which is to be cast to dogs, Exodus 22:31. for many of the ceremoniall laws given to Moses from God, and by him to the Jews, were in use long before: See the Annot. on Genesis 7:2. Object. But many living things are not mans meate, as Lions, Beares, Tygers; and many birds, as Hawkes, or Kites; and many fishes, as the Whale, and others; but for creeping things many of them are not onely loathsome to man, but very unwholsome, and some of them no better then plaine poyson; as Toads, Scorpions, Spiders: for answer hereto see the next Note.

shall be meat] As by bread in the Lords Prayer is meant not onely bread it selfe, but all necessary food and Physicke which is of use to preserve or recover the health of man, and to prolong his life; so here many of the creatures by way of ordinary diet, and some of them by a physicall vertue shall serve to sustaine the life of man, even Vipers, and Scorpions, and Lice, and the excrements both of men and beasts have their use in physicke for mans good, whereof see abundant instance in the Preface to the Sanctuary of a troubled soule:: Here is the first mention of mans feeding upon the living creatures, and the first grant of that libertie as divers learned Commentators conceive, which yet might be in use before, as corne, and bread, and drinke, though they be not spoken of before; and as the Raine-bow was from the beginning, though not mentioned untill after the floud. And here was especiall cause to mention the allowance of eating the living creatures, both because herbs and fruits were spoiled with the flood, and for that God would by this grant the more oblige them to forbearance of bloud, vers. 4. as he did the more binde Adam to abstinence from the fruit of one tree by his liberall beneficence and allowance to eat freely of all other fruits that grew in the Garden of Eden: and this not by command, for though it be given in a terme of command, Genesis 2:16. is in effect but a concession or permission, as Leviticus 11:3. See also and compare Matthew 19:7. with Mark 10:4. where what is called a commandment in the former Evangelist, is said to be a suffering or tolerating in the other; and of this permission the godly it is like made use as well as the wicked; for it is not probable that Abel being a keeper of sheepe kept them onely for the wooll, or milke, and left their flesh being as pleasant and as wholesome then as since, to be devoured of wild beasts, or to rot either above or under ground; and it is very probable that generally before the flood there was rather an excesse in the use of lawfull meats, because our Saviour, Matthew 24:38. noteth the old world for their eating and drinking, that is, for being too much addicted to delicacie, varietie, and plenty of provision for the flesh at the time when the overflowing scourge came upon them; yet a moderate use was then allowed and taken into practise, which might be put into an expresse permission or concession now, not onely with respect to the refreshing of man, but withall for a religious consideration referring to the glory of God, viz. for restraint of Idolatry, or worshipping, or honouring the creature more then the Creator, against which the killing and eating of them for ordinary diet was a practicall preservative; and it was not without need in respect of mans pronenesse to Idolatry; whereof see Psal. 106. 19, 20. Romans 1:23. nor without fruit; for though some did so abuse themselves and other creatures also as to make gods of such things as they did eate, yet to those who made use of their reason it was a great conviction of the vanitie of such Idols that they might be so devoured, and turned as well to excrement as to nourishment; and therefore did Moses enjoyne the drinking of the water wherein the powder of the golden Calfe was put as a potion for the peoples cure of that brutish Idolatry, Exodus 32:20.

as the greene herbe] That is, as freely as the greene herbe, Chap. 1. vers. 29.

Genesis 9:4

But flesh with the life] That is, living flesh with the bloud in the veines; or, the bloud let out of the veines, wherewith the life and soule of the creature is powred out; for the soule of a beast, or fish, or fowle hath no existence without the body (as the soule of man hath) being rather a vitall facultie then a substance; and the life is called the bloud and the bloud the life, because the spirits which are the liveliest parts of the creature are produced of the purest part of the bloud, and with it diffused throughout the whole body, by the operation and activitie whereof the mmbrs are lively, & active, and without which there is no bodily life in man or beast, though the bloud continue in the body, as in cretures strangled. By this in Gods intention is, first, morally forbidden all crueltie, not onely to man, but to other creatures. Secondly, the eating of flesh and bloud together, or either of them raw, whereby men might become (by degrees) to feed upon mans flesh, as those who for such a barbarous manner are called Anthropophagi, that is, men-eaters, Plin. Nat. Hist. lib. 6. cap. 30. Thirdly, afterwards the eating of all manner of bloud was expresly forbidden, Leviticus 7:2. & Chap. 17. vers. 10. and that not onely because the bloud is the life of the flesh; as here, and Leviticus 17:14. or the life of the flesh is in the bloud, as the reason is expressed, Levit 17. 11 but there is a reason mysticall against the eating of bloud in the same verse, and that is, because in sacrifices the bloud was to be let out and sprinkled, to signifie that the life of man by sinne is forfeited to God, and to be offered to him, as the Authour from whom at first it was derived, and to whom at last it is to be presented, and for that mans life was to be redeemed by the bloud of Christ; To these two some adde a third, viz. a Physicall cause of forbearance of bloud, which may serve for all times, and it is because the bloud of beasts is somewhat grosse, and yeeldeth not very wholesome nourishment to the body of man, and therefore the beasts which were to serve for food were not to be strangled, but to be killed, that the bloud might be let out and parted from the flesh.

And from this prohibition of bloud in this Chapter, before the ceremoniall law was ordained, and the decree of the Apostles for forbearance of things strangled and of bloud, Acts 15:20. after the obligation of it was expired, some inferre a perpetuitie of prohibition of all such meats, especially since in the Apostles decree pollution of Idols, so vers. 20. or, meats offered to Idols, vers. 29. and fornication are forbidden and all in one tenour, as necessary things to be forborn, vers. 28. so that to this day they hold it unlawfull to eate any thing made of bloud, though mingled with other materials, and broyled and dressed as other meats are: and therefore the Christian Greeks find fault with the Latines for using their Christian libertie herein, as Theod. Balsamon on the 63. Can. of those supposititious Canons which are intituled to the Apostles.

But first for answer to the Position, it may be alledged that all meats which are wholesome (though some be more wholesome and nutritive then others, and to some stomachs and constitutions grosser meats may be more sutable then fine) are by Evangelicall liberty lawfull to be eaten; for that see the fifteenth of Matth. vers. 11. Acts 10. from 5: 10. to the 16. 1 Corinthians 8:1. 8. & Chap. 10. 25. Titus 1:15.

Genesis 9:5

I will require] That is, the Magistrate my deputie shall require bloud for bloud; or if he doe not know or punish homicide or manslaughter, some hand of violence like that of the manslayer shall repay him like for like; or mine eye shall discover it, and mine owne immediate hand avenge it: See Exodus 21:12. Leviticus 24:17. Numb. 35. from vers. 16. to the 19. Deuteronomy 19:21. Ezekiel 35:6. Matthew 26:52. Revelation 13:10. See also Joseph. Antiq. lib. 1. cap. 4. but especially Philip Lonicerus Theat. Hist. a pag. 392. ad pag. 513.

at the hand of every beast] A man commonly when he killeth another useth his hand to that wicked worke, so that which other creatures use in stead of an hand is figuratively called by that name; so the Spider is said to take hold with her hands, Proverbs 30:28. And the beast must be put to death to put a feare of murder upon man, as the Dog beaten before the Lion to make him afraid: See Exodus 21:28.

every mans brother] The former prohibition is a preparative to this, the moderation towards beasts that were to be killed by abstinence from their bloud prescribed by God, Leviticus 17:14. was to be restraint of cruelty towards man, whose life was more pretious, since he was made after the Image of God; see vers. 6. and this an universall Law inforced with an impartiall penaltie, death for death, bloud for bloud, whosoever he be that sheddeth it without just cause and lawfull warrant.

Genesis 9:6

by man] Murder or killing is to be punished with death, like for like, Exodus 21:12. Leviticus 24:17. Matthew 26:57. Which is to be understood of witting and wilfull murder, Numbers 35:31. for if one had killed another at unawares, there was a Citie of refuge for the slayer, to save him from the hand of the pursuer, vers. 11. otherwise, he that sheddeth mans bloud, by man shall his bloud be sped. Some read the words, whosoever sheddeth the bloud of man in man; and the Originall Text dam haadam baadam, will allow it, which may be rendred, the bloud of man in man, and so the sense may be, Whoso letteth that bloud out of man which is and should remaine in man, his bloud shall be shed. But the first letter Beth in the latter word signifieth variously according to the sense of the place, either in, or with, or for, or by, and that instrumentally, as in this place both the construction of the words, and the Hebrew accent Zakoph-Katon doe import; so that we may read the word, as our last Translation doth, by man, that is, ordinarily by the Magistrate to whom is committed the sword of justice for that purpose especially, Romans 13:4. and extraordinarily God in his justice useth the hand of one murderer to doe execution upon another, when humane justice (as either blind or lame, either wanting eyes to see it, or hands to punish it) doth passe it over with impunitie; or some way or other he shortens the life of the bloody man, so that he liveth not out halfe his dayes, Psalms 55:23.

It is questioned by some whether murder or any other crime were punished otherwise then by oxcommunication, (or casting out of the society of men,) whether sacred or civil, before the floud; but especially whether death were inflicted on any offendor before Noah his returne to Land againe. The chiefe cause of the doubt is, the reprieve of the first murderer by God himselfe, though guilty of the greatest crueltie against man, and of the stoutest contumacie against God of any professing service to him (as he did by sacrifice) in the Scripture, on whom God set an especiall marke that man might not meddle with him, Chap. 4. 15.

But his case of reservation was extraordinary, (as was his crime) too high and heinous to be rewarded with the sword of justice, somewhat worse then death, a wretched life (which for his greater punishment was prolonged) was a more meet recompence for such a transcendent malefactor; yet many times it might be otherwise. If it be said, we find neither any ordinance or example of the inflicting of capitall punishment on any offender before that of this Chapter: It may be answered, that many things might be in use before the flood, though not recorded in the fore-going Chapters; whereof see the second Annot. on vers. 1. of this Chapter: and though there were no such politicall power as was exercised after the floud, when Nimrod had raised himselfe to the height of Monarchy, whose ambition and tyranny hath beene followed ever since in many parts of the world, yet it seemes there was an oeconomicall or domesticall power of life and death in particular families by the story of Judah and Thamar, Genesis 38:24. The Anabaptists (who deny the legall and military use of the sword, yet sometimes use it against those who favour not their fancies; see Philip Lonicer. Theat. Hist. pag. 107, 108.) will have the Texts for punishing offenders to be taken not preceptively but prophetically, because they are phrased in the future tense, and so they shall imply not a command, but a bare commination; whereas, if so, being generall they would containe an untruth, for many bloudy malefactors often doe escape the sword they have deserved: besides, it is usuall in the Hebrew to put the Future tense for the Imperative mood, as Exodus 20:13. and elsewhere: and this and such like Texts doe not onely justifie the use of the Magistrates sword as lawfull, but require it as a dutie; and in such a case mercy to a bloudy man may become cruelty to many innocent persons; as where pardons for murders are easily granted, there murders are exceedingly multiplied; as in France in tenne yeares space no fewer then sixe thousand Gent: have beene slaughtered, and the bloud-guilty sheltered from suffering justice by the Kings indulgence, as apeareth by the Court Roll of the Kings pardons: against which mercifull crueltie (for there be cruell mercies, Proverbs 12:10.) the Chaplaines of Kings should often remember them of the story of Ahab and Benadad, and the Prophets commination against Ahabs remisnesse, 1 Kings 20:42. and of the Law, Deut. 21 from vers. 1. to the ninth.

for in the image] Therefore to commit murder or manslaughter is not onely an injurie and crueltie to man, but an impietie against God; and though it be greater sinne to kill a good man, as Cain did, Genesis 4:8. then a bad man, as the servants of Absolom by his command did when they killed incestuous Amnon, 2 Sam. 13, 29. yet since a bad man hath some remainders of the Image of God in him, God is dishonoured if he be killed any other way then is warrantable by his authoritie. And by adding this reason, for in the Image of God, he meant to put a greater awe upon the minds of men, against the sinne of murder; as if he had said, If common humanitie will not worke upon you, to with-hold your hands from shedding of bloud, let my Majestie, the reverence of mine Image in man, make you araid to lay violent hands on any, for the contempt of mine Image I shall take as a contempt to my selfe, and shall accordingly punish it. By this argument did Macedonius disswade the Emperour Theodosius from a slaughter of the Antiochians which he intended against them, pulling downe an image of the Empresse Placillaes, and dragging it contumeliously about the streets: Theodor. lib. 5. Hist. Eccles. cap. 9. for the living Image of God was of much more estimation, then the lively image of the Empresse.

Genesis 9:7

be fruitfull] See Chap. 1. vers. 28. Chap. 8. 17. 5: 1. of this Chapter.

Genesis 9:9

my Covenant] Mine, that is Gods, not mans; for man neither brought that flood, nor can keep off such another, if he please to send it. By this Covenant as by an Oath God giveth assurance unto man, that the world shall no more be destroyed by an universall deluge as of late it was, Isaiah 54:9.

your seed after you] This Covenant is not like that Chap. 6. 18. for that was but for a few: this is generall both for the present age and for posteritie; but this is but for a temporall blessing: the spirituall Covenant likewise, if the conditions be kept, is hereditary, made to beleevers and to their children, Acts 2:39.

Genesis 9:10

every living creature, of the fowle] Though they were not capable of the Covenant for their part, yet God for his part maketh the promise for their preservation for mans sake, for whom they were made at the first, and afterwards upon his provocation of God for his sake destroyed: and this Covenant is the more comfortable, because it is generall for the kinds and individuals or particular creatures, and perpetuall for time, comprehending both the present stock and future increase throughout all generations, Some alledge this place against the Anabaptists, and thus it may serve to refute their fancy, viz. that the Covenant of God may be made with, and the Seale of the Covenant applyed to creatures that have not the use of reason, which they deny in denying the Administration of Baptisme to Infants.

Genesis 9:13

my bow] The rain-bow was now first made, as some affirme; others (and that more commonly and more probably) conceive, that from the beginning it was in its causes, which are clouds and the shining of the Sunne; and those causes did sometimes produce that effect before this time, and so it is like the rain-bow was often seene before the flood; but now God made choice of it for a signe of his covenant with the world, that there should be no more an universall flood as before there was: this was no naturall but an instituted signe, and therefore it may seale the assurance of the promise, though there were no correspondency betwixt it and the thing signified; and yet it was the fitter to be a signe of securitie from a future flood, First, because of the place, which is in the clouds of heaven, whence came the raine that drowned the world before. Scondly, because the bow is bended upward towards God, not towards the creature below; as when it is taken in hand to shoot at a marke; nor is there in the bow any arrow which is said to be made ready upon the string when hurt is intended, Psalms 11:2. Thirdly, because the Rain-bow appeareth commonly with rain, and so where men might begin to feare the Judgement, there they may take comfort against it in that it is a signe of his Covenant for safetie. Fourthly, because the Rain-bow appeares not but when there is a clearnesse and brightnesse in some part of the skie, but at the generall flood it was all black with raine: see the Annot. on Chap. 8. vers. 22. To which some adde a fift reason, which is, that in the Rain-bow consisting of divers colours (to the admiration of some of the wisest Heathens) by the water colour is represented the overwhelming raine past and not to returne, and by the fiery colour is prefigured the destruction of the world by the element of fire, as it is foretold by Saint Peter, 2 Peter 3:10. And some by these colours make a mysticall intimation of the two Sacraments of the New Testament, with reference to that of, 1 John 5:6.

And, lastly, a sixt reason, because the Rain-bow where it toucheth upon any shubs leaveth a very sweet and fragrant smell behind, Plin. Nat. Hist. lib. 12. cap. 24. which answereth to that pleasant acceptation of God observed before. See Annot. on Chap. 4. 5: 21. Lastly, though this Rain-bow here be a signe of a temporall covenant, in the generall extent of it to all creatures, yet the godly may looke upon it with reference to Christ in whom all promises of what sort soever are yea and amen, and who is represented sitting in his Throne compassed with a Rain-bow in sight like unto an Emerauld, Revel. 4. vers. 3. see also Revel. 10. vers. 1.

Genesis 9:14

when I bring a cloud] Not whensoever I bring a clould; for it may suffice that it is seene at sometimes to make it remembred at all times.

Genesis 9:16

that I may see it and remember] God needeth not any tokens or marks of remembrance for performance of his promise, because he cannot possibly forget any thing of how small moment, or how long date soever it be; this therefore is spoken after the manner of men for their better apprehension of the firmenesse and stedfastnesse of God in his Covenant; for this remembrance imports a reall and assured ratification of his promise; and hereby may men call to minde what he hath covenanted, and with undoubted confidence relye upon it, for his faithfulnesse will make good what his favour hath said. See Exodus 28:12. 29. & Annot. on Chap. 8. vers. 21.

Genesis 9:17

This is the sign of the Covenant] Gods often repeating of his Covenant is for further confirmation of faith, and for intimation of mans dulnesse duly to remember and consider of his justice and mercy to man, and of mans both disobedience and dutie towards God.

Genesis 9:19

the whole earth overspread] The habitable part of it was peopled by Noahs posteritie, a very plentifull increase of a very poore-stocke; this manifold multiplication of mankinde from so few as eight persons, is a manifest evidence of the vertue of the Divine benediction, Genesis 1:28. & vers. 1. and 7. of this Chapter.

Genesis 9:20

began to be an husbandman] It is not unlike but he used husbandry before as a sonne of Adam, Genesis 3:19. but all that was at an end, his husbandry was drowned in the flood; now in the new world he was as a new beginner, and so of those vines which (preserved by the Divine providence) he could meet with dispersed here and there, (as the earth brought them forth) with diligence and industry he planted a vineyard, and pressed the grapes to make drinke of them, which before (as some hold) were eaten only as they grew in clusters.

Genesis 9:21

was drunken] Whether through ignorance of the strength of the juyce of the grape, or through weaknesse being accustomed to drinke water before the flood, or whether through intemperance of appetite, or weaknesse of braine, or to cheere up his heart against the sadnesse whereto by the desolate condition of the world he was disposed; what ever the cause was, we are sure of the effect, he was drunke, he who in the midst of a most wicked world was a just and upright man, and walked with God, Chap. 6. 9. (and therefore escaped the flood) is laid along, drowned with wine, and shamefully uncovered; the report hereof is committed to Record not for contempt of Noah, but for Caution to his posteritie, that by his example those that stand may take heed lest they fall, 1 Corinthians 10:12. and for the comfort of those that fall into grosse sinnes, that they may rise againe by repentance and finde acceptance with God, (as Noah did) notwithstanding their fall; and to teach us that the righteousnesse of Noah was not a righteousnesse of works, but of faith; and lastly to note the impartialitie of Scripture story which concealeth not the foulest faults of those it praiseth most, as we may observe in the story of Abraham, Genesis 12:19. & Genesis 20:2. of Moses, Exodus 4:1. 10. 12. Numbers 20:24. & Deuteronomy 32:51. of David, 1 Sam. 11. 2 Samuel 24:10. of Job, Chap. 3. 3, &c. of Jeremy, Chap. 20. 14. of Peter, Matth. 26. 70, 72, 74. and others, which may be warrant for a friendly freedome in reproofe of the faults of the best, and may dispose the best patiently to heare the worst that truly may be objected to them.

uncovered] The manner of these times and people haply was, as in after ages, when men as well as women wore long and loose garments without breeches; and so by wind, or carelesse composure of the body, the covering might light besides the place it was to hide; thence might Michal take occasion to deride David when he daunced before the Arke, more cordially and zealously, then curiously or artificially, for so his loose garment by the various and vehement agitation of his body, might leave some places bare which usually were covered, 2 Samuel 6:20. Against the like inconvenience it was ordered by God himself, that the Priests when they were to minister were to put on linnen breeches, Exodus 28:42. Ezekiel 44:18-19. so observant is the Lord of modesty and decency; whereof Noah being not now apprehensive, as at other times, somewhat was undecently discovered, which both pietie and prudence, (had they been awake) would have charily concealed; now though Noah were no drunkard (for one action is not enough to give a denomination to the actor, and he was drunke but once) we may hence be warned against trusting a drunkard with a secret, for a drunkard is as like to tell all when he is awake, as to shew all when he is asleep.

Genesis 9:22

the father of Canaan] See Annot. on vers. 25.

told his two brethren] Ham was now by computation about one hundred yeers old, & therefore his miscarriage towards his father was no childish errour: by his sinne Noah (when he was awake) might take notice of a part of Gods justice or (as to the good) of his Paternall correction in chastising one sinner with his own, or with anothers sinne, as 2 Samuel 12:11-12. yet though God here were just towards his servant, Ham was most injurious towards his father, whose fault should have affected him with pitie and shame, which would rather have fetched a mantle to cover him, then call for company to note his nakednesse, and to scoffe at him, as it seemeth he did: such sonnes are they who uncover the nakednesse of those that in age and gifts they should accompt their fathers; especially, when they are asleep, and asleep as Lazarus was, John 11. vers. 11. and so shut up in silence that they cannot answer for themselves.

Genesis 9:23

and went backward] Shem and Japht not willing to see their fathers shame, by their modesty condemne (as by a legall testimony of two witnesses) the impudence of Ham; here was some comfort to Noah at his awaking out of sleep, to see he had two good sonnes for one bad one, and in them we have an excellent Patterne of shamefastnesse and reverence in children towards their naturall parents, fit for imitation also towards parents spirituall, yea for brethren also when any such a one is overtaken with a fault, Galatians 6:1. yet in this there is a difference betwixt private and publike persons, those may conceale what these may not; and therefore it may be doubted whether Constantines resolution to cast his robe over an adulterous Bishop, if he tooke him in the evill act, as Theodoret writes of him, Eccles. Hist. Lib. 1. cap. 11. did not fail in justice aswell as abound in mercy.

Genesis 9:24

knew what his younger sonne] That is, Ham or Canaan (for some thinke he was called the younger sonne, as Othniel is called Calebs brother, being the sonne of his brother, Judg. Chap. 1. 13.) had done unto him; Noah finding the garment upon him which before he had not, he might inquire, and did finde out what was done both by his bad sonne Ham, and by his two good sonnes Shem and Japhet: Good offices are not lost though they be not alwayes observed while they are acted; and many times when they are offensive in the act, they produce a good effect afterward: For this, see Proverbs 28:23.

Genesis 9:25

Cursed be Canaan] Canaan was the sonne of Ham, vers. 18. and shall the sonne beare the iniquitie of the father, contrary to that of the Lord by the Prophet, Ezek. Chap. 18. 5: 20. especially, if (as some thinke) he was yet unborn; for he was none of the eight persons that were preserved in the Arke. Answ. It is more probable that he was now born and of a competent age both to know his dutie to his grand-father, and to deserve a curse for his contempt; and the rather, if he first saw the uncomely nakednesse of Noah, and deriding him alone called his father to beare him company in that contempt, which made him more worthy of the curse by Noah pronounced against him. But why was not Ham rather cursed then Canaan, since his sinne is evident; and his dutie obliged him more to honour his father, as more neere in relation, and more mature in discretion? Answ.

By naming of Canaan, Ham is not passed over with patience and impunitie, but his curse both presupposed and aggravated; presupposed, because he was the principall offender; and aggravated, in that parents wish well to their children, especially, if they be like them, and they are more tender and chary of them many times then of themselves; as then Joseph is said to be blessed in Jacobs blessing of his children, Gen. 48. vers. 15, 16. so is Ham cursed in his sonne Canaan, and the curse intailed to his posteritie; and the rather is his name and person mentioned, and the curse intitled to it (though Ham have foure sonnes named in the next Chapter, of which, as he is ranked, he seemeth to be the youngest, Chap. 10. vers. 6.) because God intended to make the curse hereditary to the name and Nation of the Canaanites; And he may justly punish the iniquitie of the fathers upon the children, not only to the third and fourth generation of them that hate him, as Exodus 20:5. but to a thousand generations, if they continue in the same sinne; and if they be partners in the same sinnes, he may make them partakers in the same plagues, not only temporally but eternally; but in respect of humane Justice God hath given another rule (which man is bound unto, though God be free to doe with his creatures as he pleaseth) and that is, that the parents shall not be put to death for the children nor the children for the parents, Deuteronomy 24:16. see 2 Kings 14:6. Jer. 31. 29, 30. But should not Noah rather have prayed for his son and grandchild, then have cursed them both? It was not with Noah as we read in Just. Martyr. Dialog. cum Tryph. that inflamed with wine and wrath he was too hasty with his curse; for his sleep no doubt had setled his braine in a right temper; and now awakened out of it, he uttered but that which the spirit of God suggested unto him; for both his curse and blessing were propheticall, and ratified by God himselfe, so that here is no warrant for parents to be so bitter to their children, as passionately to powre out curses against them, especially, without or upon a very small cause; and though in such a case the causelesse curse doe not often come to passe, Proverbs 26:2. sometimes notwithstanding it may have a temporall ratification of God for their punishment who rashly utter it; whereof there are many examples in humane stories, and therefore it is the childrens part to take heed they provoke not their parents, especially as Ham and Canaan by deriding of them, for against such there is a particular curse upon record, Proverbs 30:17. and the parents dutie, to take heed of such precipitation of spirit as makes them ready to denounce a curse when they should pronounce a blessing.

a servant of servants] That is, a most vile slave; for the Hebrew phrase expresseth the superlative degree by such a duplication: as Ecclesiastes 1:2. Hosea 10:15. The condition of servitude fals upon some by povertie of estate, weakenesse of reason, or the prevailing power of warre, but upon some it cometh as a particular curse, as in this case, where the Canaanites are foredoomed to a most slavish estate. Object. This prediction in part tooke place in the Gibeonites who were Canaanites; see Joshua 9. but it may seeme to faile of effect because it tooke not place in Ham nor Canaan, nor in the descendants from Ham or Canaan to the third and fourth generation, according to the commination of God, Exodus 20:5. for the posteritie of Ham were Kings, and the first Monarch Nimrod was of his race; nor came the Canaanites under subjection to the Israelites untill foure hundreth and thirty yeares after the promise made to Abraham. Resp.

But first, the principall part of the curse upon Ham and Canaan and their issue was spirituall, which made them slaves to sinne, and so justly excommunicate from God, and contemptible as the vilest slaves unto the godly. Secondly, though God professe himselfe more prone to mercy then to revenge, (when he mentioneth the third and fourth generation in visiting the iniquitie of the fathers upon the children,) he doth not thereby bind himselfe either to begin his punishment so soone, or to end it there: and whereas in this prediction there is no set time chosen for accomplishment, the curse may come at what age or time, & begin with what person he pleaseth; as in the time of Joshua wtih the Gibeonites, Joshua 9:21. Gods forbearance of the Canaanites was not in favour, but that they might fill up the measure of their iniquitie to the full; see Genesis 15:16. and so receive a full and finall reward according to their wickednesse, wherein the delay was recompenced with a degree of vengeance so much the more severe, as it was more slow and long in coming; yet was not this curse so intailed upon the Canaanites but that some of them might become proselytes and converts to the covenant of Israel, as Araunah the Jebusite, 2 Samuel 24:18.

unto his brethren] They are called brethren as united in the brother-hood of Shem, Ham, and Japhet.

Genesis 9:26

Blessed be the Lord God of Shem] Though God be named, Shem is blessed; for blessed are the people whose God is Jehovah, Psalms 144:15. and so Shem is blessed, in that God is styled his God, and that before any other in particular; and though Japhet be joyned with him in that modest succour to his fathers credit, yet he rather then Japhet may be mentioned, as he is usually named before him, as being first in the course taken to cover their fathers shame, and as the progenitor of Abraham, and of Christ, who came from his Line, and not from Japhets; and yet God is blessed also; that is, praysed (for modestie and piety of Shem) as the Authour of every good thing whether in parents or in children.

his servant] Or, servant to them. That is, to Shem and Japhet; the posteritie of Canaan was servant to Shem, when those that descended from him had dominion over them as over the Gibeonites, Joshua 9. And they were servants to Japhet, when the Christian Emperours of Europe had the soveraignty over the Nations among whom were the remnant of the Canaanites; and yet the prophecie might take effect before this time when Alexander the Great of the posteritie of Japhet overcame the Tyrians and Sidonians, who by their parentage were Canaanies.

Genesis 9:27

God inlarge Japhet] Or, perswade Japhet. (for so the Originall may be rendred) Wherein is a pleasant Paranomasia, or a verball allusion, Japht Elohim Lejepheth, that is, God inlarge the inlarged, or, perswade the perswasible. After the former reading the word inlarge imports a temporall blessing upon Japhet, for the increase of his posterity, and an inlargement of their territories; for the European Gentiles, especially the Romanes of the posteritie of Japhet extended their Temporall Empire so farre as to account themselves Lords of the world. According to the latter reading, God perswade Japhet, the meaning of the blessing, prayer, or prophecie, (for it is all) is, that the Gentiles who came of Japhet, and were separated in Religion from the Church, should by conversion be joyned to it, Ephesians 2:13. and that this conversion should be wrought by the powerfull perswasion of the Word and Spirit of God, and not by humane Oratory, though never so eloquent.

tents of Shem] By the tents of Shem is meant the Church of Christ: But should it not rather be called the tents of Japhet (if those of his posteritie were the most renowned Christians) then the tents of Shem? Answ. No, because first the Church was setled and most continued in the Line of Shem. Secondly, because Christ the head of the Christian Church descended from Shem according to the flesh. And the Church is called a Tent, or Tabernacle rather then a Palace, because of the moveable condition of it; as when the members of it persecuted in one place are faine to flie to another: See Hebrews 11:9. 13. 37. & Hebrews 13:14.

Genesis 9:29

All the dayes of Noah were nine hundred and fiftie yeares] Whereof three hundred and fiftie yeares were after the flood, which expired about the yeare of the world, 2006. twentie two yeares (as some reckon) but two yeares (as others) before the birth of Abraham, as may appeare by the Genealogie and computation in the 11. Chapter.

and he died] Among the many observations of Noah, some make him parallel to Adam in many particulars, wherewith we may fitly conclude his story; they were alike in honour and dishonour; in honour, for they were both of them publique and common fathers of two worlds, Adam of the old world before the flood, Noah of the new world after it; they both were absolute Monarchs of the whole Earth, none had a foot of land but under them, and by a derivative right from them; they both were honoured by the unreasonable creatures; to Adam they came to receive their names, to Noah they came to be received for safetie: and they were alike in dishonour, in sinne and in shame; both sinned by the palate, Adam by an unlawfull act in tasting of the forbidden fruit, Noah by exceeding measure in that which was lawfull: and for shame, they were both shamefully naked, and were charitably covered, Adam by God, Noah by his sonnes: to which may be added that both having slept, they both knew when they awaked what was done unto them.