HISTORY OF THE PATRIARCHS
After the Flood - Noah's Sacrifice - Noah's Sin - Noah's Descendants.
RIGHTLY considered, the destruction of "all flesh" by the deluge was necessary for its real preservation. Death was needful for its new life. The old world was buried in the flood, that a new order of things might rise from its grave. For, manifestly, after the mixing up of the Sethite with the Cainite race, an entirely new commencement required to be made if the purpose of God in grace was to be carried to its goal. Hence, also, God once more pronounced upon Noah the blessing of fruitfulness which he had spoken to Adam, and gave him dominion over creation, yet, as we shall see, with such modifications as the judgment that had just passed, and the new state of things which had commenced, implied.
It deserves our notice that, even after the earth was quite dry, Noah awaited the express command of God before leaving the ark. His first act after that was to build "an altar unto Jehovah," and there to offer "burnt-offerings" "of every clean beast, and of every fowl." Nor was it merely in gratitude and homage to God, but also in spiritual worship that he thus commenced his life anew, and consecrated earth unto Jehovah. In bringing an animal sacrifice Noah followed the example of Abel; in calling upon the name of Jehovah he once again and solemnly adopted the profession of the Sethites. But there was this difference between his and any preceding sacrifice, that now for the first time we read of building an altar. While Paradise was still on earth, men probably turned towards it as the place whence Jehovah held intercourse with man. But when its site was swept away in the flood, God, as it were, took up His throne in heaven, and from thence revealed Himself unto men and held intercourse with them. (See also Genesis 11:5, 7) And the truth, that our hearts and prayers must rise upwards to Him who is in heaven, was symbolized by the altar on which the sacrifice was laid. Scripture significantly adds, that "Jehovah smelled a sweet savor," or rather "a savor of rest," "of satisfaction;" in other words, He accepted the sacrifice. "And Jehovah said in His heart," that is, He resolved, "I will not again curse the ground for man's sake, for (or because) the imagination of man's heart is evil from his youth." Both Luther and Calvin have remarked on the circumstance that men's universal sinfulness, which formerly had been the cause of the judgment of the flood, should now be put forward as the reason for not again cursing the ground. But in fact this only marks another difference between the state of man before and after the flood. If we may so say, God now admitted the fact of universal sinfulness as existing, and made it an element of His future government. He looked upon man as a miserable and wretched sinner, with whom in His compassion and long-suffering He would bear, delaying His second and final judgment till after He should have accomplished all that He had promised to do for the salvation of men. Putting aside Israel, as God's special people, the period between Noah and Christ may be described, in the words of St. Paul, as "the times of this ignorance" which "God winked at," (Acts 17:30) or as those when "through the forbearance of God" sins were passed over. (Romans 3:25, see marginal rendering)
Having thus explained the fundamental terms on which the Lord would deal with the nations of the earth during the period between the flood and the coming of the Savior, that is, during the Jewish dispensation, we proceed to notice, in the words which God addressed to Noah, some other points of difference between the former and the new state of things. First of all, the gracious announcement that, while the earth remained, seed-time and harvest, cold and heat, summer and winter, day and night were not to cease, implies not only His purpose to spare our earth, but also that man might henceforth reckon upon a regular succession of seasons, and that he was to make this earth for the present his home, to till it, and to possess it. Hence it was quite another matter when Noah became an "husbandman," from what it had been when Cain chose to be "a tiller of the ground." Next, as already stated, God renewed the blessing of fruitfulness in much the same terms in which He had spoken it originally to Adam, and once more conferred dominion over the lower creation. But in this new grant there was this essential difference - that man's dominion would now be one of force, and not, as formerly, of willing subjection. If God had at the first brought "every beast" and "every fowl" before Adam, as it were, to do homage to him, and to receive from him their names, it was now said to Noah and to his descendants, "The fear of you and the dread of you shall be upon every beast of the earth; . . . into your hand are they delivered."
Perhaps we ought also to notice in this connection that, whatever may have been the common practice before, now for the first time the use of animal food was expressly permitted, with the exception of the blood, and that probably for the reason afterwards mentioned in the case of sacrifices, that the blood was the seat of life. (Leviticus 17:11, 14) Another and most important change is marked by the solemn prohibition of murder, with this addition, that "whoso sheddeth man's blood, by man shall his blood be shed." Such crimes were no longer to be avenged directly by God Himself, but He delegated His authority to man. (Romans 8:1, 2) As Luther rightly says, "In these words the civil magistracy is instituted, and the Divine right of bearing the sword." For when it is added, as a reason why murder should be punished with death, that God made man in His own image, it seems to convey that vengeance might not be taken by any one at his own will, but that this belonged to those who on earth represented the authority of God, or were His delegates; whence also they are called in Psalm 82:6, "gods," or rather "Elohim."* And, as Luther rightly argues, "If God concedes to man the power over life and death, assuredly this carries with it authority over that which is less than life, such as goods, family, wife, children, servants, and land." Thus the words spoken by the Lord to Noah contain the warrant and authority of those who are appointed rulers and judges over us. In later times the Jews have been wont to speak of what they called the seven Noachic commandments, which, according to them, were binding upon all Gentile proselytes. These were a prohibition (1) of idolatry, (2) of blasphemy, (3) of murder,
(4) of incest, (5) of robbery and theft, (6) of eating blood and strangled animals, and (7) an injunction of obedience to magistrates. (Comp. also Acts 15:20)
* Two terms are chiefly used in the Hebrew for God: the one, Elohim, which refers to His power as Ruler and Lord; the other, Jehovah, to His character as the covenant-God.
In confirmation of what God had spoken, He "established" His "covenant" with Noah and his sons, and in "token" thereof "set," or "appointed," His "bow in the cloud." It may have been so, that the rainbow was then seen for the first time, although this does not necessarily follow from the words of Scripture. They only tell us that henceforth the rainbow was to be a "token" or visible symbol to man of God's promise no more to destroy all flesh by a flood, and also that He Himself would "look upon it" as such, so that He might "remember the everlasting covenant between God and every living creature." The symbol of the rainbow was therefore to be both a sign and a seal of God's promise. And we can readily understand how impressive, whenever a storm burst upon the earth, this symbol would have appeared to those who had witnessed the flood. In the poetical language of a German writer, "The rainbow, caused by the influence of the sun upon the dark clouds, would show to man, that what was from heaven would penetrate that which rose from earth; and as it spanned the gulf between heaven and earth, it would seem to proclaim peace between God and man; while even the circumstance that it bounded the horizon would symbolize, how the covenant of mercy extended to earth's utmost bounds."
From this scene of intercourse between Noah and God we have to pass to an event in his history, alas, of a very different character. When Noah - with his three sons, Shem, Ham, and Japheth - left the ark to become an husbandman, he planted a vineyard, as Jewish legend has it, from a slip of the vine that had strayed out of Paradise. But it may boldly be asserted that, except the forbidden fruit itself, none has brought more sin, ruin, and desolation upon our earth. Whether Noah was unacquainted with the intoxicating property of the vine, or neglected proper moderation, the sad spectacle is presented of the aged patriarch, so lately rescued from the flood, not only falling a victim to drunkenness, but exposing himself in that state to the impious and vile conduct of his son Ham. As Luther says, "Ham would not have mocked his father, when overcome with wine, if he had not long before cast from his soul that reverence which, according to God's command, children should cherish towards their parents." It is a relief to find the other sons of Noah, so far from sharing their brother's sin, reverently defending their father from the unnatural vileness of Ham. As we might have expected, the conduct of the brothers received meet reward, - the curse descended on Ham, while a blessing, suited to each, was given to Shem and Japheth. But, in the words of the patriarch, the curse lights specially upon Canaan, the son of Ham, not to the exclusion of his other sons, but probably because as Noah had suffered from his son, so Ham was to experience his punishment in his son; and Canaan may have been specially singled out, either because he fully entered into the spirit of his father, or more probably because of the later connection between Israel and the Canaanites, in whom they would see alike the spirit and the curse of Ham fully realized. In connection with this we mark, that, twice before (Genesis 9:18, 22), when Ham is mentioned, it is added that he was "the father of Canaan."
Shem, Ham, and Japheth, who were to repeople the earth, seem to have impressed their own characteristics on their descendants. Their very names are symbolical and prophetic. Shem means splendor or glory, Ham burning heat, and Japheth enlargement. Bearing this in mind, we listen to the words of the patriarch:
"Cursed be Canaan,
A servant of servants shall he be to his brethren;"
and we know that this has been the fate of the children of Ham, or the races of Africa; while, strangely, the name of Canaan has been interpreted as meaning "he who is subject." Again,
"Blessed be Jehovah, the God of Shem,
And Canaan shall be their slave:"
a prophecy most signally fulfilled when Israel took possession of the land of Canaan; and, lastly,
"God (Elohim) shall enlarge Japheth (enlargement);
And he shall dwell in the tents of Shem,
And Canaan shall be their slave."
This latter prophecy consists of three parts. It promises from God, as the God of power, that enlargement to Japheth which is the characteristic of his descendants, the European nations. And it adds that Japheth (not, as some have read it, God) shall dwell in the tents of Shem, that is, as St. Augustine has said, "in the churches which the apostles, the sons of the prophets, reared;" thus referring to the blessing which was to flow to all nations through the Hebrew race.* Lastly, Canaan was to be the servant of Japheth, as seen in the subjection to Greece and Rome, of Tyre and Carthage, the ancient centers of wealth and merchandise, and of Egypt, the empire of might and of the oldest civilization.
* As a German writer expresses it: "What are we all but descendants of Japheth, who dwell in the tents of Shem; and what is the language of the New Testament, but that of Javan spoken in the dwellings of Shem?"
But the words spoken to Shem, the ancestor of the Hebrew race, deserve special notice. The blessing here begins quite differently from that of Japheth. It opens with a thanksgiving to God, for, as Luther says, "Noah sees it to be such that he cannot express it in words, therefore he turns to thanksgiving." Then, the blessing of Shem is not outward, but spiritual; for Jehovah is to be the God of Shem. To speak in an anticipatory figure, Shem's portion, in the widest sense, is that to be hereafter assigned to Levi, amongst the Jews; and Japheth is to dwell in his tents, - in other words, Israel is to be the tribe of Levi to all nations. More than that, whereas Elohim is to give enlargement to Japheth, Jehovah the covenant-God is to be the God of Shem. Thus the primitive promise to Adam is now both further defined and enlarged. The promised Deliverer is to come through Shem, as the ancestor of the chosen race, in the midst of whom Jehovah is to dwell; and through Shem, Japheth is to share in the coming spiritual blessing. Here, then, is clearly defined the separation of the Jews and the Gentiles, and the mission of each: the one from Jehovah, the other from Elohim; the one in the Church, the other in the world.