Tyndale Open Study NotesGenesis 9

God's first speech after the great flood starts and ends with a blessing (9:1, 7). In this speech, God explains again how humans and animals relate to each other, with some changes from the original creation. God gives special attention to the value of life (the importance of protecting human life).

Be fruitful and multiply: This blessing and command, first given to Adam (1:28), God now gives again to Noah. He is the "Adam" of the newly cleansed world in need of repopulation.

There are two changes to the original order of creation:

1. Before the flood, humans ruled over the animals (1:28). After the flood, animals would fear humans. This uses language often connected with military victory (see Exodus 23:27–31, Deuteronomy 11:25; 31:8).

2. This fear is connected to a change in human diet. Humans were now allowed to eat animal meat, in addition to grains, fruits, and vegetables (Genesis 1:29).

God gives an important restriction. Blood represents life (it stands for life), so it had to be drained from an animal before its meat could be eaten (see Leviticus 3:17; 7:26–27; 17:10–14; Deuteronomy 12:16, 23).

The Law of Moses also forbade eating animals that died naturally, because their blood had not been drained (Deuteronomy 14:21). God provided animal blood to atone for human sin (Leviticus 17:11; Hebrews 9:22).

Violence, including murder, was a major factor in bringing about God’s judgment of the flood (4:8; 6:11, 13). At this new beginning for human beings, God affirmed the value of human life (that human life is sacred) and established justice for those who take a human life (see also Psalm 9:12; “Retribution” Theme Note).

The function of law is to restrain human wickedness and preserve moral order. This law was further developed in the law of Moses (Exodus 21:12–14; Leviticus 24:17–22; Numbers 35:16–34; Deuteronomy 17:6–7; 19:15).

for in His own image God has made mankind: God made human beings in his own image. That is why this passage gives a theological reason for the death penalty in the Old Testament. Human beings have a unique place in creation because they bear God’s image (1:26–28). If someone murders another person, that person destroys a life that reflects God in a special way. Because of that, the murderer must receive the highest penalty. See also Exodus 21:23–25.

This does not mean people should take revenge for themselves (Romans 12:17–19). Instead, God has given governing authorities the duty to carry out justice (Romans 13:1–7).

be fruitful and multiply; spread out (literally swarm and fill): In contrast to those who would destroy human life (9:5–6), God wants human life to grow and flourish.

In God's second speech after the great flood, he promises to protect and preserve creation.

God had promised this covenant before great flood (6:18). It includes not only people, but also the earth and all animals.

This promise does not prohibit worldwide judgment, but it restricts the means by which God will do it (see 2 Peter 3:4–13).

In the Bible, covenants are frequently confirmed by some sort of sign (for example, 17:11; Exodus 31:13, 17; Luke 22:20).

• God brought great judgment through the rainstorm (a very large and destructive storm). Now he gives the rainbow as a sign of peace for the whole earth (see 9:17). The rainbow appears after the rainstorm and is connected to it, but it now shows that God will not destroy the earth in this way again.

• The same Hebrew word can mean both “rainbow” and “bow” (a weapon used in war). In some places, God is described as a warrior who shoots arrows to bring judgment (see Deuteronomy 32:42; Psalms 7:12; 18:13–14; Habakkuk 3:9–11). Because of this, some interpreters think the picture in Genesis 9:13–17 shows God hanging up his bow. This means he is putting aside his weapon of judgment and choosing peace instead.

Ham was the father of Canaan: See also 9:20–27; 10:6–20. The text repeats this idea to show a connection between Canaan and Ham. It explains that the people of Canaan came from Ham’s family line.

This connection also points back to Ham’s shameful act (a serious dishonor) in 9:20–27. Because of this, the identity of the Canaanites is closely tied to that event.

The people of Egypt (where Israel lived as slaves) and the people of Canaan (the land Israel later entered) both came from Ham’s descendants (10:6; see Leviticus 18:3, 24–26; Psalms 105:23, 27; 106:22).

Later stories in Genesis describe moral failure (wrong behavior) in both places. Egypt is shown this way (Genesis 12:10–20) and Canaan (34:1–31; 38:1–30; see 9:20–27 and 10:6–20).

The story of Noah begins with him walking in righteousness and obeying the Lord (6:9). It ends with him drunk and naked in his tent, cursing Canaan. Even after the great flood, people still showed sinful behaviors that led to the flood.

The text emphasizes the cursed origin of the Canaanites, a corrupt and idol-worshiping group. Israel would later remove them from the promised land (see also 15:16 and study note; Leviticus 18:3; 20:23).

wine … became drunk: Wine is a gift from God (Deuteronomy 14:26; Psalm 104:15; Isaiah 55:1; see Luke 22:14–20; John 2:1–11). Scripture clearly teaches that drinking too much alcohol is a dangerous sin (Proverbs 23:20–21, 29–35; 1 Corinthians 6:10).

• the father of Canaan: See study note on 9:18.

• Ham’s behavior was shameful. He looked at his father’s nakedness and did not cover him. Instead, he told his brothers and took away his father’s honor (see Exodus 21:15, 17; Lamentations 4:21; Habakkuk 2:15).

  An ancient Near Eastern story says that a son is expected to come to his father’s aid when he is drunk (Tale of Aqhat; compare Isaiah 51:17–18). Ham did not do his duty to his family. Because of this, Noah blessed Shem and Japheth but cursed Ham (Genesis 9:24–27).

Cursed be Canaan!: Noah understood that Ham’s actions showed the character of his descendants through Canaan.

Noah refers to God as the LORD, who made a covenant with Israel. Shem became the ancestor of the people of Israel (see 10:21–32).

may he dwell in the tents of Shem: Japheth’s descendants would live among Shem’s descendants and share Shem’s prosperity (compare Romans 11:17–18).