mh_parser/vol_split/1 - Genesis/Chapter 9.xml

<div2 id="Gen.x" n="x" next="Gen.xi" prev="Gen.ix" progress="8.57%" title="Chapter IX">
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<h2 id="Gen.x-p0.1">G E N E S I S</h2>
<h3 id="Gen.x-p0.2">CHAP. IX.</h3>
<p class="intro" id="Gen.x-p1">Both the world and the church were now again
reduced to a family, the family of Noah, of the affairs of which
this chapter gives us an account, of which we are the more
concerned to take cognizance because from this family we are all
descendants. Here is, I. The covenant of providence settled with
Noah and his sons, <scripRef id="Gen.x-p1.1" osisRef="Bible:Gen.9.1-Gen.9.11" parsed="|Gen|9|1|9|11" passage="Ge 9:1-11">ver.
1-11</scripRef>. In this covenant, 1. God promises them to take
care of their lives, so that, (1.) They should replenish the earth,
<scripRef id="Gen.x-p1.2" osisRef="Bible:Gen.9.1 Bible:Gen.9.7" parsed="|Gen|9|1|0|0;|Gen|9|7|0|0" passage="Ge 9:1,7">ver. 1, 7</scripRef>. (2.) They should
be safe from the insults of the brute-creatures, which should stand
in awe of them, <scripRef id="Gen.x-p1.3" osisRef="Bible:Gen.9.2" parsed="|Gen|9|2|0|0" passage="Ge 9:2">ver. 2</scripRef>. (3.)
They should be allowed to eat flesh for the support of their lives;
only they must not eat blood, <scripRef id="Gen.x-p1.4" osisRef="Bible:Gen.9.3-Gen.9.4" parsed="|Gen|9|3|9|4" passage="Ge 9:3,4">ver. 3,
4</scripRef>. (4.) The world should never be drowned again,
<scripRef id="Gen.x-p1.5" osisRef="Bible:Gen.9.8-Gen.9.11" parsed="|Gen|9|8|9|11" passage="Ge 9:8-11">ver. 8-11</scripRef>. 2. God requires
of them to take care of one another's lives, and of their own,
<scripRef id="Gen.x-p1.6" osisRef="Bible:Gen.9.5-Gen.9.6" parsed="|Gen|9|5|9|6" passage="Ge 9:5,6">ver. 5, 6</scripRef>. II. The seal of
that covenant, namely, the rainbow, <scripRef id="Gen.x-p1.7" osisRef="Bible:Gen.9.12-Gen.9.17" parsed="|Gen|9|12|9|17" passage="Ge 9:12-17">ver. 12-17</scripRef>. III. A particular passage of
story concerning Noah and his sons, which occasioned some
prophecies that related to after-times, 1. Noah's sin and shame,
<scripRef id="Gen.x-p1.8" osisRef="Bible:Gen.9.20-Gen.9.21" parsed="|Gen|9|20|9|21" passage="Ge 9:20,21">ver. 20, 21</scripRef>. 2. Ham's
impudence and impiety, <scripRef id="Gen.x-p1.9" osisRef="Bible:Gen.9.22" parsed="|Gen|9|22|0|0" passage="Ge 9:22">ver.
22</scripRef>. 3. The pious modesty of Shem and Japheth,

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<scripRef id="Gen.x-p1.10" osisRef="Bible:Gen.9.23" parsed="|Gen|9|23|0|0" passage="Ge 9:23">ver. 23</scripRef>. 4.
The curse of Canaan, and the blessing of Shem and Japheth,
<scripRef id="Gen.x-p1.11" osisRef="Bible:Gen.9.21-Gen.9.27" parsed="|Gen|9|21|9|27" passage="Ge 9:21-27">ver. 21-27</scripRef>. IV. The age
and death of Noah, <scripRef id="Gen.x-p1.12" osisRef="Bible:Gen.9.28-Gen.9.29" parsed="|Gen|9|28|9|29" passage="Ge 9:28,29">ver. 28,
29</scripRef>.</p>
<scripCom id="Gen.x-p1.13" osisRef="Bible:Gen.9" parsed="|Gen|9|0|0|0" passage="Ge 9" type="Commentary"/>
<scripCom id="Gen.x-p1.14" osisRef="Bible:Gen.9.1-Gen.9.7" parsed="|Gen|9|1|9|7" passage="Ge 9:1-7" type="Commentary"/><div class="Commentary" id="Bible:Gen.9.1-Gen.9.7">
<h4 id="Gen.x-p1.15">Blessing of Noah and His
Sons. (<span class="smallcaps" id="Gen.x-p1.16">b. c.</span> 2348.)</h4>
<p class="passage" id="Gen.x-p2">1 And God blessed Noah and his sons, and said
unto them, Be fruitful, and multiply, and replenish the earth.
  2 And the fear of you and the dread of you shall be upon
every beast of the earth, and upon every fowl of the air, upon all
that moveth <i>upon</i> the earth, and upon all the fishes of the
sea; into your hand are they delivered.   3 Every moving thing
that liveth shall be meat for you; even as the green herb have I
given you all things.   4 But flesh with the life thereof,
<i>which is</i> the blood thereof, shall ye not eat.   5 And
surely your blood of your lives will I require; at the hand of
every beast will I require it, and at the hand of man; at the hand
of every man's brother will I require the life of man.   6
Whoso sheddeth man's blood, by man shall his blood be shed: for in
the image of God made he man.   7 And you, be ye fruitful, and
multiply; bring forth abundantly in the earth, and multiply
therein.</p>
<p class="indent" id="Gen.x-p3">We read, in the close of the foregoing
chapter, the very kind things which God said in his heart,
concerning the remnant of mankind which was now left to be the seed
of a new world. Now here we have these kind things <i>spoken to
them.</i> In general, <i>God blessed Noah and his sons</i>
(<scripRef id="Gen.x-p3.1" osisRef="Bible:Gen.9.1" parsed="|Gen|9|1|0|0" passage="Ge 9:1"><i>v.</i> 1</scripRef>), that is, he
assured them of his good-will to them and his gracious intentions
concerning them. This follows from what he said in his heart. Note,
All God's promises of good flow from his purposes of love and the
counsels of his own will. See <scripRef id="Gen.x-p3.2" osisRef="Bible:Eph.1.11 Bible:Eph.3.11" parsed="|Eph|1|11|0|0;|Eph|3|11|0|0" passage="Eph 1:11,3:11">Eph. i. 11; iii. 11</scripRef>. and compare
<scripRef id="Gen.x-p3.3" osisRef="Bible:Jer.29.11" parsed="|Jer|29|11|0|0" passage="Jer 29:11">Jer. xxix. 11</scripRef>. <i>I know
the thoughts that I think towards you.</i> We read (<scripRef id="Gen.x-p3.4" osisRef="Bible:Gen.8.20" parsed="|Gen|8|20|0|0" passage="Ge 8:20"><i>ch.</i> viii. 20</scripRef>) how <i>Noah
blessed God,</i> by his altar and sacrifice. Now here we find God
blessing Noah. Note, God will graciously bless (that is, do well
for) those who sincerely bless (that is, speak well of) him. Those
that are truly thankful for the mercies they have received take the
readiest way to have them confirmed and continued to them.</p>
<p class="indent" id="Gen.x-p4">Now here we have the <i>Magna Charta—the
great charter</i> of this new kingdom of nature which was now to be
erected, and incorporated, the former charter having been forfeited
and seized.</p>
<p class="indent" id="Gen.x-p5">I. The grants of this charter are kind and
gracious to men. Here is,</p>
<p class="indent" id="Gen.x-p6">1. A grant of lands of vast extent, and a
promise of a great increase of men to occupy and enjoy them. The
first blessing is here renewed: <i>Be fruitful, and multiply, and
replenish the earth</i> (<scripRef id="Gen.x-p6.1" osisRef="Bible:Gen.9.1" parsed="|Gen|9|1|0|0" passage="Ge 9:1"><i>v.</i>
1</scripRef>), and repeated (<scripRef id="Gen.x-p6.2" osisRef="Bible:Gen.9.7" parsed="|Gen|9|7|0|0" passage="Ge 9:7"><i>v.</i>
7</scripRef>), for the race of mankind was, as it were, to begin
again. Now, (1.) God sets the whole earth before them, tells them
it is all their own, <i>while it remains,</i> to them and their
heirs. Note, The earth God has given to the children of men, for a
possession and habitation, <scripRef id="Gen.x-p6.3" osisRef="Bible:Ps.115.16" parsed="|Ps|115|16|0|0" passage="Ps 115:16">Ps. cxv.
16</scripRef>. Though it is not a paradise, but a wilderness
rather; yet it is better than we deserve. Blessed be God, it is not
hell. (2.) He gives them a blessing, by the force and virtue of
which mankind should be both multiplied and perpetuated upon earth,
so that in a little time all the habitable parts of the earth
should be more or less inhabited; and, though one generation should
pass away, yet another generation should come, while the world
stands, so that the stream of the human race should be supplied
with a constant succession, and run parallel with the current of
time, till both should be delivered up together into the ocean of
eternity. Though death should still reign, and the Lord would still
be known by his judgments, yet the earth should never again be
dispeopled as now it was, but still replenished, <scripRef id="Gen.x-p6.4" osisRef="Bible:Acts.17.24-Acts.17.26" parsed="|Acts|17|24|17|26" passage="Ac 17:24-26">Acts xvii. 24-26</scripRef>.</p>
<p class="indent" id="Gen.x-p7">2. A grant of power over the inferior
creatures, <scripRef id="Gen.x-p7.1" osisRef="Bible:Gen.9.2" parsed="|Gen|9|2|0|0" passage="Ge 9:2"><i>v.</i> 2</scripRef>. He
grants, (1.) A title to them: <i>Into your hands they are
delivered,</i> for your use and benefit. (2.) A dominion over them,
without which the title would avail little: <i>The fear of you and
the dread of you shall be upon every beast.</i> This revives a
former grant (<scripRef id="Gen.x-p7.2" osisRef="Bible:Gen.1.28" parsed="|Gen|1|28|0|0" passage="Ge 1:28"><i>ch.</i> i.
28</scripRef>), only with this difference, that man in innocence
ruled by love, fallen man rules by fear. Now this grant remains in
force, and thus far we have still the benefit of it, [1.] That
those creatures which are any way useful to us are reclaimed, and
we use them either for service or food, or both, as they are
capable. The horse and ox patiently submit to the bridle and yoke,
and the sheep is dumb both before the shearer and before the
butcher; for the fear and dread of man are upon them. [2.] Those
creatures that are any way hurtful to us are restrained, so that,
though now and then man may be hurt by some of them, they do not
combine together to rise up in rebellion against man, else God
could by these destroy the world as effectually as he did by a
deluge; it is one of God's sore judgments, <scripRef id="Gen.x-p7.3" osisRef="Bible:Ezek.14.21" parsed="|Ezek|14|21|0|0" passage="Eze 14:21">Ezek. xiv. 21</scripRef>. What is it that keeps wolves
out of our towns, and lions out of our streets, and confines them
to the wilderness, but this fear and dread? Nay, some have been
tamed, <scripRef id="Gen.x-p7.4" osisRef="Bible:Jas.9.7" parsed="|Jas|9|7|0|0" passage="Jam 9:7">Jas. iii. 7</scripRef>.</p>
<p class="indent" id="Gen.x-p8">3. A grant of maintenance and subsistence:
<i>Every moving thing that liveth shall be meat for you,</i>
<scripRef id="Gen.x-p8.1" osisRef="Bible:Gen.9.3" parsed="|Gen|9|3|0|0" passage="Ge 9:3"><i>v.</i> 3</scripRef>. Hitherto, most
think, man had been confined to feed only upon the products of the
earth, fruits, herbs, and roots, and all sorts of corn and milk; so
was the first grant, <scripRef id="Gen.x-p8.2" osisRef="Bible:Gen.1.29" parsed="|Gen|1|29|0|0" passage="Ge 1:29"><i>ch.</i> i.
29</scripRef>. But the flood having perhaps washed away much of the
virtue of the earth, and so rendered its fruits less

<pb id="Gen.x-Page_70" n="70"/>

pleasing and less nourishing, God now enlarged the
grant, and allowed man to eat flesh, which perhaps man himself
never thought of, till now that God directed him to it, nor had any
more desire to than a sheep has to suck blood like a wolf. But now
man is allowed to feed upon flesh, as freely and safely as upon the
green herb. Now here see, (1.) That God is a good master, and
provides, not only that we may live, but that we may live
comfortably, in his service; not for necessity only, but for
delight. (2.) That every <i>creature of God is good,</i> and
nothing to be refused, <scripRef id="Gen.x-p8.3" osisRef="Bible:1Tim.4.4" parsed="|1Tim|4|4|0|0" passage="1Ti 4:4">1 Tim. iv.
4</scripRef>. Afterwards some meats that were proper enough for
food were prohibited by the ceremonial law; but from the beginning,
it seems, it was not so, and therefore is not so under the
gospel.</p>
<p class="indent" id="Gen.x-p9">II. The precepts and provisos of this
character are no less kind and gracious, and instances of God's
good-will to man. The Jewish doctors speak so often of the seven
precepts of Noah, or of the sons of Noah, which they say were to be
observed by all nations, that it may not be amiss to set them down.
The first against the worship of idols. The second against
blasphemy, and requiring to bless the name of God. The third
against murder. The fourth against incest and all uncleanness. The
fifth against theft and rapine. The sixth requiring the
administration of justice. The seventh against eating of flesh with
the life. These the Jews required the observance of from the
<i>proselytes of the gate.</i> But the precepts here given all
concern the life of man.</p>
<p class="indent" id="Gen.x-p10">1. Man must not prejudice his own life by
eating that food which is unwholesome and prejudicial to his health
(<scripRef id="Gen.x-p10.1" osisRef="Bible:Gen.9.4" parsed="|Gen|9|4|0|0" passage="Ge 9:4"><i>v.</i> 4</scripRef>): "<i>Flesh with
the life thereof, which is the blood thereof</i> (that is, raw
flesh), shall you not eat, as the beasts of prey do." It was
necessary to add this limitation to the grant of liberty to eat
flesh, lest, instead of nourishing their bodies by it, they should
destroy them. God would hereby show, (1.) That though they were
lords of the creatures, yet they were subjects to the Creator, and
under the restraints of his law. (2.) That they must not be greedy
and hasty in taking their food, but stay the preparing of it; not
like Saul's soldiers (<scripRef id="Gen.x-p10.2" osisRef="Bible:1Sam.14.32" parsed="|1Sam|14|32|0|0" passage="1Sa 14:32">1 Sam. xiv.
32</scripRef>), nor <i>riotous eaters of flesh,</i> <scripRef id="Gen.x-p10.3" osisRef="Bible:Prov.23.20" parsed="|Prov|23|20|0|0" passage="Pr 23:20">Prov. xxiii. 20</scripRef>. (3.) That they must
not be barbarous and cruel to the inferior creatures. They must be
lords, but not tyrants; they might kill them for their profit, but
not torment them for their pleasure, nor tear away the member of a
creature while it was yet alive, and eat that. (4.) That during the
continuance of the law of sacrifices, in which the blood made
<i>atonement for the soul</i> (<scripRef id="Gen.x-p10.4" osisRef="Bible:Lev.17.11" parsed="|Lev|17|11|0|0" passage="Le 17:11">Lev.
xvii. 11</scripRef>), signifying that the life of the sacrifice was
accepted for the life of the sinner, blood must not be looked upon
as a common thing, but must be <i>poured out before the Lord</i>
(<scripRef id="Gen.x-p10.5" osisRef="Bible:2Sam.23.16" parsed="|2Sam|23|16|0|0" passage="2Sa 23:16">2 Sam. xxiii. 16</scripRef>), either
upon his altar or upon his earth. But, now that the great and true
sacrifice has been offered, the obligation of the law ceases with
the reason of it.</p>
<p class="indent" id="Gen.x-p11">2. Man must not take away his own life:
<i>Your blood of your lives will I require,</i> <scripRef id="Gen.x-p11.1" osisRef="Bible:Gen.9.5" parsed="|Gen|9|5|0|0" passage="Ge 9:5"><i>v.</i> 5</scripRef>. Our lives are not so our own as
that we may quit them at our own pleasure, but they are God's and
we must resign them at his pleasure; if we in any way hasten our
own deaths, we are accountable to God for it.</p>
<p class="indent" id="Gen.x-p12">3. The beasts must not be suffered to hurt
the life of man: <i>At the hand of every beast will I require
it.</i> To show how tender God was of the life of man, though he
had lately made such destruction of lives, he will have the beast
put to death that kills a man. This was confirmed by the law of
Moses (<scripRef id="Gen.x-p12.1" osisRef="Bible:Exod.21.28" parsed="|Exod|21|28|0|0" passage="Ex 21:28">Exod. xxi. 28</scripRef>), and
I think it would not be unsafe to observe it still. Thus God showed
his hatred of the sin of murder, that men might hate it the more,
and not only punish, but prevent it. And see <scripRef id="Gen.x-p12.2" osisRef="Bible:Job.5.23" parsed="|Job|5|23|0|0" passage="Job 5:23">Job v. 23</scripRef>.</p>
<p class="indent" id="Gen.x-p13">4. Wilful murderers must be put to death.
This is the sin which is here designed to be restrained by the
terror of punishment (1.) God will punish murderers: <i>At the hand
of every man's brother will I require the life of man,</i> that is,
"I will avenge the blood of the murdered upon the murderer."
<scripRef id="Gen.x-p13.1" osisRef="Bible:2Chr.24.22" parsed="|2Chr|24|22|0|0" passage="2Ch 24:22">2 Chron. xxiv. 22</scripRef>. When
God requires the life of a man at the hand of him that took it away
unjustly, the murderer cannot render that, and therefore must
render his own in lieu of it, which is the only way left of making
restitution. Note, The righteous God will certainly make
inquisition for blood, though men cannot or do not. One time or
other, in this world or in the next, he will both discover
concealed murders, which are hidden from man's eye, and punish
avowed and justified murders, which are too great for man's hand.
(2.) The magistrate must punish murderers (<scripRef id="Gen.x-p13.2" osisRef="Bible:Gen.9.6" parsed="|Gen|9|6|0|0" passage="Ge 9:6"><i>v.</i> 6</scripRef>): <i>Whoso sheddeth man's
blood,</i> whether upon a sudden provocation or having premeditated
it (for rash anger is heart-murder as well as malice prepense,
<scripRef id="Gen.x-p13.3" osisRef="Bible:Matt.5.21-Matt.5.22" parsed="|Matt|5|21|5|22" passage="Mt 5:21,22">Matt. v. 21, 22</scripRef>), <i>by
man shall his blood be shed,</i> that is, by the magistrate, or
whoever is appointed or allowed to be the avenger of blood. There
are those who are ministers of God for this purpose, to be a
protection to the innocent, by being a terror to the malicious and
evildoers, and they must not <i>bear the sword in vain,</i>
<scripRef id="Gen.x-p13.4" osisRef="Bible:Rom.13.4" parsed="|Rom|13|4|0|0" passage="Ro 13:4">Rom. xiii. 4</scripRef>. Before the
flood, as it should seem by the story of Cain, God took the
punishment of murder into his own hands; but now he committed this
judgment to men, to masters of families at first, and afterwards to
the heads of countries, who ought to be faithful to the trust
reposed in them. Note, Wilful murder ought always to be punished
with death. It is a sin <i>which the Lord would not pardon</i> in a
prince (<scripRef id="Gen.x-p13.5" osisRef="Bible:2Kgs.24.3-2Kgs.24.4" parsed="|2Kgs|24|3|24|4" passage="2Ki 24:3,4">2 Kings xxiv. 3,
4</scripRef>), and which therefore a prince should not pardon in a
subject. To this law there is a reason annexed: <i>For in the image
of God made he man</i> at first. Man is a creature dear to his
Creator, and therefore

<pb id="Gen.x-Page_71" n="71"/>

ought to be so to us.
God put honour upon him, let not us then put contempt upon him.
Such remains of God's image are still even upon fallen man as that
he who unjustly kills a man defaces the image of God and does
dishonour to him. When God allowed men to kill their beasts, yet he
forbade them to kill their slaves; for these are of a much more
noble and excellent nature, not only God's creatures, but his
image, <scripRef id="Gen.x-p13.6" osisRef="Bible:Jas.3.9" parsed="|Jas|3|9|0|0" passage="Jam 3:9">Jam. iii. 9</scripRef>. All men
have something of the image of God upon them; but magistrates have,
besides, the image of his power, and the saints the image of his
holiness, and therefore those who shed the blood of princes or
saints incur a double guilt.</p>
</div><scripCom id="Gen.x-p13.7" osisRef="Bible:Gen.9.8-Gen.9.11" parsed="|Gen|9|8|9|11" passage="Ge 9:8-11" type="Commentary"/><div class="Commentary" id="Bible:Gen.9.8-Gen.9.11">
<h4 id="Gen.x-p13.8">God's Covenant with Noah. (<span class="smallcaps" id="Gen.x-p13.9">b. c.</span> 2347.)</h4>
<p class="passage" id="Gen.x-p14">8 And God spake unto Noah, and to his sons with
him, saying,   9 And I, behold, I establish my covenant with
you, and with your seed after you;   10 And with every living
creature that <i>is</i> with you, of the fowl, of the cattle, and
of every beast of the earth with you; from all that go out of the
ark, to every beast of the earth.   11 And I will establish my
covenant with you; neither shall all flesh be cut off any more by
the waters of a flood; neither shall there any more be a flood to
destroy the earth.</p>
<p class="indent" id="Gen.x-p15">Here is, I. The general establishment of
God's covenant with this new world, and the extent of that
covenant, <scripRef id="Gen.x-p15.1" osisRef="Bible:Gen.9.9-Gen.9.10" parsed="|Gen|9|9|9|10" passage="Ge 9:9,10"><i>v.</i> 9, 10</scripRef>.
Here observe, 1. That God is graciously pleased to deal with man in
the way of a covenant, wherein God greatly magnifies his
condescending favour, and greatly encourages man's duty and
obedience, as a reasonable and gainful service. 2. That all God's
covenants with man are of his own making: <i>I, behold, I.</i> It
is thus expressed both to raise our admiration—"Behold, and
wonder, that though God be high yet he has this respect to man,"
and to confirm our assurances of the validity of the
covenant—"Behold and see, I make it; I that am faithful and able
to make it good." 3. That God's covenants are established more
firmly than the pillars of heaven or the foundations of the earth,
and cannot be disannulled. 4. That God's covenants are made with
the covenanters and with their seed; the promise is to them and
their children. 5. That those may be taken into covenant with God,
and receive the benefits of it, who yet are not capable of
restipulating, or giving their own consent. For this covenant is
made with <i>every living creature, every beast of the
earth.</i></p>
<p class="indent" id="Gen.x-p16">II. The particular intention of this
covenant. It was designed to secure the world from another deluge:
<i>There shall not any more be a flood.</i> God had drowned the
world once, and still it was as filthy and provoking as ever, and
God foresaw the wickedness of it, and yet promised he would never
drown it any more; for he deals not with us according to our sins.
It is owing to God's goodness and faithfulness, not to any
reformation of the world, that it has not often been deluged and
that it is not deluged now. As the old world was ruined to be a
monument of justice, so this world remains to this day, a monument
of mercy, according to the oath of God, that the waters of Noah
should no more return to cover the earth, <scripRef id="Gen.x-p16.1" osisRef="Bible:Isa.54.9" parsed="|Isa|54|9|0|0" passage="Isa 54:9">Isa. liv. 9</scripRef>. This promise of God keeps the
sea and clouds in their decreed place, and <i>sets them gates and
bars; hitherto they shall come,</i> <scripRef id="Gen.x-p16.2" osisRef="Bible:Job.38.10-Job.38.11" parsed="|Job|38|10|38|11" passage="Job 38:10,11">Job xxxviii. 10, 11</scripRef>. If the sea should
flow but for a few days, as it does twice every day for a few
hours, what desolation would it make! And how destructive would the
clouds be, if such showers as we have sometimes seen were continued
long! But God, by flowing seas and sweeping rains, shows what he
could do in wrath; and yet, by preserving the earth from being
deluged between both, shows what he can do in mercy and will do in
truth. Let us give him the glory of his mercy in promising and of
his truth in performing. This promise does not hinder, 1. But that
God may bring other wasting judgments upon mankind; for, though he
has here bound himself not to use this arrow any more, yet he has
other arrows in his quiver. 2. Nor but that he may destroy
particular places and countries by the inundations of the sea or
rivers. 3. Nor will the destruction of the world at the last day by
fire be any breach of his promise. Sin which drowned the old world
will burn this.</p>
</div><scripCom id="Gen.x-p16.3" osisRef="Bible:Gen.9.12-Gen.9.17" parsed="|Gen|9|12|9|17" passage="Ge 9:12-17" type="Commentary"/><div class="Commentary" id="Bible:Gen.9.12-Gen.9.17">
<p class="passage" id="Gen.x-p17">12 And God said, This <i>is</i> the token of the
covenant which I make between me and you and every living creature
that <i>is</i> with you, for perpetual generations:   13 I do
set my bow in the cloud, and it shall be for a token of a covenant
between me and the earth.   14 And it shall come to pass, when
I bring a cloud over the earth, that the bow shall be seen in the
cloud:   15 And I will remember my covenant, which <i>is</i>
between me and you and every living creature of all flesh; and the
waters shall no more become a flood to destroy all flesh.   16
And the bow shall be in the cloud; and I will look upon it, that I
may remember the everlasting covenant between God and every living
creature of all flesh that <i>is</i> upon the earth.   17 And
God said unto Noah, This <i>is</i> the token of the covenant, which
I have established

<pb id="Gen.x-Page_72" n="72"/>

between me and all flesh
that <i>is</i> upon the earth.</p>
<p class="indent" id="Gen.x-p18">Articles of agreement among men are usually
sealed, that the covenants may be the more solemn, and the
performances of the covenants the more sure, to mutual
satisfaction. God therefore, being <i>willing more abundantly to
show to the heirs of promise the immutability of his councils,</i>
has confirmed his covenant by a seal (<scripRef id="Gen.x-p18.1" osisRef="Bible:Heb.6.17" parsed="|Heb|6|17|0|0" passage="Heb 6:17">Heb. vi. 17</scripRef>), which makes the foundations we
build on stand sure, <scripRef id="Gen.x-p18.2" osisRef="Bible:2Tim.2.19" parsed="|2Tim|2|19|0|0" passage="2Ti 2:19">2 Tim. ii.
19</scripRef>. The seal of this covenant of nature was natural
enough; it was the <i>rainbow,</i> which, it is likely, was seen in
the clouds before, when second causes concurred, but was never a
seal of the covenant till now that it was made so by a divine
institution. Now, concerning this seal of the covenant, observe, 1.
This seal is affixed with repeated assurances of the truth of that
promise of which it was designed to be the ratification: <i>I do
set my bow in the cloud</i> (<scripRef id="Gen.x-p18.3" osisRef="Bible:Gen.9.13" parsed="|Gen|9|13|0|0" passage="Ge 9:13"><i>v.</i>
13</scripRef>); it <i>shall be seen in the cloud</i> (<scripRef id="Gen.x-p18.4" osisRef="Bible:Gen.9.14" parsed="|Gen|9|14|0|0" passage="Ge 9:14"><i>v.</i> 14</scripRef>), that the eye may affect
the heart and confirm the faith; and it shall be <i>the token of
the covenant</i> (<scripRef id="Gen.x-p18.5" osisRef="Bible:Gen.9.12-Gen.9.13" parsed="|Gen|9|12|9|13" passage="Ge 9:12,13"><i>v.</i> 12,
13</scripRef>), <i>and I will remember my covenant, that the waters
shall no more become a flood,</i> <scripRef id="Gen.x-p18.6" osisRef="Bible:Gen.9.15" parsed="|Gen|9|15|0|0" passage="Ge 9:15"><i>v.</i> 15</scripRef>. Nay, as if the Eternal Mind
needed a memorandum, <i>I will look upon it, that I may remember
the everlasting covenant,</i> <scripRef id="Gen.x-p18.7" osisRef="Bible:Gen.9.16" parsed="|Gen|9|16|0|0" passage="Ge 9:16"><i>v.</i>
16</scripRef>. Thus here is line upon line, that we might have sure
and strong consolation who have laid hold of this hope. 2. The
rainbow appears when the clouds are most disposed to wet, and
returns after the rain; when we have most reason to fear the rain
prevailing, then God shows this seal of the promise that it shall
not prevail. Thus God obviates our fears with such encouragements
as are both suitable and seasonable. 3. The thicker the cloud the
brighter the bow in the cloud. Thus, as threatening afflictions
abound, encouraging consolations much more abound, <scripRef id="Gen.x-p18.8" osisRef="Bible:2Cor.1.5" parsed="|2Cor|1|5|0|0" passage="2Co 1:5">2 Cor. i. 5</scripRef>. 4. The rainbow appears
when one part of the sky is clear, which intimates mercy remembered
in the midst of wrath; and the clouds are hemmed as it were with
the rainbow, that they may not overspread the heavens, for the bow
is coloured rain or the edges of a cloud gilded. 5. The rainbow is
the reflection of the beams of the sun, which intimates that all
the glory and significancy of the seals of the covenant are derived
from Christ the Sun of righteousness, who is also described with a
<i>rainbow about his throne</i> (<scripRef id="Gen.x-p18.9" osisRef="Bible:Rev.4.3" parsed="|Rev|4|3|0|0" passage="Re 4:3">Rev.
iv. 3</scripRef>), and a <i>rainbow upon his head</i> (<scripRef id="Gen.x-p18.10" osisRef="Bible:Rev.10.1" parsed="|Rev|10|1|0|0" passage="Re 10:1">Rev. x. 1</scripRef>), which intimates, not only
his majesty, but his mediatorship. 6. The rainbow has fiery colours
in it, to signify that though God will not again drown the world,
yet, when the mystery of God shall be finished, the world shall be
consumed by fire. 7. A bow bespeaks terror, but this bow has
neither string nor arrow, as the bow ordained against the
persecutors has (<scripRef id="Gen.x-p18.11" osisRef="Bible:Ps.7.12-Ps.7.13" parsed="|Ps|7|12|7|13" passage="Ps 7:12,13">Ps. vii. 12,
13</scripRef>), and a bow alone will do little execution. It is a
bow, but it is directed upwards, not towards the earth; for the
seals of the covenant were intended to comfort, not to terrify. 8.
As God looks upon the bow, that he may remember the covenant, so
should we, that we also may be ever mindful of the covenant, with
faith and thankfulness.</p>
</div><scripCom id="Gen.x-p18.12" osisRef="Bible:Gen.9.18-Gen.9.23" parsed="|Gen|9|18|9|23" passage="Ge 9:18-23" type="Commentary"/><div class="Commentary" id="Bible:Gen.9.18-Gen.9.23">
<h4 id="Gen.x-p18.13">Sin of Ham. (<span class="smallcaps" id="Gen.x-p18.14">b. c.</span> 2347.)</h4>
<p class="passage" id="Gen.x-p19">18 And the sons of Noah, that went forth of the
ark, were Shem, and Ham, and Japheth: and Ham <i>is</i> the father
of Canaan.   19 These <i>are</i> the three sons of Noah: and
of them was the whole earth overspread.   20 And Noah began
<i>to be</i> a husbandman, and he planted a vineyard:   21 And
he drank of the wine, and was drunken; and he was uncovered within
his tent.   22 And Ham, the father of Canaan, saw the
nakedness of his father, and told his two brethren without.  
23 And Shem and Japheth took a garment, and laid <i>it</i> upon
both their shoulders, and went backward, and covered the nakedness
of their father; and their faces <i>were</i> backward, and they saw
not their father's nakedness.</p>
<p class="indent" id="Gen.x-p20">Here is, I. Noah's family and employment.
The names of his sons are again mentioned (<scripRef id="Gen.x-p20.1" osisRef="Bible:Gen.9.18-Gen.9.19" parsed="|Gen|9|18|9|19" passage="Ge 9:18,19"><i>v.</i> 18, 19</scripRef>) as those from whom the
whole earth was overspread, by which it appears that Noah, after
the flood, had no more children: all the world came from these
three. Note, God, when he pleases, can make <i>a little one to
become a thousand,</i> and greatly increase the latter end of those
whose beginning was small. Such are the power and efficacy of a
divine blessing. The business Noah applied himself to was that of
<i>a husbandman,</i> Heb. <i>a man of the earth,</i> that is, a man
dealing in the earth, that kept ground in his hand, and occupied
it. We are all naturally men of the earth, made of it, living on
it, and hastening to it: many are sinfully so, addicted to earthly
things. Noah was by his calling led to trade in the fruits of the
earth. He <i>began to be a husbandman,</i> that is, some time after
his departure out of the ark, he returned to his old employment,
from which he had been diverted by the building of the ark first,
and probably afterwards by the building of a house on dry land for
himself and family. For this good while he had been a carpenter,
but now he began again to be a husbandman. Observe, Though Noah was
a great man and a good man, an old man and a rich man, a man
greatly favoured by heaven and honoured on earth, yet he would not
live an idle life, nor think the husbandman's calling

<pb id="Gen.x-Page_73" n="73"/>

below him. Note, Though God by his providence may
take us off from our callings for a time, yet when the occasion is
over we ought with humility and industry to apply ourselves to them
again, and, in the calling wherein we are called, faithfully to
<i>abide with God,</i> <scripRef id="Gen.x-p20.2" osisRef="Bible:1Cor.7.24" parsed="|1Cor|7|24|0|0" passage="1Co 7:24">1 Cor. vii.
24</scripRef>.</p>
<p class="indent" id="Gen.x-p21">II. Noah's sin and shame: <i>He planted a
vineyard;</i> and, when he had gathered his vintage, probably he
appointed a day of mirth and feasting in his family, and had his
sons and their children with him, to rejoice with him in the
increase of his house as well as in the increase of his vineyard;
and we may suppose he prefaced his feast with a sacrifice to the
honour of God. If this was omitted, it was just with God to leave
him to himself, that he who did not begin with God might end with
the beasts; but we charitably hope that it was not: and perhaps he
appointed this feast with a design, at the close of it, to bless
his sons, as <i>Isaac,</i> <scripRef id="Gen.x-p21.1" osisRef="Bible:Gen.27.3-Gen.27.4" parsed="|Gen|27|3|27|4" passage="Ge 27:3,4"><i>ch.</i>
xxvii. 3, 4</scripRef>, <i>That I may eat, and that my soul may
bless thee.</i> At this feast he <i>drank of the wine;</i> for who
planteth a vineyard and <i>eateth not of the fruit of it?</i> But
he drank too liberally, more than his head at this age would bear,
for he was <i>drunk.</i> We have reason to think he was never drunk
before nor after; observe how he came now to be overtaken in this
fault. It was his sin, and a great sin, so much the worse for its
being so soon after a great deliverance; but God left him to
himself, as he did Hezekiah (<scripRef id="Gen.x-p21.2" osisRef="Bible:2Chr.32.31" parsed="|2Chr|32|31|0|0" passage="2Ch 32:31">2 Chron.
xxxii. 31</scripRef>), and has left this miscarriage of his upon
record, to teach us, 1. That the fairest copy that ever mere man
wrote since the fall had its blots and false strokes. It was said
of Noah that he was <i>perfect in his generations</i> (<scripRef id="Gen.x-p21.3" osisRef="Bible:Gen.6.9" parsed="|Gen|6|9|0|0" passage="Ge 6:9"><i>ch.</i> vi. 9</scripRef>), but this shows that
it is meant of sincerity, not a sinless perfection. 2. That
sometimes those who, with watchfulness and resolution, have, by the
grace of God, kept their integrity in the midst of temptation,
have, through security, and carelessness, and neglect of the grace
of God, been surprised into sin, when the hour of temptation has
been over. Noah, who had kept sober in drunken company, is now
drunk in sober company. <i>Let him that thinks he stands take
heed.</i> 3. That we have need to be very careful, when we use
God's good creatures plentifully, lest we use them to excess.
Christ's disciples must take heed lest at any time <i>their hearts
be overcharged,</i> <scripRef id="Gen.x-p21.4" osisRef="Bible:Luke.21.34" parsed="|Luke|21|34|0|0" passage="Lu 21:34">Luke xxi.
34</scripRef>. Now the consequence of Noah's sin was shame. He was
<i>uncovered within his tent,</i> made naked to his shame, as Adam
when he had eaten forbidden fruit. Yet Adam sought concealment;
Noah is so destitute of thought and reason that he seeks no
covering. This was a fruit of the vine that Noah did not think of.
Observe here the great evil of the sin of drunkenness. (1.) It
discovers men. What infirmities they have, they betray when they
are drunk, and what secrets they are entrusted with are then easily
got out of them. Drunken porters keep open gates. (2.) It disgraces
men, and exposes them to contempt. As it shows them, so it shames
them. Men say and do that when drunk which when they are sober they
would blush at the thoughts of, <scripRef id="Gen.x-p21.5" osisRef="Bible:Hab.2.15-Hab.2.16" parsed="|Hab|2|15|2|16" passage="Hab 2:15,16">Hab. ii. 15, 16</scripRef>.</p>
<p class="indent" id="Gen.x-p22">III. Ham's impudence and impiety: He <i>saw
the nakedness of his father, and told his two brethren,</i>
<scripRef id="Gen.x-p22.1" osisRef="Bible:Gen.9.22" parsed="|Gen|9|22|0|0" passage="Ge 9:22"><i>v.</i> 22</scripRef>. To see it
accidentally and involuntarily would not have been a crime; but, 1.
He pleased himself with the sight, <i>as the Edomites looked up on
the day of their brother</i> (<scripRef id="Gen.x-p22.2" osisRef="Bible:Obad.1.12" parsed="|Obad|1|12|0|0" passage="Ob 1:12">Obad.
12</scripRef>), pleased, and insulting. Perhaps Ham had sometimes
been himself drunk, and reproved for it by his good father, whom he
was therefore pleased to see thus overcome. Note, It is common for
those who walk in false ways themselves to rejoice at the false
steps which they sometimes see others make. But charity rejoices
not in iniquity, nor can true penitents that are sorry for their
own sins rejoice in the sins of others. 2. <i>He told his two
brethren without</i> (<i>in the street,</i> as the word is), in a
scornful deriding manner, that his father might seem vile unto
them. It is very wrong, (1.) To make a jest of sin (<scripRef id="Gen.x-p22.3" osisRef="Bible:Prov.14.9" parsed="|Prov|14|9|0|0" passage="Pr 14:9">Prov. xiv. 9</scripRef>), and to be puffed up
with that for which we should rather mourn, <scripRef id="Gen.x-p22.4" osisRef="Bible:1Cor.5.2" parsed="|1Cor|5|2|0|0" passage="1Co 5:2">1 Cor. v. 2</scripRef>. And, (2.) To publish the faults
of any, especially of parents, whom it is our duty to honour. Noah
was not only a good man, but had been a good father to him; and
this was a most base disingenuous requital to him for his
tenderness. Ham is here called the <i>father of Canaan,</i> which
intimates that he who was himself a father should have been more
respectful to him that was his father.</p>
<p class="indent" id="Gen.x-p23">IV. The pious care of Shem and Japheth to
cover their poor father's shame, <scripRef id="Gen.x-p23.1" osisRef="Bible:Gen.5.23" parsed="|Gen|5|23|0|0" passage="Ge 5:23"><i>v.</i> 23</scripRef>. They not only would not see it
themselves, but provided that no one else might see it, herein
setting us an example of charity with reference to other men's sin
and shame; we must not only not say, <i>A confederacy,</i> with
those that proclaim it, but we must be careful to conceal it, or at
least to make the best of it, so doing as we would be done by. 1.
There is a mantle of love to be thrown over the faults of all,
<scripRef id="Gen.x-p23.2" osisRef="Bible:1Pet.4.8" parsed="|1Pet|4|8|0|0" passage="1Pe 4:8">1 Pet. iv. 8</scripRef>. 2. Besides
this, there is a robe of reverence to be thrown over the faults of
parents and other superiors.</p>
</div><scripCom id="Gen.x-p23.3" osisRef="Bible:Gen.9.24-Gen.9.27" parsed="|Gen|9|24|9|27" passage="Ge 9:24-27" type="Commentary"/><div class="Commentary" id="Bible:Gen.9.24-Gen.9.27">
<h4 id="Gen.x-p23.4">Noah's Prophecy. (<span class="smallcaps" id="Gen.x-p23.5">b. c.</span> 2347.)</h4>
<p class="passage" id="Gen.x-p24">24 And Noah awoke from his wine, and knew what
his younger son had done unto him.   25 And he said, Cursed
<i>be</i> Canaan; a servant of servants shall he be unto his
brethren.   26 And he said, Blessed <i>be</i> the <span class="smallcaps" id="Gen.x-p24.1">Lord</span> God of Shem; and Canaan shall be his
servant.   27 God shall enlarge Japheth, and he shall dwell in
the tents of Shem; and Canaan shall be his servant.</p>
<pb id="Gen.x-Page_74" n="74"/>
<p class="indent" id="Gen.x-p25">Here, I. Noah comes to himself: He <i>awoke
from his wine.</i> Sleep cured him, and, we may suppose, so cured
him that he never relapsed into that sin afterwards. Those that
sleep as Noah did should awake as he did, and not as that drunkard
(<scripRef id="Gen.x-p25.1" osisRef="Bible:Prov.23.35" parsed="|Prov|23|35|0|0" passage="Pr 23:35">Prov. xxiii. 35</scripRef>) who says
when he awakes, <i>I will seek it yet again.</i></p>
<p class="indent" id="Gen.x-p26">II. The spirit of prophecy comes upon him,
and, like dying Jacob, he tells his sons what shall befal them,
<scripRef id="Gen.x-p26.1" osisRef="Bible:Gen.49.1" parsed="|Gen|49|1|0|0" passage="Ge 49:1"><i>ch.</i> xlix. 1</scripRef>.</p>
<p class="indent" id="Gen.x-p27">1. He pronounces a curse on Canaan the son
of Ham (<scripRef id="Gen.x-p27.1" osisRef="Bible:Gen.9.25" parsed="|Gen|9|25|0|0" passage="Ge 9:25"><i>v.</i> 25</scripRef>), in
whom Ham is himself cursed, either because this son of his was now
more guilty than the rest, or because the posterity of this son was
afterwards to be rooted out of their land, to make room for Israel.
And Moses here records it for the animating of Israel in the wars
of Canaan; though the Canaanites were a formidable people, yet they
were of old an accursed people, and doomed to ruin. The particular
curse is, <i>A servant of servants</i> (that is, the meanest and
most despicable servant) <i>shall he be,</i> even <i>to his
brethren.</i> Those who by birth were his equals shall by conquest
be his lords. This certainly points at the victories obtained by
Israel over the Canaanites, by which they were all either put to
the sword or put under tribute (<scripRef id="Gen.x-p27.2" osisRef="Bible:Josh.9.23 Bible:Judg.1.28 Bible:Judg.1.30 Bible:Judg.1.33 Bible:Judg.1.35" parsed="|Josh|9|23|0|0;|Judg|1|28|0|0;|Judg|1|30|0|0;|Judg|1|33|0|0;|Judg|1|35|0|0" passage="Jos 9:23,Jdg 1:28,30,33,35">Josh. ix. 23; Judg. i. 28, 30, 33,
35</scripRef>), which happened not till about 800 years after this.
Note, (1.) God often visits the iniquity of the fathers upon the
children, especially when the children inherit the fathers' wicked
dispositions, and imitate the fathers' wicked practices, and do
nothing to cut off the entail of the curse. (2.) Disgrace is justly
put upon those that put disgrace upon others, especially that
dishonour and grieve their own parents. An undutiful child that
mocks at his parents is <i>no more worthy to be called a son,</i>
but deserves to be <i>made as a hired servant,</i> nay, as <i>a
servant of servants,</i> among his brethren. (3.) Though divine
curses operate slowly, yet, first or last, they will take effect.
The Canaanites were under a curse of slavery, and yet, for a great
while, had the dominion; for a family, a people, a person, may lie
under the curse of God, and yet may long prosper in the world, till
the measure of their iniquity, like that of the Canaanites, be
full. Many are marked for ruin that are not yet ripe for ruin.
Therefore, <i>Let not thy heart envy sinners.</i></p>
<p class="indent" id="Gen.x-p28">2. He entails a blessing upon Shem and
Japheth.</p>
<p class="indent" id="Gen.x-p29">(1.) He blesses Shem, or rather blesses God
for him, yet so that it entitles him to the greatest honour and
happiness imaginable, <scripRef id="Gen.x-p29.1" osisRef="Bible:Gen.9.26" parsed="|Gen|9|26|0|0" passage="Ge 9:26"><i>v.</i>
26</scripRef>. Observe, [1.] He calls the Lord <i>the god of
Shem;</i> and happy, thrice happy, <i>is that people whose God is
the</i> <span class="smallcaps" id="Gen.x-p29.2">Lord</span>, <scripRef id="Gen.x-p29.3" osisRef="Bible:Ps.144.15" parsed="|Ps|144|15|0|0" passage="Ps 144:15">Ps. cxliv. 15</scripRef>. All blessings are included in
this. This was the blessing conferred on Abraham and his seed; the
God of heaven was <i>not ashamed to be called their God,</i>
<scripRef id="Gen.x-p29.4" osisRef="Bible:Heb.11.16" parsed="|Heb|11|16|0|0" passage="Heb 11:16">Heb. xi. 16</scripRef>. Shem is
sufficiently recompensed for his respect to his father by this,
that the Lord himself puts this honour upon him, <i>to be his
God,</i> which is a sufficient recompence for all our services and
all our sufferings for his name. [2.] He gives to God the glory of
that good work which Shem had done, and, instead of blessing and
praising him that was the instrument, he blesses and praises God
that was the author. Note, The glory of all that is at any time
well done, by ourselves or others, must be humbly and thankfully
transmitted to God, who works all our good works in us and for us.
When we see men's good works we should glorify, not them, but
<i>our Father,</i> <scripRef id="Gen.x-p29.5" osisRef="Bible:Matt.5.16" parsed="|Matt|5|16|0|0" passage="Mt 5:16">Matt. v.
16</scripRef>. Thus David, in effect, blessed Abigail, when he
<i>blessed God</i> that sent her (<scripRef id="Gen.x-p29.6" osisRef="Bible:1Sam.25.32-1Sam.25.33" parsed="|1Sam|25|32|25|33" passage="1Sa 25:32,33">1 Sam. xxv. 32, 33</scripRef>), for it is an honour
and a favour to be employed for God and used by him in doing good.
[3.] He foresees and foretells that God's gracious dealings with
Shem and his family would be such as would evidence to all the
world that he was the God of Shem, on which behalf thanksgivings
would by many be rendered to him: <i>Blessed be the Lord God of
Shem.</i> [4.] It is intimated that the church should be built up
and continued in the posterity of Shem; for of him came the Jews,
who were, for a great while, the only professing people God had in
the world. [5.] Some think reference is here had to Christ, who was
the Lord God that, in his human nature, should descend from the
loins of Shem; for of him, as concerning the flesh, Christ came.
[6.] Canaan is particularly enslaved to him: <i>He shall be his
servant.</i> Note, Those that have the Lord for their God shall
have as much of the honour and power of this world as he sees good
for them.</p>
<p class="indent" id="Gen.x-p30">(2.) He blesses Japheth, and, in him,
<i>the isles of the Gentiles,</i> which were peopled by his seed:
<i>God shall enlarge Japheth, and he shall dwell in the tents of
Shem,</i> <scripRef id="Gen.x-p30.1" osisRef="Bible:Gen.9.27" parsed="|Gen|9|27|0|0" passage="Ge 9:27"><i>v.</i> 27</scripRef>. Now,
[1.] Some make this to belong wholly to Japheth, and to denote
either, <i>First,</i> His outward prosperity, that his seed should
be so numerous and so victorious that they should be masters of the
tents of Shem, which was fulfilled when the people of the Jews, the
most eminent of Shem's race, were tributaries to the Grecians first
and afterwards to the Romans, both of Japheth's seed. Note, Outward
prosperity is no infallible mark of the true church: the tents of
Shem are not always the tents of the conqueror. Or,
<i>Secondly,</i> It denotes the conversion of the Gentiles, and the
bringing of them into the church; and then we should read it,
<i>God shall persuade Japheth</i> (for so the word signifies), and
then, being so persuaded, <i>he shall dwell in the tents of
Shem,</i> that is, Jews and Gentiles shall be united together in
the gospel fold. After many of the Gentiles shall have been
proselyted to the Jewish religion, both shall be one in Christ
(<scripRef id="Gen.x-p30.2" osisRef="Bible:Eph.2.14-Eph.2.15" parsed="|Eph|2|14|2|15" passage="Eph 2:14,15">Eph. ii. 14, 15</scripRef>),

<pb id="Gen.x-Page_75" n="75"/>

and the Christian church, mostly made up of the
Gentiles, shall succeed the Jews in the privileges of
church-membership; the latter having first cast themselves out by
their unbelief, the Gentiles shall dwell in their tents, <scripRef id="Gen.x-p30.3" osisRef="Bible:Rom.11.11-Rom.11.24" parsed="|Rom|11|11|11|24" passage="Ro 11:11-24">Rom. xi. 11</scripRef>, &amp;c. Note, It is
God only that can bring those again into the church who have
separated themselves from it. It is the power of God that makes the
gospel of Christ effectual to salvation, <scripRef id="Gen.x-p30.4" osisRef="Bible:Rom.1.16" parsed="|Rom|1|16|0|0" passage="Ro 1:16">Rom. i. 16</scripRef>. And again, Souls are brought into
the church, not by force, but by persuasion, <scripRef id="Gen.x-p30.5" osisRef="Bible:Ps.110.3" parsed="|Ps|110|3|0|0" passage="Ps 110:3">Ps. cx. 3</scripRef>. They are drawn by the cords of a
man, and persuaded by reason to be religious. [2.] Others divide
this between Japheth and Shem, Shem having not been directly
blessed, <scripRef id="Gen.x-p30.6" osisRef="Bible:Gen.9.26" parsed="|Gen|9|26|0|0" passage="Ge 9:26"><i>v.</i> 26</scripRef>.
<i>First,</i> Japheth has the blessing of the earth beneath: <i>God
shall enlarge Japheth,</i> enlarge his seed, enlarge his border.
Japheth's prosperity peopled all Europe, a great part of Asia, and
perhaps America. Note, God is to be acknowledged in all our
enlargements. It is he that enlarges the coast and enlarges the
heart. And again, many dwell in large tents that do not dwell in
God's tents, as Japheth did. <i>Secondly,</i> Shem has the blessing
of heaven above: <i>He shall</i> (that is, God shall) <i>dwell in
the tents of Shem,</i> that is "From his loins <i>Christ shall
come,</i> and in his seed the <i>church shall be continued.</i>"
The birth-right was now to be divided between Shem and Japheth, Ham
being utterly discarded. In the principality which they equally
share Canaan shall be servant to both. The double portion is given
to Japheth, whom God shall enlarge; but the priesthood is given to
Shem, for <i>God shall dwell in the tents of Shem:</i> and
certainly we are more happy if we have God dwelling in our tents
than if we had there all the silver and gold in the world. It is
better to dwell in tents with God than in palaces without him. In
Salem, where is God's tabernacle, there is more satisfaction than
in all the isles of the Gentiles. <i>Thirdly,</i> They both have
dominion over Canaan: <i>Canaan shall be servant to them;</i> so
some read it. When Japheth joins with Shem, Canaan falls before
them both. When strangers become friends, enemies become
servants.</p>
</div><scripCom id="Gen.x-p30.7" osisRef="Bible:Gen.9.28-Gen.9.29" parsed="|Gen|9|28|9|29" passage="Ge 9:28-29" type="Commentary"/><div class="Commentary" id="Bible:Gen.9.28-Gen.9.29">
<p class="passage" id="Gen.x-p31">28 And Noah lived after the flood three hundred
and fifty years.   29 And all the days of Noah were nine
hundred and fifty years: and he died.</p>
<p class="indent" id="Gen.x-p32">Here see, 1. How God prolonged the life of
Noah; he lived 950 years, twenty more than Adam and but nineteen
less than Methuselah: this long life was a further reward of his
signal piety, and a great blessing to the world, to which no doubt
he continued a <i>preacher of righteousness,</i> with this
advantage, that now all he preached to were his own children. 2.
How God put a period to his life at last. Though he lived long, yet
he died, having probably first seen many that descended from him
dead before him. Noah lived to see two worlds, but, being an heir
of the righteousness which is by faith, when he died he went to see
a better than either.</p>
</div></div2>