Genesis 9:22
And Ham, the father of Canaan, saw his father's nakedness and told his two brothers outside.
And Ham
The name "Ham" in Hebrew is "חָם" (Cham), which means "hot" or "warm." Ham is one of Noah's three sons, and his actions in this verse set the stage for significant future events. From a historical perspective, Ham is traditionally considered the progenitor of several ancient peoples, including the Egyptians, Cushites, and Canaanites. His role in this narrative is pivotal, as it leads to the curse on Canaan, his son, which has far-reaching implications in the biblical narrative.

the father of Canaan
This phrase emphasizes Ham's relationship to Canaan, who is significant in the biblical narrative as the ancestor of the Canaanites. The Canaanites are often depicted as adversaries of the Israelites. The mention of Canaan here foreshadows the curse that Noah will pronounce, which is a key element in understanding the historical and theological context of the Israelites' later conquest of Canaan. Theologically, this highlights the generational impact of sin and disobedience.

saw his father’s nakedness
The Hebrew word for "saw" is "רָאָה" (ra'ah), which can mean to see, perceive, or look at. In this context, it implies more than a mere accidental glance; it suggests a disrespectful or dishonorable act. "Nakedness" in Hebrew is "עֶרְוָה" (ervah), which can denote vulnerability or shame. In the ancient Near Eastern culture, seeing one's father's nakedness was considered a grave dishonor, reflecting a lack of respect for parental authority and family dignity. This act of seeing and not covering reflects a deeper moral and ethical failure.

and told his two brothers outside
The act of telling his brothers, Shem and Japheth, indicates a further breach of respect. Instead of covering his father's shame, Ham broadcasts it, showing a lack of filial piety and discretion. This action contrasts sharply with the respectful response of Shem and Japheth, who cover their father without looking at him. Theologically, this highlights the importance of honoring one's parents, a theme that resonates throughout Scripture, and underscores the consequences of failing to do so.

Persons / Places / Events
1. Ham
The second son of Noah, who is noted for seeing his father's nakedness and telling his brothers. His actions lead to significant consequences for his descendants.

2. Noah
The patriarch who found favor with God and survived the Flood with his family. In this passage, he becomes drunk and lies uncovered in his tent.

3. Canaan
The son of Ham, who is indirectly affected by Ham's actions. Noah later curses Canaan, which has implications for his descendants.

4. Shem and Japheth
The brothers of Ham, who respond differently to their father's situation by covering Noah without looking at him.

5. The Tent
The setting of the event, representing a private space that is violated by Ham's actions.
Teaching Points
Respect for Authority and Family
Ham's actions demonstrate a lack of respect for his father, Noah. This passage teaches the importance of honoring and respecting family members, especially those in positions of authority.

The Consequences of Sin
Ham's indiscretion leads to a curse on his descendants, illustrating how sin can have far-reaching consequences beyond the immediate moment.

The Importance of Discretion
Shem and Japheth's respectful handling of the situation shows the value of discretion and the importance of protecting the dignity of others.

The Role of Brotherhood
The contrasting actions of Ham and his brothers highlight the importance of supporting and protecting one another within the family unit.
Bible Study Questions
1. What does Ham's reaction to Noah's nakedness reveal about his character, and how can we apply this understanding to our own lives in terms of respecting authority?

2. How do the actions of Shem and Japheth serve as a model for handling sensitive situations with discretion and respect?

3. In what ways can the consequences of Ham's actions be seen in the broader account of the Bible, particularly in the history of Canaan?

4. How does the principle of honoring one's parents, as seen in Exodus 20:12, relate to the events of Genesis 9:22?

5. Reflect on a time when you had to choose between exposing someone's faults or covering them with love. How does this passage inform your understanding of such situations?
Connections to Other Scriptures
Leviticus 18
This chapter outlines laws regarding sexual morality and the uncovering of nakedness, providing a broader context for understanding the gravity of Ham's actions.

Exodus 20:12
The commandment to honor one's father and mother highlights the respect and reverence expected within family relationships, contrasting with Ham's behavior.

Proverbs 10:12
This verse speaks about love covering all wrongs, which can be seen in the actions of Shem and Japheth as they cover their father's nakedness.
The Threefold Distribution of the Human RaceR.A. Redford Genesis 9:18-29
Drink and DrunkennessGenesis 9:20-27
Drunkenness the Way to RuinGenesis 9:20-27
Filial ReverenceW. Adamson.Genesis 9:20-27
Noah DrunkHomilistGenesis 9:20-27
Noah's Husbandry and ExcessG. Hughes, B. D.Genesis 9:20-27
Noah's SinM. Dods, D. D.Genesis 9:20-27
On Covering the Sins of OthersM. Dods, D. D.Genesis 9:20-27
Piety in ChildrenG. Hughes, B. D.Genesis 9:20-27
Saints' SinsW. Adamson.Genesis 9:20-27
The Lessons of Noah's FallT. H. Leale.Genesis 9:20-27
The Original Home and Diffusion of the VineThings Not Generally Known.Genesis 9:20-27
The Sin of DrunkennessA. Fuller.Genesis 9:20-27
People
Ham, Japheth, Noah, Shem
Places
Tigris-Euphrates Region
Topics
Brethren, Brothers, Canaan, Declareth, Father's, Ham, Nakedness, News, Outside, Unclothed
Dictionary of Bible Themes
Genesis 9:20-23

     8471   respect, for human beings

Genesis 9:20-27

     4544   wine

Genesis 9:21-22

     8847   vulgarity

Genesis 9:22-23

     5169   nakedness
     5947   shame

Genesis 9:22-25

     6237   sexual sin, nature of

Library
Capital Punishment
Eversley. Quinquagesima Sunday, 1872. Genesis ix. 1, 3, 4, 5, 6. "And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. . . . Every moving thing that liveth shall be meat for you . . . But flesh with the life thereof, which is the blood thereof, shall ye not eat. 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
Charles Kingsley—All Saints' Day and Other Sermons

Noah's Flood
(Quinquagesima Sunday.) GENESIS ix. 13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. We all know the history of Noah's flood. What have we learnt from that history? What were we intended to learn from it? What thoughts should we have about it? There are many thoughts which we may have. We may think how the flood came to pass; what means God used to make it rain forty days; what is meant by breaking up the fountains of the great deep. We may
Charles Kingsley—The Gospel of the Pentateuch

Death.
PSALM CIV. 20, 21. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. The lions roar after their prey, and seek their meat from God. Let me say a few words on this text. It is one which has been a comfort to me again and again. It is one which, if rightly understood, ought to give comfort to pitiful and tender-hearted persons. Have you never been touched by, never been even shocked by, the mystery of pain and death? I do not speak now of pain and death
Charles Kingsley—Westminster Sermons

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

Original Righteousness.
"For in Him we live and move, and have our being: as certain also of your own poets have said. For we are also His offspring." --Acts xvii. 28. It is the peculiar characteristic of the Reformed Confession that more than any other it humbles the sinner and exalts the sinless man. To disparage man is unscriptural. Being a sinner, fallen and no longer a real man, he must be humbled, rebuked, and inwardly broken. But the divinely created man, realizing the divine purpose or restored by omnipotent grace
Abraham Kuyper—The Work of the Holy Spirit

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Mosaic Cosmogony.
ON the revival of science in the 16th century, some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief. The Ptolemaic system of astronomy, which had then full possession of the minds of men, contemplated the whole visible universe from the earth as the immovable centre of things. Copernicus changed the point of view, and placing the beholder in the sun, at once reduced the earth to an inconspicuous globule, a merely subordinate
Frederick Temple—Essays and Reviews: The Education of the World

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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