Why did Noah curse Canaan instead of Ham?

Son of Ham and grandson of Noah. Gen. 9:18-27. Of Canaan Noah said, "Cursed be Canaan; a servant of servants shall he be unto his brethren," and then is added that he shall be the servant of Shem and of Japheth. It may seem strange that Noah did not curse Ham personally who had not respected his father; but doubtless it was God who, in His government, led Noah, in giving forth the prophecy respecting his three sons in the new world, to visit the conduct of Ham upon his son. God had already blessed Ham along with Noah and had made a covenant with him, how then could he lead Noah to curse him? Gen. 9:1, 8. Besides, we do not find that all Ham's sons became the servants of Shem; upon Canaan only the curse fell. It was Nimrod, Ham's descendant, who founded the great kingdoms of the East, and we do not read of them being tributary to Israel as Canaan was. God, in the wisdom of His government, led Noah to pronounce the curse upon Canaan, in strong contrast with the blessing of Jehovah upon Shem, which was fulfilled in Israel.

Q. Genesis 5:25. Why did Ham's misconduct entail a curse on a son of his instead of himself? Why was Canaan the youngest of Ham's sons singled out? The servitude of Negroes is notorious, but the popular notion that they are of Canaan unfounded; and it not being so, perhaps of Cush or whoever may have been the forefather of the negroes. E.J.T., Elsternwick, Melbourne.

A. In the government of the world God does not at all confine Himself to the particular person or generation that has been offended. So it was in Jerusalem, and so it will be in Babylon at last; Matthew 23, Revelation 18. Of old we see how the first-born of Egypt was smitten, though Pharaoh and his host were afterwards swallowed up in the Red Sea. It was mercy not to punish Ham in all his descendants, but in Canaan. God is sovereign in judgment as in mercy, and altogether righteous. Possibly, if not probably, Canaan may have played part with Ham in the heartless insult and dishonour done to Noah, not only the head of the rescued family, but governor in chief of the renewed earth. But whether so or not, it was mercy, not to involve all in God's avenging the wrong, but to restrain it within the least bounds. And if God let the blow fall on him that possessed himself of the land promised to Abraham and his seed, and filled it with idolatry and immorality of turpitude not to be named, was it not altogether right that Canaan should be cursed above all, and given up practically to extermination? They were very far from being physically degraded, but early and highly civilised; which did and may consist with the most shameless sins against God and man.

In verse 22 Ham is mentioned, and Canaan only appears as his son. When we come, in verses 25-27, to the curse that came from Noah's lips, we find it fell upon Canaan without any mention of Ham. This, we think, indicates two things. First, that Noah's sad lapse occurred some time after the flood; sufficient years having elapsed for Canaan to have been born and come into activity. Second, that he was associated with his father in the matter, and on him rather than his father the weight of the curse fell.

We must also bear in mind that in uttering it Noah spoke as a prophet, and the subsequent history of Canaan and his descendants fully justified his solemn words. The next chapter gives us the sons of Canaan, and from them came the nations that inhabited lands to the east of the Mediterranean and just north of Egypt, so that it became known as the land of Canaan. Centuries later these nations had become so abominable in their gross sinfulness that God issued an edict of extermination against them, and sent Israel in to inhabit their land. Only Israel's failure saved them from being completely wiped out.

The end of this chapter shows that the man in whose person the principle of human government was set up could not govern himself. It is the old familiar story, — man tried and found wanting as always. This gives occasion to the manifestation of a great difference among Noah's sons, and to the solemn words which the father uttered in the spirit of prophecy. "Cursed be Canaan" was of deep interest, especially to an Israelite, but in truth to anyone who values the revelation of God. We can see afterwards how verified the curse was, as it will be yet more. The sin began with utter disrespect to a father. Not to speak of the destroyed cities of the plain, they had in Joshua's day sunk into the most shameless of sinners that ever disgraced God and defiled the earth. The believer can readily understand how Noah was divinely led to pronounce a just malediction on Canaan.* "Cursed [be] Canaan; a servant of servants shall he be." So always it is. A man who despises him whom he is bound to honour, not to speak of the special distinction which God had shown him, must come to shame and degradation, must be not merely a servant but "a servant of servants." The most vaulting pride always has the deepest fall. On the other hand, "Blessed be Jehovah the God" — for God does not dwell upon the curse, but soon turns to the blessing — "Blessed be Jehovah the God of Shem; and Canaan shall be his servant." And Elohim, it is said, "shall enlarge Japhet, and he shall dwell in the tents of Shem." How remarkably this has been made good in the providential history of the world I need not stay to prove, — how Jehovah God connected His name with Shem, to the humiliation of Canaan, and how Elohim enlarged Japhet, who would spread himself not merely in his own destined lot, but even dwell in the tents of Shem, and Canaan humbled there too. How true of the energetic Japhetic race that pushed westward, and not content with the east, pushes round again to the west — anywhere and everywhere. Thus God declares Himself in every word He utters. A little key to the world's history is contained in those few words of Noah.

If Canaan drew his father into the shameful exposure of Noah, all can see how just the sentence was. In any case it was mercy to confine the curse certainly earned by Ham within the narrowest limits, instead of extending it to all his posterity. In judgment as in grace God is always wise.

Ham's brothers, Shem and Japheth, at least showed the respect that was due to their parent, by going backwards into the tent and covering their father. Whether it is a question of parental authority or of governmental authority, the same principle holds true, proper respect will seek to cover failure rather than to expose it. But it must be emphasized that this is in cases of failure, not in cases of wicked abuse of authority. Even in such cases, however, a believer is not given permission by God to fight against government.

When Noah awoke he knew that Ham had shown this disrespect toward him, though we are not told how he found out (v. 24). Then he pronounced a curse, not upon Him, but upon his son Canaan. It may be that this would hurt Ham more than if the curse had been on him. Canaan would be “a servant of servants” to his brethren. How far this curse would extend to Canaan's children we do not know. But Shem was blessed, or rather, the Lord God of Shem was blessed (v. 26). Of course we know that Israel came from Shem. From Shem have come the more introspective, contemplative races which tend toward mysticism, if not kept in check. Japheth is the father of the energetic, practical races whose tendency is materialistic. If both are controlled and kept in proper balance, all would be well, but it has not been so. God would enlarge Japheth, and it is true that the white races have multiplied greatly on earth. Japheth would dwell in the tents of Shem. His practical energy was not enough. He would need a dwelling of contemplative faith too. This may also have reference to the present age of grace, when Israel had rejected their Messiah and the Gentiles are “grafted in” to Israel's stock, virtually dwelling in Israel's tents until Israel is restored. In both cases Canaan would be their servant.

Though this is no doubt prophetic, it does not infer that anyone has the right to subjugate others as slaves to themselves. That is, God is not giving authority to anyone to put the descendants of Canaan under servitude to them. But since Ham was not properly subject to government, then his descendants would learn by experience what obedience to authority means. In fact, we may all take a lesson from this, that we should willingly bow to authority that God has allowed to be over us. Not only Canaan's seed, but all mankind has been put under a curse, that of not continuing in obedience to all that the law commands (Gal. 3:10). Therefore, let us not think we are better than Ham.

In chapter 11 our Lord had referred to them, and said that it would be more tolerable for Tyre and Sidon at the day of judgment than for the cities where His mighty works had been done. They were proverbial as the monuments of God's vengeance among the Gentiles.* There a woman of Canaan meets Him. If there was one race more particularly under God's ban, it was Canaan. "Cursed be Canaan," said Noah. The youth, Canaan, seems to have been specially the leader of his father in his wickedness against his grandfather Noah. "Cursed be Canaan. A servant of servants shall he be unto his brethren." And when Israel was brought into the land, the Canaanites, sunken in deep corruption, were to be exterminated without mercy. Their abominations had gone up to heaven with a cry for vengeance from God. Here, this woman came out of the coasts of Canaan, and cries unto Him, saying, "Have mercy upon me, O Lord, Thou Son of David: my daughter is grievously vexed with a devil" (ver. 22). If we could conceive any case most opposed to what we had before — scribes and Pharisees of Jerusalem, full of learning and outward veneration for the law — we have it in this poor woman of Canaan.

Also the covenant is made with the earth - the Lord would not again curse it - Adam's present judgment was dispensational, so we shall find here. But this present rest and comfort concerning the work of their hands, because of the ground which the Lord had cursed, was abused, as before disobedience had been shown, Noah drinking himself drunk, and losing his intelligence, and the true place of government as head in wisdom, was thus against Him who had set him in blessing, and then relative sin comes out, as before in Cain, in not loving his brother - Canaan, Ham, does not respect his father. Hence the first prophetic testimony of patriarchal family announcement (for descendance now comes in - the blessing having been on their seed after them) opens with a curse, and hence it lights on Canaan; but this does not touch the covenant blessing given in grace, for the rain still descends on evil and good, and the sun rises on just and on unjust. Special government under law there may be, but on the earth in general this continues, and will, so long as it endures.

The taking off of the curse - dispensational curse - is not the redemption of the creature absolutely, as to death necessarily - this is an everlasting covenant with man, independent of law and righteousness. The new curse - prophetic - falls not on Earth - that Noah could not do - but on the unrighteous despiser of the Father and the reverence due to Him; hence it lights on Ham in his child, and is strict prophetic righteousness, but while so, as in pain and sorrow to Noah's heart too, for he has to see this prophetic judgment in judging his own ways, by a curse on those whom God had instituted in the blessing of creation with him (v. 9).

Ham (black) is not mentioned in the curse, but the son of Ham, Canaan (the merchantman). Ham's deed revealed the unbelieving condition of his heart, while Shem's and Japheth's action manifest divine grace in covering up the nakedness. God's eye beheld Canaan and his subsequent career in his descendants. He inherits the curse. How literally it was carried out! Shem, meaning "name," becomes the family in which Jehovah, the Name, is to be revealed. Jehovah is the God of Shem. Soon we shall see a son of Shem, Abram, and his seed becoming the depository of Jehovah's revelation. Later Jehovah speaks and reveals His name by which He wishes to be known forever to another son of Shem, Moses. "Thus shalt thou say unto the children of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob hath sent me unto you; this is my name forever, and this is my memorial unto all generations" (Ex. 3:15). He does not call Himself "the God of Japheth" but "the God of Shem." Shem's supremacy is here indicated. It is a far-reaching prophecy. Japheth means "expansion." His sons are Gomer, Magog, Madai, Javan, Tubal, Meshech, Tiras, and the sons of Gomer and Javan are mentioned in the next chapter. They expanded and Japheth dwells in the tents of Shem, partakes of Shem's blessing and responsibility. Some take "He shall dwell in the tents of Shem," the "he" as referring to God, but this is incorrect. It means Japheth and reminds us of the parable of the olive tree in Romans 11. Shem's blessing consisted (1) In being the carrier of the Name, Jehovah. (2) In controlling Canaan and being the master over him. (3) The giving shelter to Japheth and let him be sharer of the blessing. It is the germ of all following prophecy and we wait still for its end fulfilment.

The moral point at the end of chapter 9 is that the blessing given him is abused to destroy all his competency to govern. Noah gets drunk: this is not exercising authority. Afterwards comes in the wickedness of Ham; and then "blessed be the Lord God of Shem, and Canaan shall be his servant." In contrast with this He cursed Ham in Canaan, that is, in his family. Everything went by families now. Shem was the root of God's family, with the name of Jehovah even then attached to. it, whose lot it would be to judge the races of Canaan and to take their place.

Thus, if man quickly fell, and shamefully, where we might have least expected it, and, as far as he was concerned, tarnished irreparably from the start the new and honourable commission with which he was invested, God did not fail, even when it wrought disastrous effects where it ought not, to work in His goodness the beautiful activity of His grace. And we shall see in due time that the ways of His moral government meanwhile are no less perfect. The wicked and scornful son reaped the fruit of his evil in his own offspring Canaan; as the reverent modesty of Shem and Japheth was remembered in their posterity. Salvation is of grace, and cannot fail, because it is the work of God in Christ where all is infallibly secured to His glory. Even where salvation may not be, God puts honour on obedience and respect paid where it is due. Scripture often indicates this, conspicuously in the Rechabites whom the God of Israel brought before the prophet (Jer. 35) to reprove disobedient Judah. Therefore, when Jehoiakim Josiah's son was disgracing both God and his father, Jonadab, Rechab's son, should not want a man, Gentile though he was, to stand before Him for ever.