Works of John Bunyan Volume II Part 116

Ver. 22. "And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without."

Ham was the unsanctified one, the father of the children of the curse of G.o.d. He saw the nakedness of his father, and he blazed abroad the matter. Hence note, That the wicked and unG.o.dly man, is he that doth watch for the infirmities of the G.o.dly: as David says, They watched for my halting. Indeed, they know not else how to justify their own unG.o.dliness; but this, instead of excusing them of their wickedness, doth but justify the word against them; for by this they prove themselves graceless, and men that watch for iniquity. "Let them not say in their hears [said David] Ah!

so would we have it" (Psa 35:25). Ammon said, "Aha! against the sanctuary when it was profaned; and against the land of Israel when it was desolate, and against the house of Judah when it went into captivity" (Eze 25:3). The enmity that is in the hearts of unG.o.dly men, will not suffer them to do otherwise; when they see evil befall the saint, they rejoice and skip for joy (Eze 26:2; 36:2).

"He saw the nakedness of his father." Hence note, That saints can rarely slip, but the eyes of the Canaanites will see them. This should make us walk in the world with jealous eyes, with eyes that look round about, not only to what we are and do, but also, how what we do is[42] resented in the world (Gen 13:7). Abraham was good at this, and so was Isaac and Jacob (34:30); for they tendered more the honour and glory of G.o.d, than they minded their own concerns.

"He saw the nakedness of his father." Who was the nearest and dearest relation he had in the world; yet neither relation nor kin, nor all the good that his father had done him, could keep his polluted lips from declaring his father's follies, but out they must go; the sin of his own defiled heart must take place of the fifth commandment, and must rather solace itself in rejoicing in his father's iniquity, than in covering his father's nakedness. Wicked men regard not kindred; and no marvel, for they love not G.o.dliness.

He that loveth not G.o.d, loveth not his brother, or father: nay, he "wrongeth his own soul" (Pro 8:36).

"And told his two brethren without." He told them, that is, mockingly, reflecting not only upon Noah but also upon his brethren; to all of whom himself was far inferior, both as to grace and humanity.

Ver. 23. "And Shem and j.a.pheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness."

Shem and j.a.pheth did it: This is recorded for the renown of these, as the action of Ham is for his perpetual infamy.

They "took a garment, and went backward, and covered their father, and saw not his nakedness." Love will attempt to do that with difficulty, that it cannot accomplish otherwise. I think it might be from this action, that the wise man gathereth his proverb from.

"Hatred stirreth up strifes; but love covereth all sins" (Pro 10:12).

Indeed, Ham would fain have made variance between his father and his brethren, by presenting the folly of the one, to the shame and provocation of the other. But Shem, and his brother j.a.pheth, they took the course to prevent it; they covered their father's nakedness.

Ver. 24. "And Noah awoke from his wine, and knew what his younger son had done unto him."

By these words more is implied than expressed; for this awaking of Noah, not only informeth us of natural awaking from sleep, but of his spiritual awaking from his sin. He awoke from his wine. As "Ely said to Hannah, How long wilt thou be drunken? Put away thy wine from thee" (1 Sam 1:14). By which words he exhorteth to repentance. It is said of Nabal, That his wine went from him, as many men's sins forsake them, because they are decayed, and want strength and opportunity to perform them. Now this may be done, where the heart remaineth yet unsanctified: but Noah awoke from his wine, put it away, or, repented him of the evil of his doing.

"A just man falleth seven times, and riseth up again: but the wicked shall fall into mischief" (Pro 24:16). Wherefore they have cause to say to all the Hams in the world, "Rejoice not against me, O mine enemy: when I fall, I shall arise" (Micah 7:8); but your fall, is a fall into mischief.

"He knew what his younger son had done unto him." Whether this was by revelation from heaven, or through the information of j.a.pheth and Shem, I determine not; but so it was, that the good man had understanding thereof: which might be requisite upon a double account; not only that he might now be ashamed thereof; but take notice, that he had caused the enemies of G.o.d to reproach; for this sinks deep into a good man's heart, and afflicteth him so much the more.

Ver. 25. "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren."

By these words one would think that Canaan, the grand-child of Noah, was the first that discovered his nakedness; but of this I am uncertain: I rather think that Noah, in a spirit of prophecy, determined the destruction of Ham's posterity, from the prodigiousness of his wicked action, and of his name, which signifieth indignation, or heat; for names of old were ofttimes given according to the nature and destiny of the persons concerned. "Is not he rightly called Jacob?" (Gen 27:36). And again, "As his name is, so is he"

(1 Sam 25:25). Besides, by this act did Ham declare himself void of the grace of G.o.d; for he that rejoiceth in iniquity, or that maketh a mock, as being secretly pleased with or at the infirmities of the G.o.dly, he is declared already, by the Spirit of G.o.d, to be nothing (1 Cor 13).

"A servant of servants shall he be unto his brethren." This was accomplished when Israel took the land of Canaan, and made the offspring of this same Ham, even so many as escaped the edge of the sword, to be captives and bondsmen, and tributers unto them.

Hence note, that the censures of good men are dreadful, and not lightly to be pa.s.sed over, whether they prophesy of evil or good; because they speak in judgment, and according to the tenor of the word of G.o.d.

Ver. 26. "And he said, Blessed be the LORD G.o.d of Shem; and Canaan shall be his servant."

Shem seems by this to be the first in that action of love to his father: and that j.a.pheth did help through his persuasion; for Shem is blessed in a special manner, and Canaan is made his servant.

Hence note, That forwardness in things that are good, is a blessed sign that the Lord is our G.o.d: Blessed be the Lord G.o.d of Shem. It is said of Hananiah, That "he was a faithful man, and feared G.o.d above many" (Neh 7:2). Now such men are provocations to good, as I doubt not but Shem's was to j.a.pheth: As Paul saith of some, "Your zeal hath provoked very many" (2 Cor 9:2).

Ver. 27. "G.o.d shall enlarge j.a.pheth, and he shall dwell in the tents of Shem."

In the margin, it is "G.o.d shall persuade": And it looks like a confirmation of what I said before, and is a prophecy of that requital of love that G.o.d should one day give his posterity, for his kindness to Noah his father. As if Noah had said, "Well, j.a.pheth, thou wast soon persuaded by Shem to shew kindness to me thy father, and the Lord shall hereafter persuade thy posterity to trust in the G.o.d of Shem."

"G.o.d shall enlarge." This may respect liberty of soul, or how great the church of the Gentiles should be; for j.a.pheth was the father of the Gentiles (Gen 10:5).

If it respect the fist, then it shows that sin is as fetters and chains that holds souls in captivity and thraldom. And hence, when Christ doth come in the gospel, it is "to preach deliverance to the captives,--and to set at liberty them that are bruised" (Luke 4:18).

"G.o.d shall persuade." That is, G.o.d shall enlarge him by persuasion; for the gospel knows no other compulsion, but to force by argumentation. Them therefore that G.o.d brings into the tents, or churches of Christ, they by the gospel are enlarged form the bondage and thraldom of the devil, and persuaded also to embrace his grace to salvation.

Ver. 28. "And Noah lived after the flood three hundred and fifty years."

He lived therefore to see Abraham fifty and eight years old: He lived also to see the foundation of Babel laid; nay, the top stone thereof: and also the confusion of tongues. He lived to see of the fruit of his loins, mighty kings and princes. But in all this time he lived not to do one work that the Holy Ghost thought worthy to record for the savour of his name, or the edification and benefit of his church, save only, That he died at nine hundred and fifty years; so great a breach did this drunkenness make upon his spirit.

Ver. 29. "So all the days of Noah were nine hundred and fifty years: and he died."

CHAPTER X.

Ver. 1. "Now these are the generations of the sons of Noah, Shem, Ham, and j.a.pheth: and unto them were sons born after the flood."

Having thus pa.s.sed over the flood, with what Noah and his sons did after; we now come to the second plantation of the world, to wit, by the three sons of Noah; for by these three was the world replenished after the flood. Shem was the father of the Jews; Ham the father of the Canaanites; and j.a.pheth, the father of the Gentiles. So then, of Shem came the then present visible church; of Ham the opposers and enemies of it; but of j.a.pheth came those that should be received into the church afterwards; as also abundance of the haters of the Lord.

Ver. 2. "The sons of j.a.pheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras."

Gomer, a consumer; Magog, covering, or melting; Madai, measuring, or judging; Javan, making sad; Tubal, born, brought, or worldly; Meshech, prolonging; Tiras, a destroyer; these are the English of their names.

Gomer, and Magog, and Meshech, and Tubal, are the great persecutors of the church in the latter days (Eze 38:2). They shall be persecuted then by consumers, melters, and men of this world (Rev 20:8).

Madai, and Javan, (as some say,) were the fathers of the Medes and Greeks. These therefore did sometimes help, and not always hinder the church.

Ver. 3, 4. "And the sons of Gomer; Askenaz, and Riphath, and Togarmah.

And the sons of Javan; Elishah, and Tars.h.i.+sh, Kittim, and Dodanim."

Riphath, medicine, or release; Elishah, the Lamb of G.o.d; Dodanim, beloved. Either these names were given them by way of prophecy; implying, that of their seed should arise many Gentile churches; or to show us, that when men, as their fathers, have left or lost the power of G.o.dliness, yet something of the notion they may yet retain (Isa 60:9).

Ver. 5. "By these were the isles of the Gentiles divided in their lands, every one after his tongue, after their families, in their nations."

But this must be understood to be after the building of, and confusion at Babel; for before they had all but one tongue; and besides, they kept all together (11:1,2).

Ver. 6. "And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan."

Cush, black. Of Ham and Mizraim came the Ethiopians, or blackamoor (Psa 105:23): The land of Ham was the country about Egypt; wherefore Israel was first afflicted by them.

Ver. 7. "And the sons of Cush; Seba and Havilah, and Sabtah, and Raamah, and Sabtechah: and the sons of Raamah; Sheba and Dedan."

Seba and Sheba, sometimes look well upon the church; but when they did not, G.o.d gave them for her ransom (Psa 72:10; Isa 43:3).

Ver. 8. "And Cush begat Nimrod: [or the rebellious one;] he began to be a mighty one in the earth."

The begetting of Nimrod, is accounted a thing that is over and above, and is laid by the Holy Ghost as a blot upon Cush for ever; for when men would vilify, they used to say, Thou art the son of the rebellious, the son of a murderer. So again, He that begetteth Solomon's fool, (or, wicked one) he begetteth him to his own shame (Prov 17:21).

"Cush begat Nimrod." So then, the curse came betimes upon the sons of Ham; for he was the father of Cush. For the curse, as it were, begins in rebellion, and a rebellious one was Nimrod, both by name and nature.

"He began to be a mighty one in the earth." I am apt to think he was the first that in this new world sought after absolute monarchy.

"He began to be a mighty one in the earth," (or, among the children of men). I suppose him to be a giant; not only in person, but in disposition; and so, through the pride of his countenance, did scorn that others, or any, should be his equal; nay, could not be content, till all made obeisance to him. He therefore would needs be the author and master of what religion he pleased; and would also subject the rest of his brethren thereto, by what ways his l.u.s.ts thought best. Wherefore here began a fresh persecution.

THAT sin therefore which the other world was drowned for was again revived by this cursed man, even to lord it over the sons of G.o.d, and to enforce idolatry and superst.i.tion upon them; and hence he is called "the mighty hunter."