curses – Rob Pomeroy

In Genesis 9 we read the story of Noah being found drunk and naked, by his son Ham. Ham went to tell his brothers about this and their reaction was to cover their father discreetly. When Noah wakes up and hear of Ham’s behaviour, he curses Ham’s son Canaan (verses 18-27).

It’s not easy to read the story with a “ancient mind” – in other words, we don’t precisely understand the social issues associated to this story. If a friend became drunk and took his clothes off today, we’d probably laugh about it, but in ancient Hebrew times, nakedness was still strongly associated to shame (see Genesis 3:7 & 21). Maybe a good comparison today would be uploading a video of your wife, naked, drunk and swearing, to YouTube and sending the link to all the church elders. Ham has said to his brothers, “Oy! Lads! Look at this! *guffaw guffaw*.” The brothers are shocked and treat Noah with appropriate respect where Ham has dishonoured his father greatly. So this is the context for Noah’s reaction.

Next, it seems that Noah’s reaction is borne out of anger. The bible reports a lot of things that it does not condone, David’s adultery being a classic example. Noah cursed Canaan, but we should not necessarily infer that this was an appropriate or proportionate response to the offence. In fact we already know that Noah is in a bad place, because the bible explicitly discourages drunkenness (perhaps for this very reason). So we can try to understand why Noah cursed Canaan without this then instructing us that we ought to behave similarly.

Generational angst might have been on Noah’s mind. We know that God later said (in Exodus 20:5-6), “I… am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.” The emphasis here is not that God is in any way vindictive, but that successive generations live with the consequences of the sin (or righteousness) of previous generations. Although what Noah says may be read as a curse, to me it reads more like a prophecy: i.e. If this is the kind of man that Ham is, then these are the inevitable consequences for his children. You reap what you sow. Ironically by bypassing Ham, Noah has avoided the embarrassment of indirectly blaming himself for his own son’s (Ham’s) sin. Then when Noah goes on to bless his other sons, he is by analogy giving himself a pat on the back!

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In the story of Jacob and Esau, Jacob, the younger twin, uses fraud and cunning to take Esau’s birthright from him. The significance of the birthright in Old Testament times cannot be overemphasised. The end result was Jacob becoming the ancestor of the Israelite people, blessed by God and Esau becoming the ancestor of some of their mortal enemies, rejected by God. On the face of it, this preferential treatment might seem unjust, if it derives from Jacob’s use of subterfuge.

But perhaps therein lies the mistake, assuming that the blessing flows from the deceitful act, rather than from a prior or independent choice of God’s. If we look back in the story, even before the birth, God had said to the boys’ mother, Rebekah:

²³ …Two nations are in your womb,
and two peoples from within you will be separated;
one people will be stronger than the other,
and the older will serve the younger.

Genesis 25:23 (New International Version – UK)

And why did God choose Jacob over Esau? We may never know the full reasons, but here are a few thoughts:

God’s decision to bless Jacob is made prior to the children’s birth and prior to their ability to commit a sinful act. In this way, God provides an early demonstration of the principle that his favour is not based on our works.
God foreknew the events that would unfold. Remember that prior to Jacob deceiving his father, it is said of Esau that he “despised his birthright” (Genesis 25:34). He had sold it to his brother for some stew (probably not realising that Jacob was in earnest about taking the birthright).
It is possibly implied that Esau would not have honoured his bargain pertaining to the transfer of the birthright, hence Jacob’s need to take it by deception.

Whatever the real reason behind God’s choice, there are a few scriptures that cast light on his mode of operation. Firstly, the divine right of God to dispense special grace as He sees fit:

¹⁹ … I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Exodus 33:19 (New International Version – UK)

Secondly, the attitude we are expected to maintain with respect to God’s grace:

²¹ … The LORD gave and the LORD has taken away; may the name of the LORD be praised.

Job 1:21 (New International Version – UK)

Amd thirdly, lest we be in any doubt, our position in respect of deserving God’s favour:

¹⁰ … There is no-one righteous, not even one;

Romans 3:10 (New International Version – UK)

In short, Jacob could not have earned God’s blessing. Furthermore, we can take some comfort from the fact that God blessed him despite his behaviour. And finally, we can see that in His glorious timescale, God’s purposes will be fulfilled, even though we and our enemy try our hardest at times to defeat those purposes.

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Tag: curses

Why did Noah curse Canaan?

Why did God bless Jacob, the deceiver?

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