1And 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 upon the earth, and upon all the fishes of the sea; into your hand are they delivered.
Replenish the Earth
A remnant was preserved for the ‘Seed’ was prophesized to come (Genesis 3:15). Noah and his family were to ‘be fruitful and multiply and replenished the earth’ (Genesis 9:1). Just as Adam and Eve were to be fruitful and multiply, God desired for them to have many children and for their children to have many children. In the Adam and Eve account they were also told ‘to subdue and have dominion’ over the earth (Genesis 1:28). For a word study on ‘replenished’ click on: Answers in Genesis by Charles Taylor – https://answersingenesis.org/bible-questions/what-does-replenish-the-earth-mean/.
At the time of Noah, dominion was in the hands of Satan. Let’s look back at how this happened. Adam and Eve not only lost their original ‘image of God’, but also relinquished dominion to Satan when they aligned themselves with him. A promise was made to mankind, a Savior would come, man’s relationship was to be restored by the plan of Redemption and dominion regained.
At his creation, Adam was placed in dominion over the earth. But by yielding to temptation, he was brought under the power of Satan, and the dominion which he held passed to his conqueror. Thus, Satan became ‘the god of this world’ (Jn. 12:31, 14:30, 16:11; Eph. 2:2; 2 Cor. 4:4). Satan had usurped dominion over the earth which had been originally given to Adam. However, through Christ and by His sacrifice the penalty of sin was paid in full. Christ would not only redeem man, but recover the dominion which he had forfeited. All that was lost by the first Adam will be restored by the second.
No question, after the Fall, human beings lost very much, including the “dominion” that we originally had been given. What was this lost dominion? Though the idea of “dominion” often has negative connotations today, it certainly didn’t back in Eden. What did it mean when humans were first given dominion over the earth? And what can the church do to help people regain some of what was lost after the tragic fall of our first parents in Eden?
3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.
No doubt Noah and his kin stepped off the ark into a new world, one in many ways was radically different from what they had known before. It’s hard to imagine what must have gone on in their minds. In one sense, they must have been terrified, seeing the landscape a wreckage. We today, thousands of years later, though we see evidence of the Flood, are used to it: It’s all we have ever known. Plus, who knows in what way nature has been able to adjust and heal after the initial devastation. For Noah and those with him, though, it must have been a heart wrenching experience.
The most radical change, of course, came with the introduction of meat eating, something that was not allowed before. Many of the beasts that before were their companions now were to become their meals. Something wonderful, something harmonious, was lost to sin. Isn’t that always the case? Human beings, according to the Bible texts, were not originally carnivores; neither were the animals. In the original earthly paradise, despite the great distinction between human beings and the animals (Gen. 1:26, 27), they also were linked in many ways: All were created by God, all had life, and they were to share a similar diet. Perhaps this was all part of God’s way of showing humans that despite their superior status, they needed to respect those creatures over whom they had “dominion.”
Moving Creatures
Genesis 9:3 cannot be taken literally to mean that man can eat all moving creatures. There are some creatures that can kill us if consumed and some creatures are lethal even just by touching them. Every moving creature that God has ever created is not food for man.
The true meaning and proper interpretation of what Moses wrote here, as directed by God, is that God has given mankind every kind of clean moving thing to eat. Among the moving things of the Earth, God has given us clean mammals, clean fowl, clean fish, and clean insects, just as He has given us green herbs for food. How has God given us green herbs to eat? God allows us to eat certain green herbs, but not all of them.
GENESIS 1:29: And God said, “See, I have given you every herb that yields seed which is on the face of all the earth…”
Every type of moving thing is not meant for food, just as every type of green herb is not meant for food. Man was not permitted to eat non-seed bearing herbs.
LOST IN TRANSLATION
The phrase, ‘moving thing’ is translated from the Hebrew word ‘reh’mes,’ which refers to only specific types of animals that are preyed upon, or clean animals. Therefore, Genesis 9:3 should more correctly be interpreted to read, “Every clean moving thing that lives shall be food for you. . .” [1].
GENESIS 6:21: And you shall take FOR YOURSELF of all food that is eaten, and you shall gather it to yourself; and IT SHALL BE FOOD FOR YOU and for them. They were to take what was food (Genesis 1:11-12 [before sin]; Genesis 3:19 [plants of the field added after sin]).
Grain and other vegetation were gathered, stored on the ark and used for food. When read in proper context, God restricted Noah and his family from flesh eating until after the departed from the ark (Genesis 9:3). Notice that in verse 3, what was allowed for meat was compared to what was allowed in herbs…meaning not ‘everything’ in that context…only what was allowed.
Also, later in scripture ‘clean animals’ are identified and named. There is a misnomer that “all” means everything; in the right context “all” means within the approved category such as ‘clean’. An unclean animal back then, is still an unclean animal today.
There are those who wish to use this verse as a license to eat whatever they desire. To understand Scripture correctly, we must compare verse upon verse, precept upon precept, and read Scripture in context to get a complete understanding (Isaiah 28:9-14). One verse should not be used to overturn and nullify numerous other verses in Scripture that clearly command what man can and cannot eat.
4 But flesh with the life thereof, which is the blood thereof, shall ye not eat.
With these verses, we see again the results of sin, of God acknowledging the reality of what life will be like for human beings in a fallen world. It’s very interesting, too, that the command against eating blood is something that clearly predates anything Jewish, anything linked with the Levitical laws of cleanliness and uncleanliness. Centuries later, in the book of Acts (15:20, 29), the Gentile converts were admonished to, among other things, abstain from blood, more than likely a clear reference to what was happening here in Genesis (see also Lev. 17:11, 1 Pet. 1:19).
EATERS OF “ALL” THINGS
Many Christians argue that Genesis 9:3 meant that God created all things to be eaten and that God’s Dietary Commandments, given in Leviticus 11 and Deuteronomy 14, were a type of temporary restrictive law. Thus, they further perpetuate the false teaching that God’s dietary laws were temporary and possibly some type of punishment imposed only upon the people of Israel, and erroneously believe all moving creatures were originally blessed and created by God to be consumed as food.
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.
There’s been much debate over the centuries regarding the meaning of these texts and especially their application. In every case of someone killing another person, should that person be killed, regardless of the circumstances? Many Old Testament laws were put in place to deal with special circumstances (see, for instance, Num. 35:11). Then, of course, we have numerous Bible texts about forgiveness, turning the cheek, and not judging; then, too, there are the accounts in the Old Testament of the Israelites, at God’s command, wiping out entire cities. Regardless of how one puts all these together and formulates a theology regarding justice and punishment, one point is not debatable: Human life is precious and must be regarded as such. The Lord will surely have His day of reckoning for those who disregard the sacredness of human life (2 Cor. 5:10).
This also is a valid argument against the idea that we can drink the blood of Jesus as it is taught in some religious circles. It is a straw man argument to think that we can continually re-sacrifice Christ and literally drink his blood and eat his flesh. He died ‘once for all’ (Romans 6:10, Hebrews 10:10, 1 Peter 3:18, more verses). Click on this link to read “Truth About Communion” and video titled “Communion – Video Presentations”.
7 And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
See response to verses 1-2 above.
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 is 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.
12 And God said, This is the token of the covenant which I make between me and you and every living creature that is 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 is 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 is upon the earth.
17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth.
The Rainbow Covenant
In Genesis 1, God ended His creation with the Sabbath rest. Later, after the Flood in Genesis 9, He makes a covenant between Himself and all living creatures (Gen. 9:8-17). The rainbow will be its symbol. (Interestingly, the Old Testament uses only three symbols to represent a covenant: the Sabbath [Exod. 31:16], the rainbow [Gen. 9:13], and circumcision [Gen. 17:11].
The rainbow covenant is with “all flesh” on the earth [Gen. 9:17, Isaiah 54:9 repeated].) The fact that the re-creation of the world after the Flood concludes with a covenant applying to the whole world further confirms that its parallel at the end of Creation week (the Sabbath) also is meant for the entire earth. The rainbow, the sign of that covenant, becomes a promise of God’s mercy to all future generations of a fallen race. “In heaven the semblance of a rainbow encircles the throne and overarches the head of Christ.”
The rainbow covenant not only points back to Creation week; it directs our attention forward to God’s call of Abraham and the covenant that God makes regarding circumcision (physical then spiritual). It ties the first eleven chapters of Genesis with the rest of the book. In both covenantal promises God “establishes” them (Gen. 9:9, 11, 17; compare 17:7, 19, 21). The two covenants are eternal (Gen. 9:16; compare 17:13, 19) and, as we have already seen, both have a sign (Gen. 9:12, 13, 17; compare 17:11). Also, the Lord wants those with whom He made it to “remember” (Gen. 9:15, 16) and to “keep” the covenant (Gen. 17:9, 10). Exodus 20:8 and Deuteronomy 5:12, both uses refer to the Sabbath commandment, showing that Scripture regards “keep” and “remember” as equivalent terms when employed in a covenant context.
18 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.
19 These are the three sons of Noah: and of them was the whole earth overspread.
Here we are told how the world was populated after the flood.
Noah’s Vineyard
20 And Noah began to be an 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 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.
24 And Noah awoke from his wine, and knew what his younger son had done unto him.
25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.
26 And he said, Blessed be the Lord 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.
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.
Genesis 9:20-29
After the Deluge
After the Flood, God establishes a covenant with every living creature, promising never to destroy the world again with a flood, even using the beauty of a rainbow as a token of His promise. What story does God then immediately contrast with this, His promise of this “everlasting covenant”? What messages are in there for us? Also, what does it tell us that righteous Noah (Gen. 7:1) should be so heavily involved in this sordid tale?
Noah’s words about his children were not forever sealing the fate of posterity; rather, the incident seemed to reveal character traits already there and how these traits, as they often are, would be passed down from one generation to another. The sin of Ham was not an unintentional transgression. He may have seen his father’s shameful condition accidentally, but instead of being filled with sorrow over his father’s folly, he rejoiced in what he saw and found delight in publishing it. . . . Ham’s two older brothers did not share his perverted feelings. Adam also had had two well-disciplined sons, Abel and Seth, and one child of sin, Cain. Although all had received the same parental love and training, sin manifested itself much more markedly in one than in the others. Now the same spirit of depravity breaks forth in one of Noah’s children, while the older sons, reared in the same home and under the same conditions as Ham, show an admirable spirit of decency and self-control. As the evil trends of criminal Cain were perpetuated in his descendants, Ham’s degraded nature revealed itself further in his offspring.
Though Noah made a mistake with getting drunk, there is no record of God addressing the issue with Noah. However, much later God said that Noah was ‘righteous’, an ‘ heir of the righteousness which is by faith’, and a preacher of righteousness (Ezekiel 14:14,20; Hebrews 11:7; 1 Peter 3:20; 2 Peter 2:5). God loves us so much, and he suffers long with us and wants all to come to repentance and be saved (Rom. 4:7, Eph. 1:7, Col 2:3, 1 John 1:9, 2:12).
Exerpt on Genesis 9:18-27, Biblical Research Institute by Angel Manuel Rodriguez
2. Contextual and Linguistic Consideration is important: What is occasionally overlooked is that the phrase “to uncover the nakedness” is not found in Genesis 9:18-27. What we find is a drunken Noah who, before falling unconscious, removed his clothes and was lying “uncovered inside his tent” (verse 21, NIV). According to Hebrew lexicons, the verb gālāh in this particular case means “to expose oneself.” Nothing in the context suggests that Ham uncovered his father. Therefore, that phrase should not be imported into the story to clarify Ham’s sin. This makes highly unlikely the suggestion of incest. Emphasis added.
Second, the meaning of the phrase “to see the nakedness” should be determined by its immediate context. In Leviticus (18:14, 20:17) it designates heterosexual intercourse, never homosexual relations. This rules out the suggestion that Ham violated his father. Emphasis added.
Third, in the narrative the verb “to see” is understood in a literal sense. We are told that Noah uncovered himself and Ham saw him. We are also told that his two brothers took precautions to avoid seeing their father naked. They “took a garment and laid it across their shoulders; then they walked in backward and covered their father’s nakedness” (verse 23, NIV). The text even adds, “their faces were turned the other way so that they would not see their father’s nakedness.” It is impossible to argue that the verb “to see” is used here figuratively. The brothers did all they could to avoid seeing what Ham had seen. This is the plain sense of the text, and it does not support any other interpretation.
3. The Sin of Ham: In the ancient Near East this would have been a serious matter. The obvious question is Why? In the case of Ham, the problem was not what he saw, but that he told others about it. These two actions, even if the first one may have been accidental (though the verb ra’ah, “to see,” could mean “to inspect, to look at”; [Gen. 11:5; Num. 21:8; cf. Gen. 6:2]), showed great disrespect for Noah and constituted a violation of the commandment to honor one’s parents. The narrative suggests that Ham dishonored and disgraced his father. The curse pronounced was an invocation to God, a request for justice. It was not intended to fix the fate of Canaan; but Ham’s son became the object of the curse, thus implying similarity of character. The head of the family was punished through communal responsibility based on family solidarity.
The narrative may sound somewhat strange, but it tells us something about family responsibilities and the need to avoid conflicts that may result in pain for parents, children, and even descendants.
The story also points to the need to be vigilant; because what takes place in the family as a social nucleus will have a negative or positive impact even on the nation. A family united in love and service to God and others will fulfill God’s intended purpose for it.
Commentary by Mark Finley
Genesis 9 features the covenant that God made with Noah and his descendants until the end of time. Note carefully that this Covenant is all about what God would do not what Noah promised to do. It is about the unchangeable promise of God not the feeble promises of man. It has everything to do with God’s word not man’s. The covenant is based on God’s grace and mercy not man’s initiative. The rainbow is the sign of the everlasting covenant that God would never destroy this world with a flood again.
But there is something deeper here. In the Bible, the rainbow is associated with God’s throne room. (See Ezekiel 1:28, Revelation 4:3, and 10:1) It may well represent God’s justice and mercy, His grace and power, His compassion and strength. It is a promise of His protection and deliverance. The rainbow is a reflection of God’s character and a sign of His divine presence. The next time you see a rainbow remember the God who sits on the throne of the universe and directs not only of the destiny of this world but guides your life too.
Additional Reference: —The SDA Bible Commentary, vol. 1, p. 266.
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2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” AND 1 Thessalonians 5:21, “Prove all things; hold fast that which is good.”