Read the Passage: Genesis 9:18–11:32

Listen to the Redeemed Mind Podcast: Genesis 9:18–11:32

Curse of Canaan (9:18–29)

Just as Gen. 4:1–6:8 traced the family line of Adam, so Gen. 9:18–11:32 gives details about the family of Noah. Indeed, Gen. 9–11 contains genealogies of Noah’s three sons as well as several narratives about the family. Given that Genesis is a book of beginnings, this makes sense, for “from these the whole earth was populated” (Gen. 9:19). Scripture reports that after the flood, Noah became a farmer and cultivated a vineyard. This led to Noah getting drunk and accidentally exposing his nakedness. It is unclear whether this drunkenness was the result of sin, or if it was unintentional—perhaps being the result of unexpected fermentation arising from certain post-flood ecological changes. In any event, Ham saw his father’s nakedness and brashly “told his two brothers” (Gen. 9:22). The implication here is that Ham was pleased with Noah’s undignified exposure and vulnerability.

While Ham may have expected Shem and Japheth to join in his revelry, they did not. Rather, they “took a garment, laid it on both their shoulders, and went backward and covered the nakedness of their father. Their faces were turned away, and they did not see their father’s nakedness.” (Gen. 9:23). Next, the narrative records that when Noah was informed of these events, he pronounced a curse upon Ham’s son Canaan, and then Noah blessed Shem and Japheth. It may seem odd that Noah would curse Canaan for Ham’s sin; yet this passage likely indicates Canaan had participated in his father’s transgression. In its original context, this narrative would have given a partial rationale for the imminent genocide of the Canaanites (cf. Exod. 34:12–16; Num. 33:55; Deut. 7:4; 20:16–18; Josh. 23:12–13; Ps. 106:35). Observe that Gen. 9:28 reports Noah lived to be 959 years old.

Table of Nations (10:1–32)

Genesis 10 is a detailed genealogy of “Shem, Ham, and Japheth and [the] sons [who] were born to them after the flood” (Gen. 10:1). This chapter is sometimes referred to as the table of nations, as Moses not only lists the descendants of Noah’s sons here, but also he identifies where the various people groups settled as the nations were being dispersed. There are seventy different names listed in Genesis 10, as well as a number of interesting details. If one assumes the Promised Land as a geographical center point, then the wide dispersion of Noah’s family is as follows: the descendants of Japheth migrated mostly north, the descendants of Shem migrated mostly east, and the descendants of Ham migrated mostly south. One interesting detail in this narrative is the reference to Peleg. Concerning Peleg, Moses writes that “in his days the earth was divided” (Gen. 10:25). This division is likely a reference to the scattering of people from Babel.

Tower of Babel (11:1–32)

Gen. 11:1–9 gives the account of the tower of Babel, which is one of the more well-known narratives in the Bible. In this story mankind purposed to build a great city and tower “lest we be scattered abroad over the face of the whole earth” (Gen. 11:4). It is unclear if this a reaction to the natural migration described in Genesis 10, or if the tower was mankind’s feeble attempt usurp the place of God by banding together and marshaling their resources. Regardless of the motive, it seems clear that mankind was consumed with pride at Babel, as the twice-repeated phrase, “Come let us make [or build]” (Gen. 11:3–4) is a sinful parallel to God’s own declaration prior to creating man at Gen. 1:26. Next, Gen. 11:5–9 records God’s confusion of languages and His dispersion of mankind. This scattering was accomplished, for with one language, it was evident that “nothing that men propose to do will be withheld from them” (Gen. 11:6).

Whereas Gen. 10:21–31 records a general genealogy from Shem to his offspring, Gen. 11:10–26 gives a specific genealogy from Shem to Abraham. Moses reports that there were ten generations between Shem and Abraham. Note the shortening of human lifespans is evident in this passage. This genealogy is reported here, for it would have helped the original readers to grasp their own heritage. Sometimes Israelites are referred to as Semites, a term which shows the linguistic connection to the name Shem. Furthermore, Israelites are often labeled as Hebrews, which shows the verbal tie to their ancestor Eber (cf. Gen. 11:16). Gen. 11:26–32 is an important passage in Scripture, as here we are introduced to Abram, who became Abraham. The remainder of the book of Genesis will focus on Abraham and his family. These verses set the context for Abraham to receive the covenant given in Gen. 12:1–3.

Application Questions:

1. Is it significant that all people on earth are related through Noah’s family, as well as through Adam’s family (cf. Acts 17:26)?
2. How can we explain the gradual decrease in average lifespan that is evident in the genealogies after the flood?
3. Is it legitimate to apply God’s curse of Canaan to the modern context by extending its application to all the descendants of Canaan?
4. While the geographical dispersion of people can be explained via migration, how can we account for differing ethnicities?
5. Why did God approach Abraham and begin a covenant with Him? Was Abraham more worthy than other men (cf. Josh. 24:2)?