God
Has Ordained Semitic and White Privilege in the Transactions of Genesis 9 with
Fathers Shem, Ham and Japheth, But Such Privilege Does Not Negate the Duty On Men of Applying the Same Moral Law to All Humanity
by J. Parnell McCarter
Date 6/22/2020
We read in Isaiah 55:8-9: “For my thoughts are not your thoughts, neither are your ways my
ways, saith the Lord. For as the heavens
are higher than the earth, so are my ways higher than your ways, and my
thoughts than your thoughts.” Fallen man has a predisposition to
controvert the truths of God’s word.
This controversy is on display in Romans 9, and is roundly put down
there:
For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Fallen man chafes against feeling the negative effects of an
ancestral father, yet such is a Biblical reality, as most obviously seen in
Adam’s transgression: “as by one man sin entered
into the world, and death by sin; and so death passed upon all men, for that
all have sinned”
(Romans 5:12). The Jews chafed against it and were rebuked, as Matthew Henry
comments regarding Jeremiah 31:29-30:
They shall say no more (they shall have no more occasion to say) that God visits the iniquity of the parents upon the children, which God had done in the captivity, for the sins
of their ancestors came into the account against them, particularly those of
Manasseh: this they had complained of as a hardship. Other scriptures justify
God in this method of proceeding, and our Saviour
tells the wicked Jews in his days that they should smart for their fathers'
sins, because they persisted in them, Mt. 23:35, 36. But it is here promised
that this severe dispensation with them should now be brought to an end, that
God would proceed no further in his controversy with them for their fathers'
sins, but remember for them his covenant with their fathers and do them good
according to that covenant: They
shall no more complain, as they have done, that the fathers have eaten sour grapes and the children's teeth are
set on edge (which speaks something of an absurdity, and is
an invidious reflection upon God's proceedings), but every one shall die for his own iniquity still; though God will cease to punish them in
their national capacity, yet he will still reckon with particular persons that
provoke him.
And it works for good as well as for ill. Noah’s posterity has the advantage via Noah of being assured that we shall not have to endure what Noah’s generation endured with respect to a worldwide flood. Even more importantly, Jesus Christ’s spiritual seed enjoy this great spiritual benefit: “by the obedience of one shall many be made righteous.” (Romans 5:19)
Having
seen the long term effects of Adam’s conduct on all of his posterity in Genesis
3, and then the long term effect of Cain’s conduct on all of his posterity in
Genesis 4-6, and then the long term effect of Noah’s conduct in Genesis 9, we
next come to see the long term effects of the transactions recorded later in
Genesis 9 by fathers Shem, Ham and Japheth, from whom all the peoples of the
earth are descended:
And Noah began
to be an husbandman, and he planted a vineyard:
And he drank of the wine, and was drunken; and he was
uncovered within his tent. And Ham, the father of Canaan, saw the nakedness of his
father, and told his two brethren without. 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. And Noah
awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed
be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his
servant. God shall enlarge Japheth, and he shall dwell in the tents
of Shem; and Canaan shall be his servant.
John
Calvin comments on these verses regarding the consequent long
term curses and blessings flowing from it thus:
...It is asked in the
first place, why Noah instead of pronouncing the curse upon his son, inflicts
the severity of punishment, which that son had deserved, upon his innocent
grandson; since it seems not consistent with the justice of God, to visit the
crimes of parents upon their children? But the answer is well known; namely
that God, although he pursues his course of judgments upon the sons and the
grandchildren of the ungodly, yet in being angry with them, is not angry with
the innocent, because even they themselves are found in fault. Wherefore there
is no absurdity in the act of avenging the sins of the fathers upon their
reprobate children; since, of necessity, all those whom God has deprived of his
Spirit are subject to his wrath. But it is surprising that Noah should curse
his grandson; and should pass his son Ham, the author of the crime, over in
silence. The Jews imagine that the reason of this was to be traced to the
special favor of God; and that since the Lord had bestowed on Ham so great an
honor, the
curse was transferred from him to his son. But the conjecture is futile.
Certainly, to my mind, there is no doubt that the punishment was carried
forward even to his posterity in order that the severity of it might be the
more apparent; as if the Lord had openly proclaimed that the punishment of one
man would not satisfy him but that he would attach the curse also to the
posterity of the offender, so that it should extend through successive ages. In
the meantime, Ham himself is so far from being exempt,
that God, by involving his son with him, aggravates his own condemnation.
Another question is also
proposed; namely, why among the many sons of Ham, God chooses one to be
smitten? But let not our curiosity here indulge itself too freely; let us
remember that the judgments of God are, not in vain, called "a great
deep", and that it would be a degrading thing for God, before whose
tribunal we all must one day stand, to be subjected to our judgments, or rather
to our foolish temerity. He chooses whom he sees good, that he may show forth
in them an example of his grace and kindness; others he appoints to a different
end, that they may be proofs of his anger and severity. Here, although the
minds of men are blinded, let every one of us, conscious of his own infirmity,
learn rather to ascribe praise to God's justice, than plunge, with insane
audacity, into the profound abyss. While God held the whole seed of Ham as
obnoxious to the curse, he mentions the Canaanites by name, as those whom he
would curse above all others. And hence we infer that this judgment proceeded
from God, because it was proved by the event itself…
Verse
26. Blessed be the
Lord God of Shem . Noah blesses his other
children, but in a different manner. For he places Shem in the highest post of
honor. And this is the reason why Noah, in blessing him, breaks forth in the
praise of God, without adhering to the person of man. For the Hebrews, when
they are speaking of any rare and transcendent excellence, raise their thoughts
to God. Therefore the holy man, when he perceived that
the most abundant grace of God was destined for his son Shem, rises to
thanksgiving. Whence we infer, that he spoke, not from carnal reason, but
rather treated of the secret favors of God, the result of which was to be
deferred to a remote period. Finally, by these words it is declared, that the
benediction of Shem would be divine or heavenly.
Verse 27. God
shall enlarge Japheth . In the
Hebrew words tpy (japhte) and tpy (japheth,) there is an elegant
allusion. For the root of the word is htp (pathah,) which, among the Hebrews, signifies to entice with
smooth words, or to allure in one direction or another. Here, however, nearly
all commentators take it as signifying to enlarge. If this exposition be
received, the meaning will be, that the posterity of Japheth, which for a time
would be scattered, and removed far from the tents of Shem, would at length be
increased, so that it should more nearly approach them, and should dwell
together with them, as in a common home. But I rather approve the other
version, 'God shall gently bring back, or incline Japheth.' 17 Moreover, whichever interpretation we
follow, Noah predicts that there will be a temporary dissension between Shem
and Japheth, although he retains both in his family and calls both his lawful
heirs; and that afterwards the time will come, in which they shall again
coalesce in one body, and have a common home. It is, however, most absolutely
certain, that a prophecy is here put forth concerning things unknown to man, of
which, as the event, at length, shows God alone was the Author. Two thousand
years and some centuries more, elapsed before the Gentiles and the Jews were
gathered together in one faith. Then the sons of Shem, of whom the greater part
had revolted and cut themselves off from the holy family of God, were collected
together, and dwelt under one tabernacle. Also the
Gentiles, the progeny of Japheth, who had long been wanderers and fugitives
were received into the same tabernacle. For God, by a new adoption, has formed
a people out of those who were separated, and has confirmed a fraternal union
between alienated parties. This is done by the sweet and gentle voice of God,
which he has uttered in the gospel; and this prophecy is still daily receiving
its fulfillment, since God invites the scattered sheep to join his flock, and
collects, on every side, those who shall sit down with Abraham, Isaac and
Jacob, in the kingdom of heaven. It is truly no common support of our faith,
that the calling of the Gentiles is not only decreed in the eternal counsel of
God, but is openly declared by the mouth of the Patriarch; lest we should think
it to have happened suddenly or by chance, that the inheritance of eternal life
was offered generally to all. But the form of the expression, 'Japheth shall
dwell in the tabernacles of Shem,' commends to us that mutual society which
ought to exist, and to be cherished among the faithful. For whereas God had chosen
to himself a Church from the progeny of Shem, he afterwards chose the Gentiles
together with them, on this condition, that they should join themselves to that
people, who were in possession of the covenant of life.
Notice Calvin’s point that the curse maintains on the posterity so long as the withdrawal of divine grace maintains, whether with respect to the common or saving operations of the Spirit. Commentator Matthew Henry describes it this way: “God often visits the iniquity of the fathers upon the children, especially when the children inherit the fathers' wicked dispositions, and imitate the fathers' wicked practices, and do nothing to cut off the entail of the curse.” The same is true on the blessing side. So long as the posterity maintains the good character of the ancestral father, then so long the posterity will enjoy the blessings. But should that good character wane in the posterity, then the posterity should not expect the blessings to continue.
Yet
this curse on Ham’s posterity does not mean the blessings of salvation of Jesus
Christ are ultimately withheld from them, as we see in the conversion of the
Ethiopian eunich in Acts 8, and their inclusion in
all of the nations on earth by and during the “millennium” which will be
Christian (Revelation 20:3, 15:4).
It is
God’s prerogative as Creator to order things thus, and “who
art thou that repliest against God?” Modern men who rail against ‘Semitic
privilege’ or ‘white privilege’ are in reality engaged in a controversy with
God, and a futile one at that, for God is sovereign and not puny men. Much of
the talk regarding reparations to Ham’s posterity for their servanthood past and present is offensive not primarily
because it is an attack on whites primarily descended from Japheth (who in the
end are sinners deserving of eternal condemnation save through Jesus Christ,
even if not for the reasons modern men blame on them), but because in reality
it is an attack on God who ultimately pronounced the judgment of servanthood
(whether manifested as slaves to heathendom [truly, the worst form of slavery
beyond all others], to corrupt and lazy behavior, to chattel slavery, to
incarceration resulting from criminality, to drug addiction, etc.) on Ham’s
posterity until the sins should be addressed and corrected by that posterity,
which it still has not been in many cases. Haiti, Zimbabwe, Detroit, the Gaza
Strip, etc. are testimony that it has not generally speaking been repented of
and corrected. What instead has been happening is Japheth’s posterity has
become more and more degraded such that we are entering into a form of
servanthood alongside the posterity of Ham.
From Babel’s standpoint that is a good thing, but from a Biblical
standpoint it is a bad thing how many of both are descending into the worst
forms of servanthood. This trend is
unlikely to significantly reverse until the Jews convert to Biblical
Christianity en masse (likely within the next few decades), which in fact is
implied in the blessing on Shem and more explicitly prophesied in other
scripture texts.
The
modern prevalent perspective that views all chattel slavery in the past as
sinful and overlooks the value it played in bringing many blacks out of
heathendom into Christianity, contradicts the Biblical perspective expressed by
the Puritan Rev. Cotton Mather in his booklet “The Negro Christianized” (see https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1028&context=etas
) as follows:
“Christianity does Marvellously
befriend and enrich and advance Mankind. The greatest Kindneß
that can be done to any Man is to make a Christian of him. Your Negroes are
immediately Raised unto an astonishing Felicity, when you have Christianized
them. They are become amiable spectacles, & such as the Angels of God would
gladly repair unto the Windows of Heaven to look upon. Tho’
they remain your Servants, yet they are become the Children of God. Tho’ they are to enjoy no Earthly Goods, but the small
Allowance that your Justice and Bounty shall see proper for them, yet they are
become Heirs of God, and Joint-Heirs with the Lord Jesus Christ. Tho’ they are your Vassals, and must with a profound
subjection wait upon you, yet the Angels of God now take them under their
Guardianship, and vouchsafe to tend upon them. Oh! what have you done for them ! Happy Masters, who are Instrumental to raise their
Servants thus from the Dust, and make them objects for the Nobles of Heaven to
take Notice of ! But it will not be long before you
and they come at length to be together in the Heavenly City. Lazarus there lies
down at the same Feast, with his Master Abraham. There was Joy in Heaven, when
your Servants first came to taste that the Lord is Gracious: and it cannot but
be a vast Accession unto your Joy in Heaven, to meet your Servants there, and
hear them forever blessing the gracious God, for the Day when He first made
them your Servants.”
Yet,
to acknowledge that chattel slavery of blacks is not in and of itself sinful
according to scriptural precept, does not imply it would be wise and prudent to
return to such now that we are in a period of history when many blacks are no
longer abject heathens but at least nominal Christians, and fair numbers even
true ones.
For those with relatively more privilege,
even this privilege in no way permits any to avoid the duty of extending the
principles of God’s moral law as summarized in the Ten Commandments to all of
our fellow man, whether descended primarily from Shem, Ham or Japheth. “Be ye doers of the word” is a command which
extends to all for all. Sadly, we live
in a day when the prevailing condition is thus: “all nations have drunk of the
wine of the wrath of her fornication, and the kings of the earth have committed
fornication with her” (Revelation 18:3). There is a widespread rebellion against
Christ’s Ten Commandments. Part of that
rebellion is seeking a modern day Babel instead of Biblical Christian nations,
yet Jeremiah
12:15 offers hope: “"And it shall come to pass, after that I have plucked them out I
will return, and have compassion on them, and will bring them again, every man
to his heritage, and every man to his land." John Calvin comments
concerning this text:
God
does not only promise mercy here to the Jews, but also to heathen nations, of
whom he would be the Judge, to punish them for the sake of his people. And that
this passage is to be extended to aliens is evident from the context; for the
Prophet immediately adds, “And it shall be, that when they shall learn the ways
of my people, to swear in my name, Live does Jehovah, as they have taught my
people to swear by Baal, then shall they be built in the midst of my people.”
We hence see that God would not only shew mercy to the remnant of his elect
people, but also to their enemies. If it be objected, — that thus God’s favor,
manifested towards the children of Abraham, was obscured, the answer is, — that
this availed much to confirm the hope of the faithful; for they had not only to
look for their own salvation, but also for that of their enemies, whom God
would gather together with them. Thus God rendered
double his favor to the Israelites. The Prophet also in this place confirms in
a striking manner the confidence of the faithful; for he says that God would be
merciful even to their enemies for their sake, as they would be saved in common
with themselves. We now then understand the object of the Prophet, when he
declares, that God, after having drawn out the Gentiles from their own countries,
would again be merciful to them, so as to restore every one of them to their
own inheritance and to their own place.
This verse gives great hope to all of mankind,
for all of the nations (both the Jewish nation and the Gentile nations) shall
enjoy the salvation in Jesus Christ. This salvation will not only have
spiritual consequences, but also political consequences, for after divine
judgments will follow a period when each nation and people group will be
returned "to his heritage" and "to his land". God
will thus bring down every Babel that manifests itself in history (including
the one prophesied in Revelation chapters 17 and 18). Those who seek to
maintain "Babel" will in the long term be greatly disappointed. It is
God's plan that the earth will be covered with Biblical Christian ethnic
homeland nations which serve the Lord. For a further explanation of how
this is prophesied, please see http://www.puritans.net/rev-a-brakels-commentary-on-revelation-2/ .