Ver. 25. "And he said, Cursed be Canaan; a servant of servants shall he be to his brethren."—Luther says: "Good old Noah, who is regarded by his son as a foolish and stupid old man, deserving only of mockery, appears here in truly prophetic majesty, and announces to his sons a divine revelation of what shall come to pass in future days; thus verifying what Paul says in 2 Cor. xii., that God's strength is made perfect in weakness."
According to the opinion now current, Canaan is said to mean "lowland," and to be transferred from the land to the people, and from the people to the pretended ancestor. But this opinion is shown to be untenable by the considerations, that, according to historical tradition, Canaan appears first as the name of the ancestor;—that the verb כנע is never used of natural lowness, but always of humiliation;—that in our passage, where the name first occurs, it stands in connection with servitude;—that the masculine form of the noun (on the adjective termination an, compare Ewald's Lehrb. d. Heb. Spr. § 163, b.) is not applicable to the country;—that the country Canaan is so far from being a lowland, that it appears, everywhere in the Pentateuch, as a land of hills (see Deut. xi. 2, iii. 25, where the land itself is even called, "that goodly mountain");[2]—and, finally, that, from all appearance, Canaan is primarily the name, not of the country, but of the people—the former being called ארור כנען, the land of Canaan.
The real etymology of the name is almost expressly given in Judges iv. 23; ויכנע, "and God bowed down, or humbled, on that day Jabin the king of Canaan." Compare also Deut. ix. 3, where, in reference to the Canaanites, it is said, הוא יכניעם, "He will humble or subdue them;" and Nehem. ix. 24: "Thou bowedest down before them the inhabitants of the land—the Canaanites." Our passage also proceeds upon this interpretation of the name. We are the rather induced to assume a connection betwixt the name "Canaan," and the words, "a servant of servants shall he be," as in the case of Japheth also there is certainly an allusion to the signification of the name, and probably in the case of Shem also. Perhaps even the name Ham, i.e., "the blackish one," may be connected with the character which he here displays—a suggestion which we do not here follow up. We refer, however, for an analogy, to what has been remarked in our Commentary on the Psalms, in the Introduction of Ps. vii.
Canaan means: "the submissive one." It is a name which the people themselves, on whose monuments it appears, would never have appropriated to themselves (just as in the case of the Egyptians also, on which point Gesenius in the Thesaurus, and my work Egypt, etc., p. 210, may be compared), unless it had been proper to them from their very origin. Ham gave this name to his son from the obedience which he demanded, but did not himself yield. The son was to be the servant of the father (for the name suggests servile obedience), who was as despotical to his inferiors as he was rebellious against his superiors. When the father gave that name to his son, he thought only of submissiveness to his orders; but God, who, in His mysterious providence, disposes of all these matters, had another submissiveness in view.
But why is Canaan cursed and not Ham? For an answer to this question, we are at liberty neither to fall back upon the sovereign decree of God, as Calvin does, nor to say with Hofmann: "Canaan is the youngest son of Ham (Gen. x. 6); and because Ham, the youngest son of Noah, had caused so much grief to the father, he, in return, is to experience great grief from his youngest son." This latter view rests upon false historical suppositions. We have already proved that Ham was not the youngest son of Noah; and it by no means follows from Gen. x. 6, that Canaan was the youngest son of Ham. Canaan's name is mentioned last among the sons of Ham, because the whole account of Ham's family was to be combined with the detailed enumeration of Canaan's descendants, who stood in so important a relation to Israel. The boundary line as regards Shem is formed, quite naturally, by that branch of Ham's family which stood in so important a relation to the main branch of the family of Shem. But, as little reliance can be placed upon the theological grounds of that conjecture; for the question at issue is not the withdrawal of outward advantages. Canaan is cursed, and it is just the sting of his servitude that it is the consequence of the curse. It would indeed sadly affect the biblical doctrine of recompense, if cursing and blessing were dependent upon such external reasons as, in the case before us, upon the circumstance that Canaan was so unfortunate as to be the youngest son.
The right answer to the question is without doubt this:—Ham is punished in his son, just as he himself had sinned against his father. He is punished in this son, because he followed most decidedly the example of his father's impiety and wickedness. To this view we are led by the whole doctrine of Holy Scripture concerning the visitation of the guilt of the fathers upon the children. (Compare the author's "Dissertations on the Genuineness of the Pentateuch," vol. ii. p. 373.) To this view we are also led by the passage in Gen. xv. 16: "But in the fourth generation they shall come hither again, for the iniquity of the Amorites is not yet full." According to this passage, the curse on Canaan can be realized upon him, only when his own iniquity has been fully matured. This his iniquity is presupposed by his curse. If he were to be punished on account of the guilt of the father,—a guilt in which he had no share,—then indeed no delay would have been necessary. To this view we are farther led by what is reported in Genesis concerning the moral depravity of Sodom and Gomorrah, which, in the development of the sinful germ inherent in the race, had outrun all others, and were, therefore, before all others, overtaken by punishment. (To this view we are further led by what is reported in Genesis concerning the moral depravity of Sodom and Gomorrah, which, in the development of the sinful germ inherent in the race, had outrun all others, and were therefore, before all others, overtaken by punishment) To this view we are led, further, by Lev. xviii. and the parallel passages, where the Canaanites appear as a nation of abominations which the land spues out; and, finally, by what ancient heathen writers report regarding the deep corruption of the Phœnicians and Carthaginians.
The remainder of Ham's posterity are passed over in silence; it is only in the sequel that we expect information regarding them. But the foreboding arises, that their deliverance will be more difficult of accomplishment than that of Japheth, although the circumstance that Canaan is singled out from among them affords us decided hope for the rest.
But not even the exclusion of Ham is to be considered as an unavoidable fate resting upon him. Heathenism alone knows such a curse. The subjective conditions of the curse imply the possibility of becoming free from it. To this, there is an express testimony in the circumstance, that the promise to the Patriarchs is not limited. David received the remnant of the Canaanitish Jebusites into the congregation of the Lord. (Compare remarks on Zech. ix. 7.) And, in the Gospels, the Canaanitish woman appears as a representative of her nation, and as a proof the possibility, granted to them, of breaking through the fetters of the curse. (Compare also the remarkable passage, Ezek. xvi. 46.)
"The curse is contrasted with the blessing pronounced on Shem and Japheth, and the second member of ver. 25 is, in vers. 26, 27, used as a repetition in reference to each of the two brethren, who were, in it, viewed together."—(Tuch.)
Ver. 26. "And he said: Blessed be Jehovah, the God of Shem; and Canaan shall be a servant to them."—The Patriarch Noah,—a just man, and one who walked before God (Gen. vi. 9),—a man raised on high, as David says of himself in 2 Sam. xxiii. 1,—a man whose utterances are not mere individual wishes, but, at the same time, prophecies,—sees such rich blessings in store for his son, that, instead of announcing them to him, he immediately breaks out into the praise of God, who is the Author of them, and from whom the piety of Shem,[3] the foundation of this salvation, was derived, just as Moses, in Deut. xxx. 20, instead of blessing Gad, blesses him by whom Gad is enlarged. The manner in which God is here spoken of indicates, indirectly, what that is in which the blessing consists. First,—God is not called by the name Elohim (which is expressive of merely the most general outlines of His nature), but by the name Jehovah, which has reference to His manifested personality, to His revelations, and to His institutions for salvation.[4] Secondly,—Jehovah is called the God of Shem,—the first passage of Holy Scripture in which God is called the God of some person. Both these circumstances indicate that God is to enter into an altogether peculiar relation to the descendants of Shem; that He will reveal Himself to them; establish His kingdom among them, and make them partakers of both His earthly and His heavenly blessings. Thus Luther says: "This is indeed perceptible and clear, that he thus binds closely together God and his son Shem, and, as it were, commits the one to the other. In this, he indeed indicates the mystery of which Paul treats in Rom. xi. 11 sq., and Christ, in John iv. 22, that salvation cometh from the Jews, but that, nevertheless, the heathen shall become partakers of it. For although Shem alone be the real root and trunk, yet into this tree the Gentiles are, as a strange branch, graffed, and enjoy the fatness and sap which are in the elect tree. This light Noah, through the Holy Spirit, sees, and although he speaks dark words, he yet prophesies very plainly, that the kingdom of the Lord Jesus Christ shall be planted in the world, and shall grow up among the race of Shem, and not among that of Japheth." As yet Shem and Japheth were on an equal footing. In the preceding part of the narrative, nothing had been communicated by which God had, in His relation to Shem, given up His nature as Elohim, and had become his God. It is only by anticipation, then, that God can, in His relation to Shem, be designated as Jehovah, and as the God of Shem. The thought can, when fully brought out, be this alone: "Blessed be God, who will, in future, reveal Himself as Jehovah, and as the God of Shem."