The translation, "Japheth shall dwell in the tents of Shem," is, then, the correct one. But now the question is,—How are these words to be understood? According to the views of many interpreters, it is intimated by Japheth's dwelling in the tents of Shem, that the true religion would be preserved among the posterity of Shem, and would pass over from them to the descendants of Japheth, who should be received into the community of the worshippers of the true God. So Jonathan explained its meaning: "The Lord shall make glorious the end of Japheth; his sons shall be proselytes, and shall dwell in the schools of Shem." So also Jerome: "Since it is said, And he shall dwell in the tents of Shem, this is a prophecy concerning us, who, after the rejection of Israel, enjoy the instruction and knowledge of the Scriptures." Augustine also (c. Faustum xii. 24) understands by the tents of Shem, "the churches which the apostles, the sons of the prophets, have built up."
But although this explanation be, in the main, correct, it cannot, per se, satisfy us. It must be reconciled with that other explanation given by Bochart (Phaleg. iii. 1 c. 147 sqq.), Calmet, Clericus, and others, according to which the passage is to be understood literally, as foretelling that the posterity of Japheth should, at some future time, gain possession of the country belonging to the descendants of Shem, and should reduce them to subjection.
The phrase, "and they dwelt in their tents," is, in 1 Chron. v. 10, used to express the relation of conquerors and conquered. There is no parallel passage which could indubitably prove that "dwelling in the tents of some one" could ever, by itself, denote spiritual communion with him. If Shem had come to Japheth with the announcement of salvation only, it is not likely that a dwelling of Japheth in the tents of Shem would have been spoken of. Even the last clause of the verse—"and Canaan shall be a servant to them"—when compared with the preceding verse, according to which Canaan is, in the first place, to be Shem's servant only, supposes that Japheth will step beyond his borders, and will invade the territory naturally belonging to Shem. If Japheth assume the dominion of Shem over Canaan, he must then dwell in the tents of Shem in a sense different from the merely spiritual one. Finally—Even in other passages of the Pentateuch, an invasion of Shem's territory by Japheth is foretold. In Num. xxiv. 24, Balaam says: "And ships shall come from the coast of Chittim and shall afflict Asshur, and shall afflict Eber, and he also shall perish." "We have here (compare my monography on Balaam) the announcement of a future conquest of the Asiatic kingdoms by nations from Europe, such as was historically realized in the Asiatic dominion of the Greeks and Romans."
On the other hand, however, it must not by any means be supposed that Noah should, in favour of Japheth, have weakened the power of the brilliant promise given to Shem by the announcement of such a sad event; for it is evidently his intention to exalt Shem above his brethren, as highly as he had excelled them both in his piety towards his father.
The difficulties which stand in the way of either explanation are easily removed by the following consideration. The occupation of the land of Shem by Japheth is the condition of Japheth's dwelling in the tents of Shem. Why this dwelling is a blessing to Japheth—"God shall enlarge Japheth, and he shall dwell," etc.—appears from what precedes, according to which, God reveals Himself to Shem as Jehovah, and becomes his God. To be received into the fellowship of Jehovah—to find Him in the tents of Shem—constitutes the blessing promised to Japheth. But if such be the case, there can be no more room for speaking of an announcement of any event adverse to Shem. Underneath the adversity, joy is hidden. It will here be fulfilled in its highest sense, that the conquered give laws to the conquerors.
"And Canaan shall be a servant to them." The servitude of Canaan was completed by Japheth, among whose sons (Gen. x. 2) Madai also appears; so that even the Medo-Persian kingdom is one of Japheth's. Phœnicia was completely overthrown by him. Haughty Tyrus fell to the ground. Zech. ix. 3, 4, when announcing the Greek dominion (compare ver. 13), says: "And Tyrus did build herself a stronghold, and heaped up silver like dust, and fine gold as the mire of the streets. Behold, the Lord will cast her out, and He will smite her power in the sea, and she shall be devoured with fire."
The objection raised by Tuch and Hofmann, that the Greeks and Romans made Shem also their servant, is, after what has been remarked, destitute of all weight, inasmuch as the servitude then had reference only to the lower territory. Shem and Judah were not injured in that which, in ver. 26, had been pointed at as their chief and peculiar good. On the contrary, it shone out, on that occasion, in its highest glory. Canaan, however, lost that upon which he set the highest value. In the case of Canaan, the servitude was the consequence of the curse; but in the case of Shem, the outward servitude was a consequence of the blessing, the most emphatic verification of the words: "Blessed be Jehovah, the God of Shem."
It must indeed fill us with adoring wonder when we see how clearly and distinctly the outlines of the world's history, as well as of the history of Salvation, are here traced. "This," says Calvin, "is indeed a support to our faith of no common strength, that the calling of the Gentiles was not only predestined in God's eternal decree, but also publicly proclaimed by the mouth of the Patriarch; so that we are not required to believe that by a sudden and fortuitous event merely, the inheritance of eternal life was proclaimed to all men in common."
It is not a matter of chance that this prophecy was given immediately after the deluge, which stands out as so great an event in the history of the fallen human race,—the first event, indeed, subsequent to the fall, with which the Protevangelium was connected. A new period begins with the calling of Abraham, and in it we obtain another link in the chain of the prophecies,—a link which fits as exactly into that which is now under consideration, as did this into the Protevangelium. The import of this prophecy is: "The kingdom of God shall be established in Shem, and Japheth shall be received into its community."—The meaning of the prophecy which is now to engage our attention is: "By the posterity of the Patriarchs all the nations of the earth shall be blessed." The promise to the Patriarchs differs, however, from the prophecy upon which we have just commented, not only in the natural progress—that from among the descendants of Shem a narrower circle is separated—but in this circumstance also, that in the former the blessing is extended to all the nations of the earth, while in the latter Ham is passed over in silence. This difference, however, has its main foundation in the historical circumstances of the latter prophecy; although, it is true, the complete silence which is observed regarding him, calls forth apprehensions about his being less susceptible of salvation, or, at least, of his not occupying any prominent position in the development of the kingdom of God. Here, where the object was to punish Ham for his wickedness, not the prosperous, but the adverse events impending upon him in his posterity, are brought prominently out; while, on the other hand, to Shem and Japheth blessings alone are foretold.