196. We learn why the Jews are so haughty and boastful. They see that Shem, their father, alone has the promise of eternal blessing, which is given through Christ. So far, so good. But when they believe that the promise pertains not to faith but rather to the carnal descent, they are in error. This subject has been splendidly treated by Paul (Rom 9, 6). There he establishes the fact that the children of Abraham are not his carnal descendants but those who have his faith (Gal 3, 7).
197. The same thought is suggested here by Moses, who says in so many words, "Blessed be Jehovah, the God of Shem." This shows that there is no blessing except by the God of Shem. Hence, no Jew will share this blessing unless he have the God of Shem; that is, unless he believes. Nor will Japheth share the blessing unless he dwells in the tents of Shem, that is, unless he associates himself with him in faith.
198. This is a grand promise, valid unto the end of the world. But just as it is limited to those who have the God of Shem, that is, who believe, so the curse also is limited to those who abide in the wickedness of Ham. Noah spoke these words, not on the strength of human authority and feeling, but by the Spirit of God. His words then refer not to a temporal, but to a spiritual and eternal curse. Nor must we understand him to speak of a curse that is a curse only in the sight of the world, but rather of one in the sight of God.
199. The same statement has been made heretofore ([ch 4 §182]) regarding the curse of Cain. Judged by outward appearances, Cain obtained a greater earthly blessing than Seth. God desires that his Church in this world shall apparently suffer the curse pronounced upon the wicked and that, on the other hand, the wicked shall seem to be blessed. Cain was the first man to build a city, calling it Enoch; while Seth dwelt in tents.
200. Thus did Ham build the city and tower of Babel and ruled far and wide, while Shem and Japheth were poor, living in lowly tents. The facts of history, then, teach that both the promises and the curses of God are not to be understood carnally, or of the present life, but spiritually. Although oppressed in the world, the righteous are surely heirs and sons of God, while the wicked, though flourishing for a season, shall ultimately be cut down and wither; a warning often uttered in the Psalms.
201. There is a striking similarity in the conduct and the lot of Cain and Ham. Cain killed his brother, which shows plainly enough the lack of reverence for his father in his heart. Having been put in the ban by his father, he leaves the Church of the true God and the true worship, builds the city of Enoch, giving himself up altogether to worldly things. Just so does Ham sin by dishonoring his father. When also he subsequently receives as sentence the curse whereby he is excluded from the promised seed and the Church, he parts with God and the Church without misgivings, since the curse rests not upon his person but upon that of his son, and migrates to Babylon, where he establishes a kingdom.