Genesis 9:23Meaning & Commentary from the Church Fathers

It is stated, “Their faces were turned backward, and they did not see their father's nakedness.” The respect these sons held for their father was profound: as Scripture indicates, they not only covered their father's shame but also refrained from beholding it. Let us examine these two examples and draw lessons: we should strive to emulate the latter (Shem and Japheth) while avoiding the actions of the former (Ham). If indeed the one who has exposed shameful nakedness invokes a curse upon himself, being deprived of what his brothers possess and condemned to serve them, though the burden falls upon his descendants, consider the fate of those who discover their brothers' transgressions and, rather than concealing them, escalate their exposure, thus multiplying sin.

When you bring to light your brother's sin, you risk driving him deeper into shame and apathy, distancing him from the path of righteousness. Furthermore, those who hear your revelation become hardened and more inclined to remain in evil, and you provide a reason for others to blaspheme God. The punishment that awaits those who prompt this sin is well-known. Therefore, let us shun the shamelessness of Ham and instead embrace the purity demonstrated by these modest sons by covering the sins of our brothers—not to encourage negligence, but to spur them on toward a swift liberation from the grip of sin and a return to righteousness. For an individual who is vigilant finds that concealing their wrongs allows for correction; conversely, when a person loses their sense of shame, realizing that their misdeeds are known to everyone, they become reluctant to amend their ways. It is as if they are caught in a deep mire, swept away by turbulent waves, unable to resurface, eventually succumbing to despair and hopelessness. Thus, let us refrain from disclosing our neighbors' sins; instead, when we learn of them from others, let us resist the temptation to uncover their shame. Like the virtuous sons mentioned earlier, let us cover their faults and strive to uplift the fallen through encouragement and counsel, reminding them of God’s great compassion, boundless goodness, and immense mercy. In this way, we may receive greater blessings than those (sons of Noah) from the God of all, “who wills that all men should be saved, and come to the knowledge of the truth” (1 Tim. 2:4), and who does not desire “the death of the wicked … but that he should turn from his ways and live” (Ezek. 18:23). “And they saw not,” it is said, “the nakedness of their father.” Witness how, in ancient times, guided only by natural law, they acted in accordance with what would later be codified in the written law for the edification of humanity. The law instructs, “Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee” (Ex. 20:12), and also, “Whosoever shall speak evil of his father or mother shall be put to death” (Ex. 21:17); and they had already lived this out in action. Do you not see that even before the law, nature itself serves as a capable teacher of virtue?

The mere physical birth, which even within God's chosen people relates to the Old Covenant and brings forth bondage, results in the transference of the fathers' sins to their children; however, the new birth transforms both the inheritance and the consequences for transgression.

The condition of servitude is rightly assigned to the sinner. Prior to righteous Noah, who designated his son's sin with that title, Scripture does not mention a slave (See Gen. 9:25). Thus, it was not inherent nature but sin that earned this designation.

If we consider this solely in terms of the soul’s disposition, which is expressed through the connection between the soul and the body, we see that the sinful state of the heart, if not manifested outwardly, remains an internal reality.

Reflect on the precise realization of this prophecy. You, who come from Shem’s lineage, by God’s design, entered the territory of the Canaanites and came to possess it. Likewise, it is recognized that the descendants of Japheth, by divine decree, attacked you, seized your land, and made it their own. When Noah awoke from his wine and understood what his younger son had done, he exclaimed, “Cursed be Canaan; a servant of servants shall he be to his brothers.” He further declared, “Blessed be the Lord God of Shem; Canaan shall be a servant to him. May God enlarge Japheth, and may he dwell in the tents of Shem; and may Canaan be his servant” (Gen. 9:24-27). Through this, two nations received blessings: the sons of Shem and Japheth. The sons of Shem were first designated to occupy Canaan’s territories, which would subsequently be inherited by the sons of Japheth, while the Canaanites themselves were relegated to servitude beneath these two nations. Then Christ arrived, ordained by the Sovereign Father, inviting humanity to embrace friendship, blessing, repentance, and communal living, and promising them the inheritance in the land of the saints, as previously noted. Thus, individuals from every nation, whether bond or free, who place their faith in Christ and acknowledge the truth of His teachings and those of His prophets, can be assured that they will dwell with Him in that land, receiving an everlasting and imperishable inheritance.

Thus, when the Scriptures recount Ham's mockery of his father, they also invoke Canaan's name, highlighting Ham's shamelessness and excess. It implies: You are scorned by your father, who remained unaware of his own nakedness in slumber, and the entire world rebukes you for being so audacious and unrestrained that, in such a dreadful time when all others feared the wrath of God and faced the prospect of death, you alone lacked shame in seeking your wife. Who bears greater disgrace, Ham? Is it Noah, who slept uncovered, or you, who engaged in carnal relations during the flood? Future generations will know of your shame and indiscretion, and thus, in your derision of your father, you shall be identified as the father of Canaan: ‘Ham, the father of Canaan, hath seen the nakedness of his father.’ This illustrates how St. Chrysostom admonishes Ham, asking, ‘Why, tell me, does Scripture mention the name of Ham's son here? To reveal the unrepentant nature of Ham, who surrendered himself to lust; with the same audacity, he insulted his father during the great chaos of the flood’ (Discourse 28 on the Book of Genesis, moral teaching 4). Let us remember that anyone who criticizes the sins of others will not escape being shamed themselves; they will be laid bare for their own faults before others.