Genesis 9

And God blessed Noah and his sons and said to them: Be fruitful and multiply, and fill the earth. And the fear of you and the dread of you shall be upon all animals of the earth, and upon all the birds of the air, with everything that moves upon the ground. All the fish of the sea are handed over to you, and everything that moves and lives shall be food for you; just as I gave you green plants, I give you everything. It is clear from the text that the second age of the world, like the first and the beginnings of others, is blessed by the Lord. Noah is blessed with his sons, that is, with all those who are born of his flesh and endowed with faith and obedience, demonstrating truly that they are his sons; for his progeny is commanded to fill the earth, as is evident that it has come to pass; for men are said to be a terror to all the animals of the earth and the birds of the air; for these, together with the fishes, are permitted to be eaten, as they were given herbs to eat up to the time of the flood. Where it is noted that since their terror and dread is commanded to be over the animals, certainly it is prohibited from being over men. For to desire to be feared by an equal is manifestly to be proud contrary to nature; and yet it is necessary that governors be feared by their subjects when they find that God is least feared by them. For in that they demand fear from those living perversely, they dominate not as men, but as animals, because evidently insofar as the subjects are beastly, insofar they ought also to lie under fear. According to the spiritual understanding, however, Noah is blessed with his sons, namely our Lord and Savior with the apostles, whom he also deigned to call sons, saying: Can the wedding guests mourn as long as the bridegroom is with them (Matt. 9:15). God the Father commanded them to grow and multiply over the whole world, when the Lord said to his disciples: Go into the whole world and preach the Gospel to every creature (Mark 16:14), that is, to all nations. For all the commands of the Lord and Savior are indeed those of the Father. He himself said: What I speak, therefore, I speak just as the Father has told me (John 12:50). He subjected all animals that move on the earth, all the birds of the air, and all the fish of the sea to their dominion when he said: Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt. 18:18). For animals, birds, and fish represent persons of different dispositions and characters, all of which after the flood are given as food to Noah's sons, because after the Lord brought the gift of the saving bath to the world, he wanted this to be administered to all nations as well, saying to the apostles: Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). For these are given as food to Noah's sons according to what was shown to Peter in a mystical sheet with all the quadrupeds and reptiles of the earth: Rise, Peter, kill and eat (Acts 10:13); that is, convert the pagans from their wicked way of life by preaching the truth; and bring them into the members of the Church by initiating them into sacred mysteries; whence it is rightly added here:

Commentary on Genesis (Hexaemeron)

Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: "The people ate and drank, and rose up to play." And again: "Jacob ate, and was satisfied, and waxed fat; and he who was beloved kicked: he waxed fat, he grew thick, he was enlarged, and he forsook God who had made him." For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, "as the green herbs," I anticipated him: "Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustenance to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants."

Dialogue with Trypho, Chapter XX

3–6

And He changed the food of men, giving them leave to eat flesh: for from Adam the first-formed until the Flood men ate only of seeds and the fruit of trees, and to eat flesh was not permitted to them. But since the three sons of Noah were the beginning of a race of men, God blessed them for multiplication and increase; saying: "Increase and multiply, and replenish the earth and rule it; and the fear and dread of you shall be upon every living thing of animals and upon all the fowls of the air; and they shall be to you for meat, even as the green herb: but the flesh with the blood of life ye shall not eat: for your blood also will I require at the hand of all beasts and at the hand of man. Whoso sheddeth a man’s blood, in return for his blood shall it be shed." For He made man the image of God; and the image of God is the Son, after whose image man was made: and for this cause He appeared in the end of the times that He might show the image (to be) like unto Himself. According to this covenant the race of man multiplied, springing up from the seed of the three.

The Demonstration of the Apostolic Preaching, Section 22

God also blessed Noah and his sons that they might be fruitful and multiply and that fear of them should fall upon all flesh both in the sea and on dry land. “Only you shall not eat flesh with its life.” That means you shall eat no flesh that has not been slaughtered and whose blood, which is its life, has not been drained.

Commentary on Genesis 6.14.1

From this the eating of meat takes its beginning, not for the purpose of prompting them to gluttony. But since some of the people were about to offer sacrifices and make thanksgiving to the Lord, he grants them authority over food and obviates any anxiety about foods lest they seem to be abstaining from foods because they were not properly consecrated. “I have given you them all,” he says, “as I did the green grass.” Then, as in the case of Adam when he instructed him to abstain from the one tree while enjoying the others, so in this case too. After permitting the consumption of all foods without hesitation, he says, “except you are not to eat flesh with its lifeblood in it.” So what does this statement mean? It means “strangled,” for an animal’s blood is its soul. So since they were about to offer sacrifices in the form of animals, he is teaching them in these words that as long as the blood has been set aside for me, the flesh is for you. In doing so, however, he is intent upon resisting in advance any impulse toward homicide.

Homilies on Genesis 27.13

Except that you shall not eat flesh with its blood. For blood rightly denotes carnal desires and carnal sense. Blood is poured out when one renounces carnal temptations and thoughts, in which one lived poorly, so that such people can say with the Apostle: Yet I live, now not I; but Christ lives in me (Gal. II, 29). And again: I conferred not immediately with flesh and blood (Gal. I, 16): otherwise, whoever begins to incorporate those persevering in former crimes into the unity of the holy Church by baptizing them, as if eating beasts given by the Lord with blood, because he receives into society those whose conscience is still held by their old way of life as if suffocated. They say that this was the greatest transgression of the giants because they ate flesh with blood; and therefore the Lord, having destroyed them by the flood, indeed allowed people to eat flesh, but prohibited them from doing so with blood.

Commentary on Genesis (Hexaemeron)

5–6

God requires the blood now and in the future. He requires it now in the case of a death that he decreed for a murderer, and also a stoning with which a goring bull is to be stoned. At the end, at the time of the resurrection, God will require that animals return all they ate from the flesh of man. God said, “From the hand of a man and of his brother I will require the life of a man,” just as satisfaction for the blood of Abel was required from Cain, that is, “whoever sheds the blood of man, by man shall his blood be shed.”

Commentary on Genesis 6.15.1-2

5–6

Indeed, I will require your blood, and the blood of your souls from all beasts, and from the hand of man (Gen. IX, 5). He compared it to bestial malice, or rather even accumulated the wickedness of man beyond the ferocity of beasts, by saying: From the hand of the brother of man. Indeed, beasts have nothing in common with us in nature, and they are not bound by any brotherly right. If they harm humans, they harm them as strangers. They do not violate the laws of nature; they do not forget the bond of kinship. Therefore, a person sins more gravely if they plot against their brother. And the Lord promised that He would seek the blood of a man from the hand of his brother, saying: 'I will require the blood of a man from the hand of his brother.' Is not a brother someone whom a rational nature has brought forth from a certain womb, and the same mother's generation has joined us together? For the same nature is the mother of all humans, and therefore we are all brothers, generated from the same mother, and bound by the same right of kinship.

On Noah and the Ark, 26.94

5–6

“Whoever sheds someone’s blood, his own will be shed in payment for that person’s blood, because I have made the human person in God’s image.” Consider, I ask you, how much fear he struck in them with that remark. He is saying even if you are not restrained from murderous hands by kinship or by a sense of fellowship of nature, and even if you thrust aside all brotherly feeling and become completely committed to a bloody murder, you must think twice. Consider the fact that the person has been created in God’s image. Mark the degree of honor accorded him by God! Think on the fact that he has received authority over all creation. Then you will give up your murderous intent. So what does he mean? If someone has committed countless murders and shed so much blood, how can he give adequate satisfaction simply by the shedding of his own blood? Do not have these thoughts, human being that you are. Instead you do well to consider in advance that you will receive an immortal body that will have the capacity to undergo constant and everlasting punishment.

Homilies on Genesis 27.15

For I will require your lifeblood; from every beast I will require it and from man, from his fellow man I will require the life of man. Whoever sheds the blood of man, by man shall his blood be shed. For in a typological sense, lifeblood refers to that vital essence by which humans are animated, sustained, and live in the flesh through the soul, just as the hand of beasts typologically refers to the act of devouring by which they kill a man. For who in sound mind would truly believe that the blood of man pertains to the substance of the soul? Although the same legislator seems to say more clearly elsewhere: For the life of every creature is its blood (Leviticus 17:14). Thus it is said in the same way as it is said And the rock was Christ, not that it was, but that it signified. The law was not without purpose in wanting to signify the soul through the blood, that is, an invisible thing through a visible thing, except that blood, diffused through all veins from the heart itself, predominates in our body more than other fluids, so that wherever a wound may be inflicted, no other fluid but itself emerges. Thus the soul, which invisibly prevails over all that we consist of, is better signified by that which visibly prevails over all that we consist of. It is clear to understand how God seeks the soul of man from the hand of man, demanding retribution from him who has sinned; but it can indeed be reasonably asked how it is also required from beasts, which lack reason, unless perhaps we can understand here the mystery of the future resurrection intimated to us, when all the bodies of the human race, which have either been consumed by wild beasts or destroyed in any other way, or corrupted, are restored incorrupt, and all souls of humans, separated from their bodies by any manner of death, are restored to their bodies, so that they may obtain either eternal life for their good deeds, or eternal death for their bad deeds, in judgment with those same bodies. It is aptly added:

Commentary on Genesis (Hexaemeron)

5–6

Moreover, sacred Scripture, too, testifies to the fact that there will be a resurrection of the body. Indeed, God already had said to Noah after the flood, “Even as the green herbs have I delivered them all to you: saving that flesh with blood of its life you shall not eat. And I will require your blood of your lives, at the hand of every beast I will require it. And at the hand of every man I will require the life of his brother. Whosoever shall shed man’s blood, for that blood his blood will be shed: for I made man to the image of God.” How can he require the blood of men at the hand of every beast, unless he raises the bodies of those who die? For beasts will not die in the place of human beings.

Orthodox Faith 4.27

Whoever sheds human blood, their blood shall be shed. Many have shed human blood, and their blood has not been shed. And others have killed a man with poison or by hanging, and yet when the man is dead, blood is not shed; how then will the Lord shed their blood in such a man when he who has killed has not shed blood, unless because the blood of man, as we have said, should be understood to be his vital substance by which he subsists? Whoever sheds it, that is, whoever kills a man by some kind of death, his blood will be shed because by sinning he loses eternal life. For the soul that sins will die (Ezekiel 18:20). Which is similar to what is said to Peter: For all those who take up the sword will perish by the sword; as if it were openly said: All who unjustly kill a man, and they themselves perish by killing in the soul. It is fittingly added:

Commentary on Genesis (Hexaemeron)

For man was made in the image of God. Therefore, it is a greater crime to kill an innocent man; because whoever does this not only destroys the work which God made but also corrupts His image. Therefore God requires the souls of men from beasts or men by whom they were driven from the body, because He made man in His image in that He intended him to remain for eternity, and not to perish with the death of the body like the animals; and for the sake of this sacrament, it is not permitted to eat flesh with blood, so that we may always be reminded by this command that we were created according to the substance of our soul in the image of our Creator, and that we should fear corrupting that same image in ourselves by sinning.

Commentary on Genesis (Hexaemeron)

The suggestion of compensation for the relatives of the murdered man is in itself reasonable, but it ought not to be even remotely connected with the case for or against capital punishment. If it is, we shall be giving countenance to the archaic, and surely erroneous view that murder is primarily an offence not against society but against individuals.

CAPITAL PUNISHMENT, from God in the Dock

Dr Davis rightly reproves me for using the word society as I did. This hypostatised abstraction has already done harm enough. But I only meant 'all of us'. The absurdity of the view which treats murder as an offence against a single family is best illustrated by a case in the private speeches of Demosthenes (I can't turn it up at the moment, but your more scholarly readers no doubt can).

A man, A, set free a female slave, B, his old nurse. B married. Her husband died without issue. Someone then murdered B. But under Athenian law no one could prosecute because there was no injured party. A could not act because B, when murdered, was no longer his property. There was no widower, and there were no orphans.

DEATH PENALTY, from God in the Dock

8–11

And his Lord spoke to [Noah], as he desired that Noah hear, “Because of your righteousness, a remnant was preserved and did not perish in that flood that took place. And because of your sacrifice that was from all flesh and on behalf of all flesh, I will never again bring a flood upon the earth.” God thus bound himself beforehand by this promise so that even if mankind were constantly to follow the evil thoughts of their inclination, he would never again bring a flood upon them.

Commentary on Genesis 6.13.2

9–11

God’s purpose, therefore, was to eliminate all apprehension from Noah’s thinking and for him to be quite assured that this would not happen again. He said, remember, “Just as I brought on the deluge out of love, so as to put a stop to their wickedness and prevent their going to further extremes, so in this case too it is out of my love that I promise never to do it again, so that you may live free of all dread and in this way see your present life to its close.” Hence he said, “Behold, I make my covenant,” that is, I form an agreement. Just as in human affairs when someone makes a promise he forms an agreement and gives a firm guarantee, so too the good Lord said, “Behold, I make my covenant.” God did not say that this massive disaster might come again to those who sin. Rather he said, “Behold, I make my covenant with you and your offspring after you.” See the Lord’s loving kindness: not only with your generation, he says, do I form my agreement, but also in regard to all those coming after you I give this firm guarantee.

Homilies on Genesis 28.4

God also said to Noah and to his sons with him: Behold, I will establish my covenant with you, and with your offspring after you, and continuing until he says: Never again shall all flesh be cut off by the waters of the flood; nor shall there ever again be a flood to destroy the earth. The meaning of the letter is clear, because the world need no longer fear the judgment of water, but of fire, and the frequent repetition rebukes and condemns the heresy of Origen, who presumed to dogmatize the cycles of infinite ages always running in the same order. Mystically, however, the water of the flood not returning to the earth signifies that the water of baptism, once received, cannot be repeated; for he who has been washed does not need to wash again, as the Lord himself testifies (John 13:10), and those who have been washed once in the waters of tribulations and reached eternal salvation are no longer to be cleansed in the same waters, but will joyfully sing to their Redeemer forever: We went through fire and water, and you brought us to a place of abundance (Psalm 66:12). Nor indeed should the meaning of the saving bath seem contrary to what is said about the waters of the flood above: Never again will I curse the ground because of man; or what is said here: Never again will there be a flood to destroy the earth, since the water of baptism is not accustomed to bring a curse or destruction to our mind or body, but rather blessing and health; but it is to be understood that the Lord in baptism in a certain way curses our old conduct, and destroys it when he commands us to renounce the devil and all his works and pomps; and thus, having been cleansed with a new confession, we may be worthy to attain the grace of eternal blessing.

Commentary on Genesis (Hexaemeron)

12–13

After these things God made a covenant with Noah and with all those who came out of the ark with him, saying, “All flesh shall never again perish in the waters of a flood. I will set my bow in the clouds, and it shall be a sign of the eternal covenant between God and all flesh that is on the earth.”

Commentary on Genesis 6.15.3

13–15

I will place my bow in the clouds, and it will be a sign of the covenant between me and the earth; and when I cover the sky with clouds, my bow will appear, and I will remember my covenant with you and with every living soul that is alive in the flesh, and the waters will no longer become a flood to destroy all flesh. The bow in the sky, whenever it is seen even today, reminds us of the divine covenant that the earth will no longer be lost in a flood; but if it is well considered, it also shows us a sign of future judgment that will come upon the world by fire. For indeed, it shines with both blue and red color not without reason, except because the blue color testifies about the waters that have passed, and the red color testifies about the flames that are to come. Fittingly, the celestial bow, which they call Iris, is placed as a sign of divine propitiation; for that bow tends to shine in the clouds, and responds in a somewhat grateful confession to the rays of the sun that illuminate the dewy darkness. Therefore, Christ is the Sun of righteousness, the clouds illuminated by Him are the saints, whose names are written in heaven, and the Psalmist speaks of them: Lord, your mercy is in heaven, and your truth reaches to the clouds (Psalm 35:6). And when the bow appears in the clouds, the Lord remembers His promise not to destroy the earth with a flood, because through the intercessions of the saints, who know how to shine not by themselves, but through Him, He is propitiated towards the faithful when they lift up the eyes of their minds to desire heavenly things, and they recognize His glory in the deeds and words or even the rest of the preceding just ones, as if in His clouds, there will be a bow in the clouds, and I will see it and remember the eternal covenant that was made between God and every living soul of all flesh that is upon the earth. It is said in a human manner that God remembers His covenant when He sees the bow in the clouds, which by the merits of the saints, glorified and heavenly through His illumination, He spares and has mercy on our frailty; but He does not newly remember anything since He can never forget anything. He has been mindful of His covenant forever, but He seems to remember the covenant He made with us when He extends the help of His protection to those in tribulation; hence, it is well said in the psalm from the persona of some afflicted individuals, to whom divine aid seemed delayed: Why do you turn your face away, do you forget our poverty and our tribulation (Psalm 43:24)?

Commentary on Genesis (Hexaemeron)

16–17

Who “binds up the water in the clouds”? The miracle of it—that he sets something whose nature is to flow, on clouds, that he fixes it there by his word! Yet he pours out some of it on the face of the whole earth, sprinkling it to all alike in due season. He does not unleash the entire stock of water—the cleansing of Noah’s era was enough, and God most true does not forget his own covenant.

Theological Orations 28.28

18–27

Now the three sons of Noah were Shem, Ham and Japheth, from whom again the race was multiplied: for these were the beginning of mankind after the flood. Now of these one fell under a curse, and the two (others) inherited a blessing by reason of their works. For the younger of them, who was called Ham, having mocked his father, and having been condemned of the sin of impiety because of his outrage and unrighteousness against his father, received a curse; and all the posterity that came of him he involved in the curse; whence it came about that his whole race after him were accursed, and in sins they increased and multiplied. But Shem and Japheth, his brothers, because of their piety towards their father obtained a blessing. Now the curse of Ham, wherewith his father Noah cursed him, is this: Cursed be Ham the child; a servant shall he be unto his brethren. This having come upon his race, he begat many descendants upon the earth, (even) for fourteen generations, growing up in a wild condition; and then his race was cut off by God, being delivered up to judgment. For the Canaanites and Hittites and Peresites and Hivites and Amorites and Jebusites and Gergasites and Sodomites, the Arabians also and the dwellers in Phœnicia, all the Egyptians and the Libyans, are of the posterity of Ham, who have fallen under the curse; for the curse is of long duration over the ungodly.

The Demonstration of the Apostolic Preaching, Sections 19-20

(Chapter 9, Verse 18) The sons of Noah who came out of the ark were Shem, Ham, and Japheth. The Septuagint translators often struggled to render the letter Heth (), which has a double aspiration sound, into Greek. They added the Greek letter chi (χ) to instruct us to aspirate in such words. Therefore, in this passage, they translated Cham as Ham, because Ham is called "Ham" in the Hebrew language, and in Egyptian language, Egypt is called "Ham" until this day.

Hebrew Questions on Genesis

20–23

When Christ says, “I am the true vine,” the blood of Christ is assuredly not water but wine. We are redeemed and made alive by his blood. But in the cup it is not wine as such that redeems but his blood. This is declared by the sacrament and testimony of all the Scriptures. For we find this even in Genesis also, in respect of the sacrament prefigured in Noah. That he drank wine was to them a precursor and figure of the Lord’s passion. Noah was made drunk by this wine, was made naked in his household, was lying down with his thighs naked and exposed, and the nakedness of the father was observed by his second son and was told abroad but was covered by two, the eldest and the youngest, and other matters which it is not necessary to follow out. It is enough for us simply to embrace the understanding that Noah set forth a type of the future truth. Noah did not drink water but wine and thus expressed in advance the figure of the passion of the Lord.

Epistle LXII.2-3

20–21

Noah’s drunkenness was not from an excess of wine but because it had been a long time since he had drunk any wine. In the ark he had drunk no wine. Although all flesh was going to perish, Noah was not permitted to bring any wine onto the ark. During the year after the flood Noah did not drink any wine. In that first year after he left the ark, he did not plant a vineyard, for he came out of the ark on the twenty-seventh of Iyor, the time when the fruit should be starting to mature and not the time for planting a vineyard. Therefore, seeing that it was in the third year that he planted the vineyard from the grape stones that he brought with him on the ark and that it was three or even four years before they would have become a productive vineyard, there were then at least six years during which the just one had not tasted any wine.

Commentary on Genesis 7.1.1

20–21

Perhaps, on the other hand, someone might say, “Why was vine dressing, source of such terrible wickedness, introduced into life?” Do not idly blurt out what comes into your head, O man: vine dressing is not wicked nor is wine evil—rather, it is use of them in excess. You see, dreadful sins arise not from wine as such but from intemperate attitudes of human depravity that undermine the benefit that should naturally come from it. The reason that now after the deluge he shows you the use of wine is that you may learn that before using wine the human race had to come to grief from it. Before wine had even appeared, human history gave evidence of the extremity of sinfulness and unbridled licentiousness. This was intended to teach you that when you see the way wine is used, you will not attribute it all to wine as such but to depraved human intention bent on evil. Consider especially where wine has proved useful, and tremble, O man. For wine is used in good things by which our salvation is made real. Those who have an insight into spiritual realities understand this saying.

Homilies on Genesis 29.10

20–21

Why was Noah not blamed for falling into drunkenness? His falling was not due to intemperance but inexperience. For he was the first man to press the fruit of the vine and was ignorant not only of the power of the drink but also of the kind of change it had undergone. Because it ought to be mixed first before being drunk, he suffered drowsiness. There was nothing new about the fact that he was naked. For even now some people sleep naked, sleep having taken away their consciousness. The drunkenness, added to sleep, makes easier a defense of his nakedness.

Questions on Genesis 56

Noah, a man of the earth, began to cultivate the ground and planted a vineyard, etc. It is often pleasing to repeat the word of the Lord, which he said to the Jews: "If you believed Moses, you would perhaps believe me as well, for he wrote about me" (John 5:46). For even in this reading where Moses, weaving history, writes of Noah and his sons, he figuratively announces the passion of the Lord and the devotion of the peoples believing in him, as well as the infidelity of those contradicting the faith. Indeed, Noah cultivating the ground planted a vineyard, because the Lord, caring for the human race, established the Synagogue among the Jewish people; of which vineyard the Psalmist also remembers saying: "You transplanted a vine from Egypt" (Psalm 80:8); and the Lord, speaking in the Gospel to the Jews, says: "A man planted a vineyard and surrounded it with a fence" (Luke 20:9), and the rest to the end of the parable, where he says: "What therefore will the lord of the vineyard do to those tenants? They said: He will put those wretches to a miserable death and lease the vineyard to other tenants."

Commentary on Genesis (Hexaemeron)

That is why the drunkenness of Noah also has been described, so that we may guard against drunkenness as much as possible, with the picture of such a fall clearly described before our eyes in Scripture. That is why, too, the Lord blessed those who covered the shame of his drunkenness. Scripture, summing everything up in one succinct verse, has said, “Wine is sufficient for a man well taught, and upon his bed, he shall rest.”

The Instructor Book 2

21–23

After the deluge Noah drank and became drunk in his own house, and his thighs were uncovered and he was exposed in his nakedness. The elder brother came along and laughed; the younger, however, covered him up. All this is said in type of the Savior, for on the cross he had drunk of the passion: “Father, if it is possible, let this cup pass away from me.” He drank and was inebriated, and his thighs were laid bare—the dishonor of the cross. The older brothers, the Jews, came along and laughed; the younger, the Gentiles, covered up his ignominy.

Homilies 13

“Woe to you that demand strong drink as soon as they rise in the morning, and linger into the night while wine inflames them!” Noah drank wine and fell into a drunken stupor and became naked in the more shameful part of his body so that you may know that the mind of man is so confounded by wine and the reason of the human mind is made so dull that it does not have concern even for itself, much less for God.… When Lot was soused with wine, he committed incest with his daughters and did not know his mistake; from that passionate union came the Moabites and the Ammonites.

The Training of Nuns 19.9

And drinking the wine, he became drunk, and he was naked in his tent. The Lord drank wine when he received the cup of his passion. He was made drunk by drinking when by suffering for us he reached the utmost extremity of death. He was naked in his tent, when among the Jewish people, whom he had made his own, and in which he had long been accustomed to dwell as in his tent, enduring reproaches and mockeries, he ultimately underwent the sentence of the cross, making manifest to all most openly the truth of the mortal substance which he had deigned to assume.

Commentary on Genesis (Hexaemeron)

22–25

For another mystery was accomplished and predicted in the days of Noah, of which you are not aware. It is this: in the blessings wherewith Noah blessed his two sons, and in the curse pronounced on his son's son. For the Spirit of prophecy would not curse the son that had been by God blessed along with [his brothers]. But since the punishment of the sin would cleave to the whole descent of the son that mocked at his father's nakedness, he made the curse originate with his son. Now, in what he said, he foretold that the descendants of Shem would keep in retention the property and dwellings of Canaan: and again that the descendants of Japheth would take possession of the property of which Shem's descendants had dispossessed Canaan's descendants; and spoil the descendants of Shem, even as they plundered the sons of Canaan. And listen to the way in which it has so come to pass. For you, who have derived your lineage from Shem, invaded the territory of the sons of Canaan by the will of God; and you possessed it. And it is manifest that the sons of Japheth, having invaded you in turn by the judgment of God, have taken your land from you, and have possessed it. Thus it is written: "And Noah awoke from the wine, and knew what his younger son had done unto him; and he said, Cursed be Canaan, the servant; a servant shall he be unto his brethren. And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant. May the Lord enlarge Japheth, and let him dwell in the houses of Shem; and let Canaan be his servant."

Dialogue with Trypho, Chapter CXXXIX

22–25

Noah cursed Canaan, saying, “Cursed be Canaan. A slave of slaves shall he be to his brothers.” But what sin could Canaan have committed even if he had been right behind his father when Ham observed the nakedness of Noah? Some say that because Ham had been blessed along with those who entered the ark and came out of it, Noah did not curse Ham himself, even though his son, who was cursed, grieved him greatly. Others, however, say from the fact that Scripture says, “Noah knew everything that his youngest son had done to him,” it is clear that it was not Ham who observed his nakedness, for Ham was the middle son and not the youngest. For this reason they say that Canaan, the youngest, told of the nakedness of the old man. Then Ham went out and jokingly told his brothers. For this reason then, even though it might be thought that Canaan was cursed unjustly in that he did what he did in his youth, still he was cursed justly for he was not cursed in the place of another. Noah knew that Canaan would deserve the curse in his old age, or else he would not have been cursed in his youth.

Commentary on Genesis 7.3.1-2

When Ham, the father of Canaan, saw that his father's nakedness was uncovered, he told his two brothers outside. But Shem and Japheth took a cloak, laid it upon their shoulders, and walking backward, covered their father's nakedness; their faces were turned away, and they did not see their father's private parts. Ham, who saw his father's nakedness and laughed, signifies the Jewish people, who, contradicting and incredulous, rather despised the passion of our Lord and Savior than honored it, rejoicing in their relief at seeing it as contemptible rather than salvific. He also told his brothers outside what had happened to their father because through him the secret of the Lord's passion prophesied was made manifest and somewhat public, reaching the gift of the second generation; hence the Apostle says: "We preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles" (1 Corinthians 1:23). Furthermore, the two brothers, the eldest and the youngest, signify those to whom it was subsequently added: both Jews and Gentiles are called to Christ, the power of God and the wisdom of God, because the foolishness of God is wiser than men, and the weakness of God is stronger than men. Both the eldest and youngest carry the sacrament of the Lord’s past and completed passion as if it were a single cloak from behind, not looking at their father's nudity because they do not consent to Christ's killing, but still honoring it with a veil, as if knowing from whom they were born, so that they could be sons of mercy who were previously sons of wrath. The middle son, that is, the Jewish people, is called the middle because he neither held the apostles’ primacy nor was the last to believe among the Gentiles, saw his father's nakedness because he agreed to Christ's death. It is aptly said of the two brothers that they covered their father's modesty with their faces turned away, as if displeased with the deed of the wicked vine; that vine, namely the Jewish nation, is mystically signified as having degenerated from paternal nobility at the time of the Lord’s passion and offered vinegar to the thirsting Lord on the cross instead of wine; for He thirsted for the faith and love of that people, but they, instead of the sweetness of faith and the fervor of love, gave Him the sharpness of hatred and unbelief.

Commentary on Genesis (Hexaemeron)

The chaste son could not endure looking upon the immodest nakedness of a good man; chastity covered over what drunkenness had exposed in a transgression committed in ignorance but manifest to all.

The Instructor Book 2

24–25

But Noah, awakening from his wine, when he had learned what his younger son had done to him, said: Cursed be Canaan, a servant of servants shall he be to his brothers. Awakening from wine, Noah curses his offspring by whom he was mocked; however, he rewards with due blessing those who honored him as their father; and the Lord, according to the voice of the psalm (Psalm 3:6), having slept in death and risen immortal, smote all who opposed him without cause, and shattered the teeth of sinners; but upon his own people he poured the blessing of eternal salvation. Not only is Canaan subjected to a curse, but also to the servitude of his brothers. For what else is that nation today, but a certain scribe of Christians, bearing the law and the prophets as testimony to the affirmation of the Church, so that we might honor through the sacrament what it announces through the letter.

Commentary on Genesis (Hexaemeron)

25–27

First of all, let us show great reverence to our parents, as we read in Genesis 9:25-27, that whoever was blessed by their father, was blessed, and whoever was cursed by their father, was cursed! Therefore, God has granted this grace to parents, so that the piety of their children may be provoked. Therefore, it is the duty of children to obey their parents. Honor your father, so that he may bless you.

On the Blessings of the Patriarchs, 1.1

To be sure, some will say, this shows that the reason he did not curse Ham was that he had enjoyed blessing from God. Nevertheless, why is it that though Ham was the sinner, Canaan had to pay the penalty? This does not happen idly either. Ham did not endure less punishment than his son. He too felt its effects. You know well, of course, how in many cases fathers have begged to endure punishment in place of their children. Seeing their children bearing punishment proves a more grievous form of chastisement for the fathers than being subject to it themselves. Accordingly, this incident occurred so that Ham should endure greater anguish on account of his natural affection, so that God’s blessing should continue without impairment and so that his son in being the object of the curse should atone for his own sins. You see, even if in the present instance he bears the curse on account of his father’s sin, nevertheless it was likely that he was atoning for his own failings. In other words, it was not only for his father’s sin that he bore the curse but perhaps also for the purpose of his suffering a heavier penalty on his own account. After all, for proof that parents are not punished for their children, nor children for their parents, each being liable for the sins he has committed, you can find frequent statements among the inspired authors—as, for instance, when they say, “The teeth of the one eating sour grapes shall be set on edge,” “The soul that shall die is the soul that sins,” and again, “Parents shall not die for their children, nor children for their parents.”

Homilies on Genesis 29.21

And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

Against Julian 6.25.82

And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

City of God 19.15

26–27

After Ham had been cursed through his one son, Noah blessed Shem and Japheth and said, “May God increase Japheth, and may he dwell in the tent of Shem, and let Canaan be their slave.” Japheth increased and became powerful in his inheritance in the north and in the west. And God dwelt in the tent of Abraham, the descendant of Shem, and Canaan became their slave when in the days of Joshua son of Nun, the Israelites destroyed the dwelling places of Canaan and pressed their leaders into bondage.

Commentary on Genesis 7.4.1

And he said: Blessed be the Lord God of Shem; let Canaan be his servant. In Shem, the firstborn son of Noah, we have indicated the primitive Church, gathered from the Israelite people, and in Japheth, the youngest son, the election of the Gentiles which followed; whence it is rightly said:

Commentary on Genesis (Hexaemeron)

Blessed be the Lord God of Shem. For although He is the God of all nations, yet in a certain special way, even among the Gentiles, He is called the God of Israel; and how did this come to pass, if not from the blessing of Japheth? For in the people of the Gentiles, the Church has occupied the world. This is precisely foretold when it is subsequently said.

Commentary on Genesis (Hexaemeron)

(Verse 27) May God enlarge Japheth, and may he dwell in the tents of Shem. From Shem come the Hebrews, and from Japheth, the people of the nations are born. Therefore, because the multitude of believers has been enlarged from the breadth, which is called Japheth, it has received the name "breadth". But what he says, "And may he dwell in the tents of Shem," is prophesying about us, who are engaged in the teaching and knowledge of the Scriptures, with Israel being cast out.

Hebrew Questions on Genesis

May God enlarge Japheth, and let him dwell in the tents of Shem. Indeed, Japheth dwells in the tents of Shem because in the faith of the patriarchs and prophets, in the prophetic Scriptures, in the spiritually understood legal sacraments, the Church sojourns on earth. For we are accustomed to use tents in war or on a journey, and in the tents of the Israelite people we, who have come to Christ from the Gentiles, dwell, because certainly as long as we sigh for the heavenly homeland while placed on this path of life, as long as we fight against the snares of the ancient enemy with Christ as our leader and helper, it is necessary always to hold on to the sayings and deeds and works of the ancient fathers as examples of life and profession; so that, protected by their authority, we may more certainly and securely strive towards the palm of reward with a perfected struggle. However, it also aligns with the growth of the holy Church, which has filled the whole world, that the name Japheth, which means ‘Enlargement’ is used; whence Noah, alluding to this name itself, says: May God enlarge Japheth, that is, may He grant enlargement. It is fitting, however, that what was said of Shem is repeated of Japheth: And let Canaan be his servant, because certainly the unbelieving Jews serve both peoples of believers, although with an impious mind, they provide service for salvation, not only in that they aid with the authority of the sacred volumes and strengthen in faith, but also in that they pursue them as far as they are able, because indeed by pursuing on account of righteousness, they make them higher participants of eternal blessedness, and even in that their offense of hard-hearted blindness prompts them to give greater thanks to their Redeemer and illuminator. To this people indeed the name Canaan, which means ‘Commotion,’ most aptly applies. For he cannot say: He set my feet upon a rock, and directed my steps (Psalm 40:3); but uncertain and wavering, he is always in motion. It should also be noted according to the literal sense that not in vain is Canaan cursed when Ham sinned, not he himself but his son, especially when he was neither the firstborn of Ham but his youngest son. For it is written: The sons of Ham: Cush, Saba, and Mizraim, and Phut, and Canaan. Indeed, he foresaw equally in spirit that the progeny of Canaan would sin much more than the rest of the offspring of Ham, and therefore be worthy either to perish by curse or to groan under subjugation; which was particularly proven and shown by the wickedness of the Sodomites, who came from the lineage of Canaan, and by their dreadful retribution, and the extermination or subjugation of the Canaanites, which they suffered when the Israelite people, descended from the lineage of Shem, came out of Egypt. For from Cush came the Ethiopians, from Mizraim the Egyptians, from Phut came the Libyans, which the very names of these same peoples among the Hebrews still testify today, among whom there is absolutely nothing of such wickedness or vengeance as Scripture relates about the Sodomites and Canaanites.

Commentary on Genesis (Hexaemeron)

God also expanded Japheth, so that he dwelt in the tents of Shem, and that Canaan was his servant, when the Greeks or Romans, certainly descended from the line of Japheth, possessed the kingdoms of Asia, in which the descendants of Shem lived, and among other things made the Canaanites tributary to themselves.

Commentary on Genesis (Hexaemeron)

But Noah lived three hundred and fifty years after the flood, and all the days of his life were nine hundred and fifty years, and he died. As we have taught above, the six hundred years of Noah's life, after which he entered the ark, signify the perfection of the faith and profession of those who undergo the sacraments of the Church of heavenly grace and everlasting reward. Thus also the three hundred and fifty years which he lived after the flood represent the great perfection of those who, having received the sacraments of life, faithfully serve the Lord until death. We said that the number three hundred, because it is marked by the letter tau in Greek (and tau is written in the figure of a cross), most aptly bears the type of those who know to glory only in the cross of our Lord Jesus Christ; whence Gideon, with the Lord commanding and helping, defeated the innumerable army of the Midianites with three hundred men, teaching figuratively that by the faith of the Lord's cross we would be victorious over the wars against us by this world and our vices. Moreover, the number fifty, because Scripture teaches that it designates the rest of the law by figure, which always in the fiftieth year decreed the greatest remission of all sufferings and the liberation from all services for God's entire people. Therefore, Noah lived three hundred and fifty years after the flood with a certain grace of mystery, to signify that we, having received the baptismal washing, should endure labors for the Lord in hope of the supreme rest and happiness. For he lived three hundred years to be patient in tribulation; he lived fifty years to be joyful in hope. But since seven times fifty make three hundred and fifty, and the number seven signifies the grace of the Holy Spirit, and fifty signifies true rest, which is given to the elect through the same Spirit, the type aptly corresponds. We can also interpret in this way the mystery of this number, that he who lives three hundred and fifty years after the flood, symbolizes the one who, throughout the whole time of received baptism, aided by the spiritual gift, does not cease to labor for eternal rest in heaven; and he will happily see the death of the flesh, or rather, he will pass from death to life, which alone is to be called true life, who completes the course of present life in such a great perfection. Amen.

Commentary on Genesis (Hexaemeron)

(Verse 29.) And all the days of Noah were nine hundred and fifty years. Behold, after the flood Noah lived three hundred and fifty years. From which it is clear that one hundred and twenty years were given to that generation, as we have said before, for repentance, and not for the establishment of mortal life.

Hebrew Questions on Genesis