Genesis 9:21
But when he drank some of its wine, he became drunk and uncovered himself inside his tent.
But when he drank
The act of drinking here is significant as it marks a transition from the ordinary to the extraordinary. The Hebrew root for "drank" is "shathah," which implies not just the act of drinking but also the potential for excess. This moment serves as a cautionary tale about the dangers of overindulgence, a theme that resonates throughout Scripture. It reminds us of the importance of moderation and the potential consequences of losing self-control.

some of its wine
The "wine" in this context is derived from the Hebrew word "yayin," which is often associated with joy and celebration in the Bible. However, it also carries a dual nature, symbolizing both blessing and potential downfall. Wine is a gift from God, meant to be enjoyed responsibly. This duality serves as a reminder of the balance required in enjoying God's gifts without succumbing to their potential to lead us astray.

he became drunk
The phrase "became drunk" is translated from the Hebrew "shakar," indicating a loss of self-control and awareness. Drunkenness is frequently condemned in Scripture as it leads to a state where one's judgment is impaired. This serves as a moral lesson on the importance of maintaining sobriety and vigilance, as losing control can lead to actions that dishonor God and oneself.

and uncovered himself
The act of uncovering oneself, from the Hebrew "galah," suggests a state of vulnerability and shame. In the cultural and historical context of the Bible, nakedness often symbolizes exposure and disgrace. This moment highlights the consequences of Noah's actions, serving as a metaphor for the spiritual nakedness and shame that result from sin.

inside his tent
The "tent" represents a place of privacy and personal space. The Hebrew word "ohel" signifies a dwelling or habitation. The fact that this event occurs within the confines of Noah's tent underscores the idea that sin often begins in private before manifesting publicly. It serves as a reminder that our private actions have consequences and that integrity is essential, both in public and in private.

Persons / Places / Events
1. Noah
A righteous man chosen by God to survive the flood and repopulate the earth. After the flood, he became a farmer and planted a vineyard.

2. Noah's Tent
The private space where Noah became drunk and exposed himself, leading to subsequent events involving his sons.

3. The Vineyard
Represents Noah's post-flood agricultural endeavors, which led to the production of wine and his subsequent intoxication.
Teaching Points
The Dangers of Intoxication
Noah's experience serves as a cautionary tale about the loss of self-control and dignity that can result from drunkenness. Believers are encouraged to exercise moderation and self-discipline.

The Importance of Personal Responsibility
Noah's actions had consequences not only for himself but also for his family. This underscores the importance of personal responsibility and the impact of our actions on others.

The Role of Accountability
The incident with Noah and his sons highlights the need for accountability within families and communities. Believers are called to support and correct one another in love.

The Grace of God in Human Weakness
Despite Noah's failure, God’s covenant with him remained intact. This illustrates God's grace and faithfulness, even when we fall short.

The Call to Holiness
As followers of Christ, we are called to live lives that reflect God's holiness, avoiding behaviors that lead to shame and dishonor.
Bible Study Questions
1. What can Noah's experience teach us about the potential consequences of overindulgence in our own lives?

2. How does the account of Noah's drunkenness relate to the biblical call for sobriety and self-control found in other scriptures?

3. In what ways can we hold ourselves and others accountable to live according to God's standards, as seen in the aftermath of Noah's actions?

4. How does God's continued covenant with Noah after his failure encourage us in our own walk with God, especially when we fall short?

5. What practical steps can we take to ensure that our actions reflect the holiness and dignity that God desires for His people?
Connections to Other Scriptures
Proverbs 20:1
This verse warns about the dangers of wine and strong drink, highlighting the potential for poor judgment and folly, as seen in Noah's experience.

Ephesians 5:18
Advises believers not to get drunk on wine, which leads to debauchery, but to be filled with the Spirit, contrasting Noah's physical intoxication with spiritual fullness.

Leviticus 10:9
God's command to Aaron and his sons not to drink wine or strong drink when entering the tent of meeting, emphasizing the importance of sobriety in maintaining holiness and proper conduct.
DeathCharles KingsleyGenesis 9:21
The Threefold Distribution of the Human RaceR.A. Redford Genesis 9:18-29
Drink and DrunkennessGenesis 9:20-27
Drunkenness the Way to RuinGenesis 9:20-27
Filial ReverenceW. Adamson.Genesis 9:20-27
Noah DrunkHomilistGenesis 9:20-27
Noah's Husbandry and ExcessG. Hughes, B. D.Genesis 9:20-27
Noah's SinM. Dods, D. D.Genesis 9:20-27
On Covering the Sins of OthersM. Dods, D. D.Genesis 9:20-27
Piety in ChildrenG. Hughes, B. D.Genesis 9:20-27
Saints' SinsW. Adamson.Genesis 9:20-27
The Lessons of Noah's FallT. H. Leale.Genesis 9:20-27
The Original Home and Diffusion of the VineThings Not Generally Known.Genesis 9:20-27
The Sin of DrunkennessA. Fuller.Genesis 9:20-27
People
Ham, Japheth, Noah, Shem
Places
Tigris-Euphrates Region
Topics
Drank, Drink, Drinketh, Drunk, Drunken, Got, Inside, Lay, Midst, Overcome, Tent, Uncovered, Uncovereth, Wine, Within
Dictionary of Bible Themes
Genesis 9:21

     5578   tents

Genesis 9:12-21

     5106   Noah

Genesis 9:20-21

     4436   drinking, abstention
     5387   leisure, pastimes
     8763   forgetting

Genesis 9:20-23

     8471   respect, for human beings

Genesis 9:20-27

     4544   wine

Genesis 9:21-22

     8847   vulgarity

Library
Capital Punishment
Eversley. Quinquagesima Sunday, 1872. Genesis ix. 1, 3, 4, 5, 6. "And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. . . . Every moving thing that liveth shall be meat for you . . . But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require
Charles Kingsley—All Saints' Day and Other Sermons

Noah's Flood
(Quinquagesima Sunday.) GENESIS ix. 13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. We all know the history of Noah's flood. What have we learnt from that history? What were we intended to learn from it? What thoughts should we have about it? There are many thoughts which we may have. We may think how the flood came to pass; what means God used to make it rain forty days; what is meant by breaking up the fountains of the great deep. We may
Charles Kingsley—The Gospel of the Pentateuch

Death.
PSALM CIV. 20, 21. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. The lions roar after their prey, and seek their meat from God. Let me say a few words on this text. It is one which has been a comfort to me again and again. It is one which, if rightly understood, ought to give comfort to pitiful and tender-hearted persons. Have you never been touched by, never been even shocked by, the mystery of pain and death? I do not speak now of pain and death
Charles Kingsley—Westminster Sermons

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

Original Righteousness.
"For in Him we live and move, and have our being: as certain also of your own poets have said. For we are also His offspring." --Acts xvii. 28. It is the peculiar characteristic of the Reformed Confession that more than any other it humbles the sinner and exalts the sinless man. To disparage man is unscriptural. Being a sinner, fallen and no longer a real man, he must be humbled, rebuked, and inwardly broken. But the divinely created man, realizing the divine purpose or restored by omnipotent grace
Abraham Kuyper—The Work of the Holy Spirit

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Mosaic Cosmogony.
ON the revival of science in the 16th century, some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief. The Ptolemaic system of astronomy, which had then full possession of the minds of men, contemplated the whole visible universe from the earth as the immovable centre of things. Copernicus changed the point of view, and placing the beholder in the sun, at once reduced the earth to an inconspicuous globule, a merely subordinate
Frederick Temple—Essays and Reviews: The Education of the World

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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