185. So was the Roman empire destroyed after all the other world-powers perished; but God's Word and Church remain forever. Likewise, Christ weakens the Pope's power, little by little; but that he may be utterly removed and become a servant of servants with wicked Ham is a matter for faith to await. Ham is shut out from the kingdom of God and possesses the kingdoms of the world for a time, just as the pope is shut out from the Church of God and holds temporal dominion for a time. But his dominion shall vanish. 186. The divine law and order is that the righteous have dominion, but by faith, being satisfied with such spiritual blessing as a gracious God and the certain hope of the heavenly kingdom. Meanwhile, we leave possession of the kingdoms of the world to the wicked until God shall scatter also their worldly power, and, through Christ, make us heirs of all things. 187. Furthermore, we learn from this prophecy that Noah, by a special illumination of the Holy Spirit, was enabled to see, in the first place, that his posterity would remain forever, and in the second place, that the family of Ham, though they were to be rulers for a time, would perish at last and above all would lose the spiritual blessing. 188. However, the explanation given above (ch 4, para 182) with reference to the descendants of Cain, applies also here. I do not entertain the opinion that the offspring of Ham were doomed, without exception. Some found salvation by being converted to faith, but such salvation was not due to a definite promise but to uncovenanted grace, so to speak. Likewise the Gibeonites and others were saved when the children of Israel occupied the land of Canaan. Job, Naaman the Syrian, the people of Nineveh, the widow of Zarephath, and others from the heathen were saved, not by virtue of a promise, but by uncovenanted grace. B. Blessing Pronounced Upon Shem. 189. But why does Noah not say, "Blessed be Shem," instead of, "Blessed be Jehovah, the God of Shem"? I answer that it is because of the magnitude of the blessing. The reference here is not to a temporal blessing, but to the future blessing through the promised seed. He sees this blessing to be so great that he cannot express it; hence, he turns to thanksgiving. It seems that Zacharias was thinking of this very passage when he said, for a similar reason, "Blessed be the Lord, the God of Israel" (Lk 1, 68). 190. Noah's blessing takes the form of thanksgiving unto God. God, he says, is blessed, who is the God of Shem. In other words: It is needless for me to extend my blessing over Shem, who has been blessed before with spiritual blessing; he already is a child of God, and from him the Church will be continued, as it was continued from Seth before the flood. Full of wonderful meaning is the fact that Noah joins God with Shem, his son, and, as it were, unites them.