Genesis 6:1-8
Gen. 6:1-8
- Locate the passage
This passage is a dramatic turning point from the shockingly long life-spans of Genesis 5. Chapter five ends with the introduction of Noah. Chapter 6 begins with the context that accentuates his faithfulness.
The passage is the conclusion of the toledoth section that begin in 5:1.
- Genre
This passage is narrative. The two “conversations” of the Lord appear to be addressed within the Godhead.
- Determine the structure of the passage
6:1-5 – Men began to multiply and sin increased with them
6:6 – God’s Sorrow
6:7 – God’s Judgment Pronounced
6:8 – But, Noah Found Favor
- Exegete the passage
The questions of 6:1-2 must not overshadow exclamation of 6:8.
The passage is a clear juxtaposition of the depth of mankind’s sin and the faithfulness of Noah.
6:1 – When men began to multiply
- This followed God’s instructions in Gen. 1:28 to be fruitful and multiply
- The sin was not in the multiplication, but in the corruption
6:2 – “Sons of God”
- There are a number of suggested possible explanations for the identity of the “sons.”[1]For an extended discussion of the various views related to the interpretation of the “Sons of God,” see Mathews, Genesis 11:27-50:26, 323-32. The most common alternatives argued are:
- Men of great significance
- Angels or fallen angels
- Sons of Seth
- What is clear in the text
- Whoever the “sons” and “daughter” are in the text, they are depicted as people who should not be marrying and procreating
- The text does not explicitly state that the offspring of the union of the sons and daughters were giants. 6:4 simply says that “there were giants on the earth in those days and afterward, when the sons of God came in to the daughters of men and they bore children to them.”
- This could simply be a reference to these two events happening concurrently.
- Note that the phrase “mighty men of old” could imply that giants existed prior to this union.
- 4 says that giants existed in during those days “and also afterward.” The also could suggest that these Nephilim existed both before and “also” after the sons and daughters married.
- Moreover, if this is the origin of giants, given the worldwide flood, then how do giants exist after the flood?
- The term here “Nephilim” comes from a root which means, “fallen ones.”
- This could simply be a reference to these two events happening concurrently.
- The reference in 6:3 to man as “flesh” could mitigate against the argument of fallen angels (see also “wickedness of man” in 6:5)
- The fact that the Lord was sorry that He made “man” and His ultimate judgment of mankind in the flood could argue against the theory of fallen angels.
- Some have cited 1 Peter 3:19-20; 2 Peter 2:4; and Jude 6 as evidence in support of the theory of fallen angels.
- The text seems to be another juxtaposition between the sons of Cain and the sons of Seth (see notes on Gen. 4:17-26 above).
If they were angels … who came and took human wives
the volume of God’s judgment would be inconsistent
why not just judge those involved?
the issue of these vss seems to suggest a complete corruption of the human race
The verse could simply be saying that the sons of God (people of faith) saw the daughters of men (people who were NOT of faith) – and took wives whom THEY chose (not God)
6:2 – “They were beautiful”
- “They were good” (Hb. “tov”)
- This is the same assessment God made of His creation
- Here, the sons of God are taking what God made “good” and using it for evil
6:2 – “whom they chose”
- They clear implication of the text is that the choices of the spouses were their chose in contrast to that of God
6:3 – “My Spirit shall not strive with man forever”
- “Strive” (Hb. “yadon”) occurs as a verb only here in Scripture (Cf. Neh. 3:7 – for its use as a proper name)
- So, the question becomes what will God’s Spirit NOT do forever?
- The NIV seems to take the word perhaps as derived from the Hb. “din,” which means to judge; this would suggest that God would not withhold judgment forever.
- The word can also be rendered, “remain” or “stay.”
- Thus the passage could be stating that the breath of God’s Spirit breathed into mankind to give him life (2:7) will not remain in him forever. In other words, mankind will not live in this state indefinitely.
- The fact that lifespans are immediately reduced after this lends support to this view (his lifespan will be 120 years; as opposed to the very long life-spans in Genesis 5).
- Also, the phrase, “He is indeed flesh” suggests the temporary nature of what is being pronounced.
6:4 – “men of renown”
- “men of name”
- They were men of name! Trying to make a name for themselves
- 4 seems to indicate that there were – fallen people (Nephilim)
- They were an evil influence
– people who simply wanted to make a name for themselves (men of renown)
- These who were trying to make a name for themselves are contrasted by Gen. 6:8, “Noah found favor in the eyes of the Lord.”
6:5 – “The Lord saw”
- See Deut. 32:19
- This is not God discovering something, He did not previously knew. It is the comfort that God always sees
- Gen. 29:31; Ex. 3:4; Deut. 32:19; 2 Kings 14:26; 1 Chron. 21:15; 2 Chron. 12:7; Isa 59:15. See also Luke 7:13
- What God “saw” contrasted what the sons of God “saw” in 6:2
- The Lord saw that
- Their wickedness was great
- Every intention of the thoughts of his heart
- Was only evil
- continually
- Was only evil
- Every intention of the thoughts of his heart
- Their wickedness was great
6:6 – “The Lord was sorry”
- “nacham” – can mean “to be sorry,” “to repent,” “to regret,” or “to be grieved”
- Ex. 32:14; Judges 21:15; 1 Chron. 21:15; Ps. 78:40-41; Jonah 3:10; Cf. Ps. 90:13; Jer. 13:14; Ezek. 24:14
- NOTE – this phrase is listed as a direct result of the previously described events
- This is not an admission of a mistake, nor does it contradict passages that state that God does not repent (Num. 23:19; 1 Sam. 15:29; Ps. 110:4)
- Context here is key – “and He was grieved”
- The sin of mankind brought the Lord great grief.
- Gen. 24:67 – Isaac comforted (“nacham”) his wife after the death of her mother; 2 Sam. 12:24 – David comforted (“nacham”) Bathsheba after death of their child
- God grieves over our sin and the judgment it requires
6:7 – “I will destroy man”
- “machah” refers to total destruction; obliteration
- There is no room in the text for a partial flood
- The consequence of mankind’s sin is destruction
6:8 – “Noah found favor”
- “chen” – means “favor,” or “grace”
- See Gen. 19:19; Ex. 33:12, 17; Cf. Luke 1:30; Acts 7:46
- When contrasted by the sinfulness around him, that Noah found favor with the Lord stands out as even more significant.
- See the appeal of others who hoped to have found favor (Ex. 34:9; Judges 6:17; 2 15:25; Gen. 18:3; Cf. Num. 11:11)
- It’s a small list of those in Scripture of whom this was said
- The name, “Noah” means “rest.” In the midst of the chaos of mankind’s sin, God’s sorrow finds rest in Noah.
6:8 – “In the eyes of the Lord”
- The God who “saw” their sin, also saw Noah
- 2 Chron. 16:9
- Let the structure of the text drive the sermon
The passage highlights what mankind sees and what God sees
- This passage reveals mankind’s potential to take what God made as good and use it for evil
Exp. Note the impact of a sinful choice (6:2)- It begins when there is no thought of God
- They saw; they took; whom they chose
- Sin grieves the heart of God and demands His judgment
- Sin demands God’s judgment
See 2 Pet 2:4-10 – “If God did not spare ….” - We cannot abuse God’s gift of life with impunity
- Sin brings God sorrow
- Sin demands God’s judgment
- God, in His grace, works to redeem the sinful world
- Exp. Noah found favor
- Exp. How can we find favor with God today?
- What kind of impact could we make on our world if we did?
References