the Fifth Week after Easter
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New American Standard Bible
Genesis 6:5
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And Jehovah saw that the wickedness of Man was great on the earth, and every imagination of the thoughts of his heart only evil continually.
The Lord saw that the people on the earth were very evil. He saw that they thought only about evil things all the time.
The LORD saw that the wickedness of man was great in the eretz, and that every imagination of the thoughts of his heart was only evil continually.
And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
And the Lord saw that the sin of man was great on the earth, and that all the thoughts of his heart were evil.
But God sawe that the malice of man was great in the earth, and all the imagination of the thoughtes of his heart [was] only euyll euery day.
When the Lorde sawe that the wickednesse of man was great in the earth, and all the imaginations of the thoughtes of his heart were onely euill continually,
And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was evil continually.
When the Lord saw how wicked everyone on earth was and how evil their thoughts were all the time,
Now the giants were upon the earth in those days; and after that when the sons of God were wont to go in to the daughters of men, they bore children to them, those were the giants of old, the men of renown.
And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time.
The LORD saw that the wickedness (depravity) of man was great on the earth, and that every imagination or intent of the thoughts of his heart were only evil continually.
The Lord saw how bad the people on earth were and that everything they thought and planned was evil.
Then Yahweh saw that great, was the wickedness of man in the earth, and that, every purpose of the devices of his heart, was only wicked all the day;
And Yahweh saw that the evil of humankind was great upon the earth, and every inclination of the thoughts of his heart was always only evil.
And Jehovah saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
And God saw, that the wickednes of man was great in the earth, and that euery imagination of the thoughts of his heart was onely euill continually.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
God saw that human evil was out of control. People thought evil, imagined evil—evil, evil, evil from morning to night. God was sorry that he had made the human race in the first place; it broke his heart. God said, "I'll get rid of my ruined creation, make a clean sweep: people, animals, snakes and bugs, birds—the works. I'm sorry I made them."
The LORD saw how great man's wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time.
But the Lord saw that the wickedness of humankind had become great on the earth. Every inclination of the thoughts of their minds was only evil all the time.
The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.
The Lord saw that the human beings on the earth were very wicked and that everything they thought about was evil.
Then the Lord [fn] saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.
The Lord observed the extent of human wickedness on the earth, and he saw that everything they thought or imagined was consistently and totally evil.
And Jehovah saw that the evil of man was great on the earth, and every imagination of the thoughts of his heart was only evil all the day long.
But whan the LORDE sawe yt the wickednes of man was increased vpon ye earth, and that all ye thought and imaginacion of their hert was but onely euell contynually,
And GOD saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually.
Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
And God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times,
The LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
And Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
Then the Lord saw that man was very sinful on the earth. Every plan and thought of the heart of man was sinful always.
The Lord saw that the wickedness of humankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually.
(Maftir) Adonai saw that the people on earth were very wicked, that all the imaginings of their hearts were always of evil only.
When the Lord saw that man's wickedness was widespread on the earth and that every scheme his mind thought of was nothing but evil all the time,
The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.
Sotheli God seiy that myche malice of men was in erthe, and that al the thouyt of herte was ententif to yuel in al tyme,
And Jehovah seeth that abundant [is] the wickedness of man in the earth, and every imagination of the thoughts of his heart only evil all the day;
Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God: Genesis 13:13, Genesis 18:20, Genesis 18:21, Psalms 14:1-4, Psalms 53:2, Romans 1:28-31, Romans 3:9-19
every imagination: or, the whole imagination, The Hebrew word signifies not only the imagination, but also the purposes and desires. Genesis 8:21, Deuteronomy 29:19, Job 15:16, Proverbs 6:18, Ecclesiastes 7:29, Ecclesiastes 9:3, Jeremiah 17:9, Ezekiel 8:9, Ezekiel 8:12, Matthew 15:19, Mark 7:21-23, Ephesians 2:1-3, Titus 3:3
thoughts: Jeremiah 4:14
continually: Heb. every day
Reciprocal: Genesis 6:12 - for all Genesis 11:6 - imagined Deuteronomy 31:21 - I know 1 Chronicles 28:9 - the imaginations 1 Chronicles 29:18 - in the imagination 2 Chronicles 22:3 - his mother Job 1:5 - in their hearts Job 22:15 - the old way Psalms 10:4 - thoughts Psalms 17:4 - works Psalms 24:4 - pure Psalms 52:1 - O mighty Psalms 53:1 - Corrupt Proverbs 10:20 - the heart Proverbs 21:8 - way Proverbs 24:9 - thought Proverbs 27:19 - so Isaiah 55:7 - his thoughts Isaiah 65:2 - after Jeremiah 9:14 - walked Jeremiah 16:12 - evil Jeremiah 18:12 - we will walk Jeremiah 44:22 - could Ezekiel 24:12 - her great Ezekiel 28:15 - till iniquity Hosea 10:9 - did Matthew 7:11 - being Matthew 7:13 - for Luke 1:51 - the imagination Luke 11:13 - being Luke 11:39 - but John 3:6 - born of the flesh Romans 1:21 - but became Romans 5:13 - until Romans 7:18 - that in me Ephesians 2:3 - by James 1:14 - when James 4:5 - The spirit 1 Peter 3:20 - sometime
Cross-References
Now it came about, when mankind began to multiply on the face of the land, and daughters were born to them,
Then the LORD said, "My Spirit will not remain with man forever, because he is also flesh; nevertheless his days shall be 120 years."
The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of mankind, and they bore children to them. Those were the mighty men who were of old, men of renown.
These are the records of the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God.
"And of every living thing of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female.
"Of the birds according to their kind, and of the animals according to their kind, of every crawling thing of the ground according to its kind, two of every kind will come to you to keep them alive.
"As for you, take for yourself some of every food that is edible, and gather it to yourself; and it shall be food for you and them."
The LORD smelled the soothing aroma, and the LORD said to Himself, "I will never again curse the ground on account of man, for the intent of man's heart is evil from his youth; and I will never again destroy every living thing, as I have done.
Now the men of Sodom were exceedingly wicked sinners against the LORD.
"And it shall be when he hears the words of this curse, that he will consider himself fortunate in his heart, saying, 'I will do well though I walk in the stubbornness of my heart in order to destroy the watered land along with the dry.'
Gill's Notes on the Bible
And God saw the wickedness of man was great in the earth,.... That it spread throughout the earth, wherever it was inhabited by men, both among the posterity of Cain and Seth, and who indeed now were mixed together, and become one people: this respects actual transgressions, the wicked actions of men, and those of the grosser sort, which were "multiplied" r as the word also signifies; they were both great in quality and great in quantity; they were frequently committed, and that everywhere; the degeneracy was become universal; there was a flood of impiety that spread and covered the whole earth, before the deluge of waters came, and which was the cause of it: this God saw, not only by his omniscience, by which he sees everything, but he took notice of it in his providence, and was displeased with it, and determined in his mind to show his resentment of it, and let men see that he observed it, and disapproved of it, and would punish for it:
and [that], every imagination of the thoughts of his heart [was] only evil continually: the heart of man is evil and wicked, desperately wicked, yea, wickedness itself, a fountain of iniquity, out of which abundance of evil flows, by which it may be known in some measure what is in it, and how wicked it is; but God, that sees it, only knows perfectly all the wickedness of it, and the evil that is in it: the "thoughts" of his heart are evil; evil thoughts are formed in the heart, and proceed from it; they are vain, foolish, and sinful, and abominable in the sight of God, by whom they are seen, known, and understood afar off: the "imagination" of his thoughts is evil, the formation of them; they were evil while forming, the substratum of thought, the very beginning of it, the first motion to it, yea, "every" such one was evil, and "only" so; not one good among them, not one good thing in their hearts, no one good thought there, nor one good imagination of the thought; and so it was "continually" from their birth, from their youth upwards, throughout the whole of their lives, and all the days of their lives, night and day, and day after day, without intermission: this respects the original corruption of human nature, and shows it to be universal; for this was not only true of the men of the old world, but of all mankind; the same is said of men after the flood as before, and of all men in general without any exception, Genesis 8:21. Hence appears the necessity of regeneration, and proves that the new creature is not an improvement of the old principles of corrupt nature, since there is no good thing in man but what is put into him; also the disability of man to do that which is good, even to think a good thought, or do a good action; therefore the works of unregenerate men are not properly good works, since they cannot flow from a right principle, or be directed to a right end.
r רבה "augescere", Junius Tremellius, Piscator "multiplicaretur", Schmidt.
Barnes' Notes on the Bible
- The Growth of Sin
3. דון dı̂yn “be down, strive, subdue, judge.” בשׁגם bāshagām “inasmuch, as also.” The rendering “in their error” requires the pointing בשׁגם beshāgām, and the plural form of the following pronoun. It is also unknown to the Septuagint.
4. נפילים nepı̂lı̂ym “assailants, fellers, men of violence, tyrants.”
Having traced the line of descent from Adam through Sheth, the seed of God, to Noah, the author proceeds to describe the general spread and growth of moral evil in the race of man, and the determination of the Lord to wipe it away from the face of the earth.
Genesis 6:1-4
There are two stages of evil set forth in Genesis 6:1-4 - the one contained in the present four verses, and the other in the following. The former refers to the apostasy of the descendants of Sheth, and the cause and consequences of it. When man began to multiply, the separate families of Cain and Sheth would come into contact. The daughters of the stirring Cainites, distinguished by the graces of nature, the embellishments of art, and the charms of music and song, even though destitute of the loftier qualities of likemindedness with God, would attract attention and prompt to unholy alliances. The phrase “sons of God,” means an order of intelligent beings who “retain the purity of moral character” originally communicated, or subsequently restored, by their Creator. They are called the sons of God, because they have his spirit or disposition. The sons of God mentioned in Job 38:7, are an order of rational beings existing before the creation of man, and joining in the symphony of the universe, when the earth and all things were called into being. Then all were holy, for all are styled the sons of God. Such, however, are not meant in the present passage. For they were not created as a race, have no distinction of sex, and therefore no sexual desire; they “neither marry nor are given in marriage” Matthew 22:30. It is contrary to the law of nature for different species even on earth to cohabit in a carnal way; much more for those in the body, and those who have not a body of flesh. Moreover, we are here in the region of humanity, and not in the sphere of superhuman spirits; and the historian has not given the slightest intimation of the existence of spiritual beings different from man.
The sons of God, therefore, are those who are on the Lord’s side, who approach him with duly significant offerings, who call upon him by his proper name, and who walk with God in their daily conversation. The figurative use of the word “son” to denote a variety of relations incidental, and moral as well as natural, was not unfamiliar to the early speaker. Thus, Noah is called “the son of five hundred years” Genesis 5:32. Abraham calls Eliezer בן־בותי ben-bēytı̂y, “son of my house” Genesis 15:3. The dying Rachel names her son Ben-oni, “son of my sorrow,” while his father called him Benjamin, “son of thy right hand” Genesis 35:18. An obvious parallel to the moral application is presented in the phrases “the seed of the woman” and “the seed of the serpent.” The word “generations” תולדות tôledot, Genesis 5:1) exhibits a similar freedom and elasticity of meaning, being applied to the whole doings of a rational being, and even to the physical changes of the material world Genesis 2:4. The occasion for the present designation is furnished in the remark of Eve on the birth of Sheth. God hath given me another seed instead of Habel. Her son Sheth she therefore regarded as the son of God. Accordingly, about the birth of his son Enosh, was begun the custom calling upon the name of the Lord, no doubt in the family circle of Adam, with whom Sheth continued to dwell. And Enok, the seventh from Adam in the same line, exhibited the first striking example of a true believer walking with God in all the intercourse of life. These descendants of Sheth, among whom were also Lamek who spoke of the Lord, and Noah who walked with God, are therefore by a natural transition called the sons of God, the godlike in a moral sense, being born of the Spirit, and walking not after the flesh, but after the Spirit Psalms 82:6; Hosea 2:1.
Some take “the daughters of man” to be the daughters of the Cainites only. But it is sufficient to understand by this phrase, the daughters of man in general, without any distinction of a moral or spiritual kind, and therefore including both Cainite and Shethite females. “And they took them wives of all whom they chose.” The evil here described is that of promiscuous intermarriage, without regard to spiritual character. The godly took them wives of all; that is, of the ungodly as well as the godly families, without any discrimination. “Whom they chose,” not for the godliness of their lives, but for the goodliness of their looks. Ungodly mothers will not train up children in the way they should go; and husbands who have taken the wrong step of marrying ungodly wives cannot prove to be very exemplary or authoritative fathers. Up to this time they may have been consistent as the sons of God in their outward conduct. But a laxity of choice proves a corresponding laxity of principle. The first inlet of sin prepares the way for the flood-gates of iniquity. It is easy to see that now the degeneracy of the whole race will go on at a rapid pace.
Genesis 6:3
My Spirit - , in contradistinction to the spirit of disobedience which, by the fall, obtained entrance into the soul of man. “Shall not strive with man forever.” To strive דון dı̂yn is to keep down, rule, judge, or strive with a man by moral force. From this passage we learn that the Lord by his Spirit strives with man up to a certain point. In this little negative sentence streams out the bright light of God’s free and tender mercy to the apostate race of man. He sends his Spirit to irradiate the darkened mind, to expostulate with the conscience, to prompt and strengthen holy resolve, and to bring back the heart, the confidence, the affection to God. He effects the blessed result of repentance toward God in some, who are thus proved to be born of God. But it is a solemn thought that with others he will not strive perpetually. There is a certain point beyond which he will not go, for sufficient reasons known fully to himself, partly to us. Two of these we are to notice for our instruction: First, he will not touch the free agency of his rational creatures. He can put no force on the volitions of men. An involuntary or compulsory faith, hope, love, obedience, is a contradiction in terms; and anything that could bear the name can have no moral validity whatsoever. Secondly, after giving ample warning, instruction, and invitation, he will, as a just judgment on the unbelieving and the impenitent, withdraw his Spirit and let them alone. The antediluvian world was fast approaching to this point of final perversity and abandonment.
Inasmuch as he is also flesh - , in contradistinction to spirit, the breath of life which the Almighty breathed Into his nostrils. These two parts of man’s complex being were originally in true and happy adjustment, the corporeal being the fit organ and complement of the spiritual as it is in him. But now by the fall the flesh has gained the upper hand, and the spirit is in the bondage of corruption. The fact that he is flesh also as well as spirit, has therefore come out into sad prominence. The doctrine of the carnal mind in the Epistle to the Romans Romans 8:0 is merely the outgrowth of the thought expressed in this passage.
His days shall be an hundred and twenty years. - “His days” are the days of man, not the individual, but the race, with whom the Lord still strives. Hence, they refer to the duration, not of the life of an individual, but of the existence of the race. From this we learn that the narrative here reverts to a point of time before the birth of Shem, Ham, and Japheth, recorded in the close of the preceding passage as there were only a hundred years from their birth to the deluge. This is according to the now well-known method of Scripture, when it has two lines of events to carry on. The former narrative refers to the godly portion of mankind; this to the ungodly remnant.
Not forever will the Lord strive with man; but his longsuffering will still continue for one hundred and twenty years. Meanwhile he does not leave himself or his clemency without a witness. He sent Noah with the message of warning, who preached by his voice, by his walking with God, and also by his long labor and perseverance in the building of the ark. The doomed race, however, filled up the measure of their iniquity, and when the set number of years was accomplished, the overwhelming flood came.
Genesis 6:4
Two classes of men, with strong hand and strong will, are here described. “The giants,” the well-known men of great stature, physical force, and violent will, who were enabled by these qualities to claim and secure the supremacy over their fellow-men. “Had been in the land in those days.” In the days when those intermarriages were beginning to take place, the warriors were asserting the claim of might. Violence and rapine were becoming rampant in the land. “And after that.” The progeny of the mixed marriages were the second and subsequent class of leading men. “The sons of God” are here contradistinguished from the “nephilim, or giants,” who appear therefore to have belonged to the Cainites. The offspring of these unhallowed unions were the heroes, the gallants, the mighty men, the men of renown. They were probably more refined in manners and exalted in thought than their predecessors of pure Cainite descent. “Men of name,” whose names are often in men’s mouths, because they either deserved or required to be named frequently on account of their influential or representative character. Being distinguished from the common herd by prominent qualities or memorable exploits, they were also frequently marked out by a special name or surname, derived from such trait of character or deed of notoriety. “Of old” (מעולם mē'ôlām). This has been sometimes explained “of the world,” in the sense of αἰών aiōn; but the meaning is too late for the present passage. The phrase uniformly means “of old,” covering a more or less extensive length of time. This note of time implies a writer probably after the deluge, who could speak of antediluvian affairs, as happening of old.
It is remarkable that we have no hint of any kind of government in the antediluvian world. It is open to us to suppose that the patriarchal polity would make its appearance, as it is an order based upon natural relations. But it is possible that God himself, being still present and manifest, was recognized as the governor. To him offerings were brought, and he deals with Cain on his first and second transgression. In that case the lawless violence of the strong and willful is to be regarded as rebellion, not only against the patriarchal rule, but the divine supremacy. A notice of civil law and government would not of course affect the authority of the book. But the absence of such notice is in favor of its divine origin. It is obvious that higher things than these have the attention of the sacred writer.
Genesis 6:5-8
In these verse we are to conceive the 120 years of respite to be at an end. The iniquity of the race is now full, and the determination of the Lord is therefore announced, with a statement of the grounds on which it rests, and a glance at the individual to be excepted from the general destruction.
Genesis 6:5
And God saw. - The course of the primeval world was a great experiment going on before the eye of God, and of all intelligent observers, and manifesting the thorough depravity and full-grown degeneracy of the fallen race, when left to the bent of its perverted inclinations. “Every imagination” (יצר yētser). Here the object of thought is distinguished from the thought itself. This is a distinction not generally or constantly recognized by the mental philosopher, though of essential importance in the theory of the mind. The thought itself is a real phase or attitude of mind; the form, idea, species, object of thought may have matter, real content, or it may not. “Only evil every day.” This is an unlimited condemnation of the state and process of the carnal man. The reason is obvious. Homage to God, to truth, to right, to love, does not reign in his heart; and the imaginations or purposes that are not regulated by this, however excellent and praiseworthy in other respects, are destitute of the first the essential principle of moral good. This is now made palpable to the eye of observation by the almost universal predominance of the ungodly spirit. This accordingly forms the ground of the divine procedure.
Genesis 6:6
And it repented the Lord - that he had made man. The Scripture is frank and unreserved; some people would say, imprudent or regardless of misconstruction, in its statements of truth. Repentance ascribed to the Lord seems to imply wavering or change of purpose in the Eternal Self-existent One. But the sublime dictate of the inspired word is, “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said and shall he not do it? or hath he spoken and shall he not make it good?” Numbers 23:19. In sooth, every act here recorded - the observation, the resolve, the exception - seems equally with the repentance to jar with the unchangeableness of God. To go to the root of the matter, every act of the divine will, of creative power, or of interference with the order of nature, seems at variance with inflexibility of purpose. But, in the first place, man has a finite mind and a limited sphere of observation, and therefore is not able to conceive or express thoughts or acts exactly as they are in God, but only as they are in himself. Secondly, God is a spirit, and therefore has the attributes of personality, freedom, and holiness; and the passage before us is designed to set forth these in all the reality of their action, and thereby to distinguish the freedom of the eternal mind from the fatalism of inert matter. Hence, thirdly, these statements represent real processes of the Divine Spirit, analogous at least to those of the human. And, lastly, to verify this representation, it is not necessary that we should be able to comprehend or construe to ourselves in all its practical detail that sublime harmony which subsists between the liberty and the immutability of God. That change of state which is essential to will, liberty, and activity, may be, for aught we know, and from what we know must be, in profound unison with the eternity of the divine purpose.
Genesis 6:7
I will wipe away man from the face of the soil. - The resolve is made to sweep away the existing race of man. Heretofore, individuals had departed this life. Adam himself had long since paid the debt of nature. These solemn testimonies to the universal doom had not made any salutary or lasting impression on the survivors. But now a general and violent destruction is to overtake the whole race - a standing monument of the divine wrath against sin, to all future generations of the only family saved.
From man to cattle, creeper and fowl of the sky. - These classes of animated nature being mingled up with man are involved in the same ruin with him. This is of a piece with the curse laid upon the serpent, which was the unconscious organ of the tempter. It is an instance of a law which runs through the whole course of nature, as we observe that it is the method of the divine government to allow for the time the suffering inflicted on an inferior animal, or even on a fellow-creature, by selfish passion. It has an appearance to some minds of harshness and unfairness. But we must remember that these animated creatures are not moral, and, therefore, the violent termination of their organic life is not a punishment; that the pain incidental to this, being apart from guilt, is in itself a beneficial provision for the conservation of life; and that it was not intended that the life of animals should be perpetual. The return of the land to a state of desolation by the destruction of animal and vegetable life, however, has its lesson for man, for whom ultimately all of this beauty and fertility were designed, and from whom it is now withdrawn, along with all the glories it foreshadows, as part of the punishment of his guilt. The tenant has become unworthy of the tabernacle, and accordingly he is dispossessed, and it is taken down and removed.
Genesis 6:8
And Noah found grace in the eyes of the Lord. - Noah and his family are the only exceptions to this sweeping destruction. Hitherto we have met with distant and indirect intimations of the divine favor, and significant deeds of regard and acceptance. Now for the first time grace itself finds a tongue to express its name. Grace has its fountain in the divine breast. The stream has been flowing forth to Adam, Eve, Habel, Henok, and others, we hope, unknown to fame. By the time it reaches Noah it has found a name, by which it is recognized among people to this day. It is opposed to works as a source of blessing. Whither grace comes there merit cannot be. Hence, we learn even from the case of Noah that original sin asserts its presence in the whole race of Adam. This completes the circle of saving doctrine in regard to God that comes down from the antediluvian times. He intimates that the seed of the woman, an individual pre-eminently so called, will bruise the serpent’s head. He clothes our first parents with coats of skin - an earnest and an emblem of the better, the moral clothing of the soul. He regards Habel and his offering. He accepts him that in faith does well. He translates Enok, who walked with him. His Spirit, we learn, has been striving with antediluvian man. Here are the Spirit of God and the seed of the woman. Here are clothing, regarding, accepting, translating. Here, then, is salvation provided and applied, begun, continued, and completed. And last, though not least, grace comes out to view, the eternal fountain of the whole. On the part of man, also, we have repenting, believing, confessing, offering, calling on the name of the Lord, and walking with God.
The two parts of the document which is now closed are as distinct from each other as it is from the following one. They combine, in fact, to form the needful preliminary to the fourth document. The genealogy brings us to the leading agent in the succeeding narrative; the description of the corruption of the human race furnishes the occasion for his agency. The third is therefore the prologue, as the fifth is the epilogue, to the fourth document, in which the main action lies.
Clarke's Notes on the Bible
Verse Genesis 6:5. The wickedness of man was great — What an awful character does God give of the inhabitants of the antediluvian world!
1. They were flesh, (Genesis 6:3,) wholly sensual, the desires of the mind overwhelmed and lost in the desires of the flesh, their souls no longer discerning their high destiny, but ever minding earthly things, so that they were sensualized, brutalized, and become flesh; incarnated so as not to retain God in their knowledge, and they lived, seeking their portion in this life.
2. They were in a state of wickedness. All was corrupt within, and all unrighteous without; neither the science nor practice of religion existed. Piety was gone, and every form of sound words had disappeared.
3. This wickedness was great רבה rabbah, "was multiplied;" it was continually increasing and multiplying increase by increase, so that the whole earth was corrupt before God, and was filled with violence, (Genesis 6:11;) profligacy among the lower, and cruelty and oppression among the higher classes, being only predominant.
4. All the imaginations of their thoughts were evil - the very first embryo of every idea, the figment of every thought, the very materials out of which perception, conception, and ideas were formed, were all evil; the fountain which produced them, with every thought, purpose, wish, desire, and motive, was incurably poisoned.
5. All these were evil without any mixture of good - the Spirit of God which strove with them was continually resisted, so that evil had its sovereign sway.
6. They were evil continually - there was no interval of good, no moment allowed for serious reflection, no holy purpose, no righteous act. What a finished picture of a fallen soul! Such a picture as God alone, who searches the heart and tries the spirit, could possibly give.
7. To complete the whole, God represents himself as repenting because he had made them, and as grieved at the heart because of their iniquities! Had not these been voluntary transgressions, crimes which they might have avoided, had they not grieved and quenched the Spirit of God, could he speak of them in the manner he does here?
8. So incensed is the most holy and the most merciful God, that he is determined to destroy the work of his hands: And the Lord said, I will destroy man whom I have created; Genesis 6:7. How great must the evil have been, and how provoking the transgressions, which obliged the most compassionate God, for the vindication of his own glory, to form this awful purpose! Fools make a mock at sin, but none except fools.
