The Generations Of Noah (6:1-22)
Neal Pollard
Again, understanding that chapter divisions are man-made, we should appreciate that the individuals covered in the first seven verses of this chapter are part of the “toledoth” (generations/descendants) of Adam (4:1-5:1). Moses gives the genealogies of the first ten generations from Adam to Noah, and it is at Noah that the examination of lineages splits. Adam’s descendants, apart from Noah, give us the lamentable conditions we read about in the opening verses of chapter six. Noah is a stark contrast to all of that, as we will see. Also keep in mind that the problems we read about can be traced back to when men began to multiply on the face of the land (1). These circumstances had been building from early on and only came to a climax in the days of Noah.
The earthly wickedness (1-5)
The problem with man was not their procreating and proliferating (1,4). Neither was the problem the fact that women were beautiful and men were attracted to them (2). The problem was not their might or renown (4). The problem originated in their hearts (5) and permeated into their lives, which Moses dubs great wickedness (5).
Perhaps the subject of greatest fascination revolves around the identity of “the sons of God.” Maybe the oldest interpretation among Jewish scholars is that these are angels. “Sons of God” elsewhere in the Old Testament refer to angels (Job 1:6; 2:1; Psa. 29:1; 89:6; Dan. 3:25). Added to that is an apparent connection made by Peter and Jude to these circumstances in Genesis six, where angels are discussed (2 Pet. 2:4-5; Jude 6). We should be careful about putting too much on the meaning of “Nephilim,” which is difficult to precisely define and is as likely “warrior-like people” as the offspring of fallen angels and humans (see Peterson, Lexham Bible Dictionary, np).
There is also a good argument to be made that this is a spiritual designation rather than a reference to a literal cohabitation between angels who assumed flesh and Adam’s descendants. Saying it this way (sons of God and daughters of men), it lays a foundation for how Noah stands out from the wicked others of his time. The line of Adam (and Cain) spread their corrupting influence until the situation grew to the grim point we are reading about.
Whichever answer is ultimately correct, the point seems to be the impact of living enslaved to the flesh rather than pursuing righteousness. Moses describes a moral erosion that had reached its zenith. Something had to be done.
The heavenly sentence (6-7)
Moses shifts attention from the earthly iniquity to the heavenly response. This is evident before verse six. First, “the Lord said” He was not going to let this continue as it was (3). Second, “the Lord saw” the depraved condition in Noah’s day (5). This leads to the assessment in verse six: “The Lord was sorry that He had made man….” Thus, “the Lord said” He would destroy all flesh (7). Man was acting like a beast, driven by lust. Thus, God was going to destroy mankind along with the rest of all flesh (11-13). This is not some impetuous response from a petulant being. God is long-suffering, and He will show it for a century longer while Noah preaches and builds the ark (1 Pet. 3:20). He had patiently endured, but men had exhausted His patience. What a sobering thought, that there is a point where the all-powerful God’s patience is completely used up!
The righteous exception (8-22)
In light of the seeming promise to save mankind through the seed of woman (3:15), we are reminded of the character of God. As a perfect being, He will keep His word. Satan will be crushed! The vast majority of mankind would be judged and destroyed, “but Noah found favor in the eyes of the Lord” (8).
Noah had exceptional character (9). He is said to be “righteous” (innocent; in the right). He is “blameless in his time” (complete; having integrity). He walked with God, a phrase always indicating fellowship and harmony with God (see 5:24-26).
Noah had exceptional opportunity (13ff). God spoke to him directly, sharing His plans and intentions with this righteous patriarch. He was warned by God concerning things that had not happened, and the writer of Hebrews says he believed God (Heb. 11:7). He had access to God’s Word and he shared that word with others (2 Pet. 2:5).
Noah had exceptional faith (14-22). That faith is demonstrated by his obedience (22). “According to all that God had commanded him, so he did.” God gives Noah at least eleven commands: “make” (14), “make” (14), “cover” (14), “make” (16), “finish” (16), “set” (16), “make” (16), “enter” (18), “bring” (19-20), “take” (21), and “gather” (21). There was nothing God required which Noah failed to do. He was not perfect, but his faith was resilient and unwavering.
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