John Calvin Commentary Genesis 6

And it came to pass, when men began to multiply. Moses, having enumerated in order ten patriarchs with whom the worship of God remained pure, now relates that their families also were corrupted. However, this account must be traced to an earlier period than Noah's five hundredth year.

For, to make a transition to the history of the flood, he prefaces it by declaring that the whole world was so corrupt that scarcely anything was left to God amidst the widespread falling away. So that this may be more apparent, the principle must be remembered: that the world was then, as it were, divided into two parts, because the family of Seth cherished the pure and lawful worship of God, from which the others had fallen away.

Now, although all humankind had been formed for the worship of God, and therefore sincere religion should have reigned everywhere, yet since the greater part had prostituted itself—either to an entire contempt of God or to depraved superstitions—it was fitting that the small portion which God had adopted for Himself by special privilege should remain separate from others.

It was, therefore, shameful ingratitude for the descendants of Seth to mingle with the children of Cain and with other profane peoples, because they voluntarily deprived themselves of the inestimable grace of God. For it was an intolerable profanation to pervert and confuse the order established by God.

It seems at first sight trivial that the sons of God should be so severely condemned for having chosen beautiful wives for themselves from the daughters of men.

But we must first understand:

1. It is not a minor offense to violate a distinction established by the Lord.
2. The separation of God's worshippers from profane nations was a sacred ordinance that should have been reverently observed, so that a Church of God might exist on earth.
3. The corruption was severe, since people rejected the remedy divinely prescribed for them.

In short, Moses identifies it as the most extreme disorder when the sons of the godly, whom God had separated to Himself from others as a peculiar and hidden treasure, became degenerate.

That ancient fabrication concerning the intercourse of angels with women is abundantly refuted by its own absurdity; and it is surprising that scholars should in the past have been fascinated by such crude and outlandish ravings. The opinion of the Chaldean paraphrase—namely, that it condemns promiscuous marriages between the sons of nobles and the daughters of commoners—is also unconvincing.

Moses, then, does not distinguish the sons of God from the daughters of men because they were of a different nature or of different origin, but because they were sons of God by adoption, whom He had set apart for Himself, while the rest remained in their original condition.

If anyone objects that those who had shamefully departed from the faith and the obedience God required were unworthy to be considered sons of God, the answer is straightforward: the honor is not ascribed to them but to the grace of God, which had until now been evident in their families.

For when Scripture speaks of the sons of God, it sometimes refers to eternal election, which extends only to the lawful heirs, and sometimes to external calling, according to which many wolves are in the fold. And though, in fact, they are strangers, they are still called sons until the Lord disowns them.

Indeed, even by giving them such an honorable title, Moses rebukes their ingratitude, because, by leaving their heavenly Father, they prostituted themselves as deserters.

That they were fair. Moses does not consider it condemnable that attention was paid to beauty in choosing wives, but rather that mere lust ruled. For marriage is too sacred for men to be led to it by the lust of the eyes. This union is inseparable, comprising all parts of life, as we have seen before, that the woman was created to be a helper for the man.

Therefore, our appetite becomes brutal when we are so enthralled by the charms of beauty that the most important things are not taken into account. Moses more clearly describes the violent impulsiveness of their lust when he says that they took wives of all that they chose. By this, he signifies that the sons of God did not make their choice from those who possessed necessary qualities, but wandered without discrimination, rushing onward according to their lust.

We are taught, however, by these words, that temperance should be practiced in holy marriage, and that its desecration is no small crime before God. For it is not fornication that is condemned here in the sons of the saints, but the excessive indulgence of freedom in choosing wives for themselves.

And truly, it is inevitable that, in the course of time, the sons of God would degenerate when they thus yoked themselves with unbelievers. This was the ultimate strategy of Balaam; that when the power of cursing was taken from him, he commanded women to be secretly sent by the Midianites, who might seduce the people of God to impious apostasy.

Thus, concerning the sons of the patriarchs whom Moses is now discussing, forgetting the grace that had been divinely given to them was, in itself, a serious evil, especially as they formed unlawful marriages according to their own desire. A still worse consequence followed when, by mixing with the wicked, they desecrated God's worship and fell away from the faith—a corruption that almost always tends to follow the former evil.

My Spirit shall not always strive. Although Moses had previously shown that the world had reached such a degree of wickedness and impiety that it ought no longer to be borne, yet to prove more certainly that the vengeance by which the whole world was drowned was no less just than severe, he introduces God Himself as the speaker.

For a declaration from God’s own mouth carries greater weight, stating that humanity’s wickedness was so deplorable as to leave no apparent hope of remedy; therefore, there was no reason He should spare them. Moreover, since this would be a terrifying example of divine anger—the mere hearing of which still makes us afraid—it was necessary to declare that God had not been driven by the heat of His anger into hasty action, nor had He been more severe than was right. Instead, He was almost compelled by necessity to utterly destroy the whole world, except for one single family.

For people commonly do not refrain from accusing God of excessive haste; indeed, they will even consider Him cruel for taking vengeance on the sins of humanity. Therefore, so that no one may complain, Moses here, speaking for God, pronounces the world's depravity to have been intolerable and stubbornly incurable by any remedy.

This passage, however, is interpreted in various ways. First, some of the Hebrews derive the word Moses uses from the root נדן(nadan), which signifies a scabbard. From this, they derive the meaning that God was unwilling for His Spirit to be held captive any longer in a human body, as if enclosed like a sword in its scabbard.

But because this interpretation is distorted and smacks of the delirium of the Manichees (as if the human soul were a portion of the Divine Spirit), it is to be rejected by us. Even among the Jews, it is a more commonly accepted opinion that the word in question is from the root דון (doon). But since it often means to judge, and sometimes to litigate, different interpretations also arise from this.

For some explain the passage to mean that God will no longer condescend to govern humanity by His Spirit, because the Spirit of God acts as a judge within us when He enlightens us with reason so that we pursue what is right. Luther, according to his custom, applies the term to the external jurisdiction that God exercises through the ministry of the prophets, as if one of the patriarchs had said in an assembly, ‘We must stop crying aloud, because it is unfitting that the Spirit of God, who speaks through us, should any longer exhaust Himself in reproving the world.’ This is indeed ingeniously spoken; but because we must not seek the meaning of Scripture in uncertain conjectures, I interpret the words simply to mean that the Lord, as if weary of the world's stubborn perverseness, declares that vengeance to be at hand, which He had until now deferred.

For as long as the Lord suspends punishment, He, in a certain sense, strives with people, especially if He invites them to repentance either by threats or by examples of gentle correction. In this way, He had already striven for some centuries with the world, which, nevertheless, was continually becoming worse.

And now, as if worn out, He declares that He has no intention to contend any longer. For when God, by inviting unbelievers to repentance, had long striven with them, the deluge put an end to the controversy. However, I do not entirely reject Luther's opinion that God, having seen the deplorable wickedness of humanity, would not allow His prophets to labor in vain. But the general declaration is not to be restricted to that particular case.

When the Lord says, ‘I will not contend forever,’ He utters His censure on an excessive and incurable stubbornness and, at the same time, gives proof of divine long-suffering. It is as if He would say, 'There will never be an end to contentions unless some unprecedented act of vengeance removes the cause for it.' The Greek interpreters, deceived by the similarity of one letter to another, have incorrectly read, ‘shall not remain.’ This has commonly been explained as if people were then deprived of sound and correct judgment, but this has nothing to do with the present passage.

For that he also is flesh. The reason is added why no advantage is to be expected from further contention. The Lord here seems to place His Spirit in opposition to the carnal nature of humanity. In this way, Paul declares that the natural man does not receive those things which belong to the Spirit, and that they are foolishness unto him, (1 Corinthians 2:14).

The meaning of the passage, therefore, is that it is futile for the Spirit of God to dispute with the flesh, which is incapable of reason. God gives the name 'flesh' as a mark of disgrace to humanity, whom He, nevertheless, had formed in His own image. And this is a way of speaking common in Scripture.

Those who restrict this term to the inferior part of the soul are greatly mistaken. For since the human soul is corrupted in every part, and human reason is no less blind than its affections are perverse, the whole is properly called carnal. Therefore, let us understand that the whole person is naturally flesh until, by the grace of regeneration, they begin to be spiritual.

Now, regarding the words of Moses, there is no doubt that they contain a serious complaint along with a reproof from God. Humans ought to have excelled all other creatures because of the mind with which they were endowed; but now, alienated from right reason, they are almost like the cattle of the field.

Therefore, God speaks out against the degenerate and corrupt nature of humanity because, by their own fault, they have fallen to such a degree of foolishness that they now more closely resemble beasts than true human beings, such as they ought to be as a consequence of their creation. He intimates, however, that this is an acquired fault: that humanity has a taste only for the earth and that, the light of intelligence being extinguished, they follow their own desires.

I am surprised that the emphasis contained in the particle בשגם (beshagam), has been overlooked by commentators, for the words mean, ‘on this account, because he also is flesh.’ In this language, God complains that the order He appointed has been so greatly disturbed that His own image has been transformed into flesh.

Yet his days shall be one hundred and twenty years. Certain ancient writers, such as Lactantius and others, have blundered too badly in thinking that the term of human life was limited to this period. However, it is evident that the language used here refers not to anyone's private life, but to a time of repentance to be granted to the whole world.

Moreover, here also the admirable kindness of God is apparent, in that He, though weary of human wickedness, still postpones the execution of extreme vengeance for more than a century. But here an apparent discrepancy arises. For Noah departed this life when he had completed nine hundred and fifty years.

However, it is said that he lived three hundred and fifty years from the time of the deluge. Therefore, on the day he entered the ark, he was six hundred years old. Where then will the twenty years be found? The Jews answer that these years were cut off as a consequence of the increasing wickedness of humanity.

But there is no need for that subterfuge. When Scripture speaks of the five hundredth year of his age, it does not affirm that he had actually reached that point. And this way of speaking, which considers the beginning of a period as well as its end, is very common. Therefore, since the greater part of the fifth century of his life had passed, so that he was nearly five hundred years old, he is said to have been of that age.

There were giants in the earth. Among the innumerable kinds of corruptions with which the earth was filled, Moses especially records one here; namely, that giants practiced great violence and tyranny. I do not, however, suppose that he speaks of all the men of this age, but of certain individuals who, being stronger than the rest and relying on their own might and power, exalted themselves unlawfully and excessively.

As to the Hebrew noun, נפלים (nefilim), its origin is known to be from the verb נפל (naphal), which means to fall; but grammarians do not agree concerning its etymology. Some think that they were so called because they exceeded the common stature; others, because the countenance of men fell at the sight of them, on account of the enormous size of their body; or, because all fell prostrate through terror of their magnitude.

To me, the opinion of those who say that an analogy is taken from a torrent, or a violent tempest, seems more truthful; for as a storm and torrent, violently falling, lay waste and destroy the fields, so these robbers brought destruction and desolation into the world. Moses does not indeed say that they were of extraordinary stature, but only that they were robust.

Elsewhere, I acknowledge, the same word denotes vastness of stature, which was formidable to those who explored the land of Canaan (Numbers 13:33). But Moses does not distinguish those of whom he speaks here from other men so much by the size of their bodies as by their robberies and their lust of dominion.

In the context, the particle וגם (vegam), which is interposed, is emphatic. Jerome, after whom certain other interpreters have blundered, has rendered this passage in the worst possible manner. For it is literally rendered thus: ‘And even after the sons of God had gone in to the daughters of men;’ as if he had said, Moreover, or, ‘And at this time.’

For, in the first place, Moses relates that there were giants; then he adds that there were also others from among that promiscuous offspring, which was produced when the sons of God mingled themselves with the daughters of men. It would not have been wonderful if such outrage had prevailed among the posterity of Cain; but the universal pollution is more clearly evident from this: that the holy seed was defiled by the same corruption. That such a great contagion should have spread through the few families which should have constituted the sanctuary of God is no slight aggravation of the evil. The giants, then, had a prior origin; but afterwards, those who were born of promiscuous marriages imitated their example.

The same became mighty men which were of old. The word ‘age’ is commonly understood to mean antiquity: as if Moses had said that those who first exercised tyranny or power in the world, together with an excessive licentiousness and an unbridled lust of dominion, had originated from this race.

Yet there are those who expound the expression ‘from the age’ to mean in the presence of the world: for the Hebrew word עולם (olam), also has this meaning. Some think that this was spoken proverbially, because the age immediately after the deluge had produced none like them.

The first interpretation is simpler; the sum of the whole, however, is that they were ferocious tyrants who separated themselves from the common rank. Their first fault was pride; because, relying on their own strength, they arrogated to themselves more than was due. Pride produced contempt of God, because, being inflated by arrogance, they began to shake off every yoke.

At the same time, they were also disdainful and cruel towards men, because it is not possible that those who would not bear to yield obedience to God could have acted with moderation towards men. Moses adds they were men of renown; by which he intimates that they boasted of their wickedness and were what are called honorable robbers.

Nor is it to be doubted that they had something more excellent than the common people, which procured for them favor and glory in the world. Nevertheless, under the magnificent title of heroes, they cruelly exercised dominion and acquired power and fame for themselves by injuring and oppressing their brethren.

And this was the first nobility of the world. Lest anyone should delight too greatly in a long and dingy line of ancestry, this, I repeat, was the nobility which raised itself on high by pouring contempt and disgrace on others.

Celebrity of name is not in itself condemned, since it is necessary that those whom the Lord has adorned with special gifts should be preeminent among others; and it is advantageous that there should be a distinction of ranks in the world.

But as ambition is always vicious, and especially so when joined with a tyrannical ferocity that causes the more powerful to insult the weak, the evil becomes intolerable. It is, however, much worse when wicked men gain honor by their crimes, and when, the more audacious anyone is in doing injury, the more insolently he boasts of the empty smoke of titles.

Moreover, as Satan is an ingenious contriver of falsehoods by which he would corrupt the truth of God and in this manner render it suspected, the poets have invented many fables concerning the giants; who are called by them the sons of the Earth, for this reason, as it appears to me, because they rushed forward to acquire dominions without any precedent from their ancestors.

And God saw that the wickedness of man was great. Moses develops the subject to which he had just alluded: that God was neither too harsh nor precipitate in exacting punishment from the wicked people of the world. He introduces God as speaking in a human way, by a figure of speech that ascribes human emotions to God, because he could not otherwise express what was very important to be known—namely, that God was not induced hastily, or for a slight cause, to destroy the world.

For by the word saw, he indicates long-continued patience, as if he would say that God had not proclaimed his sentence to destroy humanity until, after having well observed and long considered their case, he saw them to be past recovery. Also, what follows has considerable emphasis: that their wickedness was great in the earth.

He might have pardoned sins of a less aggravated character; if impiety had reigned in only one part of the world, other regions might have remained free from punishment. But now, when iniquity had reached its highest point and so pervaded the whole earth that integrity no longer possessed a single corner, it follows that the time for punishment was more than fully arrived. A prodigious wickedness, then, reigned everywhere, so that the whole earth was covered with it. From this we perceive that it was not overwhelmed with a deluge of waters until it had first been immersed in the pollution of wickedness.

Every imagination of the thoughts of his heart. Moses has traced the cause of the deluge to external acts of iniquity; he now ascends higher and declares that people were not only perverse by habit and by the custom of evil living, but that wickedness was too deeply seated in their hearts to leave any hope of repentance.

He certainly could not have more forcibly asserted that the depravity was such that no moderate remedy could cure it. It may indeed happen that people will sometimes plunge themselves into sin while yet something of a sound mind remains; but Moses teaches us that the mind of those about whom he speaks was so thoroughly imbued with iniquity that the whole presented nothing but what was to be condemned.

For the language he employs is very emphatic: it seemed enough to have said that their heart was corrupt. But not content with this word, he expressly asserts, every imagination of the thoughts of the heart; and adds the word only, as if he would deny that there was a drop of good mixed with it.

Continually. Some explain this word to mean from the beginning of infancy, as if he would say that the depravity of people is very great from the time of their birth. But the more correct interpretation is that the world had then become so hardened in its wickedness, and was so far from any amendment or from entertaining any feeling of penitence, that it grew worse and worse as time advanced. Furthermore, it was not the folly of a few days, but an inveterate depravity that children, having received it as by hereditary right, transmitted from their parents to their descendants.

Nevertheless, though Moses here speaks of the wickedness that at that time prevailed in the world, the general doctrine is properly and consistently drawn from this. Nor do those who extend it to the whole human race rashly distort the passage. So when David says,

That all have revolted, that they have become unprofitable, that is, none who does good, no not one; their throat is an open sepulcher; there is no fear of God before their eyes (Psalms 5:10; Psalms 14:3).

He deplores, truly, the impiety of his own age; yet Paul (Romans 3:12) does not hesitate to extend it to all people of every age, and with justice. For it is not a mere complaint concerning a few people, but a description of the human mind when left to itself, destitute of the Spirit of God. It is therefore very proper that the obstinacy of the people who had greatly abused the goodness of God should be condemned in these words; yet, at the same time, true human nature, when deprived of the grace of the Spirit, is clearly exhibited.