Genesis 6:1-2 (NASB) Now it came about, when men began to multiply on the face of the land, and daughters were born to them, 2 that the sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose.
1. Who were the Sons of God?
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, 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. BN
the sons of God saw the daughters of men-– By the former is meant the family of Seth, who were professedly religious; by the latter, the descendants of apostate Cain. Mixed marriages between parties of opposite principles and practice were necessarily sources of extensive corruption. The women, religious themselves, would as wives and mothers exert an influence fatal to the existence of religion in their household, and consequently the people of that later age sank to the lowest depravity. JFB
This matter of “the sons of God” and “the daughters of men” is something that has caused no end of discussion. There are a great many good men who take the position that “the sons of God” were angels. I personally cannot accept that at all. Most of my teachers taught that the sons of God were angels, and I recognize that a great many of the present–day expositors take that position. However, I cannot accept that view, because, if these were good angels, they would not commit this sin, and evil angels could never be designated as “sons of God.” Also, the offspring here were men; they were not monstrosities. I do not know why it is assumed by so many that the offspring were giants. JVM
“Sons of God” ( vv. 2 , 4 ) possibly refers to godly men, and “daughters of men” to sinful women (significantly, they are not called “daughters of God”), probably from the wicked line of Cain. If so, the context suggests that vv. 1-2 describe the intermarriage of the Sethites (“sons of God”) of ch. 5 with the Cainites (“daughters of men”) of ch. 4 , indicating a breakdown in the separation of the two groups. NIVSN
The uniform Hebrew and Christian interpretation has been that verse (Gen 6:2) marks the breaking down of the separation between the godly line of Seth and the godless line of Cain, and so the failure of the testimony to Jehovah committed to the line of Seth (Gen 4:26). IC
the sons of God They were godly Sethites who married ungodly women. I prefer this view. Arguments in favor of this view follow with responses. a. The Old Testament often refers to the godly as God’s sons (e.g., Exod. 4:22). Response: This would have to be an exception to the technical use of “sons of God” as a reference to angels in the Old Testament. b. Moses had already established the concept of a godly line in Genesis (4:26). c. Sonship based on election is common in the Old Testament. d. Warnings against marriages between believers and unbelievers are common in the Pentateuch. CN
3 Then the LORD said, “My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.”
2. 120 years?
The 120 years refers to the time remaining between this announcement of judgment and the coming of the flood. Reference to the Lord’s patience in 1 Pet 3:20 seems to confirm this option. This verse reminds us of the truth of Exodus 34:6: “The LORD God [is] compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.” Yet, eventually it is possible for man to reach the point of no return and judgment becomes inevitable. Youngblood, The Book of Genesis, 83.
We believe that Noah preached for 120 years, and during that time the Spirit of God was striving with men. Peter makes it very clear that it was back in the days of Noah that the Spirit of God was striving with men in order that He might bring them to God—but they would not turn. “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison” (1 Pet. 3:18–19). These spirits were in prison when Peter wrote, but they were preached to in the days of Noah. How do we know that? Verse 20 reads: “Which sometime were disobedient, when once the long–suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” When were they disobedient? During the long–suffering of God in the days of Noah—during those 120 years. JVM
My Spirit: This is the second reference to the Holy Spirit in Genesis. The first is in anticipation of order and wonder (1:2); this second is in anticipation of destruction. Scholars are not sure what the Hebrew term strive means; it is found only here. Flesh speaks of the mortality of humankind (3:19; 5:5). his days: Some interpret this phrase as suggesting that the human life span will be reduced to 120 years. However, the reduction of the human life span to modern levels does not occur until well into the stories of the Patriarchs. More likely, this phrase means that God will extend a “grace period” of 120 years before expending His wrath (in the Flood). NNIBC
My Spirit. Cf. Ge 1:2. The Holy Spirit played a most active role in the OT. The Spirit had been striving to call men to repentance and righteousness, especially as Scripture notes, through the preaching of Enoch and Noah (1Pe 3:20; 2Pe 2:5; Jude 14). one hundred and twenty. The span of time until the Flood (cf. 1Pe 3:20), in which man was given opportunity to respond to the warning that God’s Spirit would not always be patient. MSBN
4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown.
3. Who are the “Nephilim”?
In 6:4, Moses writes, “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown.” Before answering this question it is critical to understand that 6:4 is a parenthetical statement. This verse does not state the Nephilim are the offspring of the sons of God and daughters of men. Rather, they are merely contemporaries of the sons of God and daughters of men that were on earth when the sons of God sinned.13Moses is careful to record that “The Nephilim were on the earth in those days, and also afterward.” With that said, the word Nephilim occurs only here and in Numbers 13:33, where it refers to the sons of Anak, who were people of great stature.14 However, in Genesis 6:4, a term is included that further defines who the Nephilim are. The Hebrew word is Gibborim. The word gibborim comes from gibbor, meaning “a mighty man of valor, strength, wealth, or power.15In Genesis 10:8, Nimrod was such a gibbor. He also was clearly a king in the land of Shinar. Hence, the meaning of Nephilim-Gibborim is not “giants,” but something more like “princes,” “aristocrats,” or “great men” (i.e., fierce warriors, heroes, or mighty men).16 These characters are the famous men on the earth. In our society today, this would include all the hot musicians, actors, actresses, and athletes. [The main point of these verses and the ones to come is that mankind deteriorates morally and spiritually.17 This incurs God’s wrath, therefore, we must prepare for God’s judgment. We must also…] Keith Krell
Nephilim— The term in Hebrew implies not so much the idea of great stature as of reckless ferocity, impious and daring characters, who spread devastation and carnage far and wide. JFB
There were giants in the earth—נפלים nephilim, from נפל naphal, “he fell.” Those who had apostatized or fallen from the true religion. The Septuagint translate the original word byγιγαντες, which literally signifies earth-born, and which we, following them, term giants, without having any reference to the meaning of the word, which we generally conceive to signify persons of enormous stature. But the word when properly understood makes a very just distinction between the sons of men and the sons of God; those were the nephilim, the fallen earth-born men, with the animal and devilish mind. These were the sons of God, who were born from above; children of the kingdom, because children of God. Hence we may suppose originated the different appellatives given to sinners and saints; the former were termed γιγαντες, earth-born, and the latter, ἁγιοι, i.e. saints, persons not of the earth, or separated from the earth.
The same became mighty men—men of renown—גברים gibborim, which we render mighty men, signifies properly conquerors, heroes, from גבר gabar, “he prevailed, was victorious.” and אנשי השם anshey hashshem, “men of the name,” ανθρωποι ονομαστοι, Septuagint; the same as we render men of renown, renominati, twice named, as the word implies, having one name which they derived from their fathers, and another which they acquired by their daring exploits and enterprise. ACC
5 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. 6 The LORD was sorry that He had made man on the earth, and He was grieved in His heart.
4. Isn’t man basically good. Maybe the human race could have been rehabilitated?
There are four words here that ought to be emphasized and which I have marked in my Bible. “The wickedness of man was great.” “Every imagination of the thoughts of his heart was only evil.” Only evil—that is all it was—and that “continually.” These four words reveal the condition of the human family that was upon the earth. JVM
We have here a further account of the corruption of the old world. When the sons of God had matched with the daughters of men,though it was very displeasing to God, yet he did not immediately cut them off, but waited to see what would be the issue of these marriages, and which side the children would take after; and it proved (as usually it does), that they took after the worst side.
I. The temptation they were under to oppress and do violence. These made them the terror of the mighty in the land of the living; and, thus armed, they daringly insulted the rights of all their neighbors and trampled upon all that is just and sacred. Note, Those that have so much power over others as to be able to oppress them have seldom so much power over themselves as not to oppress; great might is a very great snare to many. This degenerate race slighted the honor their ancestors had obtained by virtue and religion, and made themselves a great name by that which was the perpetual ruin of their good name.
II. The charge exhibited and proved against them, v. 5. The evidence produced was incontestable. God saw it, and that was instead of a thousand witnesses. God sees all the wickedness that is among the children of men; it cannot be concealed from him now, and, if it be not repented of, it shall not be concealed by him shortly. Now what did God take notice of?
1. He observed that the streams of sin that flowed along in men’s lives, and the breadth and depth of those streams: He saw that the wickedness of man was great in the earth. Observe the connection of this with what goes before: the oppressors were mighty men and men of renown; and, then, God saw that the wickedness of man was great. Note, The wickedness of a people is great indeed when the most notorious sinners are men of renown among them. Things are bad when bad men are not only honored notwithstanding their wickedness, but honored for their wickedness, and the vilest men exalted. Wickedness is then great when great men are wicked. Their wickedness was great, that is, abundance of sin was committed in all places, by all sorts of people; and such sin as was in its own nature most gross, and heinous, and provoking; it was committed daringly, and with a defiance of heaven, nor was any care taken by those that had power in their hands to restrain and punish it. This God saw. Note, All the sins of sinners are known to God the Judge. Those that are most conversant in the world, though they see much wickedness in it, yet they see but little of that which is; but God sees all, and judges aright concerning it, how great it is, nor can he be deceived in his judgment.
2. He observed the fountain of sin that was in men’s hearts. Any one might see that the wickedness of man was great, for they declared their sin as Sodom; but God’s eye went further: He saw that every imagination of the thoughts of his heart was only evil continually—a sad sight, and very offensive to God’s holy eye! This was the bitter root, the corrupt spring: all the violence and oppression, all the luxury and wantonness, that were in the world, proceeded from the corruption of nature; lust conceived them, Jam. 1:15. See Mt. 15:19. (a.) The heart was naught; it was deceitful and desperately wicked. The principles were corrupt, and the habits and dispositions evil. (b.) The thoughts of the heart were so. Thought is sometimes taken for the settled judgment or opinion, and this was bribed, and biased, and misled; sometimes it signifies the workings of the fancy, and these were always either vain or vile, either weaving the spider’s web or hatching the cockatrice’s egg. (c.) The imagination of the thoughts of the heart was so, that is, their designs and devices were wicked. They did not do evil through mere carelessness, as those that walk at all adventures, not heeding what they do; but they did evil deliberately and designedly, contriving how to do mischief. It was bad indeed; for it was only evil, continually evil, and every imagination was so. There was no good to be found among them, no, not at any time: the stream of sin was full, and strong, and constant; and God saw it; see Ps. 14:1-3. MHC
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. ACC
7 The LORD said, “I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them.”
5. How can God be sorry?
In 6:6, Moses writes, “The LORD was sorry that He had made man on the earth, and He was grieved in His heart.” Note the contrast between the heart of the wicked and the heart of God.26 This is no heartless regret, but the reaction of someone who loves deeply.27 This terminology is love language; it in no way suggests that God is not immutable (Mal 3:6).
The word translated “grieved” means “indignant rage.” The word is used to express the most intense form of human emotion, a mixture of rage and bitter anguish. Dinah’s brothers felt this way after she was raped; so did Jonathan when he heard Saul planned to kill David, and David reacted similarly when he heard of Absalom’s death (34:7; 1 Sam 20:34; 2 Sam 19:3). A deserted wife feels this way (Isa 54:6). The word is used of God’s feelings in two other passages (Ps 78:40; Isa 63:10). Only here is the verb supplemented by the phrase “in His heart,”underlying the strength of God’s reaction to human sinfulness.28 Fortunately, Christ’s sacrifice will pacify God’s bitter indignation against sin (see 8:21).29
Many are legitimately startled when they read that the Lord “was grieved” or “repented” that He had ever made man and woman upon the earth. How can both the immutability and the changeableness of God be taught in the same canon of Scripture? Scriptures frequently use the phrase “God repented.”30 The Hebrew root (nacham) behind all the words variously translated as “relent,” “repent,” “be sorry,” and “grieve.” In its origins the root may well have reflected the idea of breathing or sighing deeply. It suggests a physical display of one’s feelings—sorrow, compassion, or comfort. When the Bible says that God repented, the idea is that His feelings toward some person or group of persons changed, in response to some change on the part of the objects of His action or some mediator who intervened (often by God’s own direction and plan). Often in the very same passages that announce God’s repentance there is a firm denial of any alteration in God’s plan, purpose, or character.31From our human perspective, then, it appears that the use of this word indicates that God changed His purpose. But the expression “to repent,” when used of God, is anthropopathic (i.e., a description of our Lord in human terms).
All of this is to say: Ultimately, God’s sorrow means action must be taken, not that a great cosmic mistake has been made.32 God is a living person and, as such, He can and does change when the occasion demands it. He does not change in His character, person, or plan. But He can and does respond to our changes.33 Our heavenly Father’s heart breaks when we disobey Him. To cause Him such grief in light of all that He has done for us in Christ is the height of ingratitude (see Eph 4:30).34
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8 But Noah found favor in the eyes of the LORD. 9 These are the records of the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God. 10 Noah became the father of three sons: Shem, Ham, and Japheth.
6. Why would Noah find favor in the eyes of the Lord? What was so special about Him and why isn’t he just like everybody else.
But Noah found favor. Lest one believe that Noah was spared because of his good works alone (cf. Heb 11:7), God makes it clear that Noah was a man who believed in God as Creator, Sovereign, and the only Savior from sin. He found grace for himself, because he humbled himself and sought it. MSBN
Hebrews 11:7 (NKJV) By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.
But Noah found grace in the eyes of the Lord. This man and his family were the only exception to the general apostasy; God always reserves some, in the worst of times, for himself; there is a remnant, according to the election of grace; it was but a small one, and that now appeared; and this was owing to the grace of God, and his choice upon that, and not to the merits of the creature. This grace, which Noah found and shared in, was the favor and good will of God; Noah was grateful and 
acceptable to him; he was well pleased with him in Christ; his person, services, and sacrifices, were acceptable to him through the Beloved; though he might not be acceptable in the eyes of men, who derided him for his piety and devotion, and especially for his prediction of the flood, and making an ark to save him and his family from it; yet he was very acceptable in the eyes of the Lord, and grateful in his sight, and was favored with grace from him, who is the God of all grace, and with all the supplies of it: the Jerusalem Targum is, he “found grace and mercy;” the grace he found was not on account of his own merit, but on account of the mercy of God: and this shows that he was not without sin, or he would have stood in no need of the mercy and grace of God to save him; and as he found grace and favor in things spiritual, so in things temporal; he found favor with God, and therefore he and his family were spared, when the whole world of the ungodly were destroyed; he found favor with God, and therefore was directed by him to build an ark, for the saving of himself and his; he found favor with him, and therefore he had the honor of being the preserver of mankind, and the father of a new world. Gill
acceptable to him; he was well pleased with him in Christ; his person, services, and sacrifices, were acceptable to him through the Beloved; though he might not be acceptable in the eyes of men, who derided him for his piety and devotion, and especially for his prediction of the flood, and making an ark to save him and his family from it; yet he was very acceptable in the eyes of the Lord, and grateful in his sight, and was favored with grace from him, who is the God of all grace, and with all the supplies of it: the Jerusalem Targum is, he “found grace and mercy;” the grace he found was not on account of his own merit, but on account of the mercy of God: and this shows that he was not without sin, or he would have stood in no need of the mercy and grace of God to save him; and as he found grace and favor in things spiritual, so in things temporal; he found favor with God, and therefore he and his family were spared, when the whole world of the ungodly were destroyed; he found favor with God, and therefore was directed by him to build an ark, for the saving of himself and his; he found favor with him, and therefore he had the honor of being the preserver of mankind, and the father of a new world. Gill
9 These are the records of the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God. 10 Noah became the father of three sons: Shem, Ham, and Japheth.
7. What does it mean to be righteous and blameless and walk with God?
The order is one of increasing spiritual quality before God: “righteous” is to live by God’s righteous standards; “blameless” sets him apart by a comparison with those of his day; and that he “walked with God” puts him in a class with Enoch (5:22-24). MSBN
Genesis 5:22-24 (NASB)
22 Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 Enoch walked with God; and he was not, for God took him.
22 Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 Enoch walked with God; and he was not, for God took him.
This is the first time the important words “righteous” and “blameless” appear in the Bible. “The same explanation for Enoch’s rescue from death (‘he walked with God’) is made the basis for Noah’s rescue from death in the Flood: ‘he walked with God’ (6:9). Thus in the story of Noah and the Flood, the author is able to repeat the lesson of Enoch: life comes through ‘walking with God.’” “Noah is depicted as Adam redivivus (revived). He is the sole survivor and successor to Adam; both ‘walk’ with God; both are the recipients of the promissory blessing; both are caretakers of the lower creatures; both father three sons; both are workers of the soil; both sin through the fruit of a tree; and both father a wicked son who is under a curse.” CN
Noah was a just man — Justified before God by faith in the promised Seed; for he was an heir of the righteousness which is by faith, Heb_11:7. He was sanctified, and had right principles and dispositions implanted in him; and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due, and to men theirs. And he walked with God, as Enoch had done before him: in his generation — Even in that corrupt, degenerate age. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith to swim against the stream, and to appear for God when no one else appears for him: so Noah did, and it is upon record to his immortal honor. JBC
11 Now the earth was corrupt in the sight of God, and the earth was filled with violence. 12 God looked on the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth.
8. Filled with violence?
We have two lines of people at this time, the line of Seth and the line of Cain. Seth and his descendants were followers of God.
Genesis 4:26 (ESV) To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.
Acts 2:21 (NLT) But everyone who calls on the name of the LORD will be saved.’
Cain was a murderer and his offspring were murderers.
Genesis 4:23-24 (NLT) One day Lamech said to his wives, “Adah and Zillah, hear my voice; listen to me, you wives of Lamech. I have killed a man w
ho attacked me, a young man who wounded me. 24 If someone who kills Cain is punished seven times, then the one who kills me will be punished seventy-seven times!”
ho attacked me, a young man who wounded me. 24 If someone who kills Cain is punished seven times, then the one who kills me will be punished seventy-seven times!”
Lamech looked to Cain as his role model. Cain and Lamech were the famous bad men of the time. Much like today many look up to criminals and murderers as their icons. The famous legends of the American old west were murderers and killers. Billy the Kid, Johnny Ringo, John Wesley Hardin, Wild Bill Hichock.
I would suggest that many of the righteous line of Seth were murdered by the Cainites.
God’s people, if they truly are God’s people and not just using religion to oppress others, do not murder the ungodly people. It’s the ungodly who murder the followers of God.
“The two words, ‘corrupt’ and ‘violence,’ give us respectively the character and expression of the sin, the cause and the effect [v. 11]. The corruption has led to violence, for badness always leads to cruelty in one form or another. A life that is wrong with God necessarily becomes wrong with its fellows.” “Whereas God has blessed the human family with the power of procreation to fill the earth (1:28; 9:1), these culprits have ‘filled the earth’ by procreating ‘violence’ CN
It appears God wanted to put an end to the problem of violence and murder in the new world and thereby enacted capital punishment to deter the natural disposition toward evil and violence.
Genesis 9:5-6 (NASB) “Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man’s brother I will require the life of man. 6 “Whoever sheds man’s blood, By man his blood shall be shed, For in the image of God He made man.
13 Then God said to Noah, “The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth…………. 17 “Behold, I, even I am bringing the flood of water upon the earth, to destroy all flesh in which is the breath of life, from under heaven; everything that is on the earth shall perish. 18 “But I will establish My covenant with you; and you shall enter the ark—you and your sons and your wife, and your sons’ wives with you.
9. Doesn’t this make God a murderer?
Murder is the taking of innocent life. In this case God is killing evil corrupt violent people and their corrupt offspring to protect the righteous few who had not yet been attacked. This would be like killing an armed intruder breaking into your house to kill your family.
Justifiable homicide.
10. What was the covenant God made with Noah?
Genesis 8:21-22 And the LORD was pleased with the aroma of the sacrifice and said to himself, “I will never again curse the ground because of the human race, even though everything they think or imagine is bent toward evil from childhood. I will never again destroy all living things. 22 As long as the earth remains, there will be planting and harvest, cold and heat, summer and winter, day and night.”
This is the first occurrence of the important word “covenant” (Heb. berith) in the Old Testament (v. 18). There were two basic kinds of covenants in the ancient Near East.
1. The parity covenant was one that equals made. Examples: Abraham and Abimelech (21:22-32), Isaac and Abimelech (26:26-33), and Jacob and Laban (31:44-54).
2. The suzerainty covenant was one that a superior (e.g., a king) made with an inferior (e.g., a vassal). Examples: the Noahic Covenant (Gen. 9:1-17), the Abrahamic Covenant (Gen. 15:18-21), the Mosaic Covenant (Exod. 19—Num. 10), et al.
“The Noahic covenant is closer to the royal grant known from the ancient Near East where a deity bestows a benefit or gift upon a king. It has its closest parallels to the Abrahamic and Davidic covenants (Gen 15;17; 2 Sam 7), which are promissory charters made by God with the individuals and their offspring, characteristically forever. Unlike the Mosaic covenant, in the royal grant form of covenant God alone is under compulsion by oath to uphold his promise to the favored party.” CN
13 Walter A. Elwell, ed., Evangelical Commentary on the Bible (Grand Rapids: Baker, 1989), Electronic Ed.
14 The KJV, NKJV, and NLT translate the Hebrew word nephilim, as “giants.” However, it should be rendered nephilim. The normal word for a huge man is rapha. Thus, men like Og and Goliath were described by the word rapha (see Deut 3:11; 1 Chron 20:6).
15 “Men of renown” means “men of reputation” and describes a person with a good character (1 Chron 12:30), and also individuals who use their influence for evil purposes (Num 16:2, 3:1 Chron 5:24, 25). Here the context seems to require a negative interpretation of that terminology.
16 Kaiser, Hard Sayings of the Bible, Electronic ed.
17 Michael Eaton, Preaching Through the Bible: Genesis 1-11 (Kent, England: Sovereign World, 1997), 124.
26 Ross, Creation & Blessing, 184.
27 Arnold, Encountering the Book of Genesis, 58.
28 Wenham, Genesis 1-15, 144-145.
29 Waltke, Genesis, 119.
30 E.g., Exod 32:14; 1 Sam 15:11; Jer 26:3, 13, 19; Jon 3:10.
31 As Kaiser observes, “Thus 1 Samuel 15:29 reminds us that “he who is the Glory of Israel does not lie or change his mind; for he is not a man, that he should change his mind.” Yet Samuel made that statement the day after the Lord told him that he was grieved he had made Saul king (1 Sam 15:11, author’s italics).” Kaiser, Hard Sayings of the Bible, Electronic ed.
NIVSN……………….NIV Study Notes.
JVM ………………….J Vernon McGee,
ACC ………………… Adam Clarke’s Commentary
BN ……………………Barnes Notes
WBC………….…….Wycliffe Bible Commentary
CN ……….…………..Constables Notes
IC……………….…….Ironside Commentary
NET…………….…….Net Bible Study Notes.
JFB……………………Jamieson Fausset Brown Commentary
VWS………………….Vincent Word Studies
CMM………………..Commentary on Matthew and Mark
BDB……………..….Barclay’s Daily Study Bible (NT)
Darby……………….John Darby’s Synopsis of the OT and NT
Johnson……………Johnson’s Notes on the New Testament.
NTCMM…………..The New Testament Commentary: Matthew and Mark.
EHS………………….Expositions of the Holy Scriptures
CPP…………………The Complete Pulpit Commentary
SBC…………………..Sermon Bible Commentary
K&D…………………Keil and Deilitzsch Commentary on the OT
EBC……………….…Expositors Bible Commentary
CBSC……………….Cambridge Bible for Schools and College
GC……………………Guzik Commentary
RD…………………..Robert Deffinbaugh
NSB …………………The Nelson Study Bible
MHC…………………Matthew Henry Commentary
ESVN……………..….ESV Study Bible Notes
MSBN……………….MacArthur NASB Study Notes
CSTTB………………..Chuck Smith Through the Bible
NNIBC……………….Nelson’s New Illustrated Bible Commentary
Gill………………….John Gill’s Exposition of the bible.
JBC………………….Joseph Benson Commentary
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