Gênesis 6

Gênesis 6

Morgan - Gen. 6.5. These words give the reason for the Deluge. We come at this point in the record of human history, to the first activity of the punitive judgment of God. A crisis was reached, which made it necessary, in order to the carrying on of the Divine purpose for humanity, that there should be such action; and in these words the nature of the crisis is revealed. They are very emphatic, and show the utter moral depravity which prevailed. To read them carefully is to discover that fact. When evil choices and courses have thus wrought themselves out, God ever acts in judgment in this way. Over and over again has He done so. We have lived through a period of such Divine activity. And so it will continue until the final victory is gained, and evil is completely banished from the earth. Two matters are revealed which are of the greatest importance. First, God never acts in such judgment until it is necessary in order to the fulfilling of His highest purposes for humanity. Second, God always does so act, when it is necessary. They are the facts of His patience and His persistence. Evil never escapes Him. He presses upon it, and compels it to go on to the uttermost expression; and that, in order that He may destroy it. The flood, the blood and fire and vapour of smoke, all are the instruments of His judgment, and are employed in order to the realization of His high ideals for humanity. Genesis 6:6 The LORD was sorry that He had made man on the earth, and He was grieved in His heart. ASV And it repented Jehovah that he had made man on the earth, and it grieved him at his heart. AMP The Lord regretted that He had made mankind on the earth, and He was [deeply] grieved in His heart. EXB He ·was sorry [regretted] he had made human beings on the earth, and his heart was filled with pain. The LORD was sorry - Ex 32:14 Nu 23:19 De 32:36 1Sa 15:11,29 2Sa 24:16 1Ch 21:15 Ps 106:45 110:4 Jer 18:8-10 26:19 Ho 11:8 Jon 3:10 Mal 3:6 Ro 11:29 Heb 6:17,18 Jas 1:17 grieved - De 5:29 32:29 Ps 78:40 81:13 95:10 119:158 Isa 48:18 63:10 Eze 33:11 Lu 19:41,42 Eph 4:30 Heb 3:10,17 Genesis 6 Resources - Multiple sermons and commentaries Related Passages: Exodus 32:14 (see discussion) So the LORD changed His mind about the harm which He said He would do to His people. DIVINE SORROW AND GRIEF BECAUSE OF HIS HIGHEST CREATION The LORD was sorry (nacham) that He had made man on the earth - The picture is that "the Lord heaved with a sigh". and He was grieved (atsab) in His heart - Evil grieves God's heart. Their evil heart grieved His heart, where heart is an anthropomorphic expression. THOUGHT - After I read and meditated on this last phrase (grieved in His heart), I needed to go and look in the mirror and see that this is a picture of me in those horrible times when I willfully, wantonly, presumptively sin against Him (and all sin is in fact against Him! Ge 39:9) Sin grieves Him. Sin grieves His Spirit (Eph 4:30+) and short-circuits the supernatural grace and power we are dependent on to live the Christ life, walking like Jesus walked! Ezekiel 6:9+ (speaking of Judah in exile but applicable in principle to all of us) describes Jehovah's lament "how I have been hurt by their adulterous hearts which turned away from Me, and by their eyes which played the harlot after their idols." Woe is me! I am undone! (Isa 6:5KJV+) Our (my) sin grieves God's heart! Our (my) sin hurts God! Oh, Spirit of the Living God, make these truths sink into our (my) heart deeply that we (I) might experience the expulsive power of a new affection to walk in a manner worthy of the Lord, to please You our (my) Father in all respects (Col 1:10+). Ray Pritchard - God’s grief is a sign of his great love. The Lord is no robot. He is not some unfeeling God in heaven who sets the world in motion and then watches in benign disinterest while men and women destroy themselves. His heart breaks over the sin that covers the earth. He weeps over broken homes, broken promises, suffering children, and the wreckage of human sin that covers planet earth and turns it into a massive junkyard of pain, sadness, shame and guilt. Sorry (05162) naham/nacham is a verb which means to be sorry, to pity, to console oneself, repent, regret, comfort, be comforted, to get revenge for oneself (Ge 27:42, Ezek 5:13). According to the TWOT nacham reflects the idea of "breathing deeply" and hence refers to the physical display of one's feelings, such as sorrow, or in this case compassion or comfort. In the present passage nacham means be in a state of sorrow or regret over a person or event (Ge 6:6, 7; Jdg 21:6, 15; 1Sa 15:11, 35; 2Sa 24:16; 1Ch 21:15; Jer 42:10); NET NOTE on sorry (nacham) - Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13–14; Am 7:3, 6; Jonah 3:9–10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388 (SEE ALSO ANOTHER ARTICLE BY CHISHOLM). The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512–32 - you can set up a free account to read it. Grieved (06087)(atsab) to hurt, to pain, to grieve, to shape, to fashion. The verb ʿāṣab as a term of physical and mental discomfort is used in a variety of contexts. This word has two separate meanings. The first meaning deals with physical pain (Eccl. 10:9); emotional pain (1 Sam. 20:34); or some combination of physical and emotional pain (1 Chr. 4:10). The second meaning generally refers to creative activity (Job 10:8). Both uses of atsab occur with the verb ʿāśāh which means to make or to do. Gilbrant - The verb ʿātsav is generally believed to be from two homonymous root words. One use of the word means "to plait" or "to shape." This use is found in Job 10:8, where Job reminds God that He has "shaped" him from clay. It also is found in Jer. 44:19, where it means "to make a copy of" or "to make an image of." Some older translations, however, render it as "worship." The other use of ʿātsav is radically different, and the root seems to relate to both physical pain and emotional sorrow. The Qal stem occurs three times in the OT. It is used in a passage about David's son Adonijah, where it says that David had never "rebuked" him at any time, showing a gross lack of parental interest and discipline by the king (1 Ki. 1:6). The noun is found in the request of Jabez that God would bless him and keep him from harm, that evil might not "hurt" him (1 Chr. 4:10). In another instance, Israel is portrayed as a wife who is forsaken and "grieved" in spirit (Isa. 54:6). The dominant use of ʿātsav is found in the Niphal stem, which occurs seven times. Once it refers to physical pain (Ecc. 10:9), but it usually refers to mental and spiritual "grief" or "sorrow." Joseph's brothers were grieved and angry when they finally recognized who he was (Gen. 45:5). Jonathan was likewise grieved upon learning of his father's plots against David (1 Sam. 20:3, 34). David grieved over the loss of his son Absalom (2 Sam. 19:2); and all Israel grieved over their shortcomings revealed by the reading of the Torah (Neh. 8:10f). The remaining uses of ʿātsav are found in the Piel, Hiphil and Hithpael stems. The Piel stem is used twice. David complained that his enemies were distorting his words (Ps. 56:5), and Isaiah declared to Israel that they had rebelled against God and grieved his Holy Spirit (Isa. 63:10). The Hiphil is found only in Ps. 78:40, where the passage speaks of how often Israel rebelled against God and grieved Him. The Hithpael stem occurs twice. Because of the wickedness of humanity, God was sorry He had made man, and He was grieved in his heart (Gen. 6:6). Also, because their sister Dinah was raped by Shechem, the sons of Jacob were grieved and angry (Gen. 34:7). (Complete Biblical Library) NET NOTE on grieved - Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10–11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyit’atsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16–19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, ma’aseh) and their painful toil (עִצְּבֹן, ’itsévon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav). Atsab - crossed(1), distort(1), grieved(11), hurt(1), pain(1). Gen. 6:6; Gen. 34:7; Gen. 45:5; 1 Sam. 20:3; 1 Sam. 20:34; 2 Sam. 19:2; 1 Ki. 1:6; 1 Chr. 4:10; Neh. 8:10; Neh. 8:11; Job 10:8; Ps. 56:5; Ps. 78:40; Eccl. 10:9; Isa. 54:6; Isa. 63:10; Jer. 44:19 GOD Is A PERSON - Paul Enns (BORROW Approaching God: Daily Reflections for Growing Christians) I am the Lord, and there is no other; besides Me there is no God. (Isaiah 45.5) During the 1950s there was an epidemic of polio. Many people-teenagers and young married people included-succumbed to the dreaded disease. Some who survived it were confined to an iron lung, having completely lost the use of their bodies. Although they had no functional bodies, they proved that a body is not necessary to personal-ity. One young married woman who was immobilized through polio was a great encouragement and blessing to her visitors because of her radiant faith in Christ. God does not have a body, yet He is a person. What, then, constitutes personhood? A person is someone who has a will. Animals do not have a will; they function according to instinct and conditioning. The vegetable world does not have a will. Human beings have a will because they are made in the image of God. God reveals His personality in the display of His will; He makes choices. For example, He chose Jacob rather than Esau to be the one through whom He would display His blessings (Romans 9:11). A person is also someone with intellect. God displayed His intellect in His observation of the Israelites' suffering; He listened to their cries, and He responded to their suffering (Exodus 3:7). A person has emotion. God reveals that He is a person in His display of emotion: when God saw the wickedness of man on earth He was grieved in His heart and sorry that He had made him (Genesis 6:6). A person is also self-conscious, that is, he is aware of his existence; he is able to relate his feelings and thoughts to himself. An example of this is Isaiah 45:5: "I am the Lord, and there is no other; besides Me there is no God." Is it significant that God is a person? Indeed. Otherwise it would be impossible for us to have fellowship with Him. Paul Tillich taught that God is an impersonal force, "the ultimate ground of all being." It is impossible to have fellowship with a god like that! Thankfully, God, though He does not have a body, is indeed a person. LESSON: God is a person, having self-consciousness, intellect, emotion, and a will in order that we might have fellowship with Him. Warren