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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 6:4–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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. Here is,
I.The temptation they were under to oppress and do violence.
They were giants, and they were men of renown; they became too hard for all about them, and carried all before them,
1.With their great bulk, as the sons of Anak, Num 13:33.
2.With their great name, as the king of Assyria, Isa 37:11. 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 neighbours 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 honour 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, Gen 6:5.
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 honoured notwithstanding their wickedness, but honoured 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 Mat 15:19.
(1.)The heart was naught; it was deceitful and desperately wicked. The principles were corrupt, and the habits and dispositions evil.
(2.)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.
(3.)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 Psa 14:1-3.
Historical interpretation
Five Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And for a very long while wickedness extended and spread, and reached and laid hold upon the whole race of mankind, until a very small seed of righteousness remained among them and illicit unions took place upon the earth, since angels were united with the daughters of the race of mankind; and they bore to them sons who for their exceeding greatness were called giants. And the angels brought as presents to their wives teachings of wickedness, in that they brought them the virtues of roots and herbs, dyeing in colors and cosmetics, the discovery of rare substances, love-potions, aversions, amours, concupiscence, constraints of love, spells of bewitchment, and all sorcery and idolatry hateful to God; by the entry of which things into the world evil extended and spread, while righteousness was diminished and enfeebled. Until judgment came upon the world from God by means of a flood, in the tenth generation from the first-formed (man); Noah alone being found righteous.
Since the Son of God is always one and the same, He gives to those who believe on Him a well of water [springing up] to eternal life, but He causes the unfruitful fig-tree immediately to dry up; and in the days of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,” that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.”
After Moses spoke about the mighty men who were born into the tribe of Cain, whose women, even though beautiful, were nevertheless smaller than the sons of Seth, he then said, “The Lord saw that the wickedness of man was great in the earth and that every inclination of the thoughts of his heart was always evil,” for in the years given to them for repentance they had increased their sins. “The wickedness of mankind was great in the earth,” that is, evil extended and spread throughout both those tribes. “The inclination of the thoughts of their hearts was always evil,” for their sins were not committed only occasionally, but their sins were incessant. Night and day they would not desist from their wicked thoughts.
But God, seeing that the wickedness of men was great on the earth, and that every thought of their hearts was only evil continually, regretted that He had made man on the earth. He is said to have regretted, not because God, like man, truly regrets any of His actions, whose judgment on all things is as fixed as His foreknowledge is certain; but Scripture uses such words in order to insinuate itself to us more familiarly, we who are accustomed to change anything we undertake and transfer it into something else only by repenting: even though divine providence, for those perceiving with a serene mind, appears to administer all things with the most certain order. Nevertheless, Scripture fits and adapts itself to the humble understanding of the slower minds, of whom the far greater number is, so that it says as if by the repentance of God, those things taken away which begin to exist, and do not continue as long as they were hoped to last: similar to which is what follows.
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Summary
Genesis 6:5 provides a profound and somber divine assessment of humanity's moral condition preceding the Great Flood. It reveals that the pervasive wickedness of humankind had reached an alarming degree, with every inclination and formulation of their innermost thoughts being exclusively and continuously evil. This verse serves as the critical theological justification for God's sorrowful decision to bring the cataclysmic judgment of the Flood, underscoring the radical depth of human depravity and the necessity of divine intervention.
Context
Literary Context
This pivotal verse appears at a critical turning point in the Genesis narrative, immediately preceding God's decision to destroy humanity by flood. Following the rapid multiplication of mankind after the Fall in Eden, the preceding chapters (Genesis 4-5) detail the spread of humanity and the increasing corruption, marked by Cain's murder of Abel and the descent into violence and moral decay. The narrative in Genesis 6:1-4 introduces the mysterious union of "sons of God" and "daughters of men," resulting in the Nephilim, further highlighting the breakdown of boundaries and the intensification of wickedness. Genesis 6:5 then functions as the divine rationale, the ultimate diagnosis of humanity's spiritual sickness, which directly precipitates God's sorrowful decree in Genesis 6:6-7. It sets the stage for the narrative of Noah and the Flood, establishing the dire need for judgment and subsequent re-creation.
Historical & Cultural Context
The pre-Flood world, as depicted in Genesis, was characterized by an explosion of human population and, concurrently, an escalation of moral corruption. While specific historical details outside the biblical text are scarce, the narrative implies a society that had completely abandoned the moral and ethical standards established by God. The mention of the "sons of God" and "daughters of men" in Genesis 6:1-4 suggests a period of profound spiritual and moral transgression, possibly involving angelic beings or powerful human rulers abusing their authority and intermarrying in ways that led to widespread unrighteousness. The cultural norms had devolved to a point where violence, injustice, and a complete disregard for divine order were rampant, creating an environment where "the earth was filled with violence" (Genesis 6:11). This pervasive evil was not confined to a particular region but had saturated the entire known world, necessitating a universal response from a just God.
Key Themes
Genesis 6:5 contributes significantly to several overarching themes in the book of Genesis and the broader biblical narrative. Firstly, it powerfully underscores the theme of human depravity, demonstrating the radical and pervasive impact of sin on every aspect of human nature—intellect, will, and emotion. It reveals that the problem of sin is not merely external acts but originates from the deepest core of the human heart, a truth echoed throughout Scripture, from Jeremiah 17:9 to Mark 7:21-23. Secondly, it highlights God's omniscience and righteous judgment, showing that God "sees" and perfectly comprehends the moral state of His creation, and His justice demands a response to unrepentant wickedness. This sets a precedent for divine judgment throughout biblical history. Lastly, it reinforces the theme of divine sovereignty and the necessity of divine intervention. The extreme nature of human wickedness depicted here makes it clear that humanity could not rescue itself, thus establishing the desperate need for God's initiative in both judgment and, ultimately, redemption, foreshadowing the covenant with Noah and later, the redemptive work of Christ.
Exposition and Analysis
Key Word Analysis
This term, specifically the Tetragrammaton YHWH, denotes the self-existent, eternal, covenant-keeping God. When the text states "And GOD saw," it emphasizes that the observation of human wickedness was not a mere glance but a profound, omniscient, and deliberate assessment by the sovereign Creator, the one who is intimately involved with His creation and holds all moral authority. His seeing is intrinsically linked to His righteous judgment and subsequent action.
Derived from a root meaning "to form" or "to fashion," this word refers to the underlying inclination, the fundamental bent, or the very framework of human thought and purpose. It speaks to the deep-seated disposition and the inner formation of one's being. In this context, it signifies that the very core of human planning, devising, and desiring was inherently corrupted.
This term signifies moral badness, wickedness, or harm. It encompasses not just individual sinful acts but a deep, inherent corruption and deviation from God's created order and moral standards. The repetition of this word ("only evil continually") underscores the pervasive, absolute, and unceasing nature of humanity's moral decay.
Verse Breakdown
"And GOD saw that the wickedness of man [was] great in the earth"
This opening clause establishes the divine perspective. "GOD" (YHWH) is the ultimate observer and judge. His "seeing" is an act of perfect omniscience, a penetrating gaze that discerns the true spiritual condition of humanity. The "wickedness of man" (Hebrew: ra'ah 'adam) refers to the pervasive moral corruption of humanity, indicating that sin was not isolated but had become widespread and deeply ingrained in society. The term "great" (rab) emphasizes the abundance and intensity of this evil, signifying that it had reached a critical mass, saturating "the earth" ('erets), meaning the entire human sphere of existence.
"and [that] every imagination of the thoughts of his heart [was] only evil continually"
This second clause delves deeper, pinpointing the source and nature of the pervasive evil. "Every imagination" (kol yêtser) signifies the totality of human inclination, the very formation or bent of their inner being. This is further specified as "of the thoughts of his heart" (machashavah lêb), indicating that the problem originated not merely in outward actions but in the deepest wellspring of human identity—the core of one's intellect, will, and affections. The "heart" in Hebrew thought is the seat of the entire inner person, encompassing reasoning, planning, and desiring. The culminating phrase "only evil continually" (raq ra' yôwm) underscores the absolute, exclusive, and unceasing nature of this corruption. There was no redeeming quality, no mixed motives, no intermittent goodness; the fundamental disposition was perpetually and exclusively towards evil, emphasizing the totality of human depravity.
Literary Devices
The verse employs Hyperbole to emphasize the extreme and pervasive nature of human wickedness. The phrase "every imagination of the thoughts of his heart was only evil continually" is an emphatic overstatement, not implying that literally every single thought of every single person was evil without exception (as Noah is presented as righteous in Genesis 6:9), but rather that the dominant, consistent, and overwhelming bent of humanity's collective heart was towards evil. This literary device powerfully conveys the radical depth of human depravity and the dire spiritual state that necessitated divine judgment. Additionally, Anthropomorphism is present in "And GOD saw," attributing a human sensory action (seeing) to God to convey His perfect knowledge and moral assessment of the situation, making His judgment comprehensible and relatable to human experience.
Theological and Thematic Connections
Genesis 6:5 is a foundational text for understanding the biblical doctrine of human sinfulness. It asserts that sin is not merely a collection of wrong actions but a deep-seated corruption of the human heart, affecting every aspect of one's being—intellect, will, and emotions. This radical depravity means that humanity, left to its own devices, is utterly incapable of pleasing God or choosing righteousness, thus highlighting the absolute necessity of divine grace and intervention for salvation. God's "seeing" underscores His omniscience and His righteous character, demonstrating that He is intimately aware of human sin and will justly respond to it. This verse sets the stage for the Flood as a divine act of judgment, but also implicitly for God's redemptive plan, as He must provide a way for humanity to be cleansed and renewed from this pervasive evil.
Reflection and Application
Genesis 6:5 serves as a profound and sobering mirror, reflecting the enduring truth of the fallen human condition. It challenges us to look beyond outward morality and superficial appearances to the true state of our hearts, reminding us that God sees not just our actions but the very inclinations, intentions, and deepest desires of our thoughts. This profound insight should humble us, revealing our desperate need for God's transforming grace and prompting us to continually seek the renewal of our minds and hearts by His Holy Spirit. It calls us to acknowledge our inherent bent towards sin and to rely daily on Christ for cleansing and sanctification, understanding that true righteousness is a gift from God, not something we can achieve through our own efforts. This verse also underscores the seriousness of sin in God's eyes and His righteous response to it, urging us to take sin seriously in our own lives and to pursue holiness.
Questions for Reflection
FAQ
What does "every imagination of the thoughts of his heart" truly mean?
This phrase emphasizes the radical extent of human depravity. "Imagination" (Hebrew: yêtser) refers to the underlying inclination, the very formation or bent of one's inner being—the fundamental disposition. "Thoughts of his heart" (Hebrew: machashavah lêb) encompasses all the plans, purposes, intentions, and desires originating from the deepest core of a person's being, which in Hebrew thought includes intellect, will, and emotions. So, it means that the fundamental disposition and every internal working of humanity's intellect, will, and affections were continuously directed towards evil. This points to a pervasive, innate corruption, not just occasional bad choices.
Does "only evil continually" mean there was absolutely no good in anyone?
While the phrase "only evil continually" (raq ra' yôwm) uses hyperbole to emphasize the dominant, consistent, and overwhelming inclination of humanity, it signifies that the overall bent and direction of humanity's heart was towards evil. It means that any sporadic good acts were insufficient to outweigh the deep-seated corruption or to please a holy God. The narrative itself presents Noah as an exception, a "righteous man, blameless in his generation," who "walked with God" (Genesis 6:8-9). This indicates that while the general human condition was utterly depraved, God's grace could still preserve a remnant.
How does God "see" this wickedness?
God's "seeing" in Genesis 6:5 is not merely physical observation but an act of divine omniscience and moral assessment. It signifies His perfect knowledge of the innermost thoughts, intentions, and moral state of humanity. It demonstrates His absolute awareness of sin's depth and His righteous judgment against it. This "seeing" underscores His active engagement with His creation and His perfect understanding of its moral state, which serves as the basis for His subsequent actions, including the Flood. It is a seeing that leads to a profound grief and a just response (Genesis 6:6).
Christ-Centered Fulfillment
Genesis 6:5 powerfully articulates the profound problem of human sin and depravity, a problem so deep that only a divine solution could address it. The declaration that "every imagination of the thoughts of his heart was only evil continually" points to the radical corruption of humanity's inner being, a condition that no human effort, law, or moral code could remedy. This verse thus sets the stage for the ultimate necessity of Christ, who is the perfect man, the uncorrupted humanity, and the one who perfectly fulfills God's righteous requirements. Jesus, through His sinless life, atoning sacrifice on the cross, and victorious resurrection, directly addresses this pervasive evil. He offers not merely forgiveness for sinful acts but a radical transformation of the very heart and mind that Genesis 6:5 identifies as corrupted. Through the power of the Holy Spirit, He provides a new heart and a new spirit, enabling believers to walk in newness of life. His teachings consistently emphasize that sin originates from the heart (e.g., Mark 7:20-23), and His redemptive work provides the only means by which humanity's deeply corrupted heart can be cleansed and transformed, leading to a new creation in Him (2 Corinthians 5:17). Christ is the ultimate answer to the problem of humanity's "only evil continually" heart, offering true spiritual renewal and reconciliation with God.