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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 6:6–7. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. God's resentment of man's wickedness. He did not see it as an unconcerned spectator, but as one injured and affronted by it; he saw it as a tender father sees the folly and stubbornness of a rebellious and disobedient child, which not only angers him, but grieves him, and makes him wish he had been written childless. The expressions here used are very strange: It repented the Lord that he had made man upon the earth, that he had made a creature of such noble powers and faculties, and had put him on this earth, which he built and furnished on purpose to be a convenient, comfortable, habitation for him; and it grieved him at his heart. These are expressions after the manner of men, and must be understood so as not to reflect upon the honour of God's immutability or felicity. 1. This language does not imply any passion or uneasiness in God (nothing can create disturbance to the Eternal Mind), but it expresses his just and holy displeasure against sin and sinners, against sin as odious to his holiness and against sinners as obnoxious to his justice. He is pressed by the sins of his creatures (Amo 2:13), wearied (Isa 43:24), broken (Eze 6:9), grieved (Psa 95:10), and here grieved to the heart, as men are when they are wronged and abused by those they have been very kind to, and therefore repent of their kindness, and wish they had never fostered that snake in their bosom which now hisses in their face and stings them to the heart. Does God thus hate sin? And shall we not hate it? Has our sin grieved him to the heart? And shall we not be grieved and pricked to the heart for it? O that this consideration may humble us and shame us, and that we may look on him whom we have thus grieved, and mourn! Zac 12:10. 2. It does not imply any change of God's mind; for he is in one mind, and who can turn him? With him there is not variableness. But it expressed a change of his way. When God had made man upright, he rested and was refreshed (Exo 31:17), and his way towards him was such as showed he was pleased with the work of his own hands; but, now that man had apostatized, he could not do otherwise than show himself displeased; so that the change was in man, not in God. God repented that he had made man; but we never find him repenting that he redeemed man (though that was a work of much greater expense), because special and effectual grace is given to secure the great ends of redemption; so that those gifts and callings are without repentance, Rom 11:29.
II.God's resolution to destroy man for his wickedness, Gen 6:7. Observe,
1.When God repented that he had made man, he resolved to destroy man. Thus those that truly repent of sin will resolve, in the strength of God's grace, to mortify sin and to destroy it, and so to undo what they have done amiss. We do but mock God in saying that we are sorry for our sin, and that it grieves us to the heart, if we continue to indulge it. In vain do we pretend a change of our mind if we do not evidence it by a change of our way.
2.He resolves to destroy man. The original word is very significant: I will wipe off man from the earth (so some), as dirt or filth is wiped off from a place which should be clean, and is thrown to the dunghill, the proper place for it. See Kg2 21:13. Those that are the spots of the places they live in are justly wiped away by the judgments of God. I will blot out man from the earth (so others), as those lines which displease the author are blotted out a book, or as the name of a citizen is blotted out of the rolls of the freemen, when he is dead or disfranchised.
3.He speaks of man as his own creature even when he resolves upon his ruin: Man whom I have created. "Though I have created him, this shall not excuse him," Isa 27:11. He that made him will not save him; he that is our Creator, if he be not our ruler, will be our destroyer. Or, "Because I have created him, and he has been so undutiful and ungrateful to his Creator, therefore I will destroy him:" those forfeit their lives that do not answer the end of their living.
4.Even the brute-creatures were to be involved in this destruction - Beasts, and creeping things, and the fowls of the air. These were made for man, and therefore must be destroyed with man; for it follows: It repenteth me that I have made them; for the end of their creation also was frustrated. They were made that man might serve and honour God with them; and therefore were destroyed because he had served his lusts with them, and made them subject to vanity.
5.God took up this resolution concerning man after his Spirit had been long striving with him in vain. None are ruined by the justice of God but those that hate to be reformed by the grace of God.
Historical interpretation
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(94) Why God, after having threatened to destroy mankind, says that he will also destroy all the beasts likewise; using the expression, "from man to beast, and from creeping things to flying creatures;" for how could irrational animals have committed sin? (#Ge 6:7). This is the literal statement of the holy scripture, and it informs us that animals were not necessarily and in their primary cause created for their own sake, but for the sake of mankind and to act as the servants of men; and when the men were destroyed, it followed necessarily and naturally that they also should be destroyed with them, as soon as the men, for whose sake they had been made, had ceased to exist. But as to the hidden meaning conveyed by the statement, since man is a symbol for the intellect which exists in us, and animals for the outward sense, when the chief creature has first been depraved and corrupted by wickedness, all the outward sense also perishes with him, because he had no relics whatever of virtue, which is the cause of salvation.
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.”
'I will wipe from the face of the Earth,' He said, 'man, beasts, crawling creatures, and birds of the sky' (Gen. VI, 7). What harm had the irrational creatures done? But because these things had been done for the sake of humanity, once humanity was destroyed, the logical consequence was that these things should also be destroyed, since there was no one to make use of them. However, on a deeper level, this is revealed as the mind of man, which is capable of reason; for man is defined as a living, mortal, rational animal. Therefore, with the principal extinguished, all senses are extinguished as well; because nothing remains for salvation when the foundation of virtue has failed.
When God announces the death of all animals on the earth and in the air, the intention is to declare the magnitude of the coming disaster. There is no question here of punishing with death irrational animals as though they were guilty of sin.
Let us consider how both the solicitude and severity of the Lord are shown equally in all these words. First, he said, “And God saw that the wickedness of man was great.” Second, he said, “He was touched inwardly with sorrow of heart.” Third, “I will destroy man whom I have created.” In the first statement, wherein it is said that God sees all things, his providential care is shown. In the statement that he has sorrow is shown his solicitude amid the dread of his wrath. The statement about his punishment shows his severity as a judge. Holy Scripture says, “God repented that he had made man on earth.” This does not mean that God is affected by emotion or is subject to any passion. Rather, the Divine Word, to impart more fully to us a true understanding of the Scriptures, speaks “as if” in terms of human emotions. By using the term “repentant God,” it shows the force of God’s rejection. God’s anger is simply the punishment of the sinner.
And touched by inner sorrow of the heart, He said, "I will blot out man whom I have created from the face of the earth, from man to animals, from creeping things to the birds of the sky; for I regret that I have made them." For God is said to grieve in a human manner when He considers that the men whom He created cling to a malicious enemy through sin rather than to Him by living piously, according to Solomon's statement: "A foolish son is a grief to his father" (Prov. 19:13). And again: "A foolish son is the anger of his father, and the grief of the mother who bore him" (Prov. 17:25). But that He also announces the destruction of all earthly and flying creatures expresses the magnitude of the coming disaster: for He threatens destruction to the irrational creatures as if they, too, had sinned.
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Summary
Genesis 6:7 records the Lord's profound declaration of judgment, a solemn pronouncement born of divine grief over the pervasive wickedness that had corrupted His creation. It articulates His decisive intention to "destroy" humanity and all land-dwelling and aerial creatures from the face of the earth, signaling a pivotal moment that culminates in the cataclysmic flood and underscores the severe consequences of unbridled human depravity.
Context
Literary Context
This verse serves as the climactic declaration of divine judgment, immediately following God's somber assessment of humanity's condition before the Great Flood. The preceding verses, particularly Genesis 6:5, establish the dire spiritual state of humanity, noting that "every imagination of the thoughts of his heart was only evil continually." This widespread moral decay, which had escalated dramatically since the Fall, directly precipitates the Lord's sorrow and subsequent decision to intervene. The declaration in Genesis 6:6 that "it grieved him at his heart" provides the emotional backdrop for the resolute action articulated in verse 7, demonstrating that God's judgment is not arbitrary but a sorrowful necessity in response to humanity's persistent rebellion.
Historical & Cultural Context
The antediluvian world, as depicted in Genesis, was characterized by an alarming increase in violence and corruption, a stark contrast to the harmonious creation described in Genesis 1. While specific historical details outside the biblical narrative are scarce, the text implies a society that had completely abandoned divine order and moral boundaries. The "sons of God" taking "daughters of men" in Genesis 6:1-4 is often interpreted as a catalyst or symptom of this escalating depravity, leading to a pervasive corruption that left no space for righteousness. This period represents a pre-Mosaic understanding of sin and judgment, where God's direct intervention was the primary means of addressing profound moral breakdown, setting a precedent for future divine actions.
Key Themes
Genesis 6:7 powerfully contributes to several overarching themes within the book of Genesis and biblical theology as a whole. Foremost among these is the theme of Divine Sovereignty and Justice, showcasing God's ultimate authority over His creation and His righteous response to sin. It also highlights the Pervasiveness and Cosmic Impact of Sin, demonstrating that human sin has far-reaching consequences, defiling not only humanity but also the entire created order, leading to a "groaning" that anticipates later biblical teachings (Romans 8:22). Furthermore, the verse introduces the theme of Divine Grief and Repentance, an anthropomorphic expression of God's deep sorrow over humanity's rebellion, which necessitates a radical act of judgment to preserve the possibility of a righteous remnant and a new beginning. This act of judgment, though severe, ultimately sets the stage for God's redemptive plan through Noah, foreshadowing a pattern of judgment and new creation seen throughout salvation history.
Exposition and Analysis
Genesis 6:7 captures a moment of cosmic lament and divine resolve, as the Creator declares the undoing of His own handiwork due to humanity's profound rebellion. The Lord states, "I will destroy man whom I have created from the face of the earth." The severity of this judgment is a stark testament to God's holiness and His inability to tolerate unbridled wickedness.
Key Word Analysis
This primitive root means "to stroke or rub; by implication, to erase; also to smooth (as if with oil), i.e. grease or make fat; also to touch, i.e. reach to." In this context, it powerfully conveys the idea of wiping out, blotting out, or obliterating, much like erasing writing from a tablet or wiping a dish clean. It signifies a complete removal, not merely a reduction in population, emphasizing the utter abhorrence God has for the sin that had permeated every facet of human existence.
This term refers to a human being, encompassing both the individual and the species, mankind. Its root, adam, relates to "ruddy" or "red," connecting humanity to the "soil" (ʼădâmâh, H127) from which they were formed. The use of ʼâdâm here underscores that the judgment is directed at the very essence of humanity, the created beings who were given dominion but chose corruption.
This primitive root means "to sigh, i.e., breathe strongly; by implication, to be sorry, i.e., (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself)." When applied to God, as here, it is a profound anthropomorphism. It does not imply a change of mind in the human sense of imperfection, regret over a mistake, or a deviation from His perfect character (Numbers 23:19). Rather, it signifies a deep sorrow, grief, or a change in His disposition and course of action toward His creation due to their choices. This divine grief underscores the gravity of sin and the pain it inflicts upon the heart of God.
Verse Breakdown
"And the LORD said,"
This opening phrase establishes the divine origin and authority of the declaration. It is not a human lament or a natural phenomenon, but a direct, intentional pronouncement from Yᵉhôvâh (H3068), the self-existent, covenant-keeping God. This highlights the solemnity and certainty of what is to follow.
"I will destroy man whom I have created from the face of the earth;"
This clause reveals the specific target and scope of God's judgment. The Creator, who brought humanity into existence, now declares His intention to "blot out" that very creation. The phrase "from the face of the earth" emphasizes a comprehensive removal, signifying that humanity's presence, having become utterly corrupt, would no longer be tolerated upon the ground they were meant to steward righteously.
"both man, and beast, and the creeping thing, and the fowls of the air;"
This expands the scope of judgment beyond humanity to include all land-dwelling animals and birds. This comprehensive judgment illustrates the deep interconnectedness of creation and the devastating ripple effect of human sin. Humanity, appointed as stewards of the earth in Genesis 1:28, had instead corrupted it, and thus the entire earthly realm groaned under the weight of their fall.
"for it repenteth me that I have made them."
This concluding clause provides the profound theological rationale for God's drastic action. The "repentance" of God, as discussed in the Key Word Analysis, signifies His deep sorrow and grief over the pervasive wickedness of His creation. It is not an admission of error, but an expression of divine anguish and a necessary shift in His disposition and action in response to humanity's persistent and radical rebellion against His perfect will. This grief underscores the moral gravity of sin and the pain it causes the Creator.
Literary Devices
Genesis 6:7 is rich in literary devices that amplify its theological weight. The most prominent is Anthropomorphism, seen in the phrase "it repenteth me." By attributing human emotions like "grief" and "repentance" to God, the text makes the divine experience relatable and emphasizes God's profound emotional investment in His creation and His anguish over sin, without compromising His immutable nature. This device allows humanity to grasp the depth of God's sorrow. The verse also employs Hyperbole or Totalizing Language in its description of destruction, encompassing "man, and beast, and the creeping thing, and the fowls of the air." While the flood did not literally destroy every single creature (as Noah preserved some), the language conveys the absolute and comprehensive nature of God's judgment on the entire corrupted order, underscoring the severity of sin's impact. Furthermore, there is a strong element of Foreshadowing, as this initial act of cosmic judgment and cleansing sets a pattern for future divine interventions against sin, culminating in the ultimate judgment and new creation promised in eschatological texts.
Theological and Thematic Connections
Genesis 6:7 stands as a powerful testament to God's absolute holiness and His righteous judgment against sin, demonstrating that He cannot indefinitely tolerate unbridled wickedness. It reveals a God who is deeply grieved by humanity's rebellion, yet resolute in His justice, necessitating a radical intervention to preserve the possibility of righteousness and a pathway for a new beginning.
Reflection and Application
Genesis 6:7 serves as a profound and sobering reminder of the devastating seriousness of sin and its comprehensive consequences. It challenges us to recognize that our choices have ripple effects far beyond ourselves, impacting the world around us and, most significantly, the heart of God. Rather than viewing God's judgment as arbitrary or capricious, we are compelled to understand it as a righteous, sorrowful, and necessary response born of His perfect character and His deep anguish over humanity's persistent turning away from Him. This understanding should cultivate within us a profound reverence for God's holiness and a deep conviction regarding the gravity of our own sin. It calls us to examine our hearts, confess our failings, and actively pursue holiness, living in a manner that honors our Creator and aligns with His righteous will. The divine grief expressed in this verse should motivate us to avoid anything that would cause such pain to our loving God.
Questions for Reflection
FAQ
What does "it repenteth me" mean when applied to God?
When the Bible states that God "repents" (Hebrew: nacham), it employs an anthropomorphism, a literary device where human characteristics or emotions are attributed to God to help us comprehend His actions and feelings. It does not imply that God made a mistake, changed His mind in a way that suggests imperfection, or deviated from His perfect, immutable nature (as affirmed in Numbers 23:19). Instead, it conveys His profound sorrow, grief, and anguish over humanity's pervasive sin and rebellion. This divine grief leads to a change in His disposition and a necessary shift in His course of action towards His creation, not a change in His eternal character or perfect plan. It underscores the depth of His emotional investment and the pain that human sin inflicts upon His holy heart.
Why did the animals also have to be destroyed if only humans sinned?
The destruction of animals alongside humanity highlights the profound interconnectedness of all creation with humanity, particularly in the biblical worldview. When humanity, appointed as the primary stewards and vice-regents over the earth in Genesis 1:28, corrupted themselves through sin, their rebellion defiled the very realm they were meant to govern righteously. The entire created order suffered the consequences of human sin, leading to a "groaning" (Romans 8:22) that necessitated a comprehensive judgment. This demonstrates the cosmic impact of sin and God's holistic judgment on a world utterly defiled by human wickedness, showing that sin's effects are not limited to the individual sinner but permeate and corrupt the entire environment.
Does this verse imply that God's plan failed or that He was surprised by human sin?
No, this verse does not imply that God's overarching plan failed or that He was surprised by human sin. God is omniscient, knowing all things past, present, and future, and He is sovereign, meaning He is in ultimate control. His "repentance" is not a reaction to an unforeseen event or a flaw in His design. Rather, it is a demonstration of His righteous grief and a necessary, intentional step within His overarching, eternal plan to deal with sin and ultimately bring about redemption. It reflects His active and just response to human free will and rebellion, demonstrating that while He permits human choices, He will ultimately hold humanity accountable and work all things according to His perfect will, even using judgment to clear the way for His redemptive purposes.
Christ-Centered Fulfillment
Genesis 6:7, with its stark portrayal of divine judgment and the necessity for a radical cleansing due to pervasive sin, powerfully foreshadows the ultimate solution to humanity's sin problem found exclusively in Jesus Christ. The "destroying" of the old creation by water points to the necessity of a new creation, not merely physical but spiritual, which is inaugurated through Christ's redemptive work. While the flood cleansed the earth physically, it did not eradicate the root of sin from the human heart. The need for a complete spiritual renewal, a new birth, is met only in Christ, who offers a way to be born again by the Spirit, transforming the inner person. Furthermore, just as God poured out His righteous judgment on the pre-flood world because of sin, so too did Christ, as the Lamb of God who takes away the sin of the world, bear the full weight of divine judgment for sin on the cross. His substitutionary sacrifice provides the means for humanity to escape the ultimate destruction and enter into a new covenant, offering a pathway to reconciliation with God and the promise of a new heaven and a new earth where righteousness dwells, a fulfillment far beyond the temporary cleansing of the flood.