Genesis 6:4Meaning & Commentary from the Church Fathers

This serves to demonstrate that even after divine wrath has been revealed and following the lengthy forbearance granted for repentance, humanity did not turn from their wrongdoing, but persisted in sin. The Scripture states, "When the sons of God began to unite with the daughters of men and they bore children to them: these were mighty men of yore." Do you recognize the extreme folly and insensitivity of the human soul? Neither the fear of punishment nor the extent of God's forbearance was enough to steer them from their wicked actions; having plunged into the abyss and lost their spiritual sight, they, ensnared by impure desires as if under some intoxicating spell, showed no inclination to change their ways. As the wise one says, "When the wicked fall into the depths of evil, they pay no heed; instead, they encounter disgrace and shame" (Proverbs 18:3). It is truly a grave matter, dear ones, to be ensnared by the enemy’s deceit. In such a state, the soul becomes ensnared like a fish in a net, and like an unclean creature rolling in the mire, it delights in its filth; having surrendered to sinful habits, it becomes numb to the stench of its transgressions. Thus, it is crucial to remain vigilant and alert, ensuring that from the outset, we grant no access to the evil one, that he may darken our understanding and blind our spiritual perception, preventing us from perceiving the light of divine truth, much like those who fell into despair. Let us also heed more concerning the forbearance of our good God.

However, we shall not give credence to the fabrications of the Greeks; their esteemed writers, particularly the poets, frequently distort the essence of reality based on their subjective whims, glorifying the trivial and disregarded, and assuming that a narrative garnished with excess falsehood enhances its value, even when far removed from the truth. One tale claims that a giant hurled all of Sicily into the heavens, while another spins an even more absurd narrative about a different giant. As previously mentioned, these giants were fearsome in countenance, endowed with outrageous strength, cruel, and seemingly invincible, towering over others in size; nevertheless, they did not reach the clouds with their heads, contrary to what the poets claim.

The Creator deemed it appropriate to bring them into existence to illustrate that true wisdom does not place high value on physical beauty, size, or strength but rather on spiritual and eternal treasures, which are far superior, lasting, and exclusive to the righteous, and not to the worldly possessions shared by both the righteous and the wicked.

The descendants of Cain, marked by the curse and dwelling in a land steeped in it, consumed such weak produce, and thus, their condition became as feeble as the sustenance they relied upon. In contrast, the sons of Seth, who were blessed and resided near paradise, experienced the bounty of fruitful and robust provisions, endowing them with strong bodies. These mighty sons of Seth, upon uniting with the sorrowful daughters of Cain, gave rise to renowned giants for their lineage. The phrase “from everlasting ages” signifies that the giants produced within Cain’s lineage were akin to the distinguished figures of earlier times, such as Seth and Enos.

In their nature, being born from iniquity, they were the most wretched of lawless men—murderers and violators—fierce warriors driven by bloodshed, full of pride and arrogance. They spread across the land perpetrating violence, committing acts of rape and robbery, and killing without restraint. Their moral depravity was such that it could hardly be put into words, a truth too grievous for the pure-hearted to bear. To grasp the depths of their wickedness, one might refer to the Chaldean historian Beroz, who aptly documented their vile conduct and claimed that no atrocity was beyond their doing. This historian also stated that these giants consumed the flesh of humans, feeding off the lives they claimed. Their abhorrence extended even to the lifeless bodies of infants born to their mothers, turning such tragedy into sustenance, as per Beroz’s account—if it can be believed. Their abomination before both God and humanity led the Almighty to unleash a flood upon the earth, eradicating their evil from existence. Before the flood, many were struck down by thunder and lightning to instill fear in others; yet their hearts remained unrepentant until the very end.

Let us reflect: when does the beauty of humanity become defiled? It transpires when the sons of God, those called to holiness, abandon their righteousness and intermingle with the sinful. The sin of those who abandon their sacred calling is heavier and more grievous than that of mere sinners, for it provokes the wrath of God and brings about severe consequence. Cain was sinful, and Lamech too transgressed—one by murder, the other by polygamy—but their acts did not incite divine justice in the same manner as the transgressions of the sons of Seth, who, despite their holiness, fell into sin and thus invited severe retribution upon themselves: the barrenness of their unions and the dawn of a flood. The transgressions of the righteous are not likened to those of ordinary sinners, but rather to the misdeeds of giants—wicked, immense, and fearsome. These sins are wicked because they bring dishonor to humanity, immense because they ensnare many, and fearsome in accordance with the proclamation of the Gospel, "woe to him from whom temptation comes" (Mt. 18:7; Lk. 17:1).

In the first century of the third millennium, nothing distinguished this era in the Celestial Empire from the past except the sorrowful dominion of giants, among whom, as per Kedrin’s accounts, there were as many as two hundred princes from the time of their rise until the flood. The tenth of these was a ruler named Azael, who pioneered the crafting of swords, armor, and various lethal instruments of warfare. He also began the extraction of gold and silver from the ground. Following his example, other princes also devised new inventions, whether magic, divination, incantations, or other ungodly practices that incurred the wrath of God. Azael, a malevolent figure, introduced two great evils: weaponry and precious metals. Through the creation of weapons, he stoked violence, and with gold and silver, he fed human greed. In armaments lies destruction and bloodshed, while in the pursuit of wealth lies an insatiable hunger and the increase of sorrow. While weapons may harm the body, the allure of riches damages the soul; both are born of evil. The crafting of weapons stands contrary to human nature, for God created humanity not for conflict but for gentleness, mirroring the gentle spirit of the Creator.

The Author of Life did not equip humanity with horns to strike or sharp claws to rend; He fashioned us to be meek, peaceful, and friendly. To engage in armed conflict with one another is not an act of gentleness but a reflection of wrath—a deviation from peace to strife, vengeance over kindness, hostility instead of love. Such enmity is purely diabolical, for as Christ declared, the devil is "a murderer of men from the beginning" (John 8:44). Warfare is malevolent; it stands in opposition to God's commandment, "Thou shalt not murder" (Ex. 20:13). God instilled in man the gift of life, while war seeks to steal it. Though God, in His wisdom, has appointed a specific timeframe for human life, war truncates this period, snatching lives according to His allowance. War is inherently malign, as it contradicts the peace that fosters the flourishing of kingdoms, the establishment of cities, the growth of populations, and the prosperity of communities. Warfare obliterates this harmony, laying waste to nations and causing widespread destruction and despair, often in mere moments taking the lives of those whose existence spans decades.

David rightly expressed in prayer, "Thou shalt destroy the tongues of the willing with strife" (Psalm 67:31). It is not righteous to endorse any kind of warfare except when there is just cause. There are two types of conflict: one that is unjust and unwarranted, and one that defends against wrongful aggression. Unjust warfare constitutes a grievous sin and falls under the judgment pronounced by God post-flood, "He that sheddeth man's blood, in his place shall his blood be shed" (Gen. 9:6). However, when a just war arises from necessity to defend oneself and others, it does not carry the same weight of sin but can even be seen as an act of noble love, especially when it safeguards the homeland against threatening enemies and aims to protect not just the physical well-being but also the spiritual salvation of the community.

Such noble warfare is commended in Holy Scripture, as the Lord affirmed, "Greater love than this hath no man, that a man lay down his life for his friends" (John 15:13). For those seeking a more comprehensive examination of such warfare, they may refer to the accounts of Christian battles against the Saracens, as detailed in the Life of Saints Methodius and Constantine on the 11th of May. Nevertheless, even a conflict fought under just circumstances can be tainted with sins of desire for revenge or a craving for glory. Concerning vengeful warfare, it is acknowledged in the life of the holy martyr Aretha and others who accompanied him, as conveyed by God through a discerning elder to the Ethiopian King Elezvoy, who sought to avenge the blood of Christians shed by Iscariot. This account is recorded on the 24th day of October.

To conclude, war is an evil, even if it arises from righteous motives; peace and the inherent gentleness of human nature are always preferable. It was not for commendable purposes that Azael, the giant leader, devised instruments of warfare—these only served to multiply the slaughter initiated by Cain. He warrants far greater condemnation than Cain, who killed but one; Azael, by arming multitudes of brutal men, incited widespread carnage. Equally, Azael unleashed further evil through his pursuit of gold and silver, which are the roots of conflict and bloodshed. The Scriptures declare, "The root of all evil is the covetousness of money" (1 Tim. 6:10). For what causes nations and kingdoms to clash if not these riches? Rulers desiring even more accumulate armies and wage wars. What incites theft and prompts robbers to attack the innocent? What drives merchants to deceit and corrupt judges to render unjust decisions but the allure of wealth? Indeed, it is the foundation of all evils; it led Judas to betray his Lord and inspired Ananias and Sapphira to deceive the apostles. Moreover, it has led some Christians to renounce Christ during persecution. Those wishing to explore this theme should consult the account of the priest Paul from Persia in “The Fleece of the Irrigated Fleece,” who betrayed Christ for gold and caused the deaths of five holy virgins with his own hands.

The harms wrought by the pursuit of gold and silver can never satisfy the worldly heart; as St. Chrysostom noted, they would desire the very earth and sky made of gold, to their own undoing. What gain is there, then, if the soul suffers due to such pursuits? What advantage does one find in riches when the eternal treasures of heaven are sacrificed in their pursuit? Only those who utilize wealth generously for acts of charity will discover favor, as it is written, "The deliverance of the husbandman of his soul is his riches" (Proverbs 13:8). Hellenic poets tell a tale of giants who conspired to wage war against God by stacking mountains to reach the heavens, only to be thwarted by divine thunder and wind scattering their efforts—a fable noted by Ovid in his Metamorphoses. While Arabian history records the existence of sixteen kings of Egypt before the Flood, Kedrin, the Greek historian, disputes this account, and thus we shall not dwell on matters lacking veracity.

However, it is important to recognize that these giants were mighty men, achieving their status through a spirit of tyranny and oppression, and with their increase came a heightened degree of corruption among humanity, continuing until the fullness of God’s patience was reached.