Genesis 6:5Meaning & Commentary from the Church Fathers

"And the Lord saw that great was the wickedness of humankind upon the earth, and that every intention of their hearts was evil continually." Note how every phrase here indicates a multitude of sins. It begins with the broad assertion that “great is the wickedness of men upon the earth,” then adds, "and that all." The term "all" suggests an extensive implication. Not only the youth are sinful, but the elderly as well; not just husbands, but wives too; not solely servants, but also free individuals; not merely the wealthy, but the poor as well. The term "thoughts" also has multiple meanings. They actively engage in these actions—not out of unconsciousness, but with deliberate intent in their hearts, striving for it incessantly and purposefully attending to it. This is not a case of occasional lapses into sin, where they might later abandon wickedness, but rather a persistent engagement in wrongdoing; sin becomes a conscious and meticulous endeavor, not an act of folly or brevity, but a continual aspect of their daily lives. Have you witnessed the proliferation of evil? Have you observed how they devoted themselves to every kind of wrongdoing, with each generation eagerly seeking to innovate in their malevolence? "All," Scripture declares; no age was untouched or free from evil, but from the very outset, all vied with one another in this sinful pursuit, competing to outdo each other in lawlessness. Consider, then, the remarkable wisdom of the righteous individual, who amidst such a collective of wickedness, managed to avoid this moral contagion and experienced no harm from them. Instead, as if possessing a different essence, he kept his spirit steadfast, and by his own volition, sought to do good, steering clear of their sinful conformity and escaping the ruin that ultimately came upon them all.

However, when they entered into alliances with neighboring pagan nations, despite the prohibition of the law, they rapidly became tainted by the wickedness present among those peoples, easily swayed and led toward malevolence, and found themselves exposed to all manner of evil.

What is most astonishing is that the pagans, although they worshipped entities other than the One true God and were ensnared by the falsehood of polytheism, sincerely honored their demonic forces; yet Israel, which was holy by divine heritage and the legacy of its ancestors, viewed its own apostasy as trivial. Consequently, God, through His prophets, addresses them: "For go to the islands of Hittite and look, and send to Kidar and scout diligently, and consider: was there anything like this there? Did any people change their gods, though they are not gods? And my people have exchanged their glory for that which does not help. Marvel at this, O heavens, and shudder, and be dismayed, saith the Lord. For two evils have My people done: they have forsaken Me, the fountain of living water, and have carved for themselves broken pools, which cannot hold water" (Jer. 2:10-13). Again, "as many cities as you have, so many gods have you, Judah. Why do you contend with Me? - All of you have sinned against Me, says the Lord" (Jer. 2:28-29).

They descended to a level of moral corruption, or rather of action, that they engaged with women involved in fornication. When they bore children, and it became necessary to offer the infants the signs of Jewish consecration—specifically, circumcision on the eighth day along with accompanying sacrifices—they instead relinquished them from the sanctified people as offerings to unclean spirits. In this regard, it is expressed by the prophet that they bear "sons of strangers" (Psalms 17:46).

Being born in wickedness, they became the worst of all lawless men, committing heinous acts of murder and violence; they were fierce warriors, proud and ruthless, and roamed the earth perpetrating atrocities against humanity, including rape and robbery. Their unchecked lust and iniquity were so offensive that it is hardly bearable to describe. For a better understanding of their vile behavior, one may refer to the Chaldean historian Beroz, who recounts that there were no depths of depravity these giants did not explore. This same historian notes that they consumed human flesh, using their victims as sustenance, and even went so far as to consume infants who left their mothers' wombs lifeless. They were utterly detestable to both God and humanity, leading the Lord to send a flood to purge the earth, eradicating such evil completely. Prior to the flood, many of them perished by thunderstorm and lightning as a caution, but even those merciful warnings did not instill the fear of God within them, and they persisted in their wickedness until they were entirely destroyed by the flood.

Let us reflect on the moment when humanity’s inner beauty begins to fade into ugliness. It occurs when the sons of God, those who were holy, forsook their purity and fell into sin by mingling with the sinful. The transgression of the holy is far graver than that of the unrighteous, for it brings about more profound divine wrath and consequences. The sinful Cain and the ungodly Lamech both committed vile acts—murder and bigamy—but they did not invoke God's vengeance as did the sons of Seth, who, by their sins, earned severe punishment: the curse upon their unions, the birth of monstrous beings, and ultimately the deluge. The transgressions committed by the holy are unlike those of ordinary men; they are akin to the sins of giants: morally corrupt, immense, and dreadful; corrupt, as they dishonor humanity; immense, as they lead many astray; dreadful, for “woe to that man by whom the offense comes” (Mt. 18:7; Lk. 17:1).

In these early years of the third millennium, we observe nothing remarkable in the Celestial Empire, save for the painful tyranny of giants. According to Kedrin, from their emergence until the flood, there were as many as two hundred princes among them, one of whom was named Azael. He was the one who devised the craft of forging swords, armor, and various weapons for warfare and began extracting precious metals from the earth. Each of these other princes also innovated and imparted their knowledge: one delved into the dark arts, another into prophecy, and yet another into sorcery, all of which further aroused God’s anger. Among his inventions, Azael introduced two significant evils: weaponry and wealth. The development of arms fueled rage and violence, while the allure of gold and silver fed human greed. Weapons foster conflict and bloodshed, while the desire for wealth leads to insatiable hearts and an increase in sorrow. While weapons kill the body, the pursuit of wealth destroys the spirit, and both are forms of evil. The armory stands in stark opposition to the divine intent for humanity; our nature was not crafted for warfare by God, but rather for gentleness, reflecting the meekness of the Creator.

Human beings were not fashioned with destructive claws or fangs but were designed for peace, kindness, and benevolence. To brandish weapons against one another and engage in conflict is contrary to meekness; it embodies fury rather than tranquility, hostility instead of harmony, vengeance instead of love. Such conduct is abhorrent in the eyes of heaven, for enmity originates with the devil, who, as stated by Christ, is “a murderer from the beginning” (John 8:44). Warfare and violence are evil, directly defying God’s commandment, “Thou shalt not kill” (Ex. 20:13). God created humanity to embrace life, while war deprives life of its essence. By divine will, He has ordained the human lifespan, yet war prematurely terminates lives and disrupts this divinely appointed limit. War stands opposed to the good of peace, in which kingdoms stand strong, towns flourish, people thrive, and prosperity abounds. But conflict obliterates these blessings, razing kingdoms, laying waste to cities, despoiling villages, and inflicting poverty, often in a single moment taking many lives cultivated over the years.

It is not without reason that David beseeches God, claiming, “Thou shalt destroy the tongues of the willing with strife” (Psalm 67:31). It is essential to recognize that there exist two forms of warfare: one born of injustice and vanity, the other employed in defense against unrighteous aggression. Unjust warfare is a grave sin, akin to murder, and remains subject to God’s decree after the flood: “Whoever sheds man’s blood, by man shall his blood be shed” (Gen. 9:6). Conversely, if a war arises out of righteous necessity, seeking to protect oneself and others, it is not condemned as a mortal sin, but can even be viewed as a demonstration of profound love, particularly when the goal is to defend the homeland against encroaching foes and preserve both the physical safety and spiritual welfare of one’s compatriots. This holds true especially in cases where Christians are forced into sinful situations, such as the Agarian captivity that threatens their faith.

Warfare undertaken for such noble reasons garners acknowledgment in Holy Scripture, as Christ stated, “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). For those seeking further reading on this just cause, they may refer to the accounts of the Christian philosophers battling the Saracens in the Life of Saints Methodius and Constantine. However, even a righteous war may not be entirely free from sin, commonly accompanied by lesser transgressions such as vengeful desires or prideful boasting. Regarding such warfare, examples can be found in the life of the holy martyr Aretha and others, as the elder discerningly admonished the Ethiopian king Elezvoy, who sought vengeance against the Jew Dunaan for the murder of Christians.

In summary, war is evil, even when it is justified, and only deemed right when absolutely necessary; the preference should always be for peace and the natural gentleness inherent in human nature. Azael, ruler of the giants, was not justified in his creation of instruments of war which only served to instigate human slaughter, perpetuating Cain’s man-killing legacy. His actions warrant more severe censure than Cain’s, for while Cain fell one victim, Azael armed countless oppressors who turned against innumerable innocents, thus amplifying bloodshed in the eyes of God. Furthermore, Azael’s pursuit of wealth through gold and silver further epitomizes his malevolence, as these pursuits have historically incited wars and assassinations. As the Scripture admonishes, “The love of money is the root of all evil” (1 Tim. 6:10). After all, what stirs nations and kingdoms to conflict if not a thirst for silver and gold? Rulers, ever greedy, expand their desire for more, driving them to raise armies and wage wars against their neighbors. What leads thieves to pilfer, robbers to murder the innocent, merchants to deceive, or the affluent to commit acts of cruelty? Is it not the lure of riches? Truly, it instigates myriad evils, corrupting the hearts of even the wise, leading to unjust judgments. Gold and silver have incited betrayal, deceit, and even the renunciation of faith, as evinced in the account of Judas, Ananias, and Sapphira.

A remarkable fable recounted by Hellenic poets tells of the giants who conspired to wage war against God, aiming to dismantle mountains in a quest to scale heaven. Yet God thwarted their ambition with thunder and tempest, scattering the mountains with might. Those wishing to explore this fable may look to the first book of Ovid's Metamorphoses. Arabian history asserts that Egypt had kings prior to the Flood, claiming a lineage of sixteen sovereigns. However, Greek historian George Kedrin disputes the accuracy of this account, leading us to bypass this claim.