A friend of mine saw my blogs on Bible Q’s recently and wondered about this passage in Genesis about sons of God marrying daughters of humans. I honestly never even thought twice about it before so I was glad she pointed it out and hopefully we can learn more about this curious section in the Bible.

Genesis 6: 1-4:

“When human beings began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. Then the Lord said, ‘My Spirit will not contend with humans forever, for they are mortal; their days will be a hundred and twenty years.’ The Nephilim were on the earth in those days-and also afterward- when the sons of God went to the daughters of humans and had children by them. They were heroes of old, men of renown.”

From here, God talks about his regret for making humans because of their wickedness and then the story of Noah and the flood begins.

David Guzik offers incredibly interesting commentary on The Blue Letter Bible…it is a little long, but totally worth the read 😉

“A. The wickedness of man in the days of Noah.

1. (1-2) Intermarriage between the sons of God and the daughters of men.

Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.

a. When men began to multiply on the face of the earth: During these days of rapid population expansion (especially because of long life spans in the pre-flood world), there was a problem with ungodly intermarriage between the sons of God and the daughters of men.

b. The sons of God saw the daughters of men: Many have believed the sons of God were those from the line of Seth, and the daughters of men were from the line of Cain, and this describes an intermarriage between the godly and the ungodly, something God specifically prohibits (Deuteronomy 7:1-4,2 Corinthians 6:14).

i. But this approach leaves many unanswered questions: Why did this make God angry enough to wipe out almost all the earth’s population? Why was there something “unnatural” about the offspring of these unions? The text in no way offers answers to these important questions.

c. The sons of God saw the daughters of men: It is more accurate to see thesons of God as either demons (angels in rebellion against God) or uniquely demon-possessed men, and the daughters of men as human women.

i. The phrase “sons of God” clearly refers to angelic creatures when it is used the three other times in the Old Testament (Job 1:6, 2:1, and 38:7). The translators of the Septuagint translated sons of God as “angels.” They clearly thought it referred to angelic beings, not people descended from Seth.

ii. Jude 6 tells us of the angels who did not keep their proper domain, but left their own habitation. Jude goes on (Jude 7) to tell us they sinned in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh. Here in Genesis 6, as in Sodom and Gomorrah, there was an unnatural sexual union.

iii. It is useless to speculate on the nature of this union. Whether it was brought about by something like demon possession, or whether angels have power permanently to assume the form of men is not revealed. But we should understand the occult is filled with sexual associations with the demonic, and there are those today who actively pursue such associations.

iv. Jude 6 also makes it clear what God did with these wicked angels. They are reserved in everlasting chains under darkness from the judgment of the great day. By not keeping their proper place, they are now kept in chains. Their sinful pursuit of freedom has put them in bondage.

v. 1 Peter 3:19-20 tells us Jesus went to these disobedient spirits in their prison and proclaimed His victory on the cross over them.

vi. An objection offered to this understanding is found in Matthew 22:30, where Jesus said angels neither marry nor are given in marriage; but Jesus never said angels were sexless, and He was also speaking about faithful angels (angels of God in heaven), not rebellious ones.

vii. From the book of 1 Enoch, which is not inspired scripture, but may still contain some accurate accounts: “And it came to pass that the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children … [They] took unto themselves wives, and each chose for himself one, and they began to go unto them and to defile themselves with them, and they taught them charms and enchantments … And they became pregnant, and they bare great giants … And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways.”

d. And they took wives for themselves of all whom they chose: We can deduce why Satan sent his angels to intermarry (either directly or indirectly) with human women. Satan tried to pollute the genetic “pool” of mankind with a satanic corruption, to put a genetic “virus” to make the human race unfit for bringing forth the Seed of the woman – the Messiah – promised in Genesis 3:15.

i. “The Savior could not be born of a demon-possessed mother. So if Satan could succeed in infecting the entire race, the deliverer could not come.” (Boice)

ii. And Satan almost succeeded. The race was so polluted that God found it necessary to start again with Noah and his sons, and to imprison the demons that did this so they could never do this again.

2. (3-4) God’s response to this great wickedness.

And the LORD said, “My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years.” There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.

a. My Spirit shall not strive with man forever: God did not allow the human race to stay in this rebellious place forever. This means there is a “point of no return” in our rejection of God. God will not woo us forever; there is a point where He will say “no more.”

i. All the more reason for us to say today is the day we will respond to Jesus instead of waiting for another day. We have no promise God will draw us some other day.

b. Yet his days will be one hundred and twenty years: This is not the outside life span of man but the time left until the judgment of the flood. The flood happened 120 years after this announcement.

c. Giants on the earth in those days: This refers to the unnatural offspring of the union between the sons of God and the daughters of men, though there were people of unusual size on the earth both before and after the flood (and also afterward). These ones before the flood were unique because of the demonic element of their parentage. They were the mighty men of old, men of renown.”

 

Exodus 32:25-29

“Moses saw that the people were running wild and that Aaron had let them get out of control and so become a laughingstock to their enemies. So he stood at the entrance to the camp and said, ‘Whoever is for the Lord, come to me.’ And all of the Levites rallied to him. Then he said to them, ‘This is what the Lord, the God of Israel, says: ‘Each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor.’ The Levites did as Moses commanded and that day about three thousand of the people died. Then Moses said, ‘You have been set apart to the Lord today, for you were against your own sons and brothers and he has blessed you this day.'”

For a bit of context, Moses went up to meet with God and meanwhile the Israelites built a Golden Calf and worshiped it. I didn’t realize this was the end of that very commonly told story. This is where the Levites are separated out and blessed. I always wondered what had made them special when referred to later in the Bible.

Matthew Henry commented on the Blue Letter Bible’s site:

[1.] How the Levites were called out to this service: Moses stood in the gate of the camp, the place of judgment; there he displayed a banner, as it were, because of the truth, to enlist soldiers for God. He proclaimed, Who is on the Lord’s side? The idolaters had set up the golden calf for their standard, and now Moses set up his, in opposition to them. Now Moses clad himself with zeal as with a robe, and summoned all those to appear forthwith that were on God’s side, against the golden calf. He does not proclaim, as Jehu, “Who is on my side (2 Ki. 9:32), to avenge the indignity done to me?’ but, Who is on the Lord’s side? It was God’s cause that he espousedagainst the evil-doers, Ps. 94:16. Note,

• First, There are two great interests on foot in the world, with the one or the other of which all the children of men are siding. The interest of sin and wickedness is the devil’s interest, and all wicked people side with that interest; the interest of truth and holiness is God’s interest, with which all godly people side; and it is a case that will not admit a neutrality.
• Secondly, It concerns us all to enquire whether we are on the Lord’s side or not.
• Thirdly, Those who are on his side are comparatively but few, and sometimes seem fewer than really they are.
• Fourthly, God does sometimes call out those that are on his side to appear for him, as witnesses, as soldiers, as intercessors.

“2.] How they were commissioned for this service (v. 27): Slay every man his brother,that is, “Slay all those that you know to have been active for the making and worshipping of the golden calf, though they were your own nearest relations, or dearest friends.’ The crime was committed publicly, the Levites saw who of their acquaintance were concerned in it, and therefore needed no other direction than their own knowledge whom to slay. And probably the greatest part of those that were guilty were known, and known to be so, by some or other of the Levites who were employed in the execution. Yet, it should seem, they were to slay those only whom they found abroad in the streets of the camp; for it might be hoped that those who had retired into their tents were ashamed of what they had done, and were upon their knees, repenting. Those are marked for ruin who persist in sin, and are not ashamed of the abominations they have committed, Jer. 8:12. But how durst the Levites encounter so great a body, who probably were much enraged by the burning of their calf? It is easy to account for this; a sense of guilt disheartened the delinquents, and a divine commission animated the executioners. And one thing that put life into them was that Moses had said, Consecrate yourselves to day to theLord, that he may bestow a blessing upon you, thereby intimating to them that they now stood fair for preferment and that, if they would but signalize themselves upon this occasion, it would be construed into such a consecration of themselves to God, and to his service, as would put upon their tribe a perpetual honour. Those that consecrate themselves to the Lord he will set apart for himself. Those that do the duty shall have the dignity; and, if we do signal services for God, he will bestow especial blessings upon us. There was a blessing designed for the tribe of Levi; now says Moses,“Consecrate yourselves to the Lord, that you may qualify yourselves to receive the blessing.’ The Levites were to assist in the offering of sacrifice to God; and now they must begin with the offering of these sacrifices to the honour of divine justice. Those that are to minister about holy things must be not only sincere and serious, but warm and zealous, bold and courageous, for God and godliness. Thus all Christians, but especially ministers, must forsake father and mother, and prefer the service of Christ and his interest far before their nearest and dearest relations; for if we love our relations better than Christ we are not worthyof him. See how this zeal of the Levites is applauded, Deu. 33:9.”

Before Moses dies he blesses each tribe and to Levi he says: “Your Thummim and Urim belong to your faithful servant. you tested him at Massah; you contended with him at the waters of Meribah. He said of his father and mother, ‘I have no regard for them.’ He did not recognize his brothers or acknowledge his own children, but he watched over your word and guarded your covenant. He teaches your precepts to Jacob and your law to Israel. He offers incense before you and whole burnt offerings on your altar. Bless all his skills, Lord, and be pleased with the work of his hands. Strike down those who rise against him, his foes till they rise no more.” (Deuteronomy 33:8-11)

—Thummim and Urim mean truth or perfection.

God has chosen Moses to lead the people of Israel out of captivity and he is on his way back to Egypt.

…and then out of nowhere….

Exodus 4:24-26 “At a lodging place on the way, the Lord met Moses and was about to kill him. But Zipporah took a flint knife, cut offer her son’s  foreskin and touched Moses’ feet with it. ‘Surely you are the bridegroom of blood to me’, she said. So the Lord let him alone. (At that time she said ‘bridegroom of blood’, referring to circumcision.)”

…and then Moses is back to being on his way to Egypt and the story picks up like this section never existed.

What? Why was God mad at Moses? What on earth happened???? And why does Zipporah conclude that a circumcision is in order? An animal sacrifice, an incense offering, monetary offering…no a circumcision is the perfect choice. Her statement of ‘surely you are a bridegroom of blood to me’ is supposed to clear up her motivation, but to be honest, I have no idea what this means.

I liked the commentary by Matthew Henry, from the Blue Letter Bible:

Exd 4:24-31

Moses is here going to Egypt, and we are told,

• I. How God met him in anger, v. 24-26. This is a very difficult passage of story; much has been written, and excellently written, to make it intelligible; we will try to make it improving. Here is,

  • 1. The sin of Moses, which was neglecting to circumcise his son. This was probably the effect of his being unequally yoked with a Midianite, who was too indulgent of her child, while Moses was too indulgent of her. Note,

    • (1.) We have need to watch carefully over our own hearts, lest fondness for any relation prevail above our love to God, and take us off from our duty to him. It is charged upon Eli that he honoured his sons more than God (1 Sa. 2:29); and see Mt. 10:37.
    • (2.) Even good men are apt to cool in their zeal for God and duty when they have long been deprived of the society of the faithful: solitude has its advantages, but they seldom counterbalance the loss of Christian communion.

  • 2. God’s displeasure against him. He met him, and, probably by a sword in an angel’s hand, sought to kill him. This was a great change; very lately God was conversing with him, and lodging a trust in him, as a friend; and now he is coming forth against him as an enemy. Note,

    • (1.) Omissions are sins, and must come into judgment, and particularly the contempt and neglect of the seals of the covenant; for it is a sign that we undervalue the promises of the covenant, and are displeased with the conditions of it. He that has made a bargain, and is not willing to seal and ratify it, one may justly suspect, neither likes it nor designs to stand to it.
    • (2.) God takes notice of, and is much displeased with, the sins of his own people. If they neglect their duty, let them expect to hear of it by their consciences, and perhaps to feel from it by cross providences: for this cause many are sick and weak, as some think Moses was here.

  • 3. The speedy performance of the duty for the neglect of which God had now a controversy with him. His son must be circumcised; Moses is unable to circumcise him; therefore, in this case of necessity, Zipporah does it, whether with passionate words (expressing her dislike of the ordinance itself, or at least the administration of it to so young a child, and in a journey), as to me it seems, or with proper words-solemnly expressing the espousal of the child to God by the covenant of circumcision (as some read it) or her thankfulness to God for sparing her husband, giving him a new life, and thereby giving her, as it were, a new marriage to him, upon her circumcising her son (as others read it)-I cannot determine: but we learn,

    • (1.) That when God discovers to us what is amiss in our lives we must give all diligence to amend it speedily, and particularly return to the duties we have neglected.
    • (2.) The putting away of our sins is indispensably necessary to the removal of God’s judgements. This is the voice of every rod, it calls to us to return to him that smites us.

  • • 4. The release of Moses thereupon: So he let him go; the distemper went off, the destroying angel withdrew, and all was well: only Zipporah cannot forget the fright she was in, but will unreasonably call Moses a bloody husband, because he obliged her to circumcise the child; and, upon this occasion (it is probable), he sent them back to his father-in-law, that they might not create him any further uneasiness. Note,

      • (1.) When we return to God in a way of duty he will return to us in a way of mercy; take away the cause, and the effect will cease.

      • (2.) We must resolve to bear it patiently, if our zeal for God and his institutions be misinterpreted and discouraged by some that should understand themselves, and us, and their duty, better, as David’s zeal was misinterpreted by Michal; but if this be to be vile, if this be to be bloody, we must be yet more so.

      • (3.) When we have any special service to do for God we should remove as far from us as we can that which is likely to be our hindrance. Let the dead bury their dead, but follow thou me.

I will pray for God to show me what His calling is on my life and what I need to clean up in order to partake in that journey.

Exodus 3:13 -14 “Moses said to God, ‘Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?’ God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: I AM has sent me to you.'”

The Israelites only have one God so I wondered why he asked what name to tell them.

David Guzik offers excellent insight:

3. (13-14) The revelation of God’s name to Moses.

Then Moses said to God, “Indeed, when I come to the children of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they say to me, ‘What is His name?’ what shall I say to them?” And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, ‘I AM has sent me to you.'”

a. And they say to me, “What is His name?” what shall I say to them?Rightfully, Moses sensed he needed credentials before the people of Israel. Before, he thought he had the credentials because he was a prince of Egypt. 40 years of tending sheep took away his sense of self-reliance.

i. When God revealed Himself to man in the days of the patriarchs it was often associated with a newly revealed name or title for God.

– Abraham, in the encounter with Melchizedek called on God Most High (Genesis 14:22)

– Abraham later encountered Almighty God (Genesis 17:1)

– Abraham came to know the LORD as Everlasting God(Genesis 21:33), and The-LORD-Will-Provide (Genesis 22:14)

– Hagar encountered You-Are-the-God-Who-Sees(Genesis 16:13)

– Jacob met El Elohe Israel (Genesis 33:20) and El Bethel(Genesis 35:7).

ii. Now, when Moses comes to the elders of Israel with a “new message” from God, it is logical to think they would ask, “What name did He reveal Himself to you under? What new revelation from God do you have?”

I never realized that God revealed himself in a new way to the patriarchs using a new name. No wonder Moses had so much doubt going back to the Israelites. I always wondered why he kept asking for sign after sign or endless reassurance. If everyone else was given an unknown revelation and I am given “I AM” the huge task ahead would feel a bit daunting. Moses would really have to rest in faith that God has already done so much for His people and will continue to do the same going forward.

When I was in middle school, the Lord healed me of scoliosis. He asked me do you think I will heal you? I said of course I think you can heal me. He said that was not what he had asked. I knew then that my faith was being tested. He was asking me if I thought he would heal me right then and there not down the road. I took a step back in my mind. I thought if I say yes and it doesn’t happen, wouldn’t that send my faith into a tailspin or doubt weather God was really speaking to me at the very least? I did say yes and I did believe. I felt nothing happen. I got in the car that night and felt doubt creeping into my mind and I felt I needed to say I was healed in faith out loud so I told my mom that the Lord healed me. She checked my back at home and exclaimed it was straight! I remember thinking, I know and at that point not really needing the proof. She took me to the doctor and had it confirmed. I went from almost needing a brace to a completely straight back. The muscles on one side are still a bit raised from the other side, but I think this is just a great remnant to remember His healing.

I write this because when I get some sort of medical scare I know He is with me, however, I still battle the mental doubts. I suppose I relate to Moses’ need for reassurance and then I feel so bad for needing it considering all that God has done already. May God increase my faith and help me to war off my doubts.

Exodus 3:1

“Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the wilderness and came to Horeb, the mountain of God.”

Why was this the mountain of God? Why was it special? Did people just make it their meeting place to go talk to God like a church today or did God set this mountain aside himself?

Robert Jamison wrote a commentary on the Blue Letter Bible. Here is the portion that refers to the mountain of God.

Mountain of God–so named either according to Hebrew idiom from its great height, as “great mountains,” Hebrew, “mountains of God” ( Psa 36:6 ); “goodly cedars,” Hebrew,“cedars of God” ( Psa 80:10 ); or some think from its being the old abode of “the glory”; or finally from its being the theater of transactions most memorable in the history of the true religion to Horeb–rather, “Horeb-ward.”

Psalm 36:6 “Your righteousness is like the highest mountains, your justice like the great deep. you, Lord, preserve both people and animals.”

Psalm 80:10 “The mountains were covered with its shade, the mighty cedars with its branches.” “Its” in this case refers to verses 7&8 “Restore us, God Almighty; make your face shine on us, that we may be saved. You transplanted a vine from Egypt; you drove out the nations and planted it.”

I suppose the answer to my question is unknown, however, I do like the insight this commentary provided. 🙂

Not related to my question, but while researching the commentaries I found this interesting thought by Matthew Henry:

I. How this appearance of God to him found him employed. He was keeping the flock (tending sheep) near mount Horeb, v. 1. This was a poor employment for a man of his parts and education, yet he rests satisfied with it, and thus learns meekness and contentment to a high degree, for which he is more celebrated in sacred writ than for all his other learning. Note,

• 1. In the calling to which we are called we should abide, and not be given to change.

• 2. Even those that are qualified for great employments and services must not think it strange if they be confined to obscurity; it was the lot of Moses before them, who foresaw nothing to the contrary but that he should die, as he had lived a great while, a poor despicable shepherd. Let those that think themselves buried alive be content to shine like lamps in their sepulchres, and wait till God’s time come for setting them on a candlestick. Thus employed Moses was, when he was honoured with this vision. Note,

  • (1.) God will encourage industry. The shepherds were keeping their flocks when they received the tidings of our Saviour’s birth, Lu. 2:8. Satan loves to find us idle; God is well pleased when he find us employed.

  • (2.) Retirement is a good friend to our communion with God. When we are alone, the Father is with us. Moses saw more of God in a desert than ever he had seen in Pharaoh’s court.

Exodus 2:1-2 “Now a man of the tribe of Levi married a Levite woman and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months.

The Israelites are being persecuted and Pharaoh has ordered his men to throw all of the Hebrew baby boys into the Nile River. This particular Levite woman looks are her son and sees that he is “fine” and decides to try and save him. My question here is what mother looks at her child and doesn’t think he is the best, most wonderful little being on this planet? When I had Fierce, one of the first things I said when they laid him on my chest covered in goo, was that he was beautiful. I wonder if there were more stories like this of other Hebrews trying to save their sons. I think it is plauseable, because in the previous chapter when Pharaoh ordered the Hebrew midwives to kill the baby boys, they didn’t and God rewarded them with families of their own.

I found on the Blue Letter Bible that “fine” or in other translations, “goodly”, comes from the Hebrew word Towb which also means beautiful. Matthew Henry wrote this commentary:

• 1. His parents observed him to be a goodly child, more than ordinarily beautiful; he was fair to God, Acts 7:20. They fancied he had a lustre in his countenance that was something more than human, and was a specimen of the shining of his face afterwards, Ex. 34:29. Note, God sometimes gives early earnests of his gifts, and manifests himself betimes in those for whom and by whom he designs to do great things. Thus he put an early strength into Samson (Judge 13:24, 25), an early forwardness into Samuel (1 Sa. 2:18), wrought an early deliverance for David (1 Sa. 17:37), and began betimes with Timothy, 2 Tim. 3:15.

• 2. Therefore they were the more solicitous for his preservation, because they looked upon this as an indication of some kind purpose of God concerning him, and a happy omen of something great. Note, A lively active faith can take encouragement from the least intimation of the divine favour; a merciful hint of Providence will encourage those whose spirits make diligent search, Three months they hid him in some private apartment of their own house, though probably with the hazard of their own lives, had he been discovered. Herein Moses was a type of Christ, who, in his infancy, was forced to abscond, and in Egypt too (Mt. 2:13), and was wonderfully preserved, when many innocents were butchered. It is said (Heb. 11:23) that the parents of Moses hid him by faith; some think they had a special revelation to them that the deliverer should spring from their loins; however they had the general promise of Israel’s preservation, which they acted faith upon, and in that faith hid their child, not being afraid of the penalty annexed to the king’s commandment. Note, Faith in God’s promise is so far from superseding that it rather excites and quickens to the use of lawful means for the obtaining of mercy. Duty is ours, events are God’s. Again, Faith in God will set us above the ensnaring fear of man.

After reading this and also Acts 7:20 “At that time Moses was born, and he was no ordinary child.” Therefore, not only was Moses beautiful in his parents eyes, but they also saw that he was not ordinary and had a special purpose. I find it fascinating that there was a physical manifestation of the plan God had for Moses.

Have you ever come across a verse in the Bible that although you have read it a thousand times before, for some reason it stands out or you question why it is included or what further meaning it might have? Well, it happens to me quite often. I decided I would write about them and then do a bit of research using the Blue Letter Bible to hopefully shed some light on the background of the words themselves. If you are a pastor or scholar, please feel free to comment and help me out. I don’t believe any of my questions are earth shattering, just simple curiosities and a desire to know more. I’d like to continue to grow in my understanding of my faith.

Lets begin with Genesis. Genesis 3:16 talks about the curse God put on women after the fall of Adam and Eve.

“To the woman he said, ‘I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.'”

So, everyone talks about the childbearing part and every woman who has born a child certainly nods their head in agreement. However, I do not think I have ever heard anyone speak about the 2nd part of that verse. Ha, isn’t that just what feminist are fighting against? I wonder what the 60’s generation would say about this. I do desire my husband and I do expect him to be the head of the household. I suppose I never thought about that as a curse, just simply how things are or work best. I also wonder what life would have been like without this curse. Would women be true equals to men and the relationship between them be more like a partnership?

The Blue Letter Bible says “The desire may be seen as the woman’s attempt to be equal with the man or else to gain the upper hand over him. She will desire to do something that the Fall will not permit her to do.

Therefore the two areas that were to be a source of blessing to the woman – children and her husband – are now going to be reminders of the Fall.

But there is hope in all of this. The final victory over the serpent will be achieved through the birth of the seed of the woman (Genesis 3:15). Therefore, birth pains suffered by women are a symbol of both the judgment of the Fall and of the hope of redemption.”

I really appreciate the fact that there is hope concerning the child labor part, however I would still like to know if there is a positive side to the ruling over you part.