My Spirit
The term "Spirit" in Hebrew is "Ruach," which can mean breath, wind, or spirit. In this context, it refers to God's life-giving and sustaining presence among humanity. The Spirit's role is crucial in the creation narrative and throughout the Bible, symbolizing God's power and presence. Here, it underscores the divine patience and forbearance with human sinfulness, as well as the impending withdrawal of His sustaining grace due to mankind's persistent rebellion.

will not contend
The Hebrew word used here is "diyn," which can mean to strive, judge, or contend. This suggests a legal or judicial connotation, where God is seen as a judge who has been striving with humanity over their sinful ways. The use of this term indicates that there has been an ongoing divine effort to guide and correct humanity, but there is a limit to God's patience in the face of persistent disobedience.

with man forever
This phrase highlights the temporal nature of God's striving with humanity. The word "forever" (Hebrew "olam") often denotes an indefinite or long period rather than eternity. It implies that there is a divinely appointed time for repentance and correction, after which judgment will follow. This serves as a sobering reminder of the urgency of turning back to God and the finite nature of human opportunity to respond to His grace.

for he is mortal
The Hebrew word for "mortal" is "basar," meaning flesh. This emphasizes the frailty and transience of human life in contrast to the eternal nature of God. It serves as a reminder of humanity's dependence on God for life and sustenance. The acknowledgment of human mortality underscores the need for humility and repentance before the Creator.

his days shall be 120 years
This phrase has been interpreted in various ways. Some see it as a reduction of the human lifespan, while others view it as a countdown to the coming flood, giving humanity 120 years to repent. Historically, this period reflects God's patience and mercy, allowing ample time for change. It also serves as a prophetic warning of impending judgment, emphasizing the seriousness of sin and the necessity of aligning with God's will.

My spirit shall not always strive with man.--The meaning of this much-contested clause is really settled by the main purpose and context of the verse, which is the Divine determination to shorten human life. Whether, then, God's spirit be the animating breath spoken of in Genesis 2:7; Genesis 7:22, whereby human life is sustained, or the spiritual part of man, his conscience and moral sense--God's best gift to him--in opposition to his flesh, the struggle henceforward is not to be indefinitely prolonged. In the first case, the struggle spoken of is that between the elements of life and death in the body; in the second, it refers to the moral probation to which man is subject. The versions generally take the former meaning, and translate "shall not dwell," or "abide "; but there is much in favour of the rendering "shall strive," though the verb more exactly means to rule, preside over, sit as judge. Literally, then, it signifies that the Divine gift of life shall not rule in man "for ever;" that is, for a period so protracted as was antediluvian life. (Comp. Deuteronomy 15:17, &c.)

With man.--Heb., with the adam: spoken with especial reference to the Sethites.

For that he also is flesh.--So all the versions; but many commentators, to avoid an Aramaism which does not occur again till the later Psalms, translate, "in their erring he is (= they are) flesh." But no reason for shortening human life can be found in this commonplace assertion; and if Abraham brought these records with him from Ur, we have an explanation of the acknowledged fact that Aramaisms do occur in the earlier portions of the Bible. Man, then, is "also" flesh, that is, his body is of the same nature as those of the animals, and in spite of his noble gifts and precedence, he must submit to a life of the same moderate duration as that allotted them.

1. Shall not dwell (LXX., οὐ μὴ καταμείνη; Vulgate, non permanebit; Syriac, Onkelos).

2. Shall not be humbled, i.e. by dwelling in men (Gesenius, Tuch).

3. More probably, shall not rule (De Wette, Delitzsch, Kalisch, Furst), or shall not judge (οὐ κρίνει), as the consequence of ruling (Symmachus, Rosenmüller, Keil), or shall not contend in judgment (arguere, reprehendere; cf. Ecclesiastes 6:10), i.e. strive with a man by moral force (Calvin, Michaelis, Dathe, 'Speaker's Commentary,' Murphy, Bush). With man, for that he also - beshaggam. Either be, shaggam, inf. of shagag, to wander, with pron. surf. = "in their wandering" (Gesenius, Tuch, Keil) - the meaning being that men by their straying had proved themselves to be flesh, though a plural suffix with a singular pronoun following is inadmissible in Hebrew (Kalisch); or be, sh (contracted from asher), and gain (also) = quoniam. Cf. Judges 5:7; Judges 6:17; Song of Solomon 1:7 (A.V.). Though an Aramaic particle, "it must never be forgotten that Aramaisms are to be expected either in the most modern or in the most ancient portions of Scripture" ('Speaker's Commentary) - is flesh, not "transitory beings" (Gesenius, Rosenmüller, Tuch), or corporeal beings (Kalisch), but sinful beings; bashar being already employed in its ethical signification, like σάρξ in the New Testament, to denote "man's materiality as rendered ungodly by sin" (Keil). "The doctrine of the carnal mind (Romans 8.) is merely the outgrowth, of the thought expressed in this passage ' (Murphy). Yet his days - not the individual's (Kalisch), which were not immediately curtailed to the limit mentioned, and, even after the Flood, extended far beyond it (vide Genesis 11.); but the races, which were only to be prolonged in gracious respite (Calvin) - shall be an hundred and twenty years. Tuch, Colenso, and others, supposing this to have been said by God in Noah's 500th year, find a respite only of 100 years, instead of 120; but the historian does not assert that it was then God either formed or announced this determination.

Parallel Commentaries ...