Genesis 6:1-4

Genesis 6:1-4

 

Genesis 6:1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,

Genesis 6:2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

Genesis 6:3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

Genesis 6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

  

a. Septuagint Genesis 6:2-5 And it came to pass when men began to be numerous upon the earth, and daughters were born to them, 3 that the sons of God having seen the daughters of men that they were beautiful, took to themselves wives of all whom they chose. 4 And the Lord God said, My Spirit shall certainly not remain among these men for ever, because they are flesh, but their days shall be an hundred and twenty years. 5 Now the giants were upon the earth in those days; and after that when the sons of God were wont to go in to the daughters of men, they bore children to them, those were the giants of old, the men of renown.

 

b. Amplified Bible: Genesis 6:1-4 When men began to multiply on the face of the land and daughters were born to them,

Genesis 6:2 The sons of God saw that the daughters of men were fair, and they took wives of all they desired and chose.

Genesis 6:3 Then the Lord said, My Spirit shall not forever dwell and strive with man, for he also is flesh; but his days shall yet be 120 years.

Genesis 6:4 There were giants on the earth in those days—and also afterward—when the sons of God lived with the daughters of men, and they bore children to them. These were the mighty men who were of old, men of renown.

 

c. NIV: Genesis 6:1-4 When human beings began to increase in number on the earth and daughters were born to them,

Genesis 6:2the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose.

Genesis 6:3 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.”

Genesis 6:4The 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 the heroes of old, men of renown.

 

d. American Standard Version: Genesis 6:1 And it came to pass, when men began to multiply on the face of the ground, and daughters were born unto them,

Genesis 6:2 that the sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose.

Genesis 6:3 And Jehovah said, My spirit shall not strive with man for ever, for that he also is flesh: yet shall his days be a hundred and twenty years.

Genesis 6:4 The Nephilim were in the earth in those days, and also after that, when the sons of God came unto the daughters of men, and they bare children to them: the same were the mighty men that were of old, the men of renown.

 

1. It is immediately after this passage that God decides to destroy the earth.

 

a. Genesis 6:5-7 And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

Genesis 6:6 And it repented the Lord that he had made man on the earth, and it grieved him at his heart.

Genesis 6:7 And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

 

b. The passage in Genesis 6:1-4 is much disputed within Christianity. One school of thought teaches the sons of God were angels, while another school of thought teaches the sons of God were the male godly line of Seth that married an ungodly line of females. What I think is important is the flood is not mentioned until after this event, it appears to be an event that sparked God to decide to destroy all life on earth. I know there are good godly men and women who believe this was the godly line of Seth marrying an ungodly line. I don’t believe that particular explanation effectively explains such a strong reaction from heaven. Nevertheless I am posting the two opposing arguments from two good men of God. The minister presenting the school of thought the sons of God were the godly line of Seth is R.C. Sproul. The view the sons of God were angels is presented by Arthur Pink, in his Gleanings in Genesis. I personally believe the sons of God were angels.

 

1). R.C. Sproul: “When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the Lord said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown. The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.” —Genesis 6:1-5 “There are several competing theories on this admittedly peculiar text, a few of them fantastic, at least one of them rather pedestrian, ordinary. Some suggest, for instance, that what is happening here is that angels, typically fallen angels or demons, are intermarrying with human women. My position is the far more pedestrian one, but one that carries with it an important lesson. First, why I reject this more fantastic view. Angels, whether fallen or not, and though I am happy to concede they can appear in human form, are spirit beings. They have no bodies. Most of the time most of us remember this, though here some seem to forget. Because angels are spirit beings they are not equipped to consummate a marriage and to sire offspring. Demons can do all sorts of shocking and even frightening things. This, however, is not one of them. They can’t bring forth giants because they simply can’t bring forth. When we consider the context of this text we can better understand what Moses is explaining. In previous chapters we are given a glimpse of two competing lines, the godly line of Seth and the wicked line of Cain. Having established the antithesis in the garden, after affirming that there would be a constant struggle between the seed of the woman and the seed of the serpent we are given snapshot pictures of each of these armies. We see Seth’s line about the business of exercising dominion, in submission to the Lord. We see Cain’s line dishonoring the law of God and making names for themselves. But the future is not mere co-existence between the two lines. The drama builds toward the great crisis of Noah’s flood right here in chapter 6. The great change, what creates the great downward spiral of humanity on the earth is that the two lines come together as one. That is, the godly line of Seth, the sons of God, seeing how attractive are the daughters of men, the wicked line of Cain, decide to take them as wives. The end result, however, isn’t mere dilution. It’s not that the now joined line becomes morally lukewarm, but that evil spreads, grows, deepens. This shouldn’t surprise as for as Chuck Swindoll reminds us, if you drop a white glove in the mud, the mud doesn’t get all glovey.  What we see is salt losing its savor. We see what becomes of intermarrying not with a different race, but a different covenant, or a different faith. What we see is what happens when we are unequally yoked. Nothing, of course, has changed. When the children of God find the world attractive, when we determine to yoke ourselves to it, calamity comes. The world does not get any better, but the church, no longer a light on the hill, becomes much worse, and darkness falls upon the land. We are no longer useful for anything and find ourselves trampled upon the ground.” http://www.ligonier.org/blog/who-are-sons-god-and-daughters-men-genesis-6/

 

c. I want to look at a few of R.C. Sproul’s comments in his explanation.

 

1). R.C.Sproul: “First, why I reject this more fantastic view. Angels, whether fallen or not, and though I am happy to concede they can appear in human form, are spirit beings. They have no bodies. Most of the time most of us remember this, though here some seem to forget.”

 

a). Where does he get the belief that angels have no bodies. This position is found no where in Scripture. The angels that accompanied the LORD on his visit to Abraham in Genesis 18 had bodies real enough to eat a meal with Abraham. Those same angels had bodies real enough to physically grab Lot in Genesis 19:10, and to physically grab the family and almost drag them into safety, Genesis 19:16

 

2). R.C. Sproul: That is, the godly line of Seth, the sons of God, seeing how attractive are the daughters of men, the wicked line of Cain, decide to take them as wives.

 

a). Arthur Pink, Gleanings in Genesis: “We turn now to consider the occasion of the Flood."And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose" (Gen. 6:1, 2). There has been considerable difference of opinion among commentators and expositors in respect to the identity of these "sons of God." The view which has been most widely promulgated and accepted is, that these marriages between the sons of God and the daughters of men refer to unions between believers and unbelievers. It is supposed that the "sons of God" were the descendants of Seth, while the "daughters of men" are regarded as the offspring of Cain, and that these two lines gradually amalgamated, until the line of distinction between God’s people and the world was obliterated. It is further supposed that the Deluge was a visitation of God’s judgment, resulting from His peoples’ failure to maintain their place of separation. But, it seems to us, there are a number of insuperable objections to this interpretation. If the above theory were true, then, it would follow that at the time this amalgamation took place God’s people were limited to the male sex, for the "sons of God" were the ones who "married" the "daughters of men." Again; if the popular theory were true, if these "sons of God" were believers, then they perished at the Flood, but 2 Peter 2:5 states otherwise—"Bringing in the flood upon the world of the ungodly." Once more; there is no hint in the Divine record (so far as we can discover) that God had yet given any specific command forbidding His people to marry unbelievers. In view of this silence it seems exceedingly strange that this sin should have been visited with such a fearful judgment. In all ages there have been many of God’s people who have united with worldlings, who have been "unequally yoked together," yet no calamity in anywise comparable with the Deluge has followed. Finally; one wonders why the union of believers with unbelievers should result in "giants"—"there were giants in the earth in those days" (Gen. 6:4). If, then, the words "sons of God" do not signify the saints of that age, to whom do they refer? In Job 1:6, Job 2:1, Job 38:7, the same expression is found, and in these passages the reference is clearly to angels. It is a significant fact that some versions of the Septuagint contain the word "angels" in Genesis 6:2, 4. That the "sons of God," who are here represented as cohabiting with the daughters of men were angels—fallen angels—seems to be taught in Jude 6: "And the angels which kept not their principality but left their own habitation, He hath reserved in everlasting chains under darkness, unto the judgment of the great day." These "sons of God," then, appear to be angels who left their own habitation, came down to earth, and cohabited with the daughters of men. Before we consider the outcome of this illicit intercourse, let us first enquire into the cause of it. Why did these angels thus "sin" (2 Pet. 2:4)? The answer to this question leads us into a mysterious subject which we cannot now treat at length: the "why" finds its answer in Satan. Immediately after that old serpent, the Devil, had brought about the downfall of our first parents, God passed sentence on the "serpent" and declared that the woman’s "Seed" should "bruise his head" (Gen. 3:15). Hence, in due course, Satan sought to frustrate this purpose of God. His first effort was an endeavor to prevent his Bruiser entering this world. This effort is plainly to be seen in his attempts to destroy the channel through which the Lord Jesus was to come. First, God revealed the fact that the Coming One was to be of human kind, the woman’s Seed, hence, as we shall seek to show, Satan attempted to destroy the human race. Next, God made known to Abraham that the Coming One was to be a descendant of his (Gen. 12:3; Galatians 3:18; Matthew 1:1); hence, four hundred years later, when the descendants of Abraham became numerous in Egypt Satan sought to destroy the Abrahamic stock, by moving Pharaoh to seek the destruction of all the male children (Ex. 1:15, 16). Later, God made known the fact that the Coming One was to be of the offspring of David (2 Samuel 7:12, 13); hence, the subsequent attack made upon David through Absalom (2 Samuel 15). As, then, the Coming One was to be of the seed of David, He must spring from the tribe of Judah, and hence the significance of the divided Kingdom, and the attacks of the Ten Tribes upon the Tribe of Judah! The reference in Jude 6 to the angels leaving their own habitation, appears to point to and correspond with these "sons of God" (angels) coming in unto the daughters of men. Apparently, by this means, Satan hoped to destroy the human race (the channel through which the woman’s Seed was to come) by producing a race of monstrosities. How nearly he succeeded is evident from the fact, that with the exception of one family, "all flesh had corrupted his way upon the earth" (Gen. 6:12). That monstrosities were produced as the result of this unnatural union between the "sons of God" (angels) and the daughters of men, is evident from the words of Genesis 6:4: "There were giants in the earth in those days." The Hebrew word for "giants" here is nephilim, which means fallen ones, from "naphal" to fall. The term "men of renown" in Genesis 6:4 probably finds its historical equivalent in the "heroes" of Grecian mythology. Satan’s special object in seeking to prevent the advent of the woman’s "Seed" by destroying

the human race was evidently an attempt to avert his threatened doom!Against the view that "the sons of God" refer to fallen angels Matthew 22:30 is often cited. But when the contents of this verse are closely studied it will be found there is, really, nothing in it which conflicts with what we have said above. Had our Lord said, "in the resurrection they neither marry, nor are given in marriage, but are as the angels of God" and stopped there, the objection would have real force. But the Lord did not stop there. He added a qualifying clause about the angels: He said "as the angels of God in heaven." The last two words make all the difference. The angels in heaven neither marry nor are they given in marriage. But the angels referred to in Genesis 6 as the "sons of God" were no longer in heaven: as Jude 6 expressly informs us "they left their own principality." They fell from their celestial position and came down to earth, entering into unlawful alliance with the daughters of men. This, we are assured, is the reason why Christ modified and qualified His assertion in Matthew 22:30. The angels of God in heaven do not marry, but those who left their own principality did. http://www.davidcox.com.mx/library/P/Pink%20-%20Gleanings%20in%20Genesis%20Commentary.pdf

 

3). Henry M. Morris, The Genesis Record on Genesis 6:1, 2: “On the other hand, modern Christians have often attempted to make the story more palatable intellectually by explaining the “sons of God” as Sethites and the “daughters of men” as Cainites, with their union representing the breaking down of the wall of separation between believers and unbelievers. Another possible interpretation which avoids supernaturalistic implications is that the “sons of God” referred to kings and nobles, in which the case the commingling so described is merely an account of rayalty marrying commoners. Neither of these naturalistic interpretations, however, explain why the progeny of such unions would be “giants” or why they would lead to universal corruption and violence. Although Scripture does teach that believers should not wed unbelievers (2 Corinthians 6:14; 1 Corinthians 7:39), there is no intimation that this particular is unforgivable or more productive of general moral deterioration than other sins. Regardless of intellectual difficulties, it does seem clear that something beyond the normal and natural is described here in these verses. The interpretation of the passage obviously turns of the meaning of the phrase “sons of God” (bene Elohim). In the New Testament, of course, this term is used with reference to all who have been born again through personal faith in Christ (John 1:12; Romans 8:14; etc.), and the concept of the spiritual relationship of believers to God as analogous to that of children to a father is also found in the Old Testament (Psalm 73:15; Hosea1:10; Deuteronomy 32:5; Exodus 4:22; Isaiah 43:6). Not one of these examples, however, uses the same phrase as Genesis 6:2, 4; furthermore, in each case the meaning is not really parallel to the meaning here in Genesis. Neither the descendants of Seth nor true believers of any sort have been previously referred to in Genesis as sons of God in any kind of spiritual sense and, except from Adam himself, they could not have been sons of God in a physical sense. In context, such a meaning would be strained, to say the least, in the absence of any kind of explanation. The only obvious and natural meaning without such clarification is that these beings were sons of God, rather than of men, because they had been created, not born. Such a description, of course would apply only to Adam (Luke 3:38) and to the angels, whome God had directly created (Psalm 148:2, 5; Psalm 104:4; Collossians 1:16).”

 

4). In order to lend support to the view the sons of God were angels which I agree with, I want to interject some of Dake’s notes concerning a phrase in Genesis 6:9 where it says “Noah was a just man and perfect in his generations”.

 

a). The Hebrew word “perfect” is the Hebrew word tamiym, Strongs number 8549. The Hebrew scholar Gesenius, gives this definition: complete, whole, entire, sound complete, whole, entire, whole, sound, healthful, complete, entire (of time), sound, wholesome, unimpaired, innocent, having integrity, what is complete or entirely in accord with truth and fact (neuter adj/subst)]

 

b).This word is used 91 times in the Old Testament and translated 44 times “without blemish” referring to the physical perfection of sacrificial animals. In six other times it is translated “without spot” and is referring to sacrificial animals. In the majority of times this word is used it is referring to physical perfection. In his notes Dake mentions, “It means that Noah and his family were the only pure Adamites left. All other men [women, boys and girls] were a mixture of angel and men.” This was the whole purpose of the devil intermingling the “sons of God” and “daughters of men” in Genesis 6:1-4. It was to corrupt the seed, the blood line of men to the degree it jeopardized the coming of the Messiah through the seed of men, and thus made the flood destroying those corrupted a necessity.

Genesis 6:9

Genesis 6:9

These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

a. NLT: This is the account of Noah and his family. Noah was a righteous man, the only blameless person living on earth at the time, and he walked in close fellowship with God.[Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. ASV: These are the generations of Noah. Noah was a righteous man, and perfect in his generations: Noah walked with God. [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

c. YLT: These are births of Noah: Noah is a righteous man; perfect he hath been among his generations; with God hath Noah walked habitually. [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Amplified Bible: This is the history of the generations of Noah. Noah was a just and righteous man, blameless in his [evil] generation; Noah walked [in habitual fellowship] with God. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Septuagint: This is the history of the generations of Noah. Noah was a just and righteous man, blameless in his [evil] generation; Noah walked [in habitual fellowship] with God.

f. Stone Edition Torah/Writings/Prophets: These are the offspring of Noah—Noah was a righteous man, perfect in his generations; Noah walked with God. [The Artscroll Series/Stone Edition, THE TANACH--STUDENT SIZE EDITION Copyright 1996, 1998 by Mesorah Publications, Ldt.]

1. “These are the generations of Noah…”

a. These [are] [Strong: 428 'el-leh ale'-leh prolonged from 411; these or those:--an- (the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m).]

b. [the] generations [Strong: 8435 towldah to-led-aw' or toldah {to-led-aw'}; from 3205; (plural only) descent, i.e. family; (figuratively) history:--birth, generations.]

b. [of] Noah [Strong: 5146 Noach no'-akh the same as 5118;; rest; Noach, the patriarch of the flood:--Noah.]

2. “…Noah was a just man and perfect in his generations…”

a. Noah [Strong: 5146 Noach no'-akh the same as 5118; rest; Noach, the patriarch of the flood:--Noah.]

b. was a just man [Strong: 6662 tsaddiyq tsad-deek'; from 6663; just:--just, lawful, righteous (man).] [Gesenius: just, lawful, righteous, just, righteous (in government), just, right (in one's cause), just, righteous (in conduct and character), righteous (as justified and vindicated by God), right, correct, lawful.]

c. perfect [Strong: 8549 tamiym taw-meem'  from 8552; entire (literally, figuratively or morally); also (as noun) integrity, truth:--without blemish, complete, full, perfect, sincerely (-ity), sound, without spot, undefiled, upright(-ly), whole.] [Gesenius: complete, whole, entire, sound complete, whole, entire, whole, sound, healthful, complete, entire (of time), sound, wholesome, unimpaired, innocent, having integrity, what is complete or entirely in accord with truth and fact (neuter adj/subst)]

1).This word is used 91 times in the Old Testament and translated 44 times “without blemish” referring to the physical perfection of sacrificial animals. In six other times it is translated “without spot” and is referring to sacrificial animals. In the majority of times this word is used it is referring to physical perfection. This has led some to teach that the intermingling of the “sons of God” and “daughters of men” in Genesis 6:1-4 had corrupted the blood line of men to the degree it jeopardized the coming of the Messiah through the seed of men, and thus made the flood destroying those corrupted a necessity. I lean toward this interpretation.

d. generations [Strong: 1755 dowr dore or (shortened) dor {dore}; from 1752; properly, a revolution of time, i.e. an age or generation; also a dwelling:--age, X evermore, generation, (n-)ever, posterity.] [Gesenius: period, generation, habitation, dwelling, period, age, generation (period of time), generation (those living during a period), generation (characterised by quality, condition, class of men), dwelling-place, habitation.]

2. “…and Noah walked with God.”

a. Noah [Strong: 5146 Noach no'-akh the same as 5118; rest; Noach, the patriarch of the flood:--Noah.]

b. walked [Strong: 1980 halak haw-lak' akin to 3212; a primitive root; to walk (in a great variety of applications, literally and figuratively):--(all) along, apace, behave (self), come, (on) continually, be conversant, depart, + be eased, enter, exercise (self), + follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), + greater, grow, be wont to haunt, lead, march, X more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), + send, speedily, spread, still, surely, + tale-bearer, + travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-)faring man, X be weak, whirl.][Gesenius: to go, walk, come, to go, walk, come, depart, proceed, move, go away, to die, live, manner of life (fig.), to walk, to walk (fig.), to traverse, to walk about, to lead, bring, lead away, carry, cause to walk.]

1). The five translations I cited above correctly convey the meaning of what it means for one to have “walked with God”. Add what Amos asked in his book and we have more understanding of the term. Agreement is necessary when walking together in this manner. This is established in the word study of the following verse.

a). Amos 3:3 Can two walk together, except they be agreed?

a). agreed [Strong: 3259 ya`ad yaw-ad' a primitive root; to fix upon (by agreement or appointment); by implication, to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage (for marriage): -agree,(maxke an) appoint(-ment,a time), assemble (selves), betroth, gather (selves, together), meet (together), set (a time).] [Gesenius: to fix, appoint, assemble, meet, set, betroth, to appoint, assign, designate, to meet, to meet by appointment, to gather, assemble by appointment, to cause to meet, to be set, be placed before, be fixed.][Strong: a primitive root; to fix upon (by agreement or appointment); by implication, to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage (for marriage): -agree,(maxke an) appoint(-ment,a time), assemble (selves), betroth, gather (selves, together), meet (together), set (a time).]

b). The Hebrew word for “agreed” is used 29 times in the Bible and translated into other words. In the KJV it is translated “meet” eight times and in six of those times it is referring to meeting with God such as in Exodus 25:22 “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.” In two instances it is used for betrothal. These words means more than just the basic English meaning, there is a Covenantal sense to them. Noah, as Enoch his great grandfather before him, walked in Covenant with God. Noah walked habitually in fellowship with God and they were in agreement.

Genesis 5:22

 Genesis 5:22

 

And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:

 

a. NLT: After the birth of Methuselah, Enoch lived in close fellowship with God for another 300 years, and he had other sons and daughters. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. ASV:  And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

c. YLT: And Enoch walketh habitually with God after his begetting Methuselah three hundred years, and begetteth sons and daughters. [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

 

d. Amplified Bible: Enoch walked [in habitual fellowship] with God after the birth of Methuselah 300 years and had other sons and daughters. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Stone Edition CHUMASH, Rabbinic Commentary: Enoch walked with God for three hundred years after begetting Methusaleh; and he begot sons and daughters. [The Artscroll Series/Stone Edition, THE CHUMASH; Copyright 1998, 2000 by Mesorah Publications, Ldt.]

 

1. “And Enoch walked with God after he begat Methuselah three hundred years,..”

 

a. [And] Enoch [2585 * Chanowk] [Strong: from 2596; initiated; Chanok, an antediluvian patriach:--Enoch.]

 

b. walked [1980 * halak] [Strong:  akin to 3212; a primitive root; to walk (in a great variety of applications, literally and figuratively):--(all) along, apace, behave (self), come, (on) continually, be conversant, depart, + be eased, enter, exercise (self), + follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), + greater, grow, be wont to haunt, lead, march, X more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), + send, speedily, spread, still, surely, + tale-bearer, + travel(-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, (way-)faring man, X be weak, whirl.]

 

c. with [854 * ‘eth] [Strong: probably from 579; properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc.:--against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix.]

 

d. God [430 * ‘elohyim] [Strong: plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.]

 

e. after [310 * ‘achar]   [Strong: from 309; properly, the hind part; generally used as an adverb or conjunction, after (in various senses):--after (that, -ward), again, at, away from, back (from, -side), behind, beside, by, follow (after, -ing), forasmuch, from, hereafter, hinder end, + out (over) live, + persecute, posterity, pursuing, remnant, seeing, since, thence(-forth), when, with.]

 

f. begat [3205 * yalad] [Strong: a primitive root; to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage:--bear, beget, birth((-day)), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman).]

 

g. Methuselah [4968 * Mĕthuwshelach][Strong: man of a dart.][Gesenius:  man of a dart.]

 

1). Gleanings In Genesis, Arthur Pink: “It is not said that Enoch walked with God before his son was born, and the inference seems to be that the coming into his life of this little one God’s gift—may have been the means of leading him into this close fellowship. Such ought ever to be the case. The responsibilities of parenthood should cast us more and more upon God. The name of his son strongly implies that Enoch had received a revelation from God. Methuselah signifies, “When he is dead it shall be sent,” i.e., the Deluge (Newberry). In all probability then, a Divine revelation is memorialized in this name. It was as though God had said to Enoch, “Do you see that baby? The world will last as long as he lives and no longer! When that child dies, I shall deal with the world in judgment.” http://www.davidcox.com.mx/library/P/Pink%20-%20Gleanings%20in%20Genesis%20Commentary.pdf

 

2). Enoch walked with God for 300 years In order to walk with God we must be in agreement with him.

 

a). Amos 3:3 “Can two walk together, except they be agreed?’

 

3). In research concerning the name of Methuselah, I turned up some interesting things. I had heard in years past that his name meant something about the flood but it is not found in Strong’s or Gesenius.

 

a). When Methuselah was born, his godly father must have prophetically known of coming things for his son's name means "when he dies, judgment," and interestingly enough, Methuselah died in the same year God judged the sinful world with the great Flood of Noah's day. http://www.icr.org/article/how-did-methuselah-die/

 

4). “Methuselah is the son of Enoch, who famously walked with God, and the father of Lamech the Second and the grandfather of Noah (Genesis 5:25). He is also the man with the longest life-span in the Bible (969 years). The Bible doesn't actually mention it but a little arithmetic reveals that Methuselah died in the year of the great flood. The question of whether he died of natural causes or drowned remains unanswered.

The name Methuselah consists of two elements.  The first part is (mat), which is one of a few words to denote man or mankind, and used most often to indicate a male capable of combat. There is an obvious and grim connection with the word (mut), to die; corpse. The second part comes from the verb (shalah) meaning send, send out, let go. The charge of the verb becomes clear in the meaning of the derivatives: (shelah), a sort of weapon that was thrown, like a javelin; (shilluhim), sending away; (sheluha), shoot, branch (Isaiah 16:8); (mislah); undertaking (that to which one stretches out the hand), or pasture (where animals get to roam free); (mishloah), outstretching, sending; (mishlahat), discharge, deputation. For a meaning of the name Methuselah, Jones' Dictionary of Old Testament Proper Names reads When He Is Dead It Shall Be Sent. NOBS Study Bible Name List reads Man Of A Javelin. Perhaps less dramatic is Man With A Mission.” http://www.abarim-publications.com/Meaning/Methuselah.html#.Uy9UEfldVj4

 

5). Methuselah, the son of Enoch: Henry Morris, The Genesis Record, pp. 159, 160; “Many ancient and modern commentators have interpreted the name Methuselah as meaning, “when he dies, it shall be sent.” If this suggestion is correct(and there is at least a possible basis for it), then a justifiable inference is that Enoch, the prophet of the coming judgment, had received at the time of the birth of this son a special revelation concerning the coming judgment of the great flood. God, however, promised him that it would not come as long as Methuselah lived; and Enoch gave him a name to commemorate that prophetic warning and promise. This may be the significance of the fact that Methuselah lived longer (969 years) than any other man in history whose age was recorded.”

 

6). The information from Arthur Pink’s Gleanings in Genesis listed above is very interesting. “It is not said that Enoch walked with God before his son was born, and the inference seems to be that the coming into his life of this little one God’s gift—may have been the means of leading him into this close fellowship.” Then the other nugget concerning the naming of this son. “The name of his son strongly implies that Enoch had received a revelation from God. Methuselah signifies, "When he is dead it shall be sent," i.e., the Deluge (Newberry).” We must take into account who Enoch is. This is the same prophetic individual mentioned in Jude.

 

a). Jude 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

Jude 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

 

7). It is highly possible that Enoch, after the birth of his son, received a revelation of the flood and named his son accordingly, especially in light of the prophetic utterance he gave concerning the second coming of Christ who would not be born for another approximate 3300 years. The events Enoch prophesied of would not occur for over 5300 years. Such revelations affected Enoch so well he walked with God and God snatched him away.

8). When the years of the genealogy from Adam to the Flood are added up, it totals 1656 years. Since the flood came on the 600th year of Noah’s life Genesis 6:11, we know Noah was born 1056 years after Creation.

 

Colossians 3:2

Colossians 3:2

Set your affection on things above, not on things on the earth.

a. NIV: Set your minds on things above, not on earthly things.

b. Amplified Bible: And set your minds and keep them set on what is above (the higher things), not on the things that are on the earth.

1. “Set you affection on things above…”

a. set your affection [5426 * phroneo][Strong: to exercise the mind, i.e. entertain or have a sentiment or opinion; by implication, to be (mentally) disposed (more or less earnestly in a certain direction); intensively, to interest oneself in (with concern or obedience):--set the affection on, (be) care(-ful), (be like-, + be of one, + be of the same, + let this) mind(-ed), regard, savour, think.][Thayer: to have understanding, be wise, to feel, to think, to have an opinion of one's self, think of one's self, to be modest, not let one's opinion (though just) of himself exceed the bounds of modesty, to think or judge what one's opinion is, to be of the same mind i.e. agreed together, cherish the same views, be harmonious, to direct one's mind to a thing, to seek, to strive for, to seek one's interest or advantage, to be of one's party, side with him (in public affairs).]

b. above [507 * ano][Strong: upward or on the top:--above, brim, high, up.][Thayer: up, upwards, above, on high, of the quarters of the heaven, northward, of countries, inland, up from the coast, of time, formerly.]

c. This exhortation is “Set your affection on things above”, and what is above according to the previous verse is “where Christ sitteth on the right hand of God.” Add to that truth that we are “in Him.” This is clearly a strong exhortation for us to exercise our minds, be mentally disposed and gain an understanding of referring to meditation about the word of God, the New Covenant. What Christ Jesus accomplished for us.

d. Why do we need to meditate the word? In one of the most familiar verses on meditation we see that the goal of meditation is to be obedient to the Scripture. For a more comprehensive study into Joshua 1:8, please see my notes in Joshua.

1). Joshua 1:8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

e. In another familiar passage we can see some other benefits of meditating the Scripture. In this passage from Proverbs we see the student receiving a transfusion of life and health that will enable the student to obey. Notice also the transfusion of life and health come from a revelation to the student, who “finds” the “sayings” and “words” after he has kept them before his “eyes” and in his “heart”. For a more comprehensive study on Proverbs 4:20-22, please see my notes in Proverbs.

1). Proverbs 4:20-22 My son, attend to my words; incline thine ear unto my sayings.

Proverbs 4:21 Let them not depart from thine eyes; keep them in the midst of thine heart.

Proverbs 4:22 For they are life unto those that find them, and health to all their flesh.

f. Finally, the benefits of meditation are seen in enabling the believer to grow spiritually and bring forth fruit in circumstances when all others are drying up and dying. For a more comprehensive study of Psalms 1:1-3, please see my notes on Psalms.

1). Psalm 1:1-3 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

Psalm 1:2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.

Psalm 1:3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

f. As we saw above, one of the more important reasons to meditate is to receive a revelation or deeper insight into the Scripture that is not readily seen on the surface reading. In the following I hope to convey more clearly why it is vital for us to not only meditate but to receive a revelation.

1). 1 Peter 1:13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

a). What does Peter mean when he says to, “gird up the loins of our mind”? Well the English meaning is to encircle or bind with a band or belt; it is where we get the word girdle, so he talking about wrapping something around the loins of our mind. Also looking at another verse in Ephesians 6:14 where it says, when speaking of the spiritual preparedness of believers that we should have our “loins girt about with truth”. He is speaking metaphorically of course but when the two images are combined we see we are to wrap the word of truth or the word of God around our minds, i.e., we are “setting our affection on things above”, we are not letting the word of God “depart from thine eyes”, we are meditating the word of God.

2). He then mentions the grace that comes to us through the revelation of Jesus Christ. It is only through revelation, a revealing of spiritual truth contained in Scripture that we become established in that truth, whatever that truth is. Notice the result of revelation in the following verses.

a). Romans 16:25, 26 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

Romans 16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

b). Being establish in the gospel for the obedience of faith comes from a “revelation”, a revealing or unveiling of the truths in the gospel. It comes from revelations of the Holy Ghost to our individual spirits concerning what Jesus accomplished through his death and resurrection. Getting back to our verse in 1 Peter 1:13, when those revelations are received, the grace and the faith needed to be obedient comes also through the revelation.

 2. “…not on things on the earth.”

a. not [3361 * me][Thayer: no, not lest.][Strong: a primary particle of qualified negation.]

b. things [1909 * epi][Strong: a primary preposition; properly, meaning superimposition (of time, place, order, etc.)]

c. earth [1093 * ge][Strong: contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application):--country, earth(-ly), ground, land, world.]

d. The contrast between what is above and what is on the earth does not exclusively mean the things on the earth are evil, it can include that also, but it is just establishing the contrast. Things on the earth could mean that we are not to be overcome or too involved with earthly things that would distract us from being obedient to God.

1). 2 Timothy 2:4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

 e. Or the contrast may also apply to what is good and what is evil. Surely two passages that exemplify this application are the following.  

1). 1 Corinthians 15:46-48 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

1 Corinthians 15:47 The first man is of the earth, earthy: the second man is the Lord from heaven.

1 Corinthians 15:48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

2). Romans 8:5-7 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

Romans 8:6 For to be carnally minded is death; but to be spiritually minded is life and peace.

Romans 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

Colossians 3:1

Colossians 3:1

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

a. NLT: Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. NIV: Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. [THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by Permission of Biblica, Inc.® All rights reserved worldwide.]

c. YLT: If, then, ye were raised with the Christ, the things above seek ye, where the Christ is, on the right hand of God seated, [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.] 

d. Amplified Bible: If then you have been raised with Christ [to a new life, thus sharing His resurrection from the dead], aim at and seek the [rich, eternal treasures] that are above, where Christ is, seated at the right hand of God. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Peshitta Eastern Text: If you then are risen with Christ, seek those things which are above, where Christ sits on the right hand of God. [The New Testament According to the Eastern Text, Translated From the Original Aramaic Sources by George Lamsa. Copyright Ⓒ renewed 1968 by A.J.Holman Company.] 

1. “If ye then be risen with Christ…”

a. If [Strong: 1487 ei i; a primary particle of conditionality; if, whether, that, etc.:--forasmuch as, if, that, (al-)though, whether. Often used in connection or composition with other particles, especially as in 1489, 1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537.]

b. ye…be risen with [Strong: 4891 sunegeiro soon-eg-i'-ro;  from 4862 and 1453; to rouse (from death) in company with, i.e. (figuratively) to revivify (spirtually) in resemblance to:--raise up together, rise with.]

c. then [Strong: 3767 oun oon; apparently a primary word; (adverbially) certainly, or (conjunctionally) accordingly:--and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore.]

d. [Strong: 3588. [tō] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tō] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn,ta, tēs,tois, tō, tōn, hé  hē ]

e. Christ [Strong: 5547 Christos khris-tos'; from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.]

1). Colossians 3:1 is a reference or allusion to Psalm 110:1. Psalm 110:1 is the most quoted or alluded to Old Testament verse in the New Testament. It is quoted or alluded to 16 times. 

a). Matthew 22:44; 26:64; Mark 16:19; Luke 20:42, 43; Acts 2:33-36; Romans 8:34; 1 Corinthians 15:25; Ephesians 1:20; 2:6; Colossians 3:1; Hebrews 1:3; 1:13; 8:1; 10:12, 13; 12:2.

2). Why is Psalm 110:1 the most quoted Old Testament verse? The answer is, the sitting down of Christ at the right hand of God is the most pivotal point in the carrying out of the plan of redemption on the earth. Hopefully I will be able to share it effectively. In this small sentence fragment we see a reference to the resurrection power exerted by God in raising Jesus from the dead which has been given to us.

a). Ephesians 1:19-23 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

Ephesians 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

Ephesians 1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

Ephesians 1:22 And hath put all things under his feet, and gave him to be the head over all things to the church,

Ephesians 1:23 Which is his body, the ullness of him that filleth all in all.

3). There was so much power exerted that when Christ raised from the dead that “many” Old Testament saints who had died also were also resurrected. The school of thought was these saints had recently died, but it clearly says there were “many” of them. What must be clearly understood in these verses are two separate events that took place three days apart. The earthquake occurred at the moment Christ died which opened the tombs; but Jesus did not come out of the tomb until three days later. Likewise the saints did not receive resurrection power until after Jesus rose from the grave.

a). Matthew 27:50-53 Jesus, when he had cried again with a loud voice, yielded up the ghost.

27:51 And behold, the vail of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

27:52 And the graves were opened; and many bodies of the saints which arose,

27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

b). Almost 2000 years later every time a prayer of salvation is prayed in faith using the name of Jesus, every time temptation is resisted in faith, that same power is being exercised. The power is limitless, it is still changing lives today.   

c). Commentary by David Brown of Jamieson Fausset & Brown: “And the graves were opened; and many bodies of the saints which slept arose-- But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life. . . should be the First that should rise from the dead" (Acts 26:23; 1 Corinthians 15:20, 23; Colossians 1:18; Revelation 1:5).”   

2.  “…seek those things which are above…”

a. seek [Strong: 2212 zeteo dzay-teh'-o of uncertain affinity; to seek (literally or figuratively); specially, (by Hebraism) to worship (God), or (in a bad sense) to plot (against life):--be (go) about, desire, endeavour, enquire (for), require, (X will) seek (after, for, means).] [Thayer: to seek in order to find, to seek a thing, to seek [in order to find out] by thinking, meditating, reasoning, to enquire into, to seek after, seek for, aim at, strive after, to seek i.e. require, demand, to crave, demand something from someone.] 

1). Rick Renner 2/20/17 the word “seek” in verse 1 is the Greek word zeteo. This word means to earnestly seek. It doesn’t depict a casual seeker, but rather one who makes an earnest inquiry for something so intense that it causes one to put his whole effort forward in search of it. So when Paul told us to “seek” those things that are above — namely, the things where Christ is — he was urging us to put forward our most earnest efforts.

b. [Strong: 3588. [ta] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tō] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer andathe Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn,ta, tēs,tois, tō, tōn, hé  hē ]

c. those things which are above [Strong: 507 ano an'-o; adverb from 473; upward or on the top:--above, brim, high, up.]

1). The Amplified says “aim at and seek the rich, eternal treasures that are above”. As Paul is writing this he is not telling us to think about the streets of gold or the gates of pearl or the many examples of the wealth of heaven. What he is primarily telling us to seek after is what God provided for us in Christ Jesus, our inheritance.

a). 1 Peter 1:4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

2). When Peter writes that the inheritance is “reserved in heaven for you” he is not saying you won’t get it until you get to heaven, while it is true we will not walk on streets on gold until we get to heaven, most of the inheritance we are to receive through Christ Jesus is not only available now but God expects us to believe for it. Notice the following passage what Jesus told Paul on the day he appeared to him on the road to Damascus, Jesus said we were to receive more than just forgiveness of sins; we are to receive an inheritance, an inheritance upon further study of the New Covenant that includes all the blessings of the New Covenant. 

a). Acts 26:15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

Acts 26:16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

Acts 26:17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee.

Acts 26:18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

3). The truth that most of our inheritance is available now and that God expects us to partake of it now is confirmed in the following two passages. In the Colossians verse Paul writes that God has “made us meet” or as most of the translations say “qualified” us to be partakers of the inheritance. We can partake of it now before we get to heaven because God has qualified us through Christ Jesus.  The second verse is truly one of my favorite verses. In it Paul writes that the word of God is able to build us up and give us the inheritance, it is not automatic even though we have already been qualified. We must be built up in faith and grace in order to partake of what is rightfully ours through Christ Jesus.

 

a). Colossians 1:12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

b). Acts 20:32 And now brethren, I commend you to God and to the word of his grace, which is able to build you up, and give you an inheritance among all them who are sanctified.

3. “…where Christ sitteth on the right hand of God.”

a. where [Strong: 3757  hou hoo; genitive case of 3739 as adverb; at which place, i.e. where:--where(-in), whither(-soever).]

b. [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer andathe Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn,ta, tēs,tois, tō, tōn, hé  hē ]

c. Christ [5547 Christos khris-tos'; from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.]

d. sitteth [Strong: 2076 esti es-tee'; third person singular present indicative of 1510; he (she or it) is; also (with neuter plural) they are:--are, be(-long), call, X can(-not), come, consisteth, X dure for a while, + follow, X have, (that) is (to say), make, meaneth, X must needs, + profit, + remaineth, + wrestle.]

e. sitteth [Strong: 2521 kathemai kath'-ay-mahee; from 2596; and hemai (to sit; akin to the base of 1476); to sit down; figuratively, to remain, reside:--dwell, sit (by, down).]

e. on [Strong: 1722 en en; a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

f. [the] right hand [Strong: 1188 dexios dex-ee-os'; from 1209; the right side or (feminine) hand (as that which usually takes):--right (hand, side).]

g. [Strong: 3588. [tou] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer andathe Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn,ta, tēs,tois, tō, tōn, hé  hē ]

h. [of] God [Strong: 2316 theos theh'-os; of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

1). The inheritance is on “the right hand of God” and that is where Christ sits, but it is also where we sit, for we were not only raised with him, we are in him.

a). Ephesus 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: