The Nephilim are inclined to be fodder for speculative interpretations of the Bible since the Bible seldom speaks about them. When it does, it doesn’t provide a strong description of them. The Nephilim are portrayed in some extra-biblical texts from the Second Temple period. While such texts are sometimes useful in developing a greater understanding of how those within the second temple period thought of God and their very own particular situation, it could be unwise to assume such texts provide accurate insights regarding the relatively mysterious Nephilim.
As such, we must recognize that the slightly unbelievable claims regarding modern-day Nephilim (just seek for it on YouTube) and their role in pointing to the tip times are, at best, speculative and, at worst, distractions that play on our desire for sensationalism slightly than offering any real substance.
What Do We Know concerning the Nephilim? – Genesis 6:1-4
The Nephilim are only specifically mentioned in Genesis 6:4 and Numbers 13:33. Neither context offers much by means of description. Genesis 6:1-4 has quite a lot of interpretive difficulties, making any meaningful description of the Nephilim difficult. For instance, scholars often query whether the Nephilim are similar to or separate from the “mighty men of old, men of renown,” also referenced in Genesis 6:4.
Can We Understand Genesis 6:1-4 without Understanding the Nephilim?
So, what should Christians do with the relatively strange narrative of Genesis 6:1-4? First, I’d suggest the narratives prior to and following Genesis 6:1-4 before looking specifically at 6:1-4 specifically. In doing so, we discover some helpful connections that won’t lead us toward any particular clarity concerning the Nephilim but will help us understand the theological thrust of Genesis 6:1-4 (which looks as if it must be our primary aim anyway).
Connection 1: “When man began to multiply on the face of the land and daughters were born to them…” (Gen 6:1)
In Genesis 1:28, we see that multiplication was a part of God’s original vision for humankind. As such, the multiplication of humankind shouldn’t be likely the central problem in Genesis 6:1. The flood was not an answer for overpopulation. However, in Gen 6:5, we see the unlucky multiplication of human wickedness. The connection between “multiply” and “was great” is usually recommended by the underlying Hebrew. Here, we see that multiplication, which was a part of God’s original design, combined with human fallenness, leads to a detestable situation.
Connection 2: “The sons of God saw that the daughters of men were beautiful [good] and took…” (Gen 6:2)
It is vital to notice the mixture of “saw,” “beautiful/good,” and “took.” The Hebrew word often translated as “beautiful” or “attractive” is the female type of the word found throughout Genesis 1 when God sees his creation nearly as good (e.g., 1:4, 10, 12). The “seeing,” on this case, involves judgment. It is a surveying and assessment of what has been created.
The pattern of seeing that something is sweet can be present in Genesis 3:6, through which the lady exercises judgment independent of and in contrast to God. Her assessment is different than God’s assessment. In that context, we also see the lady act upon her judgment by ‘taking” the fruit and eating it (Gen 3:5). The actions of the “sons of God” echo those of the lady. They also see, assess, and take, thus transgressing some boundary and acting on a human judgment that differs from God’s order.
Genesis 6:5 also connects to v. one and underscores the contrasting judgment of man and God. God looks out on the earth and sees not that humankind is “good” but that “the wickedness of man was great within the earth…” God’s assessment of what was happening with humankind would ultimately result in the flood.
These connections highlight the essential dynamic of the narrative, which, in some ways, is comparable to Genesis 3:1-7 through which humankind seeks to transcend their God-given limits. They need to turn out to be like God. When there may be (seemingly) a chance to do exactly that, they take it and, in the method, neglect God’s command.
Connection 3: “My Spirit shall not abide in man endlessly…”
“Spirit” is a translation of the Hebrew ruach, which features prominently within the early parts of Genesis. The divine ruach, for example, hovers over the face of the waters in Genesis 1:2. The ruach can be the “wind” that clears the waters of the flood in Genesis 8:1.
The same Hebrew term is used to explain the “breath” or, perhaps, the animating spirit of “all flesh” (Gen 6:17; 7:15, 22). While not necessarily framed as a punishment in Genesis 6:3, the slightly ominous message of the verse is difficult to miss, particularly when combined with the later references in Genesis 6 and seven. This ruach will probably be taken from “all flesh” (except those on the ark).
Biblical Truth about Nephilim
These connections may suggest something about what is going on in Genesis 6:1-2. If we (a) understand God’s statement in v. three as a response to the actions occurring in vv. 1-2 and (b) recognize that those actions echo the lady’s judgment within the garden through which she sought to beat human limitation to “turn out to be like God” (3:5), we are able to reasonably conclude that the union between the “sons of God” and “daughter of men” was intended to beat some kind of human limitation. Given the reference to 120 years, we would say that the limit has something to do with overcoming death or, on the very least, prolonging life.
Notice that we are able to come to this more general conclusion without speculating on certainly one of the more central problems of this text: the identity of the “sons of God.” While we’ll consider the identity of the “sons of God” in the following article, it’s important to acknowledge the clarity the text provides despite the slightly difficult challenge of identifying the sons of God. We could say the identical concerning the identity of the Nephilim. While interesting and, as a part of God’s word, worthy of study, we don’t need to offer approach to sensationalism to acknowledge what is occurring in Genesis 6. Humankind is attempting to transcend human limitations.
As such, Genesis 6 (and Genesis 3) should prompt us to reevaluate the best way we take into consideration our limitations. Limits were a part of God’s original design. They weren’t put in place as a punishment but as a part of an order through which humans could flourish of their relationship with God. As I note in Thinking Christian, “We aren’t strong because we have now confidence in ourselves and our own abilities. Instead, we discover strength in our weaknesses knowing that we’re united with Christ and draw from His strength.” We won’t find ways to transcend our shortcomings without aligning with God and his judgment concerning the world and its basic order. This mistake was, it seems to me, the final one made by those in Genesis 6:1-2. One lesson for us, then, is to avoid making our own judgments concerning the world. These early situations in Genesis should point us toward a deeper dependence on God and his word as we continually seek to develop the mind of Christ.
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