The Nephilim tend to be fodder for speculative interpretations of the Bible because the Bible seldom speaks about them. When it does, it does not provide a robust description of them. The Nephilim are portrayed in some extra-biblical texts from the Second Temple period. While such texts are often useful in developing a better understanding of how those in the second temple period thought about God and their own particular situation, it would be unwise to assume such texts provide accurate insights regarding the relatively mysterious Nephilim.
As such, we must recognize that the rather fantastic claims regarding modern-day Nephilim (just search for it on YouTube) and their role in pointing to the end times are, at best, speculative and, at worst, distractions that play on our desire for sensationalism rather than offering any real substance.
What Do We Know about 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 way of description. Genesis 6:1-4 has a number of interpretive difficulties, making any meaningful description of the Nephilim challenging. For instance, scholars often question whether the Nephilim are the same as 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 would suggest looking at the narratives prior to and following Genesis 6:1-4 before looking specifically at 6:1-4 specifically. In doing so, we find some helpful connections that may not lead us toward any particular clarity about the Nephilim but will help us understand the theological thrust of Genesis 6:1-4 (which seems like it should 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 part of God’s original vision for humankind. As such, the multiplication of humankind is not likely the central problem in Genesis 6:1. The flood was not a solution for overpopulation. However, in Gen 6:5, we see the unfortunate multiplication of human wickedness. The connection between “multiply” and “was great” is suggested by the underlying Hebrew. Here, we see that multiplication, which was part of God’s original design, combined with human fallenness, results in 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 important to note the combination of “saw,” “beautiful/good,” and “took.” The Hebrew word often translated as “beautiful” or “attractive” is the feminine form of the word found throughout Genesis 1 when God sees his creation as good (e.g., 1:4, 10, 12). The “seeing,” in this case, involves judgment. It is a surveying and assessment of what has been created.
The pattern of seeing that something is good is also found in Genesis 3:6, in which the woman exercises judgment independent of and in contrast to God. Her assessment is different than God’s assessment. In that context, we also see the woman 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 woman. 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 in the earth…” God’s assessment of what was happening with humankind would ultimately lead to the flood.
These connections highlight the basic dynamic of the narrative, which, in some ways, is similar to Genesis 3:1-7 in which humankind seeks to transcend their God-given limits. They want to become like God. When there is (seemingly) an opportunity to do just that, they take it and, in the process, neglect God’s command.
Connection 3: “My Spirit shall not abide in man forever…”
“Spirit” is a translation of the Hebrew ruach, which features prominently in the early parts of Genesis. The divine ruach, for instance, hovers over the face of the waters in Genesis 1:2. The ruach is also the “wind” that clears the waters of the flood in Genesis 8:1.
The same Hebrew term is used to describe 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 rather ominous message of the verse is difficult to miss, particularly when combined with the later references in Genesis 6 and 7. This ruach will be taken from “all flesh” (except those on the ark).
Biblical Truth about Nephilim
These connections may suggest something about what is happening in Genesis 6:1-2. If we (a) understand God’s statement in v. three as a reaction to the actions occurring in vv. 1-2 and (b) recognize that those actions echo the woman’s judgment in the garden in which she sought to overcome human limitation to “become like God” (3:5), we can reasonably conclude that the union between the “sons of God” and “daughter of men” was intended to overcome some sort of human limitation. Given the reference to 120 years, we might say that the limit has something to do with overcoming death or, at the very least, prolonging life.
Notice that we can come to this more general conclusion without speculating on one of the more central problems of this text: the identity of the “sons of God.” While we will consider the identity of the “sons of God” in the next article, it is important to recognize the clarity the text provides despite the rather difficult challenge of identifying the sons of God. We could say the same about the identity of the Nephilim. While interesting and, as part of God’s word, worthy of study, we don’t need to give way to sensationalism to recognize what is going on in Genesis 6. Humankind is trying to transcend human limitations.
As such, Genesis 6 (and Genesis 3) should prompt us to reevaluate the way we think about our limitations. Limits were part of God’s original design. They were not put in place as a punishment but as part of an order in which humans could flourish in their relationship with God. As I note in Thinking Christian, “We are not strong because we have confidence in ourselves and our own abilities. Instead, we find strength in our weaknesses knowing that we are united with Christ and draw from His strength.” We will not find ways to go beyond our shortcomings without aligning with God and his judgment about the world and its basic order. This mistake was, it seems to me, the general one made by those in Genesis 6:1-2. One lesson for us, then, is to avoid making our own judgments about 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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