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Who were the Nephilim?

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HereForNow
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« on: May 01, 2008, 10:32:23 am »

Sons of God/Daughters of Men

When men began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of men were beautiful, and they married any of them they chose. Then the LORD said, "My Spirit will not contend with man forever, for he is mortal; his days will be a hundred and twenty years." (Genesis 6:1-4)

The Nephilim were on the earth in those days-and also afterward-when the sons of God went to the daughters of men and had children by them. They were the heroes of old, men of renown.

The first verses of Genesis 6 are transition verses. On the one hand, they wrap up the pre-Flood history of the earlier chapters, showing the state of degeneracy to which the race had fallen. On the other hand, they prepare for the story of Noah and the Flood that follows; it was because of this degeneracy that the Flood came. Unfortunately, the meaning of these verses is not self-evident. They have raised questions that have been discussed for years.

The passage tells us that "When men began to increase in number on the earth and daughters were born to them, the sons of God saw that the daughters of men were beautiful, and they married any of them they chose". This apparently straightforward statement is actually confusing because the subject of the sentence might refer to either of two things. "The sons of God" might mean descendants of the godly line of Seth, who according to this interpretation would be said to have married unbelieving women. Or it might refer to angels, as do the only other exact uses of the phrase in the Old Testament.
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HereForNow
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« Reply #1 on: May 01, 2008, 10:38:34 am »

Enoch writes, "And it came to pass when 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 were in all two hundred[They] took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments.... And they became pregnant, and they bare great giants, whose height was three thousand ells.... And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways" (chs. 6-8). The book continues by showing the judgment of God against the fallen angels, in which they are bound up in prison in "the uttermost depths" of the earth.

First Enoch is not a biblical book, of course. Its interpretation of Genesis 6 is not inspired. It could be wrong in many places and undoubtedly is. Nevertheless, it is significant for our interpretation of the text because it was apparently known by Peter and Jude who, in their oblique references to the same subject, seem to put their stamp of approval on it, at least in this matter.

Several studies ago, when we looked at Enoch and his preaching to the ungodly of his age, we quoted Jude 14, 15: "Enoch, the seventh from Adam, prophesied about these men: 'See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him."' We did not mention it at the time because it was not pertinent then, but these words are actually from 1 Enoch. The phrase "seventh from Adam" is found in 1 Enoch 60:8. The prophecy itself, containing the fourfold repetition of the word "ungodly," is found in 1:9. Since Jude clearly has Enoch in view in verses 14 and 15, how can he not also have Enoch in view in verse 6, just eight and nine verses earlier, when he says that "the angels who did not keep their positions of authority but abandoned their own home" have been judged and "kept in darkness, bound with everlasting chains for judgment on the great Day"

When we carry our inquiry to 2 Peter we find the same situation. To begin with, 2 Peter and Jude are closely related in that most of 2 Peter 2 is paralleled in Jude, and there are parallels in the other two chapters. This causes us to think that Peter, like Jude, was probably also aware of the angel interpretation. Again, Peter uses language similar to Jude's in referring to the angels who sinned. He speaks of God's judging the angels by "putting them into gloomy dungeons to be held for [final] judgment" and of God's judging the people by flood.

We are moving in the same realm in 1 Peter, where Peter writes, "Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, through whom also he went and preached to the spirits in prison who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built" (1 Peter 3:18-20). This text adds the idea of a special ministry of Christ to these fallen angels during His descent to hell between the times of His death and resurrection. It does not mean that He offered the gospel to them; that would suggest that after death there is a "second chance" for salvation--a doctrine repudiated elsewhere (Heb. 9:27; 2 Cor. 6:2). It is rather that Christ proclaimed His victory over sin and the devil to the demons. Peter refers to this event to encourage believers in their witness before this world's magistrates.

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