The following is part of a letter I wrote to a reader who had asked me some questions about Genesis 6:1-4. They were discussing the question of its historicity and trustworthiness with a friend and wanted my input. It may be beneficial to all of you so here it is:
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I suppose that the way you view Genesis 6:1-4 should be determined by the way you take Genesis 1-11 as well as the entire book of Genesis as a whole. Genesis as a whole purports to portray the events it describes as historical (as opposed to mythological). Granted, it is not written the way that history would be written today, but it would be unfair to impose our standards of writing and research on ancient documents. Genesis was also a theological work, it beings with God’s creation and tells the story of sin, the fall, the condition of the human heart, who God is, what God is like, and so fort. It is more a collection of brute facts, it is also an interpretation of those facts.
Also consider we are culturally separated from the original audience of Genesis. It was written to ancient people who spoke Hebrew. They were either born in Egypt as slaves of Pharaoh or in the 40 year wandering after the exodus from Egypt. We are separated from them by time, language, culture, education, religious understanding, etc. Thus we should not be surprised when certain parts of Genesis don’t immediately makes sense. The fault may be in one of these areas of separation rather than in the text of Scripture.
Although God had commanded mankind to multiply and fill the earth (Gen. 1:28) there was something that He disapproved of in the sexual relations which occurred between the “sons of God†and the “daughters of man.†We are not told exactly who these groups are or what exactly they did to cause God to say “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years†(Gen. 6:3).
The Nephilim (Gen. 6:4) are not identified with any specificity either. The word is used in Numbers 13:33 which may or may not be the same group. The Hebrew word means “fallen ones†and for some reason early Greek translators used a word which meant “giants.†It may be too much of a leap to say that these two groups are the same as they are mentioned in text which describe two different periods of time. Also, one is pre-flood and one is post-flood. Whoever the Nephilim were in Genesis 6:4 they were all drowned in Noah’s flood.
We may have to exercise faith that God, through Moses, speaks accurately. Genesis 5 is a genealogy (not likely a myth) and Genesis 6:5 and following tells the story of Noah. It is doubtful that Noah’s account was mythological, Noah is recorded in the genealogy (Gen. 5:32) and specific lengths of time are used in the story. Also consider the episode in Noah’s tent after the flood (Gen. 9:20-29). If this were a myth, why would the myth-teller soil the character of Noah after he had done such a noble thing? On the other hand if the story of Noah is historical the history-teller is free to write down what happened without having to make-up a “better†Noah. Following Noah’s story we find yet another list of nations, another indication that if Moses was spinning a myth, he sure made it sound a lot like history!
My conclusion is this: We don’t have all of the evidence which would confirm Genesis 6:1-4 with 100% certainty to a skeptical mind. If someone is looking for an excuse to dismiss the Bible as coming from God, and therefore having authority, they will find something. I can’t prove to a skeptic with 100% epistemological certainty that Genesis 6:1-4 is true historically, neither can you. It is a part of scripture which seems to be speaking historically. It was originally written by Moses, a man who was fiercely dedicated to God and not given to myths or fairy tales. As far as we can tell, the later writers of Scripture took Genesis as historical. Jesus speaks of the creation as historical (Matt. 25:34; Mark 10:6; John 17:24). Jesus speaks of Noah as a historical figure (Matt. 24:37-38; Luke 17:26-27). If someone wants to assert the presence of a myth in Genesis they need to explain why it is sitting uncomfortably between huge sections of text which are by all accounts intended to be taken as historical and were, in fact, interpreted as history by the original audience and by Jesus during his earthly ministry.
I hope this helps!
Glenn