Nephilim and the Protected Seed of Jesus in Genesis 6

Genesis 6:4 states, "The Nephilim were in the earth in those days, and also after that, when God’s sons came in to men’s daughters and had children with them. Those were the mighty men who were of old, men of renown" ^[1]. This verse introduces a mysterious group known as the Nephilim within the narrative leading up to the Great Flood.

The immediate literary context of Genesis 6:4 is the increasing wickedness of humanity before the Flood. Genesis 6:1-3 describes how humanity began to multiply on the earth, and the "sons of God" took "daughters of men" as wives. Following this, verse 4 introduces the Nephilim, who are described as "mighty men who were of old, men of renown" ^[1]. The subsequent verses (Genesis 6:5-7) detail God's sorrow over humanity's corruption and His decision to destroy all living things from the face of the earth, with the exception of Noah and his family ^[4]. The mention of the Nephilim thus serves as part of the broader picture of pervasive sin and corruption that necessitated the Flood.

The term "Nephilim" (Hebrew: nepilim) itself is subject to interpretation. One understanding suggests it means "fallen ones," implying a connection to those who would be destroyed in the Flood ^[6]. The term appears again in Numbers 13:31-33, where it describes giants who were hostile to God's people and were also destined for destruction ^[6]. Deuteronomy 2:11 further connects the Anakite Nephilim with another group called the Rephaim ^[6].

A significant exegetical debate surrounds the identity of the "sons of God" (Hebrew: b'nei ha'elohim) mentioned in Genesis 6:2 and 6:4. There are primarily three main interpretations:

Angelic Interpretation: This view posits that the "sons of God" were fallen angels who cohabited with human women, resulting in the Nephilim. This interpretation is supported by some ancient Jewish traditions and early Christian writers. John Chrysostom, for instance, discusses the idea of spiritual beings interacting with humanity, though his primary focus is often on the spiritual implications of such interactions rather than a literal angelic cohabitation in Genesis 6 ^[7]. The idea that these unions produced "mighty men" or "giants" further fuels this interpretation, suggesting an unnatural or supernatural origin for the Nephilim.
Sethite Interpretation: This view, popular in Reformed theology, suggests that the "sons of God" refer to the godly lineage of Seth, while the "daughters of men" refer to the ungodly lineage of Cain. The intermarriage between these two lines led to the corruption of the Sethite line, ultimately contributing to the widespread wickedness that brought about the Flood. John Calvin, for example, frequently emphasizes the importance of maintaining a distinct, godly seed throughout biblical history, often contrasting it with the ungodly ^[5]. This interpretation aligns with the broader biblical theme of the separation of the righteous from the wicked and the preservation of a pure lineage through which God's promises would be fulfilled.
Royal/Tyrannical Interpretation: This view proposes that the "sons of God" were powerful human rulers or tyrants who practiced polygamy and oppressed the common people ("daughters of men"). Their offspring, the Nephilim, were thus powerful, oppressive figures, "men of renown" in a negative sense, known for their might and perhaps violence. This interpretation focuses on the social and political corruption of the pre-Flood world.

Regardless of the precise identity of the "sons of God," the passage highlights a period of profound moral decay. The Nephilim are presented as a symptom or a consequence of this corruption, contributing to the narrative of a world "filled with violence" (Genesis 6:11).

The concept of a "protected seed" is central to understanding the broader theological implications of Genesis 6, particularly in Reformed thought. From Genesis 3:15, where God promises that the "seed of the woman" will bruise the serpent's head, the Bible traces a lineage through which the Messiah would come ^[3]. This "seed" is understood to be Jesus Christ ^[3]. The preservation of this lineage is a recurring theme throughout the Old Testament. God made promises to Abraham concerning his seed, which ultimately points to Christ ^[3]. Similarly, promises were made to Isaac and David regarding their seed, all culminating in Jesus ^[3].

The narrative of Genesis 6, with its depiction of widespread corruption and the threat of the Nephilim, can be seen as a critical juncture where the purity of this promised seed was endangered. If the "sons of God" were indeed fallen angels or if the godly line of Seth was entirely corrupted through intermarriage, it would pose a significant threat to the integrity of the human lineage from which the Messiah was to come. The Flood, in this context, becomes an act of divine judgment that also serves to preserve a righteous remnant—Noah and his family—through whom the promised seed could continue ^[9].

Calvin emphasizes that God's promises, even those concerning earthly blessings like the land of Canaan, always held a spiritual promise as their primary focus, with Christ as the ultimate head ^[5]. He also notes the importance of Christ's lineage, stressing that he was "truly begotten of the seed of David" and the "fruit of his loins" ^[8]. The genealogies of Christ in Matthew and Luke, though sometimes debated, underscore the importance of his physical descent ^{[8, 11]}. Charles Hodge further elaborates that the plan of salvation has always been consistent, with the same promise, the same Savior, and the same condition, revealed progressively through the Old and New Testaments ^[10].

The preservation of the "seed" is not merely about physical lineage but also about the spiritual continuity of faith. Abraham's belief in the Lord was "counted to him for righteousness," demonstrating that faith was always the condition for salvation ^[12]. This faith, according to Calvin, is intrinsically linked to God's word and promises ^[13]. Thus, the events of Genesis 6, while depicting profound human depravity, also highlight God's sovereign action in preserving a remnant and ensuring the continuation of the lineage through which His ultimate promise of a Savior would be fulfilled. The Flood, therefore, was not merely an act of destruction but also an act of preservation, safeguarding the path for the eventual coming of the "Anointed One" ^[2].

Sources

Genesis “The Nephilim were in the earth in those days, and also after that, when God’s sons came in to men’s daughters and had children with them. Those were the mighty men who were of old, men of renown. -- Genesis 6:4”
Psalms “Psalms 20:6 (Rotherham) — Now, do I know that Yahweh, hath saved, his Anointed One,—He answereth him out of his holy heavens, by the mighty saving deeds of his own right hand.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Prophecies Respecting Christ — As the Son of God -- Ps 2:7. Fulfilled. -- Lu 1:32,35. As the seed of the woman -- Ge 3:15. Fulfilled. -- Ga 4:4. As the seed of Abraham -- Ge 17:7; 22:18. Fulfilled. -- Ga 3:16. As the seed of Isaac -- Ge 21:12. Fulfilled. -- Heb 11:17-19. As the seed of David -- Ps 132:11; Jer 23:5. Fulfilled. -- Ac 13:23; Ro 1:3. His coming at a set time -- Ge 49:10; Da 9:24,25. Fulfilled. -- Lu 2:1. His being born a virgin -- Isa 7:14. Fulfilled. -- Mt 1:22,23; Lu 2:7. His being called Immanuel -- Isa 7:14. Fulfilled. -- Mt 1:22,23. His being born i”
Treasury of Scripture Knowledge “Genesis 6:6 cross-references: Exodus 32:14, Numbers 23:19, Deuteronomy 5:29, Deuteronomy 32:29, Deuteronomy 32:36, 1 Samuel 15:11, 1 Samuel 15:29, 1 Samuel 15:35, 2 Samuel 24:16, 1 Chronicles 21:15, Psalms 78:40, Psalms 81:13, Psalms 95:10, Psalms 106:45, Psalms 110:4, Psalms 119:158, Isaiah 48:18, Isaiah 63:10, Jeremiah 18:8, Jeremiah 26:19, Ezekiel 33:11, Hosea 11:8, Joel 2:13, Jonah 3:10, Malachi 3:6, Luke 19:41, Romans 11:29, Ephesians 4:30, Hebrews 3:10, Hebrews 3:17, Hebrews 6:17, James 1:17”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: place a manifest indication of favour before his eye, added the promise of possession of the land of Canaan. In the same way we should understand all the terrestrial promises which were given to the Jewish nation, the spiritual promise, as the head to which the others bore reference, always holding the first place. Having handled this subject fully when treating of the difference between the old and the new dispensations, I now only glance at it. 12. Under the appellation of children the difference they observe is this, that the ch”
Genesis (Protestant academic) “Tyndale House on Genesis 6:4: 6:4 giant Nephilites (Hebrew nepilim): The term may mean “fallen ones.” The context implies that they were the offspring of the “sons of God” and would be destroyed in the flood. Numbers 13:31-33 uses the same term to describe other giants who were hostile toward God’s people and would also be destroyed (see also Deut 2:11, which connects the Anakite nepilim with another group called the repa’im).”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: goes into the subject most of them were looking for. For many, as I have already stated, wanted to know what was the reason why they who had received the promise fell short of it, while those who had even never heard of it were saved before them. Therefore, to clear up this difficulty, he brings forward the answer before the objection. For to prevent any from saying, What? Art thou more thoughtful for God’s glory than God is for His own? And does He need thy aid that His word may not fall to the ground? In reply to these things he says, I spoke this ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 49: declaring him to be “God blessed for ever,” he mentions separately, that, “as concerning the flesh, he was descended from the Jews.” Again if he had not been truly begotten of the seed of David, what is the meaning of the expression, that he is the “fruit of his loins;” or what the meaning of the promise, “Of the fruit of thy body will I set upon thy throne?” ( Ps. 132:11 ). Moreover their mode of dealing with the genealogy of Christ, as given by Matthew, is mere sophistry; for though he reckons up the progenitors not of Mary, but ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: a pledge of the promise which He had made. When he promised to Abraham to be a God to him and to his seed after him, He appointed circumcision as the seal and pledge of that promise. So when He promised to save men 589 by the blood of Christ and by the renewing of the Holy Ghost, he appointed baptism to be, not only the sign, but also the seal and pledge of those exceeding great and precious promises. No believer in the Bible can look on the rainbow without having his faith strengthened in the promise that a deluge shall never again destr”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 74: the assertions of the New Testament writers and from their expositions of the ancient Scriptures, that we learn the amount of truth revealed to those who lived before the coming of Christ. From the Scriptures, therefore, as a whole, from the New Testament, and from the Old as interpreted by infallible authority in the New, we learn that the plan of salvation has always been one and the same; having the same promise, the same Saviour, the same condition, and the same salvation. The Promise of Eternal Life made before the Advent. That the p”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 49: wives are said to give children to their husbands, the name of the family always remaining with the males. Then, as the male sex has this privilege, that sons are deemed of noble or ignoble birth, according to the condition of their fathers, so, on the other hand, in slavery, the condition of the child is determined by that of the mother, as lawyers say, partus sequitur ventrem . Whence we may infer, that offspring is partly procreated by the seed of the mother. According to the common custom of nations, mothers are deemed progenit”
Genesis (Baptist/Reformed) “John Gill on Genesis 15:6: And he believed in the Lord,.... The Targums of Onkelos and Jonathan are,"in the Word of the Lord;''in the essential Word of the Lord, in Christ the Lord his righteousness; he believed in the promise of God, that he should have a seed, and a very numerous one; he believed that the Messiah would spring from his seed; he believed in him as his Saviour and Redeemer; he believed in him for righteousness, and he believed in his righteousness as justifying him before God: and he counted it to him for righteousness; not the act of his faith, but the object of it; and not ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: ). 31. Hence again we infer, as has already been explained, that faith has no less need of the word than the fruit of a tree has of a living root; because, as David testifies, none can hope in God but those who know his name ( Ps. 9:10 ). This knowledge, however, is not left to every man’s imagination, but depends on the testimony which God himself gives to his goodness. This the same Psalmist confirms in another passage, “Thy salvation according to thy word,” ( Ps. 119:41 ). Again, “Save me,” “I hoped in thy word,” ( Ps. 119:146, ”

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