Michael S. Heiser
offers an alternative reading—one that is not predicated on there being a
literal sexual means of fathering. He writes that it is possible that “the
language of cohabitation is used to convey the idea that divine beings . . .
are responsible for producing the Nephilim,” but that such language is “euphemistic,
not literal” in the same way one would understand the notion that “Yahweh ‘fathered’
Israel” through Abraham and Sarah (Heiser, The Unseen Realm, 187-88).
Even so, in order to make sense of the fallen angel’s active involvement as the
progenitors of the nƏpilîm, they still must have utilized some kind of [psychokinesis]
power (i.e., “divine intervention of some sort was necessary” [Unseen Realm,
188]). Likewise, the nƏpilîm “existed because of some sort of supernatural
intervention of rivals gods” (Unseen Realm, 188). Regardless of the
nuance, one would have to insist that the gods qua angels are capable of
manipulating human nature in order to bring forth progeny of a sort.
Accordingly, a new kind of life. This is striking, for God is otherwise
said to be the sole creator of every kind of life given that “by him all things
were created, in heaven and on earth, visible and invisible, whether thrones or
dominions or rulers or authorities—all things were created through him and for
him” (Col 1.16). Put another way, (fallen) angels are assumed to create—an attribute
that is solely the preserve of God. Furthermore, these “sons of God” do not
just supernaturally father their offspring, however that is supposed to be
understood they are, as discussed above, attracted to and marry the
mothers-to-be (Gen 6.2). Heiser’s position does not advert the reader away from
this insurmountable awkwardness. Even if Heiser’s interpretation is the best
way to salvage the notion that angels caused the nƏpilîm to come into
being, the cost for preferring it is also prohibitive. (Shandon L. Guthrie, Gods
of this World: A Philosophical Discussion and Defense of Christian Demonology [Eugene,
Oreg.: Pickwick Publications, 2018], 232)