Fallen Gods or Misunderstood Guardians? Reframing the Sons of God in 1 Enoch
The narrative in 1 Enoch subtly reframes the mythic past by linking the biblical story of the fallen angels with traditions found in Greek mythology. The “sons of God,” or watchers, who descend to earth and beget giants, bear a striking resemblance to divine figures in Hellenic lore—like Prometheus or the Olympians—who defy the heavenly order to uplift humanity through knowledge, love, and empowerment. In the eyes of early Jewish and Christian writers, however, this intervention is recast as a rebellion against God, their gifts—such as metallurgy, enchantments, and forbidden arts—interpreted as corrupting rather than enlightening. Yet, this reinterpretation hints at a deeper tension: that what Greek mythology celebrated as the birth of heroes—offspring of gods and mortals—1 Enoch views as the emergence of giants whose pride and violence brought chaos to the world. It’s as if the initial intent was to draw humanity closer to the divine, but the outcome—war, bloodshed, and a break in cosmic harmony—demanded judgment and a new order. The text, then, does more than condemn; it wrestles with the legacy of those who sought to bridge heaven and earth, casting their story in both tragic and redemptive light. Here’s a short excerpt from the preface to 1 Enoch, translated by George W. E. Nickelsburg and James C. VanderKam:
Chapters 6–11 are an interpretation of Genesis 6–9 that identifies events of the primordial past with those of the author’s own time. “The sons of God” (Gen 6:2), identified as angels (“watchers”), led by their chieftain Shemihazah, rebel against God by mating with mortal women and begetting giants, who devastate the earth. The giants can be interpreted as stand-ins for the warriors of the author’s own time (the Hellenistic kings). The Genesis description of the Flood flows into a scenario that is appropriate for God’s eschatological judgment and the inception of the new age. Interwoven with the myth of the watchers and the women is a second pair of myths, which identify the sin of the watchers as the revelation of forbidden secrets (metallurgy and mining, magic and the mantic arts) that promote violence and promiscuity. Here the rebel chieftain is Asael, a figure who resembles Prometheus, the rebellious divine figure of Greek myth. Humanity’s plea, heard by the four high angels, triggers the judgment. With the sinful principals annihilated, a new age ensues with blessings for the chosen and those of humanity who have converted to the worship of God.
Notes and Reflections:
– According to these ancient accounts, humanity gradually turned toward the gifts—technology, enchantments, and magic—rather than toward God or the Good. What was meant to serve as a means to cultivate understanding and virtue became an end in itself. Rather than viewing the improvement of daily life as a reflection of divine order, humanity began to pursue power and progress detached from the soul’s ascent.
– The Promethean gifts are double-edged: Technology does make life easier—but when it replaces the work of inner transformation, of nurturing the soul in accordance with reason and goodness, it becomes a distraction, even a curse. Humanity, tempted by comfort and power, neglects the harder path of self-discipline, contemplation, and moral ascent. Even worse, these tools can be weaponized in defiance of the divine. If we “team up” with the giants—that is, align ourselves with power for its own sake—and use technology against God or the heavenly order, we repeat the original rebellion.
– The giants—or “heroes,” as they appear in other traditions—may also represent those who captivated humanity’s loyalty. Instead of directing worship or devotion toward the invisible God or toward the divine spark within, people sought strength in visible, earthly powers. They followed the mighty rather than the Good. Thus, the rise of these hybrid beings parallels the human tendency to prefer kings and champions over quiet obedience to truth.
– This conflict leads to a deeper theological reflection: If the law demands perfect righteousness, but human nature is wounded or distracted, does the system not demand more than it enables, meaning the demand for perfect righteousness and the giants are itself pillars of two extremes? The destruction brought by the flood or divine judgment seems to imply that something fundamental had to change.
– Some traditions suggest that, after this heavenly rebellion and cosmic rupture, the mode of relationship between humanity and God shifted—from rigid law to love. From a God who demands absolute obedience to a God who woos the soul through eros, drawing it toward the light through beauty, longing, and desire for the Good. This shift, if it occurred, would not negate justice but rather fulfill it through the heart’s transformation, not merely the hand’s obedience.
