Philo of Alexandria: An Allegorical Interpretation of the "Giants in Genesis

Philo of Alexandria: An Allegorical Interpretation of the "Giants in Genesis"

Philo of Alexandria, a Jewish philosopher from the first century, sought to interpret the Hebrew scriptures in a way that aligned with the intellectual traditions of his time. His approach to the Bible was allegorical, aiming to uncover deeper philosophical meanings behind the literal text. One of the passages in Genesis that Philo addresses is the mention of "giants" in the context of the "sons of God" and "daughters of men" (Genesis 6:1-4). Rather than accepting the traditional supernatural interpretation of this passage, Philo provides an allegorical understanding that avoids the notion of mythological giants or fallen angels.

In Genesis 6:1-4, we read:
"Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose. There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown."

Philo, however, rejects the supernatural or fabled understanding of "giants." He asserts that these giants are not literal beings but are instead symbolic representations. In his work On the Giants, he writes:
"And there were giants on the earth in those Days."
"Perhaps some one may here think, that the lawgiver is speaking enigmatically and alluding to the fables handed down by the poets about giants, though he is a man as far removed as possible from any invention of fables, and one who thinks fit only to walk in the paths of truth itself."
Philo acknowledges that many would interpret this passage as referring to mythical giants, as depicted in ancient folklore. However, he emphasizes that the "lawgiver" (Moses) is not concerned with fanciful myths but with conveying a deeper, truthful message. Philo's rejection of such myths aligns with his broader philosophical view that the Torah is a source of true wisdom and not merely a collection of fables.

Philo continues by explaining the allegorical meaning behind the "sons of God" and the "daughters of men," which leads to the birth of these giants. He suggests that the term "sons of God" refers to a higher class of people—those who live according to intellect and wisdom, symbolizing the "heavenly" aspect of human nature. In contrast, the "daughters of men" represent those who are more focused on earthly pleasures and bodily desires. Philo writes:
"In consequence of which principle, he has banished from the constitution, which he has established, those celebrated and beautiful arts of statuary and painting, because they, falsely imitating the nature of the truth, contrive deceits and snares, in order, through the medium of the eyes, to beguile the souls which are liable to be easily won over."
This passage further illustrates Philo's commitment to truth and his belief that scripture should not be read as a collection of myths or deceptions. The use of physical arts like painting or statuary, which he believes can mislead the mind, serves as an analogy for the way in which myths like the stories of giants can lead people away from deeper philosophical truths.

Philo interprets the phrase "sons of God" more specifically as those who have cultivated their intellectual and moral faculties. He contrasts these individuals with those who are "sons of the earth," who focus solely on physical desires and pleasures. The giants, therefore, represent those who were once part of the higher, more spiritual class of people but fell into a lower, earthly state. This fall is symbolized by their marriage to the "daughters of men." Philo explains:
"Therefore he utters no fable whatever respecting the giants; but he wishes to set this fact before your eyes, that some men are born of the earth, and some are born of heaven, and some are born of God."
In this passage, Philo articulates his allegorical approach by distinguishing between three types of people. Those "born of the earth" are those who live for physical pleasures. Those "born of heaven" are those who seek intellectual and spiritual fulfillment. Lastly, those "born of God" are the most virtuous, embodying priestly or prophetic qualities. Philo’s view is that the "giants" in Genesis 6:4 represent those who were once spiritual but have become corrupted by earthly desires.

Philo further elaborates on the idea that those who were "born of the earth" abandoned their higher calling and descended into a lower state by marrying the "daughters of men." This, in Philo's view, represents a moral and spiritual decline. He writes:
"But the sons of earth removing their minds from contemplation, and becoming deserters so as to fly to the lifeless and immovable nature of the flesh, 'for they two became one Flesh,' as the lawgiver says, adulterated the excellent coinage, and abandoned the better rank which had been allotted to them as their own, and deserted to the worse rank, which was contrary to their original nature, Nimrod being the first to set the example of this desertion."
Here, Philo compares the fall of the "sons of earth" to the act of adulterating a pure coin—symbolizing the moral corruption of those who once belonged to the higher spiritual realm but chose to pursue base pleasures instead. He also references Nimrod, the biblical figure known for his rebellion, as the archetype of this spiritual decline.

Philo's allegorical interpretation of Genesis 6:1-4 suggests that the "giants" represent people who, by abandoning their intellectual and spiritual nature, became ensnared by earthly desires. These individuals, once capable of achieving great wisdom, fell into moral decay by focusing on bodily pleasures instead of intellectual or spiritual pursuits. This view aligns with the beliefs of those in the time of Philo who rejected supernatural interpretations of scripture and sought a more rational understanding of biblical events.

In conclusion, Philo's interpretation of the "giants" in Genesis offers a non-supernatural reading that focuses on moral and intellectual themes rather than mythical beings. By understanding the "sons of God" as intellectual and spiritual individuals who fall into earthly desires, Philo presents a profound allegory about human nature and the consequences of moral corruption. His interpretation underscores the importance of aligning with the higher, divine aspects of humanity rather than succumbing to base, physical desires.