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Writer's pictureEdward D. Andrews
Sep 287 min read

Who Were the "Sons of God" in Genesis 6:2?

The reference to the "sons of God" in Genesis 6:2 has generated extensive debate among scholars, with interpretations varying between human and angelic beings. Genesis 6:2-4 states: “the sons of God began to notice the daughters of men, that they were good-looking; and they went taking wives for themselves, namely, all whom they chose.” The narrative occurs before the global Flood and describes an event that contributes to humanity's increasing wickedness, which eventually leads to the judgment of the Flood (Genesis 6:5-7). This question holds significant theological weight, as the interpretation of this phrase affects our understanding of divine interaction with humanity and the reasons for the Flood itself.



Understanding the Context of Genesis 6:2


To grasp the meaning of the "sons of God" in Genesis 6:2, we must consider the broader context of Genesis. The book begins with the creation of humanity, the fall, and the subsequent genealogies of Adam's descendants through Seth and Cain (Genesis 4–5). By the time Genesis 6 is reached, the earth is populated with both the descendants of Adam’s righteous son, Seth, and his wicked son, Cain. It is in this context that the mysterious "sons of God" are introduced.


Several interpretations have been proposed, but two prominent views dominate the discussion: one identifies the "sons of God" as human beings, specifically the righteous line of Seth; the other argues that they were angelic beings who took on human form.



Were the "Sons of God" the Line of Seth?


One common interpretation is that the "sons of God" in Genesis 6 refer to the male descendants of Seth, the godly lineage that culminated in Noah. According to this view, the "daughters of men" represent the descendants of Cain, whose line had become increasingly corrupt. The argument hinges on the idea that the intermarriage between the godly line of Seth and the ungodly line of Cain led to the moral decay described in Genesis 6:5: "Jehovah saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually."


Supporters of this view claim that because the Sethites were worshipers of Jehovah, their intermingling with the wicked Cainites corrupted the entire human race, leading to widespread violence and immorality. This interpretation sees a moral distinction between the two family lines and views the term "sons of God" as denoting those who were supposed to remain faithful to Jehovah.


However, there are significant weaknesses with this interpretation. First, there is no explicit scriptural basis to suggest that God made such a strict distinction between the descendants of Seth and those of Cain. Genesis does not emphasize any unique status for the Sethites beyond the fact that the promised seed of the woman (Genesis 3:15) would come through this lineage. Furthermore, there is no indication that this supposed intermarriage was responsible for producing the "mighty ones" (Hebrew: nephilim) mentioned in Genesis 6:4, who are described as "heroes of old, men of renown." These nephilim seem to be the offspring of an extraordinary event, which raises questions that the Sethite view fails to adequately address.



The Angelic Sons of God Interpretation


A more compelling interpretation is that the "sons of God" mentioned in Genesis 6 were angelic beings. This view finds its support in other passages of Scripture, where the term "sons of God" is clearly used to refer to angels. For example, Job 1:6 describes a gathering of "the sons of God" before Jehovah, where Satan also appears. Similarly, Job 38:4-7 speaks of the "sons of God" shouting for joy when God laid the foundations of the earth. These references demonstrate that the phrase "sons of God" can apply to spirit beings, not just human followers of Jehovah.


In this context, the angelic interpretation suggests that these "sons of God" were spirit creatures who left their proper dwelling place in the heavens and materialized in human form to engage in immoral relationships with human women. Genesis 6:4 explains that the offspring of these unions were the nephilim, who were mighty and renowned for their deeds, though not necessarily righteous.



The Biblical Evidence for the Angelic View


This interpretation is further supported by references in the New Testament that allude to angelic rebellion during the time of Noah. In 1 Peter 3:19-20, the apostle Peter writes that Jesus "went and preached to the spirits in prison, who had once been disobedient when the patience of God was waiting in Noah’s days." This passage points to disobedient spirits, likely the angels who sinned by forsaking their heavenly position. The connection to the days of Noah provides a clear link to the events described in Genesis 6.


Peter makes another reference to these angelic beings in 2 Peter 2:4-5: "God did not spare the angels who sinned, but cast them into Tartarus, delivering them into chains of darkness to be kept for judgment; and he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly." Here, Peter explicitly connects the sin of these angels with the time of Noah, reinforcing the idea that the "sons of God" in Genesis 6 were angelic beings who overstepped their bounds.


The apostle Jude also addresses this topic, writing that "the angels who did not keep their original position but forsook their own proper dwelling place [were] kept in eternal bonds under dense darkness for the judgment of the great day" (Jude 6). Jude immediately follows this statement by comparing the sin of these angels to the immoral behavior of Sodom and Gomorrah: "So too Sodom and Gomorrah and the cities about them, after they in the same manner as the foregoing ones had committed fornication excessively and gone out after flesh for unnatural use, are placed before us as a warning example" (Jude 7). This comparison underscores the unnatural nature of the angels' actions in Genesis 6, as they pursued relationships with human women, which was contrary to their spirit nature.



Objections to the Angelic View


Some object to the angelic interpretation on the grounds that angels are described as being without gender and not marrying, as Jesus said: "In the resurrection they neither marry nor are given in marriage but are like the angels in heaven" (Matthew 22:30). However, this statement applies specifically to angels in heaven and their behavior in their proper spiritual state. It does not preclude the possibility of angels materializing in human form and engaging in activities that would be inappropriate for their spiritual nature. Throughout the Old Testament, angels frequently materialized as men, as seen in the accounts of Genesis 18:1-22, where angels appeared to Abraham and ate with him, and Genesis 19:1-3, where angels visited Lot in Sodom.


Therefore, while angels in their spiritual state do not marry or reproduce, there is scriptural precedent for angels taking on physical forms. Jude's reference to angels abandoning their proper dwelling place strongly suggests that these angels took on human form and entered into unnatural relations with women, leading to the events described in Genesis 6.



The Significance of the Angelic View for Understanding Genesis 6


Accepting the angelic interpretation provides a more coherent understanding of the events leading up to the Flood. The materialization of angelic beings and their intermingling with humanity would have greatly exacerbated the wickedness of mankind. The nephilim, as the offspring of these unions, were described as "mighty ones" and "men of renown" (Genesis 6:4), indicating that their presence likely contributed to the violence and corruption that filled the earth. Genesis 6:11-12 notes: "The earth became ruined in the sight of God, and the earth was filled with violence. God looked upon the earth and saw that it was ruined, for all flesh had ruined its way on the earth."


Thus, the angelic rebellion, combined with humanity's growing wickedness, necessitated the judgment of the Flood. The angelic interpretation aligns with the broader biblical narrative, which often highlights the destructive influence of spirit beings who rebel against Jehovah's established order. These fallen angels were later punished and confined, awaiting the final judgment (2 Peter 2:4; Jude 6).



The Larger Theological Implications


The Genesis account, when viewed through the lens of the angelic interpretation, provides a striking example of how spirit beings can negatively impact human history. This theme recurs throughout Scripture, particularly in the New Testament, where demonic influence is shown to distort human behavior and draw people away from Jehovah. Jesus often confronted demonic possession during his earthly ministry, demonstrating the ongoing struggle between the forces of righteousness and wickedness (Matthew 8:28-32; Mark 1:23-28).


Moreover, the rebellion of the "sons of God" in Genesis 6 serves as a reminder of the consequences of abandoning one's proper role in God's creation. Angels were created as servants and messengers of Jehovah, meant to carry out His will in the spiritual realm (Hebrews 1:14). When they chose to leave their assigned position, they not only defied Jehovah's authority but also disrupted the natural order, bringing chaos and destruction to humanity. This act of rebellion foreshadows the ultimate judgment that awaits all who reject Jehovah's rule, both human and angelic.


About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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