Genesis 6:2 is one of the most intriguing and controversial verses in the Bible. It says: the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. (NIV)
Who are these “sons of God” and why did they marry the “daughters of humans”? There are different interpretations of this verse, but none of them are without problems. Here are some of the main views:
The sons of God
are angels
Some scholars believe that the sons of God are fallen angels who left their heavenly abode and cohabited with human women, producing a race of giants called the Nephilim (Genesis 6:4). This view is based on the fact that the term “sons of God” (bene Elohim) is used elsewhere in the Old Testament to refer to angels (Job 1:6; 2:1; 38:7; Psalm 29:1; 89:6). It is also supported by some ancient Jewish and Christian writings, such as the Book of Enoch and the Book of Jubilees, which elaborate on the story of the angelic rebellion and its consequences.
However, this view has several difficulties. First, it contradicts the biblical teaching that angels are spiritual beings who do not have physical bodies or sexual desires (Matthew 22:30; Luke 20:36; Hebrews 1:14). Second, it implies that the offspring of angels and humans would have a hybrid nature, which is incompatible with the biblical doctrine of creation and the image of God (Genesis 1:26-27; 5:1-3). Third, it suggests that the flood was a divine judgment on the angelic sin, rather than on human wickedness (Genesis 6:5-7; 1 Peter 3:20; 2 Peter 2:5).
The
sons of God are godly men
Another view is that the sons of God are the descendants of Seth, the righteous son of Adam, who married the daughters of Cain, the wicked son of Adam. This view is based on the contrast between the two lines of Adam in Genesis 4 and 5, and the assumption that the sons of God are those who follow the Lord, while the daughters of men are those who reject the Lord. It is also supported by some early church fathers, such as Augustine and Chrysostom, who saw this verse as an example of the danger of mixed marriages between believers and unbelievers.
However, this view also has some problems. First, it does not explain why the term “sons of God” is used only here and not elsewhere in the Old Testament to refer to godly men. Second, it does not account for the fact that the daughters of men are not identified as the daughters of Cain, but as the daughters of humans (adam), which could include both the Sethites and the Cainites. Third, it does not clarify how the union of godly men and wicked women would result in the birth of the Nephilim, who are described as mighty warriors and men of renown (Genesis 6:4).
The
sons of God are human rulers
A third view is that the sons of God are human rulers or kings who married the daughters of common people. This view is based on the fact that the term “sons of God” (bene Elohim) can also be translated as “sons of gods” (bene elohim), and that in some ancient cultures, such as Egypt and Mesopotamia, kings were considered as divine or semi-divine beings. It is also supported by some archaeological and literary evidence, such as the Sumerian King List, which records the names and reigns of ancient kings, some of whom are said to have lived for thousands of years and to have descended from heaven.
However, this view also faces some challenges. First, it does not fit the context of Genesis 6, which portrays the sons of God as distinct from the human race, rather than as part of it. Second, it does not match the usage of the term “sons of God” in the rest of the Old Testament, which never applies it to human rulers or kings. Third, it does not explain why the marriage of human rulers and common women would produce the Nephilim, who are not depicted as royal or noble, but as violent and oppressive (Genesis 6:4; Numbers 13:33).
Conclusion
As you can see, none of the views on the identity of the sons of God in Genesis 6:2 are without difficulties. However, this does not mean that we cannot learn anything from this verse. On the contrary, this verse teaches us some important lessons, such as:
The
sinfulness of humanity before the flood, which provoked the wrath of God and
the need for salvation (Genesis 6:5-7; Romans 3:23; 5:12; 6:23).
The
sovereignty of God over His creation, which He can destroy or preserve
according to His will and purpose (Genesis 6:8-22; 7:1-24; 8:1-22; 9:1-17;
Psalm 115:3; Isaiah 46:10; Revelation 4:11).
The
grace of God toward His people, who He chooses and saves by His mercy and
covenant (Genesis 6:8-9; 7:1; 8:1; 9:8-17; Ephesians 2:8-9; Titus 3:5; Hebrews
11:7; 1 Peter 3:20-21).
Therefore,
let us not be distracted by the mysteries of this verse, but rather focus on
the main message of this chapter, which is the gospel of God’s judgment and
salvation through the flood and the ark, which point us to the ultimate
judgment and salvation through Christ and the cross (Matthew 24:37-39; Luke
17:26-27; 1 Peter 3:18-22; 2 Peter 3:5-13).
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