Interpretation of the Sons of God in Genesis 6
Genesis 6:2 identifies "sons of God" who "saw the daughters of men that they are fair, and they take to themselves women of all whom they have chosen" [1]. This brief phrase has generated three major interpretive traditions, each grounded in different assumptions about the text's referents and theological implications.
The Sethite Interpretation
The most widespread view among commentators identifies the "sons of God" as descendants of Seth and the "daughters of men" as descendants of Cain [3, 4]. Jamieson-Fausset-Brown explains this as "the family of Seth, who were professedly religious" intermarrying with "the descendants of apostate Cain," producing "mixed marriages between parties of opposite principles" that became "sources of extensive corruption" [3]. Keil and Delitzsch similarly trace the phrase to the genealogies of Genesis 4 and 5, which present "two fundamentally different lines, headed by Cain and Seth," and interpret Genesis 6:1-2 as describing "the intercourse or marriage of the Cainites with the Sethites" [4]. Adam Clarke frames this as "the children of God, among whom the true religion was at first preserved," corrupting that religion "by forming matrimonial connections with irreligious women" [5]. This reading treats "sons of God" as a designation for worshippers of the true God, a usage John Gill notes "was a phrase very early used of the worshippers of the true God" [7].
The Angelic Interpretation
An alternative tradition, prominent in ancient Jewish and Christian literature, identifies the "sons of God" as fallen angels [2]. This interpretation draws on the same Hebrew phrase appearing in Job 1:6, 2:1, and 38:7, where it clearly denotes angelic beings [2]. The Tyndale commentary notes this view is "prominent in ancient Jewish and Christian literature (e.g., 1 Enoch 6:1–7:6; Justin Martyr, Apology 2.5)" and finds apparent New Testament support in 1 Peter 3:18-20, 2 Peter 2:4, and Jude 6-7 [2].
The Judicial Interpretation
Abraham Ibn Ezra offers a rationalist alternative: "the term bene Elohim (the sons of god) refers to the sons of the judges who dispensed God's (Elohim) justice" [6]. He acknowledges other Jewish interpreters who read "sons of God" as "holy ones (saints) living on earth," called God's sons in the sense of Deuteronomy 14:1 [6].
John Gill rejects the angelic view on theological grounds, arguing angels "are incorporeal beings, and cannot be affected with fleshly lusts, or marry and be given in marriage" [8].
Sources
- Genesis “Genesis 6:2 (YLT) — and sons of God see the daughters of men that they <FI>are<Fi> fair, and they take to themselves women of all whom they have chosen.”
- Genesis (Protestant academic) “Tyndale House on Genesis 6:1: 6:1-8 Human wickedness reached a climax, prompting God to send the flood to destroy all living things. A glimmer of hope appears in God’s favor toward Noah (6:8). 6:1-2 The sons of God have generally been understood as fallen angels (cp. the same Hebrew phrase in Job 1:6; 2:1; 38:7; Pss 29:1; 89:7). This interpretation is prominent in ancient Jewish and Christian literature (e.g., 1 Enoch 6:1–7:6; Justin Martyr, Apology 2.5) and is apparently supported by the New Testament (see 1 Pet 3:18-20; 2 Pet 2:4; Jude 1:6-7). Some interpreters do not believe that God would ”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 6 (introduction): WICKEDNESS OF THE WORLD. (Gen. 6:1-22) the sons of God saw the daughters of men--By the former is meant the family of Seth, who were professedly religious; by the latter, the descendants of apostate Cain. Mixed marriages between parties of opposite principles and practice were necessarily sources of extensive corruption. The women, religious themselves, would as wives and mothers exert an influence fatal to the existence of religion in their household, and consequently the people of that later age sank to the lowest depravity.”
- Genesis (Lutheran) “Keil & Delitzsch on Genesis 6:1: The genealogies in Gen 4 and 5, which trace the development of the human race through two fundamentally different lines, headed by Cain and Seth, are accompanied by a description of their moral development, and the statement that through marriages between the "sons of God" (Elohim) and the "daughters of men," the wickedness became so great, that God determined to destroy the men whom He had created. This description applies to the whole human race, and presupposes the intercourse or marriage of the Cainites with the Sethites. Gen 6:1-2 Gen 6:1-2 relates to the ”
- Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 6 (introduction): The children of God, among whom the true religion was at first preserved, corrupt it by forming matrimonial connections with irreligious women, Gen 6:1, Gen 6:2. God, displeased with these connections and their consequences, limits the continuance of the old world to one hundred and twenty years, Gen 6:3. The issue of those improper connections termed giants, Gen 6:4. An affecting description of the depravity of the world, Gen 6:5, Gen 6:6. God threatens the destruction of every living creature, Gen 6:7. Noah and his family find grace in his sight, Gen ”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Genesis 6:2: THE SONS OF GOD. The term bene Elohim (the sons of god) refers to the sons of the judges who dispensed God’s ( Elohim ) justice. 1 See I.E.’s comment on Gen. 1:1. Others say that Elohim refers to God Himself and the sons of God are holy ones (saints) living on earth. They are called sons of God in the sense of Ye are the children of the Lord your God (Deut. 14:1). Others say that the sons of God refers to the children of Seth 2 Concerning whom it is written that he was created in God’s image. See I.E.’s comment on Gen. 5:1. and that the daughters of man refers ”
- Galatians (Baptist/Reformed) “John Gill on Galatians 4:6: And because ye are sons,.... That is of God, so some copies read; and the Ethiopic version, "inasmuch as ye are his sons"; not in so high a sense as Christ is the Son of God; nor in so low a sense as all men are his offspring; nor in such sense as magistrates are the children of the most High; nor merely on account of a profession of religion, as the "sons of God" was a phrase very early used of the worshippers of the true God; but by virtue of adoption, and which is not owing to the merits of men, who are by nature children of wrath, but to the free rich sovereign ”
- Genesis (Baptist/Reformed) “John Gill on Genesis 6:2: That the sons of God saw the daughters of men, that they were fair,.... Or "good" (k), not in a moral but natural sense; goodly to look upon, of a beautiful aspect; and they looked upon, and only regarded their external beauty, and lusted after them: those "sons of God" were not angels either good or bad, as many have thought, since they are incorporeal beings, and cannot be affected with fleshly lusts, or marry and be given in marriage, or generate and be generated; nor the sons of judges, magistrates, and great personages, nor they themselves, as the Targums of Onke”