The Identity of the “Sons of God” in Genesis 6:1–4: A Theological and Exegetical Analysis

The Identity of the “Sons of God” in Genesis 6:1–4: A Theological and Exegetical Analysis

Jack Kettler

Abstract

The identity of the “sons of God” in Genesis 6:1–4 has long been a subject of theological debate, with three primary interpretations: (1) fallen angels or demons, (2) powerful human rulers or tyrants, and (3) godly descendants of Seth intermarrying with the wicked descendants of Cain. This study evaluates these views through a rigorous exegetical and theological analysis, drawing on scriptural evidence, historical commentaries, and contemporary scholarship. The analysis concludes that the third view—identifying the “sons of God” as Sethite descendants—offers the most coherent interpretation, aligning with the broader canonical context and theological themes of divine judgment and human corruption.

Introduction

Genesis 6:1–4, a pivotal antediluvian narrative, describes the “sons of God” (בְנֵי־הָאֱלֹהִים) taking “daughters of men” (בְנוֹת הָאָדָם) as wives, resulting in offspring identified as “mighty men” and “men of renown.” The passage, set against the backdrop of increasing human wickedness (Gen 6:5), has elicited diverse interpretations concerning the identity of the “sons of God.” This study examines the three dominant views—fallen angels, human rulers, and Sethite descendants—through a theological lens, prioritizing scriptural coherence, canonical consistency, and historical exegesis. The analysis seeks to glorify God by clarifying the text’s meaning and its implications for understanding divine judgment and human responsibility.

Exegetical Analysis of Genesis 6:1–4

• The Fallen Angels Hypothesis
  The view that the “sons of God” are fallen angels or demons finds support in early Jewish and Christian traditions, notably in the Book of Enoch (1 En. 6–11) and certain patristic writings. Proponents argue that “sons of God” (בְנֵי־הָאֱלֹהִים) in Job 1:6 and 2:1 refers to angelic beings, suggesting a similar meaning in Genesis 6. The term “Nephilim” (נְפִילִים), often translated as “giants,” is sometimes linked to the offspring of these unions, interpreted as semi-divine or monstrous beings.

However, this interpretation faces significant theological and scriptural challenges. Jesus’ teaching in Matthew 22:30, which states that angels “neither marry nor are given in marriage,” implies that angels, as spiritual beings (Heb 1:13–14), do not engage in sexual reproduction. Hebrews 12:22–23 further distinguishes angels from humans, emphasizing their distinct ontological categories. Genesis 1:24 underscores that each kind reproduces “after its kind,” precluding angelic-human hybridization. Moreover, the notion that demons could produce physical bodies with DNA contradicts Luke 24:39, where Jesus asserts that spirits lack flesh and bones, undermining the resurrection’s evidential basis (Hanegraaff 2008, 480–482). Theologically, this view raises unresolved questions about the spiritual status of hypothetical angel-human offspring and their relation to redemption, which Scripture does not address.

• The Human Rulers Hypothesis
  The second view posits that the “sons of God” were powerful human rulers or tyrants, possibly aristocratic or despotic figures. This interpretation finds support in the broader semantic range of “sons of God,” which can denote humans in covenantal relationship with God (Deut 14:1; Gal 3:26). The term “Nephilim” is understood not as giants but as “fallen ones” or oppressors, derived from the Hebrew root נָפַל (“to fall”), indicating their violent or tyrannical behavior (Keil and Delitzsch 1985, 137–138). Historical commentators like Luther and Calvin endorsed this view, describing the “sons of God” as “tyrants” who oppressed others (Luther, cited in Keil and Delitzsch 1985, 137).

This interpretation aligns with the text’s emphasis on human wickedness (Gen 6:5) and avoids the ontological difficulties of the angelic hypothesis. However, it struggles to explain the specific contrast between “sons of God” and “daughters of men,” which suggests a theological or moral distinction rather than a mere socio-political one. Additionally, the narrative’s focus on intermarriage and divine judgment points to a broader spiritual issue, which this view does not fully address.

• The Sethite Descendants Hypothesis
  The third view identifies the “sons of God” as godly descendants of Seth, contrasting with the “daughters of men” as ungodly descendants of Cain. This interpretation emphasizes the antithetical parallelism between the righteous Sethite line (Gen 4:26; 5:1–32) and the corrupt Cainite line (Gen 4:17–24). The intermarriage between these groups is seen as a catalyst for moral decay, culminating in the divine judgment of the flood (Gen 6:5–8).

Scriptural support for this view includes warnings against intermarriage with idolaters (Exod 34:16; Deut 7:3–4; 2 Cor 6:14), which parallel the Genesis 6 narrative’s concern with spiritual compromise. The Sethite hypothesis is consistent with the canonical theme of God’s covenant people being called to holiness and separation from worldly influences. Commentators like Fausset (1878) and Major (n.d.) argue that the Sethites, as those who “called on the name of the Lord” (Gen 4:26), represent the “sons of God,” while the Cainites, characterized by materialism and violence, are the “daughters of men” (Daly, n.d.).

The term “Nephilim” in this context is best understood as “fallen ones” or notorious oppressors, not giants, as supported by modern lexicography (Clines 1993–2011, 5:723). Numbers 13:33, often cited to support the “giants” translation, likely uses “Nephilim” as a rhetorical exaggeration, not a direct reference to Genesis 6. The Sethite view thus maintains narrative coherence, situating the Nephilim as contemporaneous with, but not the offspring of, the illicit unions (Pulpit Commentary 1978, 103).

Theological Implications

The Sethite interpretation best aligns with the theological trajectory of Genesis 6, which emphasizes human responsibility for moral corruption and the certainty of divine judgment. The intermarriage between the righteous and unrighteous lines illustrates the widespread sinfulness that grieves God (Gen 6:5–6), setting the stage for the flood as a righteous response to human wickedness. This view reinforces the biblical call to covenant faithfulness, cautioning against alliances that threaten faith (2 Cor 6:14). It also sidesteps the speculative and problematic aspects of the angelic hypothesis, grounding the story in the human realm where redemption and judgment are clearly defined (Gen 6:8; Rom 5:12–21).

Conclusion

While the hypotheses of fallen angels and human rulers have historical and textual support, the Sethite descendants interpretation provides the clearest and most theologically consistent understanding of Genesis 6:1–4. By identifying the “sons of God” as Sethites and the “daughters of men” as Cainites, this perspective places the passage within the wider biblical story of covenant, sin, and judgment. It highlights the dangers of spiritual compromise and the certainty of divine justice, while keeping ontological and theological consistency. Future research could examine cultural and literary parallels in ancient Near Eastern texts to further clarify the Genesis 6 narrative, but the Sethite view remains the strongest framework for understanding this mysterious passage.

References

• Clines, D. J. A., ed. 1993–2011. The Dictionary of Classical Hebrew. Vol. 5. Sheffield: Sheffield Academic Press.
  
  
• Daly, R. n.d. “Who Were the Nephilim?” Exegetical Essays. http://exegeticalessays.blogspot.com/.
  
  
• Fausset, A. R. 1878. Fausset’s Bible Dictionary.
  
  
• Hanegraaff, H. 2008. The Bible Answer Book. Nashville: Thomas Nelson.
  
  

• Keil, C. F., and F. Delitzsch. 1985. Commentary on the Old Testament: Genesis. Grand Rapids: Eerdmans.
  
  
• Major, T. J. n.d. “The Meaning of ‘Sons of God’ in Genesis 6:1–4.” Montgomery: Apologetics Press.
  
  
• Spence, H. D. M., and J. S. Exell. 1978. The Pulpit Commentary: Genesis. Vol. 1. Grand Rapids: Eerdmans.

Declaration

“For transparency, I acknowledge the use of Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining this manuscript’s clarity and grammar. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” – Jack Kettler