Marriage of the sons of God and daughters of man is a most enigmatic account from primordial history. We are told: “When man began to multiply on the face of the land and daughters were born to them” (Gen. 6:1).[1] Nothing difficult here. Primordial humans are reproducing and filling the Earth.
What comes next is perplexing. First, we are told that “the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose” (Gen. 6:2). Neither the sons of God nor the daughters of men are specifically identified. Next, Yahweh makes a foreboding pronouncement: “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years” (Gen. 6:3). Lastly, we are informed “the Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown” (Gen. 6:4). The following will offer some comments on these perplexing elements to the account about the sons of God and daughters of men.
A popular yet fantastical interpretation is to take the “sons of God’ to be angels. The angels procreating with women interpretation is found in Josephus (Antiquities 1.3.1-2), Philo (On the Giants 2.6-9), and Old Testament pseudepigrapha text (The Book of Enoch 1.6-7; Jubilees 4-5). Ancient Christian writers who entertained the angels view included Justin Martyr (2 Apology 5), Tertullian (On the Veiling of Virgins, 7) and Ambrose (On Noah 4.8).
A metaphysical problem with the angels and female humans procreating is the inherent impossibility of noncorporeal beings engaging in physical reproduction. As Hebrews 1:14 states, angels are “ministering spirits sent out to serve those who will inherit salvation,” meaning they are not physical beings with biological reproductive systems. The Bible also informs us that angels neither marry nor are given in marriage (Matt. 22:30; Mark 12:25; Luke 20:34). Moreover, God designed humans to procreate after their own kind (Gen. 1:27-28; 2:23-24). This makes the idea of an angel-human hybridization metaphysically impossible. Simply put, it cannot happen—the “plumbing” is all wrong.
A theological problem with this angels’ view is the very invalidation of the gospel message of Jesus Christ risen from the dead. Hank Hanegraaff explains:
The notion that demons can ‘produce’ real bodies and have real sex with real women would invalidate Jesus’ argument for the authenticity of His resurrection. Jesus assured His disciples that “a spirit does not have flesh and bones as you see I have” (Luke 24:39, NKJV). If indeed a demon could produce flesh and bones, Jesus’ argument would be not only flawed but also misleading. In fact, then it might be logically argued that the disciples did not actually see post-resurrection appearances of Christ but rather a demon masquerading as the resurrected Christ.[2]
It is true that within certain contexts the expression “sons of God” refers to angels (Job 1:6; 2:1). But not every instance. The same expression “sons of God” can refer to humans (Psalm 82:6, Hos. 1:10; John 10:34-38, Matt. 5:9; Rom. 8:14). So, the genealogy from the Gospel of Luke lists “Adam” as “the son of God” (Luke 3:38). Then there is Christ Jesus of Nazareth the incarnation of the “Son of God” (Mark 1:1; John 1:49, 11:27; 20:31; cf. Mk. 1:11, 9:7; Matt. 3:17, 17:5; Lk. 3:22; Col. 1:13; 2 Pet. 1:17). Context determines the meaning of “sons of God.”
Another popular interpretation of Genesis 6:1-4 purports ancient extraterrestrials interbred with female humans. The same sort of hybridization is also purported to happen with the Watchers in the Book of Enoch. The ancient astronaut theorists purport the ancient writers mistook the extraterrestrials for angels. But the very assertion presupposes the existence of extraterrestrials. They are reading their own predilections in Genesis 6:1-4 and the Book of Enoch (eisegesis). [3]
Suppose definitive evidence confirming the existence extraterrestrials turns up beyond the present fuzzy photos, videos of unidentifiable aerial phenomenon, and rumors of recovered spacecraft. Would such evidence prove ancients mistook extraterrestrial biological entities for angels (or something else)? No. The existence of the one never disproves the other. Our universe is far more vast than philosophical naturalism can imagine. We inhabit an enchanted place. Existence of noncorporeal sentient beings called angels is reasonable. The only question is whether extraterrestrial biological entities can be definitively proven.
But Genesis 6:1-4 has nothing to do with the comingling of non-humans with humans.
The more favorable view is the “sons of God” in Genesis 6:1-4 refers to the “descendants of the godly line of Seth,” who failed in “remaining true to God” and “loyal to their spiritual heritage” but allowed themselves to be “enticed by the beauty of ungodly women,” namely the “daughters of men,” who followed the “example of Cain.”[4] The sons of God were humans, specifically the progeny of Seth, the son of Adam and Eve.
Ephrem the Syrian entertains the sons of God in Genesis 6 being the descendants of Seth view:
[Moses] called the sons of Seth “sons of God,” those who, like the sons of Seth, had been called “the righteous people of God.” The beautiful daughters of men whom they saw were the daughters of Cain who adorned themselves and became a snare to eyes of the sons of Seth. Then Moses said “they took to wife such of them as they chose,” because when “they took” them, they acted very haughtily over those whom they chose. A poor one would exalt himself over the wife of a rich man, and an old man would sin with one who was young. The ugliest of all would act arrogantly over the most beautiful (Commentary on Genesis 6.3.1).
Augustine of Hippo also entertains the descendants of Seth view of the sons of God in Genesis 6 (City of God, 15.22-23).
In the broader narrative of Genesis, we first see Cain commit the first act of fratricide (Gen. 4:1-16). Cain’s descendants make remarkable advancements in the arts and metallurgy, but violence persists as Lamech commits murder and arrogantly declares that any retaliation against him will be avenged sevenfold (Gen. 4:17-25). Following this, we read about the long and notable lives of Seth’s descendants (Gen. 5). The account of the “sons of God” marrying the “daughters of men” in Genesis 6:1-4 then illustrates the moral decline of Seth’s lineage, providing a fitting prelude to the judgment of the Flood.
Yahweh’s pronouncement about human days being 120 years has nothing to do with human longevity. It is somewhat true that after the Flood the lives of men were far shorter compared to those in Genesis 5, but note that there were descendants of Noah who lived over 120-years (Gen. 11:10-32; 25:7). Yet, some faithful Hebrews lived less than 120 years, as in the case of Joseph, who passed away at 110 (Gen. 50:22). Moses’ prayer reflects the common human experience: “The years of our life are seventy, | or even by reason of strength eighty” (Psa. 90:10). It is more intelligible to take the 120 years as “a period of grace before the flood commences.”[5] The illustrious descendants of Seth fell from grace, and primordial humans were given 120 years before their day of reckoning, namely the Flood.
The fall of the “sons of God,” identified with the men of Seth’s line, which preceded the Flood, serves as a lesson from primordial history for the Israelites who received the Book of Genesis. The Hebrew people were in constant struggle to remain faithful to their covenant with Yahweh. They were constantly warned against establishing unequal unions with pagans, since it would be for them a stumbling block into idolatry, and the breaking of their covenant relationship with the Lord. Moses instructed: “You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, for they would turn away your sons from following me, to serve other gods. Then the anger of the Lord would be kindled against you, and he would destroy you quickly” (Deut. 7:3-4; cf. Exod. 34:11-16; Josh. 23:11-13).
There are even instances in Old Testament history when such stumbling into idolatry on account of unequally yoked unions took place, as in the cases of Baal of Peor (Num. 25:1-16), Solomon (1 Kings 11:1-7), and certain Jews who returned from exile (Ezr. 9-10; Neh. 13:23-30). However, social relationships between Hebrews and non-Hebrews could be forged so long as faithfulness to Yahweh remained steadfast.[6]
Genesis 6:1-4 illustrates the perilous consequences of the sons of God entering unequally yoked unions with the daughters of men, which resulted in the near total corruption of the primordial humans dwelling upon the Earth. But Yahweh graced them with 120 years to repent before the judgment of the flood.
— WGN
(The next post will address the identity of the Nephilim.)
[1] All Scriptures cited from The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), except noted.
[2] Hank Hanegraaff, The Complete Bible Answer Book: Collector’s Edition: Revised & Expanded (Nashville, TN: Thomas Nelson, 2024), 482.
[3] For further related reading, see Lindsey Mendenwaldt, “Ancient Aliens and the Bible: What the Popular Television Show Says about Extraterrestrials in Scripture,” Christian Research Journal, https://www.equip.org/articles/ancient-aliens-and-the-bible-what-the-popular-television-series-says-about-extraterrestrials-in-scripture/ and Robert Velarde, “Did Ancient Extraterrestrials Visit Earth?” Christian Research Journal, 37, 6 [2014]: https://www.equip.org/articles/did-ancient-extraterrestrials-visit-earth/
[4] Gleason L. Archer, New International Encyclopedia of Bible Difficulties, Zondervan’s Understand the Bible Reference Series (Grand Rapids, MI: Zondervan Publishing House, 1982), 80.
[5] Victor P. Hamilton, The Baker Illustrated Bible Commentary, ed. Gary M. Burge and Andrew E. Hill (Grand Rapids, MI: Baker Books, 2012), 17.
[6] Hebrews could still marry non-Hebrews. Moses married Zipporah, the daughter of the Midian priest Reuel, also known as Jethro (Exod. 2:16-21; 3:1). Rahab the Canaanite harlot who hid Israelite spies lived among the Hebrew people (Josh. 2:1-24; 6:17, 22-25). Ruth the Moabite both married into the Hebrew nation, and became an ancestor to David (Ruth 1-4). Moreover, Rahab and Ruth were among the illustrious women in the genealogy of Jesus Christ (Matt. 1:1-17). Even non-Hebrews could be assimilated into the Hebrew nation. Caleb was the son of Jephunneh the Kenizzite. The Kenizzite were a Canaanite people group. But Caleb entered the promise land as an Israelite (Num. 32:12; cf. Gen. 15:18-20; Josh. 14:6-15).
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