"The Sons of GOD" in

Genesis 6:2,4.

This Is Appendix 23 From The Companion Bible.

It is only by the Divine specific act of creation that any created

being can be called "a son of God". For that which is "born of the

flesh is flesh". God is spirit, and that which is "born of the Spirit is

spirit" (John 3:6). Hence Adam is called a "son of God" in Luke

3:38. Those "in Christ" having "the new nature" which is by the

direct creation of God (2 Corinthians 5:17. Ehpesians 2:10) can be,

and are called "sons of God" (John 1:13. Romans 8:14,15. 1John 3:1).1

This why angels are called "sons of God" in every other place

where the expression is used in the Old Testament. Job 1:6; 2:1; 38:7.

Psalms 29:1; 89:6. Daniel 3:25. (no article). 2 We have no authority or

right to take the expression in Genesis 6:2,4 in any other sense.

Moreover, in Genesis 6:2 the Septuagint renders it "angels".

Angels are called "spirits" (Psalm 104:4. Hebrews 1:7,14), for

spirits are created by God.

That there was a fall of the angels is certain from Jude 6.

The nature of their fall is clearly stated in the same verse. They left

their own (oiketerion). This word occurs only in

2Corinthians 5:2. Jude 6, where it is used of the spiritual (or

resurrection) body.

The nature of their sin is stated to be "in like manner" to that of the

subsequent sins of Sodom and Gomorrha, Jude 7.

The time of their fall is given as having taken place "in the days of

Noah" (1Peter 3:20. 2Peter 2:7), though there may have been a prior

fall which caused the end of "the world that then was" (Genesis 1:1,2.

2Peter 3:6).

For this sin they are "reserved unto judgement", 2Peter 2:4, and are

"in prison", 1Peter 3:19.

Their progeny, called Nephilim (translated "giants"), were

monsters of iniquity; and being superhuman in size and character, had

to be destroyed (see Appendix 25).This was the one and only object

of the Flood.

Only Noah and his family had preserved their pedigree pure from

Adam (Genesis 6:9 see note). All the rest had become

"corrupt" (shachath) destroyed [as Adamites]. The only remedy was

to destroy it (defacto), as it had become destroyed (de jure). (It is the

same word in verse 17 as in verses 11,12.) See futher under Appendix

25 on the Nephilim.

This irruption of fallen angels was Satan's first attempt to prevent

the coming of the Seed of the woman foretold in Genesis 3:15. If this

could be accomplished, God's Word would have failed, and his own

doom would be averted.

As soon as it was made known that the Seed of the woman was to

come through ABRAHAM, there must have been another irruption, as

recorded in Genesis 6:4, "and also after that" (that is to say, after the

days of Noah, more than 500 years after the first irruption). The aim

of the enemy was to occupy Canaan in advance of Abraham, and so

to contest its occupation by his seed. For, when Abraham entered

Canaan, we read (Genesis 12:6) "the Canaanite was then (that is to

say, already) in the land."

In the same chapter (Genesis 12:10-20) we see Satan's next attempt

to interfere with Abraham's seed, and frustrate the purpose of God

that it should be in "Isaac". This attempt was repeated in 20:1-18.

This great conflict may be seen throughout the Bible, and it forms a

great and important subject of Biblical study. In each case the human

instrument had his own personal interest to serve, while Satan had his

own great object in view. Hence God had, in each case, to interfere

and avert the evil and the danger, of which His servants and people

were wholly ignorant. The following assaults of the great Enemy

stand out prominently:-

The destruction of the chosen family by famine, Genesis 50:20.

The destruction of the male line in Israel, Exodus 1:10,15, etc.

Compare to Exodus 2:5. Hebrews 11:23.

The destruction of the whole nation in Pharaoh's pursuit, Exodus

14.

After David's line was singled out (2Samuel 7), that was the next

selected for assault. Satan's first assault was in the union of Jehoram

and Athaliah by Jehoshaphat, notwithstanding 2Chronicles 17:1.

Jehoram killed off all his brothers (2Chronicles 21:4).

The Arabians slew all his children, except Ahaziah (2Chronicles

21:17; 22:1).

When Ahaziah died, Athaliah killed "all the seed

royal" (2Chronilces 22:10). The babe Joash alone was rescued; and,

for six years, the faithfulness of Jehovah's word was at stake

(2Chronicles 23:3).

Hezekiah was childless, when a double assault was made by the

King of Assyria and the King of Terrors (Isaiah 36:1; 38:1). God's

faithfulness was appealed to and relied on (Psalm 136).

In Captivity, Haman was used to attempt the destruction of the

whole nation (Esther 3:6,12,13. Compare 6:1).

Joseph's fear was worked on (Matthew 1:18-20). Notwithstanding

the fact that he was "a just man", and kept the Law, he did not wish

to have Mary stoned to death (Deuteronomy 24:1); hence Joseph

determined to divorce her. But God intervened: "Fear not".

Herod sought the young Child's life (Matthew 2).

At the Temptation, "Cast Thyself down" was Satan's temptation.

At Nazareth, again (Luke 4), there was another attempt to cast Him

down and destroy Him.

The two storms on the Lake were other attempts.

At length the cross was reached, and the sepulchre closed; the watch

set; and the stone sealed. But "God raised Him from the dead." And

now, like another Joash, He is seated and expecting (Hebrews

10:12,13), hidden in the house of God on high; and the members of

"the one body" are hidden there "in Him" (Colossians 3:1-3), like

another Jehoshaba; and going forth to witness of His coming, like

another Jehoiada (2Chronicles 23:3).

The irruption of "the fallen angels" ("sons of God") was the first

attempt; and was directed against the whole human race.

When Abraham was called, then he and his seed were attacked.

When David was enthroned, then the royal line was assailed.

And when "the Seed of the woman" Himself came, then the storm

burst upon Him.

NOTES

1 The word "offspring" in Acts 17:28 is quite different. It is

(genos), which means merely kin or kind, our genus as

being originated by God.

2 In Hosea 1:10, it is not beni-ha-Elohim, as here, but beni-el-chai.