Who Are the “Sons of God”?
The expression “sons of God” is one of the most layered and debated terms in the Bible. It appears in multiple genres of Scripture—narrative, poetry, prophecy, and wisdom literature—and it carries more than one meaning depending on context. In some passages, the “sons of God” are heavenly beings in God’s divine court (Job 1:6; Job 2:1; Job 38:7). In other passages, the term refers to God’s covenant people (Deuteronomy 14:1; Hosea 1:10). Still other texts associate the phrase with eschatological hope or divine rescue found in later Jewish writings. Because the term is both ancient and flexible, biblical scholarship has identified several primary interpretations. The majority view today—supported by the Septuagint, early Jewish interpretation, and many early church fathers—understands the “sons of God” in Genesis 6:1–4 as angels who transgressed their boundaries and produced violent offspring. At the same time, Scripture employs this family language to describe believers who have been adopted as God’s children through Christ (Romans 8:14; Galatians 3:26). To understand the biblical meaning of “sons of God,” each major usage must be traced across the Old Testament, Second Temple literature, and the New Testament.
1. “Sons of God” as Heavenly Beings in the Divine Council
The earliest and clearest biblical use of “sons of God” refers to heavenly beings—God’s supernatural servants—who form His divine council. This includes both faithful and fallen beings.
Old Testament examples
Job 1:6 and Job 2:1 describe the “sons of God” presenting themselves before the LORD, and Satan appears among them.
Job 38:7 refers to the “sons of God” rejoicing at creation.
Psalm 29:1 and Psalm 89:5–7 use similar divine-council language.
These passages depict “sons of God” as created spirit beings who serve under Yahweh’s authority. They are “sons” not by biological descent but because God is their Creator (Psalm 148:2–5). In this sense, the term refers to high-ranking members of God’s heavenly court, a spiritual family assembled around God’s throne.
2. “Sons of God” in Genesis 6: Angels, Kings, or Sethites?
The phrase “sons of God” in Genesis 6:1–4 has generated three main interpretive traditions:
Angels who married human women
Kings or nobles
Descendants of Seth
While all three views have been held throughout church history, the angelic interpretation is widely affirmed across theological traditions today. It is supported by:
the Septuagint (LXX), which uses angeloi
early Jewish exegesis (1 Enoch; Jubilees)
early Christian writers (Justin, Irenaeus, Tertullian)
New Testament allusions (2 Peter 2:4; Jude 6)
This view interprets Genesis 6 as describing rebellious heavenly beings who violated God’s created order by taking human wives (Genesis 6:2). Their offspring, the Nephilim, were associated with violence and corruption (Genesis 6:4), contributing to the conditions that led to the flood (Genesis 6:5–7).
The other two interpretations emphasize royalty or covenant lineage, but neither explains the unusual offspring (Nephilim) nor the New Testament’s references to angelic judgment.
3. “Sons of God” in Jewish Tradition: The Watchers and Their Judgment
Second Temple Jewish literature expands on the Genesis 6 story. According to texts like 1 Enoch and later Jewish tradition:
Two hundred angels, led by Šemiḥazah and ʿAšaʾel, rebelled against God.
They descended to Mount Hermon.
They took human wives.
Their offspring became destructive giants.
These angels taught forbidden knowledge (a key theme in 1 Enoch).
The giants were judged and destroyed.
The angels were imprisoned beneath the earth until final judgment.
While these details go beyond Scripture, the New Testament shows awareness of these traditions. Peter describes angels who sinned and were “cast into gloomy chains” (2 Peter 2:4), and Jude refers to angels who “did not stay within their own position of authority” and are “kept in eternal chains” (Jude 6). Early Christians did not endorse every detail of Jewish tradition, but they did affirm the core theme: rebellious sons of God were judged by God, and their doom is certain.
4. “Sons of God” as God’s Covenant People in the Old and New Testaments
The phrase “sons of God” also refers to God’s covenant community. This usage is grounded not in heavenly status but in relationship.
Old Testament usage
Israel is called God’s “son,” both collectively and corporately (Exodus 4:22; Deuteronomy 14:1; Hosea 11:1). This language expresses:
election
covenant belonging
filial love
God’s fatherly compassion
New Testament usage
Through Christ, believers become “sons of God” by adoption:
those led by the Spirit are “sons of God” (Romans 8:14)
believers are “children of God” through faith in Christ (Galatians 3:26)
Christians receive “the Spirit of adoption, by whom we cry, ‘Abba! Father!’” (Romans 8:15)
The family term becomes relational rather than ontological: humans are not divine beings but adopted children welcomed into God’s household through Christ. This meaning reflects the biblical theme that God forms a people for Himself (1 Peter 2:9–10).
5. “Sons of God” in Intertestamental and Eschatological Literature
In Second Temple literature, the expression “sons of God” takes on additional shades of meaning. It often refers to:
Israel’s privileged status as God’s elect people
the righteous who will shine like stars in the age to come (Daniel 12:3)
the rescued who escape destruction through divine intervention
eschatological heirs of God’s kingdom
These writings broaden the symbolic meaning of the term and prepare for the New Testament’s teaching that believers will one day be revealed as “sons of God” in glory (Romans 8:19).
6. The Bible’s Integrated Vision of “Sons of God”
When all these contexts are brought together, a clear pattern emerges. In Scripture, “sons of God” refers to:
heavenly beings in God’s divine council (Job 1:6; Psalm 82:1)
rebellious angels judged for transgression (2 Peter 2:4; Jude 6)
God’s covenant people under the old covenant (Deuteronomy 14:1)
adopted believers in the new covenant (Galatians 3:26; Romans 8:14)
The term is ultimately family language. God is the Father of all spirit beings because He created them (Psalm 33:6). He is the Father of His people because He redeemed them (Deuteronomy 32:6). And He is the Father of Christians because He adopted them through Christ (Ephesians 1:5).
Conclusion
The phrase “sons of God” has several legitimate biblical meanings. It can refer to heavenly beings—both faithful and fallen—who belong to God’s spiritual household and participate in His governance of creation. It can refer to Israel as God’s covenant son. And in the New Testament, it refers to all believers who have been adopted as God’s children through Christ. The ancient Jewish tradition surrounding the Watchers highlights the seriousness of angelic rebellion, while the New Testament affirms that their judgment is certain. In every usage, the term emphasizes God’s authority as Creator, Redeemer, and Father.
Bible Verses About the Sons of God
Job 1:6, “Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them.”
Job 38:7, “When the morning stars sang together and all the sons of God shouted for joy.”
Psalm 29:1, “Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength.”
Deuteronomy 14:1, “You are the sons of the LORD your God.”
Hosea 1:10, “In the place where it was said to them, ‘You are not my people,’ it shall be said to them, ‘Children of the living God.’”
Genesis 6:2, “The sons of God saw that the daughters of man were attractive. And they took as their wives any they chose.”
2 Peter 2:4, “For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness.”
Jude 6, “And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains.”
Romans 8:14, “For all who are led by the Spirit of God are sons of God.”
Galatians 3:26, “For in Christ Jesus you are all sons of God, through faith.”
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