Baker Encyclopedia on “Sons of God”

Sons of God. Expression common to both OT and NT, perhaps designating either angelic or earthy beings.

The first occurrence of the term in Genesis 6:1, 2 helps define an ill-advised union between Sethites (sons of God) and morally corrupted daughters of Adam (Cainites). These intermarriages between the chosen line of Seth and the seed of the ungodly world contributed to an ever-increasing wickedness (v 5). Although angelic beings are not indicated by the Genesis 6 passage [My insert: ** see the MacArthur quote at the bottom that disagrees with this point], such is doubtless the meaning in several sections of Job (1:6; 2:1; 38:7). In the psalms, these heavenly creatures are called “sons of the mighty” (Pss 29:1; 89:6).

At one stage of Hebrew history the Israelite judges were called “children of the most High” because they exercised divine power over life and death (Ps 82:6). More significant, however, is that usage which denotes a special covenantal relationship between God and his people. Collective Israel is God’s son because of the adoptive, redeeming love of God (Ex 4:22). That sonship is particularly evident in the ideal Davidic king who both rules (Ps 2:7) and represents his people as their deliverer (Hos 11:1; cf. Mt 2:15). Through the work of God in Christ the children of God not only receive the title of sonship (Dt 14:1) but also manifest attributes commensurate with their position in Christ (Jer 31:31–34).

From a biblical perspective children were generally expected to possess the character of their fathers. “Children of iniquity” (Hos 10:9) or “children of Belial” (Dt 13:13) described sons of ethically poor substance. “Children of God,” on the other hand, referred to those who bore something of the nature of their heavenly Father. Christ, being by very nature God, is the Son of God par excellence. Those who trust in the Son of God have received the divine life of God (Jn 1:12) and actually partake of him through spiritual rebirth (2 Cor 5:17). Furthermore they have become heirs of God through adoption into his family (Rom 8:15). This is a distinct privilege and one that is totally the product of grace (Eph 2:8, 9). A full appreciation of the greatness of God’s gift of sonship should motivate all his children to submit to the leadership of the Holy Spirit (Rom 8:14). [Walter A. Elwell and Barry J. Beitzel, “Sons of God,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1984–1985.]

** MacArthur, “Some have argued that the sons of God were the sons of Seth who cohabited with the daughters of Cain; others suggest they were perhaps human kings wanting to build harems. But the passage puts strong emphasis on the angelic vs. human contract. The NT places this account in sequence with other Genesis events and identifies it as involving _fallen angels who indwelt men_ (see notes on 2 Pet 2.4; Jude 6). Mt 22.30 does not necessarily negate the possibility that angels are capable of procreation, but just that they do not marry. To procreate physically, they had to possess human, male bodies.”