Meaning of SON OF GOD (I)

(A) Worshiper of God and object of his blessings. This was the common sense among the ancient Semites.

(B) The "sons of God" in Gen. 6:1-2. Three interpretations have been proposed:

(I) The great, the noble. The "daughters of men" would be women of lower rank (Samaritan version; Greek translation of Symmachus; Targums of Onkelos and Joathan).

(II) For other expositors they would be angels who abandoned their position, and took wives from humans (Book of Enoch, Philo of Alexandria, Josephus, Justin Martyr, Clement of Alexandria, Tertullian).

(III) Pious men, especially the descendants of Seth, worshipers of God. Seduced by the beauty of women who did not belong to their line, they joined them, losing their spirituality (this interpretation of Julian the African, Chrysostom, Cyril of Alexandria, Augustine of Hippo, Jerome).

Interpretation (I) has been discarded.

Arguments in support of (II): The term used also designates angels in other passages of the OT (Jb. 1:6; 2:1; 38:7; cf. a similar expression in Ps. 29:1; 89: 7; it is different in Dan. 3:25).

It is further alleged that the term meaning angel relates to the nature of these "sons of God," while the term "mal'akim," the term commonly used, designates messengers, and denotes their ministry.

The passages from Jude add to this argument. 6 and 2 Pet. 2:4. Objection: It is not demonstrated that the term in question refers to the nature of angels; This expression can also be understood as descriptive of the angels in their aspect as worshipers of God.

It should also be shown that the sin of the angels in Judah. 6 was to take for himself the "daughters of men." At first glance, interpretation (III) seems more reasonable, by which the "sons of God" would be the pious line of Seth (cf. Gen. 4:26).

Godly men are called “the generation of your children” (that is, children of God) (Ps. 73:15). And in Isaiah 43:6, "my sons and my daughters" (that is, children of God) are mentioned. There is also an objection to the interpretation that identifies the "sons of God" with angels, who are spirits, and that "the angels of God neither marry nor are given in marriage" (cf. Mt. 22:30; Heb. 1). :14).

However, the proponents of (II) argue that these are not angels obedient to God, but disobedient, and that the abandonment of their dignity refers precisely to having committed the act of materialization and council with women.

The fact of being spirits would not necessarily prevent them from materializing, if it is assumed that these beings have great power. In interpretation (II), these angels form a separate case among the rebellious angels, and are already imprisoned, while there are others at liberty, following and serving Satan, and whose imprisonment in the great abyss is still future (cf. Jude 6; Mr. 8:29; Luke 8:30-31).

The history of interpretation of this text shows eminent interpreters aligned on both sides of the dispute, and the issue can be said to be unresolved. They argue in favor of (II) expositors such as Cassuto, Darby, Delitzsch, Jukes, Kelly, Morris, Unger, Yates; In favor of (III) names like Calvino, M. Henry, Candlish, Keil, Leupold, Sauer, Young are aligned. Position (I) is maintained by Kline.

(C) Children of God, in the NT sense.

Highlighting the idea of filiation, divine protection, and also obedience, this expression takes on an extraordinary breadth in the teaching of the Lord Jesus. Shedding intense light on the truths outlined in the OT, the Lord reveals that God becomes truly Father of those who accept the Gospel, having passed through the new birth (John 3:3, 5, 6, 8; cf. Rev. 11:11).

They are begotten of God (John 1:12, 13; 5:21; Eph. 2:5; Jas. 1:18; 1 Pet. 1:23); They have been made partakers of the divine nature by the operation of the indwelling Holy Spirit (John 6:48-51; 15:4, 5; 2 Peter 1:4; 1 John 3:9).

Holiness, love, separation from the world, are among its characteristics (1 Jn. 3:9; 4:7; 5:4); although they do not reach final perfection in this earthly scene (1 Jn. 1:10), God has adopted them as sons (Gal. 4:5); the Spirit teaches them to say “Abba, Father” (Gal. 4:6; Rom. 8:15), and this is the Spirit who guides them (Rom. 8:14).

Humanity is divided between those who are children of God (Jn. 1:12) and the children of wrath (Eph. 2:3), without Christ, lost, and to whom the message of love and salvation is directed (cf. . Eph. 2:4-10).

There is a special class of men, those who actively oppose the Gospel out of a peculiar hatred against Christ, and who receive the very harsh name of "sons of the devil" (cf. Jn. 8:44).

And Christ offered Himself to offer His salvation to all the slaves of Satan, so that they might pass, by faith in Him, from darkness to light, and from the power of Satan to God (Acts 26: 18). "Everyone who believes that Jesus is the Christ is born of God" (1 Jn. 5:1).