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1In the same way, wives, be in subjection to your own husbands, so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word, 2seeing your pure behavior in fear. 3Let your beauty come not from the outward adorning of braiding your hair, and of wearing gold ornaments or of putting on fine clothing, 4but from the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is very precious in God’s sight. 5For this is how in the past the holy women who hoped in God also adorned themselves, being in subjection to their own husbands. 6So Sarah obeyed Abraham, calling him lord, whose children you now are if you do well and are not put in fear by any terror.

7You husbands, in the same way, live with your wives according to knowledge, giving honor to the woman as to the weaker vessel, as also being joint heirs of the grace of life, that your prayers may not be hindered.

8Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous, 9not rendering evil for evil or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing. 10For,

“He who would love life

and see good days,

let him keep his tongue from evil

and his lips from speaking deceit.

11Let him turn away from evil and do good.

Let him seek peace and pursue it.

12For the eyes of the Lord are on the righteous,

and his ears open to their prayer;

but the face of the Lord is against those who do evil.”

13Now who will harm you if you become imitators of that which is good? 14But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.” 15But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear, 16having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ. 17For it is better, if it is God’s will, that you suffer for doing what is right than for doing evil. 18Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit, 19in whom he also went and preached to the spirits in prison, 20who before were disobedient when God waited patiently in the days of Noah while the ship was being built. In it, few, that is, eight souls, were saved through water. 21This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God—through the resurrection of Jesus Christ, 22who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

Who Were the Sons of God—Fallen Angels or Mighty Heroes?

Who Were the Sons of God—Fallen Angels or Mighty Heroes?

Topical Study | Gen 6:2 | David Chung

Gen 6:2 “sons of God” - Identity of the “sons of God” in Gen 6:2

Throughout the Old Testament, the expression “sons of God” frequently appears in reference to three different categories: 1) The angels; 2) kings and rulers; and 3) the people of God. The first option draws the interpreter’s attention as follows: Around the second century BC the Septuagint, the Greek translation of the Hebrew Bible, translates the “sons of God” in Gen 6:2 as “angels.” 1 Enoch, a Jewish apocryphal literature of the second century BC, also interprets Gen 6:1-4 in terms of the fallen angels’ cohabitation with human women. This option is perhaps most appealing in light of the New Testament because the Apostles refer to the concept of fallen angels in 1 Pet 3:19-20; 2 Pet 2:4; Jude 6. This option, however, does not answer the question of why God punished men by the Flood if the sons of God were angels. Furthermore, God bestowed procreative power on animals and humanity (Gen 1:22, 28), not angels. In fact, Jesus denied angels’ procreative ability (Matt 22:30).

The second option looks more plausible--human kings and rulers taking any woman of their choice (single or married) for royal harems. In this case, the source of moral decay was the tyrants' polygamy and abuse of power. The larger context of this text reveals that this text is not about decadent kingship but moral corruption of humanity as a whole. 

The third option looks most plausible. The "sons of God" refers to the godly men in the lineage of Seth (Gen 4:25-5:32). Gen 4:25 deliberately mentions that people during the time of Seth's son Enosh began to call on the name of the LORD. The "daughters of men" here refers to the ungodly descendants of Cain (Gen 4:17-24). The larger context which leads to this text sets forth the genealogies of godly people (the people of God) and ungodly people (Cainites) and the present text accounts for the fall of the human race in terms of this ungodly union.