1Jesus answered and spoke to them again in parables, saying, 2“The Kingdom of Heaven is like a certain king, who made a wedding feast for his son, 3and sent out his servants to call those who were invited to the wedding feast, but they would not come. 4Again he sent out other servants, saying, ‘Tell those who are invited, “Behold, I have prepared my dinner. My cattle and my fatlings are killed, and all things are ready. Come to the wedding feast!”’ 5But they made light of it, and went their ways, one to his own farm, another to his merchandise; 6and the rest grabbed his servants, treated them shamefully, and killed them. 7When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burned their city.
8“Then he said to his servants, ‘The wedding is ready, but those who were invited weren’t worthy. 9Go therefore to the intersections of the highways, and as many as you may find, invite to the wedding feast.’ 10Those servants went out into the highways and gathered together as many as they found, both bad and good. The wedding was filled with guests.
11“But when the king came in to see the guests, he saw there a man who didn’t have on wedding clothing, 12and he said to him, ‘Friend, how did you come in here not wearing wedding clothing?’ He was speechless. 13Then the king said to the servants, ‘Bind him hand and foot, take him away, and throw him into the outer darkness. That is where the weeping and grinding of teeth will be.’ 14For many are called, but few chosen.”
15Then the Pharisees went and took counsel how they might entrap him in his talk. 16They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in truth, no matter whom you teach; for you aren’t partial to anyone. 17Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?”
18But Jesus perceived their wickedness, and said, “Why do you test me, you hypocrites? 19Show me the tax money.”
They brought to him a denarius.
20He asked them, “Whose is this image and inscription?”
21They said to him, “Caesar’s.”
Then he said to them, “Give therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”
22When they heard it, they marveled, and left him and went away.
23On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 24saying, “Teacher, Moses said, ‘If a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother.’ 25Now there were with us seven brothers. The first married and died, and having no offspring left his wife to his brother. 26In the same way, the second also, and the third, to the seventh. 27After them all, the woman died. 28In the resurrection therefore, whose wife will she be of the seven? For they all had her.”
29But Jesus answered them, “You are mistaken, not knowing the Scriptures, nor the power of God. 30For in the resurrection they neither marry nor are given in marriage, but are like God’s angels in heaven. 31But concerning the resurrection of the dead, haven’t you read that which was spoken to you by God, saying, 32‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’ God is not the God of the dead, but of the living.”
33When the multitudes heard it, they were astonished at his teaching.
34But the Pharisees, when they heard that he had silenced the Sadducees, gathered themselves together. 35One of them, a lawyer, asked him a question, testing him. 36“Teacher, which is the greatest commandment in the law?”
37Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38This is the first and great commandment. 39A second likewise is this, ‘You shall love your neighbor as yourself.’ 40The whole law and the prophets depend on these two commandments.”
41Now while the Pharisees were gathered together, Jesus asked them a question, 42saying, “What do you think of the Christ? Whose son is he?”
They said to him, “Of David.”
43He said to them, “How then does David in the Spirit call him Lord, saying,
44‘The Lord said to my Lord,
sit on my right hand,
until I make your enemies a footstool for your feet’?
45“If then David calls him Lord, how is he his son?”
46No one was able to answer him a word, neither did any man dare ask him any more questions from that day forward.
"The oldest, and likely the most widely held, interpretation is that the “sons of God” are fallen angels (demons). This was the interpretation most favored in ancient Judaism and the early church (cf. 1 Pet. 3:19, 20; 2 Pet. 2:4; Jude 6). The phrase “sons of God” is clearly used elsewhere of angelic hosts in God’s heavenly court (cf. Job 1:6; 2:1; 38:7). Moreover, the narrator seems to contrast “man” and “the daughters of man” with the “sons of God” in Genesis 6:1, 2."
"This position is not without difficulties, however, the most substantial of which is the idea of fallen angels having physical relations with women. Scripture gives instances of angels engaging in human activities such as eating (Gen. 18:1, 2, 8; 19:1, 5), but surely sexual intercourse is a step beyond! Jesus makes a similar point in Matthew 22:30: “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.” William F. Cook, Who Are the Sons of God in Genesis 6? Some of these church fathers were Justin Martyr, Eusebius, Clement of Alexandria, Origen, and Commodianus. Douglas et al. 2011, p. 1384
Most early church fathers in the first three centuries believed that the sons of God were angels who had unnatural sex with women and bore children. This perspective changed with St. Augustine of Hippo, who argued in the City of God that the sons of God were descendants of Seth.
The argument that Jesus taught that angels in heaven did not marry has no impact on the Genesis 6 passage since the angels in Gen 6, as accepted by Jude and Peter, were not unfallen angels in heaven but evil angels who were part of the fallen angels, or unfallen angels involved in human activity before the flood, who also fell. The ability to have sex and bear children appears to be a major argument against the "angel" view, but one must remember that angels in Gen 18 came in human form, along with Yahweh, ate food and drank, and had their feet washed. Moreover, in the New Testament, angels always appear in a male human form." See my article, Will We Eat and Drink in the Coming Kingdom of God? An Interpretation with Origen, Cerinthus, the Church Fathers, and the Literal Interpretation of the Scriptures on the Nature of the Millennial Kingdom.
6. And the angels who kept not their first estate but left their own habitation, he hath reserved in everlasting chains under darkness the judgment of the great day.
The strongest text that associates the sons of God in Genesis 6:1-4 is the Book of Enoch (6:11), referenced by the writer Jude in 1:6: "When the son of men had multiplied, in those days, beautiful and comely daughters were born to them. 2/ And the watchers, the sons of heaven, saw them and desired them. And they said to one another, "Come, let us choose for ourselves wives from the daughters of men, and let us beget children for ourselves."[1]
The ancients had many traditions of deities cast out from heaven. See notes on Genesis xi. 8. Jove, deceived by the goddess Ate, is represented by Homer as having cast her forth, forbidding her return to Olympus with an oath.
"From his ambrosial head, where perch'd she sat,
He snatched the fiery goddess of debate,
The dread, the irrevocable oath he swore,
The immortal seats should ne'er behold her more;
And whirl'd her headlong down, for ever driven
From bright Olympus and the starry heaven." Il 1. xix. v. 126
Jove declares that any deity who interferes in the strife between the Greeks and
Trojans—
"Far, oh far, from steep Olympus thrown,
Low in the dark Tartarean gulph shall groan,
With burning chains fixed to the brazen floors,
And lock'd by Hell's inexorable doors.''-Hom. ll, 1. xix v. v.3.
" With enduring chains
He bound Prometheus, train'd in shifting wiles,
With galling shackles fixing him aloft."-Hes. Theog. v. 521.
[1] George W. E. Nickelsburg and James C. VanderKam, 1 Enoch: A New Translation (Minneapolis: Fortress Press), p. 23.