In addressing the identity of the sons of God in Genesis 6, I have stated the most common interpretation today, given a negative argument against it, and offered a positive argument in favor of my personal understanding of it. The last couple posts have been rather long for me. Thus, in conclusion to our study, there are just a few applications I’d like to make.

The Analogia Fide

First, we ought always to be mindful of the fact that our interpretation of one text cannot cancel out our interpretation of other texts in the word. We must recognize that, insofar as the word was written by one divine Author, it cannot contradict itself at any point. So, when the Bible teaches creation as a divine attribute (Psalm 33:6-9; 148:5; Isaiah 43:7; 45:12; Ephesians 3:9), we must recognize the utter blasphemy of attributing creative power to any created being. So, whatever we say about the ‘sons of God’ in Genesis 6, we have no liberty to say that they are angels who created flesh for themselves.

When people take hard to understand passages and use passages that are even harder to understand to try to explain them, there is always the risk of altering very important truths in other parts of the Bible. As such, we need to revive the old hermeneutical principle of analogia fide, or the analogy of the faith. This principle is simple. It asserts that we interpret the less clear parts of Scripture in light of the more clear parts. With this principle as our guide, we will be less likely to try to apply the difficult writings of Peter to the less difficult passage in Genesis 6, obscuring its more rich meaning.

Which of the Angels?

Second, let us glory in our place in creation. When we understand that Christ didn’t go and make proclamation to angels in hell, it allows us to affirm with the author of Hebrews the true goal of the gospel. Christ came to bring many sons to glory, not from the hosts of fallen angels, but from his brothers in the flesh (Hebrews 2:9-13). “For assuredly He does not give help to angels, but He gives help to the ^[descendant of Abraham” (vs. 16).

Not only is Christ exalted above the angels, but He also secured a place for His brethren above the angels in glory. Our eschatological place in creation has been established by our victorious Savior, and He is not ashamed to call us brothers. What a place of significance this truth affords us. What dignity we have above even the angels!

The God of Promise

Third, let us recognize the fact that God is faithful. Whatsoever He has promised, He will deliver. When Cain killed Abel, God’s promise stood. He provided a way through the godly line of Seth. When Adam died and all seemed lost, within the year God took Enoch demonstrating that He is a God of deliverance. When the godly line of Seth began to intermarry with heathen women and abandon God, He provided an ark of salvation. When God had been silent for hundreds of years, Rome had conquered Israel, and all once again seemed lost, God finally sent the Seed of the woman to crush the head of Satan and deliver His people from their sins.

God has met every promise He ever made. He is the God of promise, and He will remain faithful to the end. Let us glory in our great God of promise!