Nowhere does God's word say to angels "their seed is within themselves" or "be fruitful and multiply" - Nowhere! Your position is purely speculative and speculation against all known Biblical facts about "spirit" and ability to procreate itself.
Actually everything I just went over briefly says otherwise
And here is another issue that many modern scholars are connecting to the angelic understanding of Gen 6--its 1 Pet 3--here is a summary of the debate
(its a handout i use for teaching)
1 Pet 3:18-20, 22-For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in/by the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared..[Jesus] has gone into heaven & is at the right hand of God, with angels, authorities, & powers having been subjected to him
• V 18-detailed Christological statement--Peter once strongly objected to the thought of the Messiah suffering (Matt. 16:22), but now he firmly declares that it was through suffering that Christ achieved his ultimate victory. The apostle depicts Christ as the sin offering (Greek peri hamartion) whose one time sacrifice was sufficient for atonement, distinguishing him from the Jewish sacrificial system of his day (Heb. 9:24-28; 10:12). The plural "sins" points to the great mass of sins which Christ in His death bore for mankind. Furthermore his perfect obedience to the Father & sinless earthly life is highlighted by the phrase “the righteous for the unrighteous.” The reason Christ's death is sufficient is precisely because he was sinless. He could not have died on behalf of his people if he himself were stained by sin. However, his sinlessness also meant that Jesus’ personal suffering was undeserved. Finally Peter uses the aorist compound verb prosagage (might bring), which indicates that the purpose of Jesus suffering was to bring estranged sinners into an actual intimate relationship with God (ie reconciliation).
• being put to death in the flesh but made alive in the spirit- ‘Put to death’ is the Greek thanatotheis & declares the violent death of Jesus, terminating His life as a man here on earth (ie the crucifixion). ‘Made alive’ is zoopoietheis (lit: being made alive). How one interprets this has great implications on the rest of the passage. Although there are various possibilities, the strongest argument is that it is referring to Jesus’ resurrection. This is b/c the same Greek verb is used to describe the resurrection in a number of NT texts & the connection of Christ’s death with his resurrection is a common NT theme (ie treated as one event). Although the Greek dative used for Spirit could allow this to refer Christ’s actions in the spiritual realm before his resurrection, it could also be interpreted as the Holy Spirit giving him life at his resurrection.
• in which he went & proclaimed- ‘he went’ implies that a real change of location takes place. Considering that the same Greek term is used in v 22 to describe his Ascension many scholars think that the timing of Christ preaching was when he ascended into heaven to take his place at the right hand of the Father. But in v. 22 the upward movement is indicated by the words "into heaven." Here there is no indication & considering the term is neutral the exact timing of v 19 is unclear. The Greek term for proclaimed/preached very often carries the idea of proclaiming the Gospel. However there are other instances where the term refers to the proclamation of judgment or the announcing of triumph. Context has to decide the meaning, but most scholars support the idea of judgment. (see 1 En 12)
V 19-the “spirits in prison” & the various theories
1. Descent of Christ into hell-The idea that Christ went on a divine rescue mission between his death & resurrection to save the OT saints has a long standing in Church history, even being a part of certain versions of the Apostles Creed. Potential support for this idea can be seen in Eph 4:8-9 which states "When he ascended on high he led a host of captives, and he gave gifts to men." In saying, "He ascended," what does it mean but that he had also descended into the lower regions, the earth?” Although there are other possibilities, the most likely explanation is that this refers to Christ going to the realm of the dead between his death & resurrection. His liberating OT believers is seen in Matt 27:51-53, when they came back to life after his own resurrection. Thus it is very possible that Christ did free these individuals in his postmortem state. Yet, for the immediate text, this theory is problematic, b/c even if 1 Pet 4:6 refers to the event (which is questionable), it is very difficult to link this to 1 Pet 3, b/c as v 20 explains the spirits in prison are connected to the pre-flood world, not OT times as a whole. While some have tried to say that Christ preached salvation to those that died in the pre-flood world, this idea has many difficulties. In particular it would have to uphold the doctrine of 2nd chance which clearly contradicts Scripture & runs the risk of Universalism.
2. Christ preached through Noah-As Schriner explains, “According to this view, Christ was not personally present but spoke by means of the Holy Spirit through Noah. The spirits are not literally in prison but refer to those who were snared in sin during Noah's day.” This theory is filled with difficulties, one of which being the fact that Christ does not really go anywhere if he preaches "through" Noah (an idea the Greek verb does not allow). Although a long list could be given as to why this theory is inaccurate, most believe this one piece of information makes the entire theory impossible.
3. Christ's proclamation of victory & judgment over evil angels- This is by far the most upheld view by modern scholars. First, the Greek term for “spirits" (pneumata) in the plural almost without exception in the NT refers to angels (the only exception is Heb 12:23 but this has a qualifying term). Second, the Greek term for prison is never used to describe humans in the afterlife but is used in Rev 20 for Satan’s future imprisonment. Further the idea of imprisoned angels is found in numerous places in Jewish tradition & is mentioned by Peter himself in 2 Pet 2:4 when he writes, ‘For if God did not spare angels when they sinned, but cast them into Tartarus & committed them to chains of gloomy darkness to be kept until the judgment.’ In addition, the idea of sinning angels connected to Noah’s day is seen in Gen 6:2, 4 (see summary below). These evil angels, according to Gen 6, had sexual relations with human women & were imprisoned b/c of their sin (Jude 6, 14-15). Finally, this view has the contextual support of v 22, which speaks of Christ’s subjection & victory over evil angelic powers. Taken as a whole this view has Christ proclaiming his victory over the sinning angels of Gen 6. Why he made this proclamation only to this particular group can be debated, but it’s possible they represented all fallen angels or they were singled out b/c their attempt to disrupt Gen 3:15. Regardless, this idea is the best explanation for v 19. (also see the angel offspring view & the angel/human/offspring view)
V 20 broken down---the term ‘because’ explains why the spirits were imprisoned (ie they disobeyed), while the term ‘when’ locates the exact time of disobedience as being in Noah’s day. The Greek verb for disobedience involves deliberate defiance or conscious resistance to authority. In essence, they clearly knew the act was rebellion against God & they carried it out anyway, which corresponds to the angelic transgression of Jude 6. God’s attitude is described as “patiently waiting,” which in the Greek indicates an approach of "waiting it out.” What He was waiting for is not stated, but more than likely it is referring to God's patient forbearance with evil before judgment falls. The phrase, ‘during the construction of the ark’ is a present tense participle & indicates the prolonged activity extending over an unknown number of years before the great Flood (possibly Gen 6:3).
Now please address the Biblical issues I've posted--thank you--God Bless
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