Before addressing the subject of a second descent, it is important to show NT passages regarding angels. The New Testament shows verses that portray angels in a positive light, and others negatively. It suggests a general survey of heavenly beings such as angels and demons to point the way to a second descent.
Positive References to Angels and Humans
Many early Scriptural references to “the angel of the Lord”, “the angel of God” and “his angel” appear synonymous. The angel of the Lord in the Pentateuch seems to provide safety and direction to those God called though in 1 Chronicles 24:12-16 he is seen in judgment upon sin. But the Angel of the Lord is also seen in the NT announcing the birth of both John the Baptist and Jesus (where we learn that Gabriel is the Angel of the Lord).
There are general references to angels, both in ministering capacity and in bringing judgment. Angels announced judgment upon Sodom and Gomorrah and a destroying angel was sent against the Israelites in the wilderness (cf. Psalm 78:49).
In the NT, Angels ministered to Jesus after His fast and temptation. Revelation reveals angelic involvement in the completion of God’s redemptive plan including the judgments on mankind, the regathering of God’s people and the establishment of the Kingdom of God. Revelation 12:7-9 shows that there are also evil angels whose activities are contrary to the purposes of God for which they were created.
It shows angels are executors of God’s purposes and plan, protecting and guiding God’s people, keeping them from harm and strengthening them to accomplish God’s will. They also support God’s plan of redemption and establishment of His kingdom, confirmed in Revelation and the parables of Matthew 13.
Negative Interactions between Angels and Humans
Genesis 6 is the first example where one rank of angels – the watchers – the “sons of God”, revolt and specifically behave in a manner contrary to God’s purposes. It reveals that powerful spiritual forces of angelic opposition are active in our world leading men astray (cf. Daniel 10:13; Zechariah 3:1; 2 Corinthians 11:14), deceiving men and thwarting God’s redemptive work. That Genesis 6 is the first mention of angels in Scripture, heightens the theme of angelic opposition and disobedience. [1] Turning to the New Testament, Paul warns in Colossians 2 about angel worship:
18 Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions.
The warning ties back to Genesis 6 where the author of Genesis has in mind to clarify pagan notions that espouse “gods” cavorting with and intermarrying women. Genesis 6 offers a correction. These are not “gods” at all, merely angels who should not be worshiped as gods. God’s people are not to worship angels.
While Genesis 6 warns against this false pagan practice, Paul’s warning reminds believers this practice will continue throughout our age. Romans 8:38-39 seem to offer warning against being improperly influenced by spiritual forces:
38 For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, 39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
The term translated “demons” in the NIV ἀρχή archē means leaders or principalities, a term defining angelic powers. The inclusion of angels in the list suggests that angels can play a role in turning men from God in our age. With Jude and 2 Peter explicitly warning of apostate teachers infiltrating congregations of believers, spreading libertine teachings, is it possible Paul’s warning of Romans 8:38-39 suggests apostate teachers could be angelic? 1 Enoch suggests angel-teachers would possess great wisdom and knowledge, yet charismatic to deceive believers who, carnal in mind, are unwilling to embrace or unfamiliar with scriptural truth.
Scripture alludes to angelic responsibilities over earthly kingdoms, suggestive that behind earthly kings are principalities in the heavens (Daniel 10:13). 1 Enoch contends the source of much of the world’s evil comes from angelic powers in rebellion against God. Much of the world’s oppression, injustice and suffering could be in part the result of the misappropriation of power of fallen angels, originally entrusted with responsibility over the nations. Paul seems to offer further caution regarding angelic teaching in Galatians 1:6-8 and 1 Corinthians 13:1:
6 I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel– 7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. 8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!
1 If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. [2]
These angelic references are typically not interpreted negatively by expositors. Yet they hint at angelic interference in local congregations leading up to the Parousia. They seem to offer warnings that angelic teachings could be charismatic and convincing (cf. Colossians 2:18;1 Timothy 4:1). There is a further warning in 2 Corinthians 11 that suggests a concerted effort by Satan to mislead believers. This effort may reach its zenith in the antichrist, whose personage is possibly inferred from the passage:
13 For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14 And no wonder, for Satan himself masquerades as an angel of light. 15 It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve.
Though Paul is addressing false apostles, his warning that Satan masquerades as an angel of light seems to anticipate the antichrist in his unveiling. The warning is clear: Satan has an army of followers – angelic (Colossians 2:18) and human (2 Corinthians 11) under his power and influence. He is a supremely powerful spiritual personage of evil. His efforts include deceit and lies brought into the body of believers. Not all angels are to be trusted, as many are participants in the spiritual struggle to thwart the coming of God’s kingdom.
Demons and Their Interactions with Humans
A second spiritual force is false worship. Leviticus 17:7 states that Israel will no longer sacrifice to שעיר sa`iyr, a word that means goat, satyr or demon. [3] Deuteronomy 32:17 and Psalm 106:37 each refer to Israel sacrificing to שד shed, which translates demon or idol. Both words translate demon (δαιμόνιον daimonion) in the LXX. The Hebrew suggests idolatry not only has a demonic origin but is the worship of demons. Paul similarly equates idolatry with the worship of demons (cf. 1 Corinthians 10:20). Deuteronomy 32 demonstrates that idolatry is the worship of demons:
17 “They sacrificed to demons who were not God, to gods whom they have not known, New gods who came lately, Whom your fathers did not dread. (NASB)
Psalm 106 attests these sacrifices were not meal or blood offerings of animals but involved Israel offering their children to the fires of the Baals:
37 They sacrificed their sons and their daughters to the demons; (ESV)
Pollution of the land by bloodshed gains added significance given much of the bloodshed was demonically motivated and orchestrated. Offering one’s children to the fires involved Israelites submitting to demons, thwarting God’s plans by destroying His people.
When we turn to the NT, we see heightened demonic activity during Jesus’ ministry, notably demon possession.
Neither in the Old Testament nor in the Acts and Epistles do we find many references to demon-possession. (The incident of Acts 19:13ff. is exceptional.) Apparently it was a phenomenon especially associated with the earthly ministry of our Lord. It should surely be interpreted as an outburst of demoniacal opposition to the work of Jesus. [4]
Demonic Activity at the End of the Age
As the end of the age approaches, Scripture prophesies substantial demonic activity. Prior mentioned was Revelation 9, with demons loosed upon the kingdom of the beast. The passage seems to parallel 1 Enoch 86 where a star was seen fallen from heaven. [5] The star seemed to be Azazel, leading the descent of angels to the earth to corrupt mankind through teaching forbidden knowledge and through angel-human intermarriage.
It corrupted mankind and all flesh, bringing great violence and evil. The earth brought charges against the fallen angels and God locked ninety percent of them in the abyss awaiting final judgment (Jubilees 10:9). [6]
In Revelation 9, we see another “star” which “had fallen” to earth, unlocking the abyss, signaling the start of that final judgment. This “star” is given the key to unlock the abyss, releasing the fallen angels and the spirits of the nephilim (demons/evil spirits).
The powers once in rebellion against God are now in subjection to Him. Their release darkens the sun, signaling spiritual darkness to the earth and its inhabitants. These creatures have composite features of locusts but with the power of scorpions, the appearance of horses, with women’s hair, lion’s teeth and scorpion’s tails – features symbolic of demons in antiquity.
This army of evil spirits is conscripted by God to carry out His judgment upon those outside His covenant-community. The spirits which prior deceived Noah’s (righteous) sons into sin now torture those aligned with the beast (the unrighteous). Following their release, John documents the worship of demons and idols:
20 The rest of mankind that were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone and wood–idols that cannot see or hear or walk. 21 Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts. Revelation 9
The indictment reveals the scope of demon worship, idolatry, bloodshed, sorcery and sexual immorality. The failure to repent of their sexual immorality is significant, given it was the fallen watchers that introduced sexual immorality in human-angel intermarriage, creating the Nephilim, whose spirits comprise those released from the Abyss. Ironically, the demons and evil spirits that men choose to worship bring their demise as Revelation 16 shows:
13 Then I saw three evil spirits that looked like frogs; they came out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet. 14 They are spirits of demons performing miraculous signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty.
Evil spirits, sent out by Satan, the beast and the false prophet deceive the kings of the earth, drawing them to God’s judgment. There is talion evident in the judgment. Those who allowed themselves to be deceived, worshiping demons, are deceived by those very demons to their destruction. God’s judgment on the kings and nations of the world is followed by judgment on Babylon, the symbolic source and origin of demonic activity:
2 With a mighty voice he shouted: “Fallen! Fallen is Babylon the Great! She has become a home for demons and a haunt for every evil spirit, a haunt for every unclean and detestable bird. Revelation 18
Judgment Upon the Demons & Evil Spirits
In the midst of all these demonic activities on earth, we are not given their end in judgment. What is manifest, is the unequalled abominations they bring upon God’s creation. Despite Scripture’s apparent silence on their judgment, some clues are present. First, we are told that hell was “prepared” for the devil and his angels, which we would take to include evil spirits and demons:
41 “Then he will say to those on his left, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. Matthew 25:41
The destruction of the devil, the evil angels and demons introduced in antiquity must occur by the end of the age as part of the new creation. Their destruction marks the reversal of demonic de-creation initiated in pre-diluvian times. As part of the old creation, they are subject to destruction with the old cosmos that is passing away. A new heaven and new earth will replace it, devoid of fallen angels and free of demonic spirits roaming the earth. [7]
Second, we are told that we will judge the angels:
3 Do you not know that we will judge angels? 1 Corinthians 6:3a
This is unexpected – that we who are lower than the angels in strength, power and authority would, in judging the angels, be elevated to positions of authority and power above them. Yet it suggests we will have a role in judging those angels unfaithful to their purpose to serve the kingdom of God.
A Future Angelic Descent?
The angelic descent in the days of Jared, sees a possible counterpart in John’s vision of a second “descent” of angels from heaven in Revelation 12:4. In the Jaredic descent, angels willfully “left” their heavenly habitation in search of beautiful women to marry. In the Johannine descent, angels were either flung to the earth by the dragon’s tail or were expelled as Satan’s forces, routed by the army of God from heaven.
Most expositors see reference to Daniel 8:10 in the stars being flung to the earth yet scant attention is paid to possible meaning. [8] It would seem most expositors see the dragon’s action as merely a descriptor confirming the identity of the dragon as the devil. Yet such confirmation is unnecessary as John employs multiple names to assure the dragon’s identity (vs 9).
In Daniel 8:10, it is quite possible the stars represent pious Jews or their leadership during the time of Antiochus (the position of most expositors). But the language certainly points to the involvement of a heavenly host. Those who attempt to argue that pious Jews in Antiochus’ day were already part of the heavenly congregation (stars), though living on earth, fail to see that this realization was not achieved until Christ. If pious Jews from prior ages were held in Sheol awaiting their liberation by the Messiah, it hardly seems plausible to argue that living saints were already enjoying residency in heavenly places.
There is also cryptic reference to the power of the little horn in vs 24, where “he will become very strong, but not by his own power”. It hints at involvement of spiritual powers in the heavens providing unseen assistance in his exploits. Together with “it threw some of the starry host down to the earth and trampled on them”, points to a simultaneous conflict in the heavens, the effects of which overflow to earth.
The problem one faces in examining Daniel 8:10, is the expositional focus upon Antiochus as the little horn. Little consideration is given to the possibility that Antiochus is a typological forerunner of the Antichrist. [9] But John reinterprets Daniel 8 as part of his vision. It reveals an angelic descent in our age.
John’s description suggests a ferocious spiritual battle roughly coincident with the birth of the kingdom. A second descent of angels is signaled in being flung to earth by the tail of the dragon and by the defeat of Satan’s forces, bringing a “forced” descent to earth.
The angels of the Johannine descent are seen pursuing a “woman” (Revelation 12:4-6, 17), one who could be argued “beautiful”, at least in God’s eyes. The expanded Johannine series of visions reveals two other “women”, the Bride of Christ and the harlot Babylon where the Bride of Christ is again beautiful in God’s eyes and the harlot would be beautiful in the eyes of unredeemed men and demons. These “women” seem to be the focus and pursuit of the Johannine angelic descent, corresponding to the women of the Jaredic descent.
John’s vision innovatively presents these “women” as communities, echoing the Jaredic descent (see Figure 1). A problem arises in the identification of the woman who gave birth to the Messiah and her offspring. Concerning the identity of these two communities, there is not scholarly agreement. [10] Yet identification of the woman seems key to understanding the passage.
Who is the Woman in Exile?
It is widely acknowledged that the woman giving birth is a recapitulation of Genesis 3:15-16 (the Protevangelium). John is affirming its fulfillment. But this does not mean that the woman is Mary, and the child is Christ. Prior studies revealed the reinterpretation of the birth-pains of the woman as the covenant-community of Israel, writhing in pain to bring forth the kingdom of God. [11]
It suggests that the woman represents the Messianic community that God has sheltered in the wilderness during our age, not subject to Satan’s persecutions, with the new covenant community (the Gentile/Jewish church) as her offspring. [12] (By Messianic, we mean only those of the Jewish community who hold fast to the belief in a coming Messiah, not that they acknowledge Jesus as Messiah. The latter belief would make them part of the church.)
It is supported by numerous pictures of Israel as a woman in labor, about to give birth to her Messiah who will then lead the people out of captivity on a second exodus to the land. In examining Isaiah 66, the child is envisioned individually (vs 7) and corporately (vs 8), affirming the Messianic community as the source of the Messiah and “seed” to follow.
That Israel is a country born in a day, points to the Messianic expectation of release from captivity, return to the land and reestablishment of Jerusalem’s greatness (vss 12-13) with the great ingathering of vs 18. It is hard to see that this picture would not be in John’s mind regarding the identity of the woman.
With the victory of the Messiah signaled in His ascension, the dragon then persecutes the woman, who would represent “the newly formed people of God to bear witness to the Israel that gave birth to the Messiah”. [13] Vss 13-16 are then an apocalyptic recapitulation of Israel-of-the-old-covenant, pursued in our age by the rage of the dragon. That the dragon spews a river of water to sweep away the woman and that the earth swallowed the water, bring to mind Israel’s exodus experience at the Red Sea (Exodus 14:21-31).
Further, that the woman was given wings of an eagle and taken to a place prepared for her to be nourished, also echoes Israel’s wanderings, her miraculous deliverance from Egypt (Exodus 19:4; Deuteronomy 32:11) and her miraculous feeding with manna. Thus, John envisions God’s miraculous keeping of a witness for Israel.
With the dragon’s failure to wipe out the early community, he turns his attention to the new covenant-community. John’s cosmic description prepares the church for the increased intensity of Satan’s attacks upon her, most notably the ferocity the church will soon face at the end of the age with the introduction of Satan’s beast, false prophet and harlot Babylon.
Also possible is a staged progression in which vss 1-4 describe the Messianic community before Christ, followed by the appearance of Christ in the community (vs 5), then the persecuted Messianic community immediately following Christ’s ascension (vss 6, 13-16), followed by the later stages of the persecuted community (vs 17).[14] With this possibility, one could envision the enlarged church age as the third phase with the final fourth phase as the end-of-the-age approaches – Satan’s final assault envisioned with the beast and false prophet. With this scheme, the devil would unleash an assault on the early Messianic/post-Messianic community to quickly destroy it. Having failed, he then prepares his final assault upon the new covenant-community.
The Importance of Identification of the Woman
The problem of identification, as Beale has noted, gives no proposed solution without issues. Yet it seems the identity of the woman is a key to unlocking John’s vision. Part of the interpretive problem seems tied to the birthing of the Messiah/kingdom, from which it is natural to argue that the woman must be representative of the faithful within the Israelite community.
But Ezekiel’s vision of Jerusalem as an unfaithful harlot does not point to a faithful remnant. It assumes the entire community has prostituted itself. It suggests the woman of Revelation 12 need not be considered faithful or holy but could represent those who comprise a measure of “knowledge” and “faith”, yet whose membership is sufficiently unholy to be unsuitable to stand in God’s presence. [15]
This community must ultimately decide between the membership in the Bride of Christ, harlot-community or the Rome-ish community (the beast). It is a community in exodus, suggestive its membership has taken the first outward steps of faith but have not yet completed spiritual testing.
This inter-advent community is envisioned in the wilderness, the place where God has wooed her, to purify her (Hosea 2:14). She is thus protected from Satan during her wilderness time of testing, just as Israel was protected from attacks of Pharaoh (Satan’s Old Testament representative), by their separation at the Red Sea. Those succeeding in testing are purified and become part of the final presentation of the bride of Christ. Those rejecting, would die in the wilderness, like Israel-of-the-old-covenant.
By contrast, the rest of her seed, are not viewed in the wilderness but in the great city that is the world (Babylon), testifying of Christ to its deluded members. “The rest of her offspring” are faithful to keep God’s commands and faithful to testify of Christ, pointing to this group as the true heavenly church.
John is thus warning that those who are truly faithful to Christ will experience severe persecution and martyrdom for their faith. They will be subject to attack because their faithfulness to Christ makes their testimony effective, and thus they become the focus of Satan’s attacks. Their witness throughout the world brings notice to God’s adversary. Do those in the wilderness perhaps fall from view given the lack of global witness?
If so, then God has ordained a witness to those of the old covenant-order, and they are supernaturally protected, kept in a prepared place, safe from the assault of Satan while they work out their salvation. It suggests John envisioned some who are under the power of the beast and his “Rome-ish” community, some under the delusion of the perceived earthly benefits this system offers (the harlot community), and some who see and shun the evil of the Rome-ish community and see and shun the evils of the great city Babylon, who are on an exodus but not yet “in the land” – i.e., “in Christ”.
The people of the old covenant-community, envisioned as a harlot by Ezekiel, are now being wooed to Christ and purified for His return. God is graciously protecting them, nourishing them with his heavenly manna. God is faithful to keep them as part of His target audience and He thus assures their safe passage through the wilderness to the proverbial “Jordan” of decision. Satan attacks the faithful church as their testimony builds the wider exodus community. [16]
Given the difficulty of identification, an additional clue may be present in Isaiah 66, which seems to differentiate righteous (vss 2b, 5a, 10-14) from unrighteous (vss 3-4, 5b-6, 14b-17) within the community of Israel and the persecution of the righteous by the unrighteous within Israel (vs 5b, c) that brings harsh judgment upon Jerusalem (vs 6), described as “that uproar from the city”, “that noise from the temple! It is the sound of the Lord repaying his enemies all they deserve”.
Isaiah thus introduces Israel’s wickedness in her persecution of the true remnant within the Messianic community that will be repaid through destruction of temple and city. That this description is followed by the promise of birth, points to Isaiah’s promise that the wicked will not triumph. It is the persecuted remnant that will rejoice (vss 10-14a), prompting the message of judgment upon God’s foes (14b-17). One thus sees two communities within Israel, a faithful and a faithless.
Further, Isaiah describes “some of those who survive” God’s judgment will be sent “to the nations – Tarshish, to the Libyans and Lydians . . . to Tubal and Greece, and to the distant islands that have not heard of my fame or seen my glory. They will proclaim my glory among the nations. And they will bring all your people, from all the nations, to my holy mountain in Jerusalem as an offering to the Lord” (vss 19-20).
Judgment upon Israel’s evildoers brings judgment upon the city and temple. Survivors, however, will go to all the nations to declare God’s glory. It affirms that the woman in Revelation 12 does not need to be identified with a faithful remnant within the Messianic community. It seems presumed by John that there is a faithful remnant within the larger unfaithful community. He shows some survivors go to all the nations as a testimony of Christ (“the rest of her offspring”).
Interestingly, the faithful of the old covenant-community suffered persecution and martyrdom in the process of birthing the kingdom (in its inauguration) from which the Gentile community was greatly blessed. It opens the possibility that the new covenant-community would similarly suffer persecution and martyrdom in the process of birthing the kingdom (in consummation) from which the Jewish community would be greatly blessed. It hints that Paul’s promise of Jewish salvation may result from the martyrdom of the church. Their devotion to Christ in death should certainly make Israel jealous.
Implications of a Second Descent
Relative to the second descent, the woman giving birth to a ruler represents Israel in exile, a community God is faithfully transforming to purification, so that a remnant may have membership in the Bride of Christ. The true covenant-community in Christ is the rest of her offspring (that John seems to view as a martyr-community), and the harlot Babylon is the false Christian covenant-community. It is also a picture of Rome’s wealth.
The angelic descent is focused upon these “women” who are pursued in differing ways from the women of the Jaredic descent, but not in ways substantially maligned with John’s purpose in drawing the parallel. The intermarriages of the Jaredic descent had the purpose to join angels with women in marital (covenant) relationship with the outcome of siring “flesh” that was corrupted. The purpose behind the corruption may well have been to extend life of those sired, to reverse the curse of sin.
In the Johannine descent, the pursuit of the three “women” has the purpose to spiritually corrupt these communities, to “shorten” their lives by leading them from truth to eternal spiritual death. The spiritual corruption seems to result from “covenant”-like relations between the angels and these communities.
The covenant-like relations exemplify a form of inappropriate human-angelic interactions quite consistent with the Jaredic descent. In Judaic tradition, the Jaredic fallen angels introduced idolatry, a key theme of John’s Apocalypse, a key descriptor of the harlot Babylon and key differentiator of the tribulation (to worship Christ or to worship Antichrist). That some enter covenant-like agreement to worship the beast, exemplifies the inappropriate angel-human interactions.
Implications to Revelation 9
In addition to the Johannine angelic descent, John envisioned a recurrence of the Nephilim, seen in the opening of the Abyss in Revelation 9. In the Jaredic descent, the Nephilim seem to be the product of inappropriate human-angel marital covenant-relations. In the Johannine pericope, it is the spirits of the Nephilim and their fallen watcher-parents that are in view, who’s re-”birth” is envisioned as a release from the “womb” of the Abyss.
The release of the Nephilim signals wickedness at levels requiring judgment (cf. Genesis 4-5; “the Lord saw”) while also flagging a coming eisodus into the kingdom of God (cf. Numbers 13:33). The Nephilim torment those who do not have God’s mark, bringing judgment upon them.
John sees a star that falls from heaven with a key to unlock the Abyss, echoing 1 Enoch 86. The star’s descent in 1 Enoch 86 portended the start of angelic interactions with humans that would bring about the Nephilim, who then tormented the righteous, bringing much death (they ate flesh).
With John, a new star’s descent signals new angel-human interactions with the spirits of the Nephilim tormenting only the unrighteous ironically without bringing death![17] John shows dark spiritual forces intent upon sowing chaos (the kingdom of the beast), but in retributive irony, reaping chaos from those who earlier were a source of chaos.
The forces of darkness, while sowing spiritual darkness throughout the earth, are now seen fighting a spiritual battle on both fronts: from God’s angelic forces in heaven above, and from conscripted, captive forces from the Abyss below. It places Satan’s battalions in a squeeze, with nowhere to retreat. While we do not know exactly when the Abyss is opened, that this conscripted spiritual army battles the forces opposed to Christ for five months (a relatively short period of time), signals that the end of the campaign of spiritual warfare is approaching and God’s enemy is soon to be defeated. He is trapped from above and below.
John points his audience to an important reality. In prior ages, God used the nations to correct His people when they sinned. In the new eschatological age, the true battles are spiritual battles, waged in our world where God’s people are the target.
It points toward unprecedented levels of evil unleashed in our world upon nations and peoples. In prior ages, spiritual battles often centered in heaven while spilling into our world (Judges 5:20) or limited by God’s superintending hand (2 Peter 2:4; Jude 1:6). No longer! One should expect that behind many human leaders and their heinous plots are evil angels/demons in league against the Kingdom of God.
Implications to Revelation 12
Hence the warning “but woe to the earth and the sea, because the devil has gone down to you! He is filled with fury because he knows that his time is short” (Revelation 12:12b). John’s vision of Revelation 12 signals new angelic/demonic-human interactions that will persist throughout our eschatological age. Christ’s ascension shifts the sphere of spiritual warfare from heaven to earth. Inherent is an amplification of unholy interactions between evil angels and our world with the implication that God’s people will experience increased persecution to levels unseen in prior ages.
Along with persecution, Paul warns of improper angelic-human interactions within the church in the form of false teaching and false prophecy. Just as pseudepigraphic sources suggest that fallen watchers brought idolatry (through the worship of angels and their demonic offspring), so in the end-times, some will fall victim to angel worship, the penultimate example being Satan’s Antichrist.
Likewise, others will fall victim to the idolatry associated with the demonic activities of the kingdom of Babylon, unwilling to “come out” from her as commanded in Revelation 18:4. Combined with Paul’s warning of a “falling away” or “rebellion” within the community of faith (2 Thessalonians 2:3), the assault of Satan should be a sobering reality for believers. John’s warnings to the seven churches, to whom he is about to reveal the coming assault, should be read in this context with a recognition of spiritual impurities found within some of these congregations.
Relevance for Christians Today
The New Testament writers offer frequent warnings regarding angels, demons and evil spirits that are active in our world and particularly in our congregations. Yet rarely are false teachings and false doctrines attributed to spiritual forces in league against Christ. Nor is it appreciated the power their delusive lies have within the church. Perhaps most surprising, is the failure to realize how active these powers are in our world and in our churches.
John brings emphasis to this reality through visualization of a second angelic descent in our age. As the serpent deceived Eve, one should expect a similar effort to deceive God’s covenant-community birthing the kingdom. Similarly, as there was a great outburst of demonic opposition at Christ’s first coming, one should expect a similar, if not greater outburst of demonic evil as Christ’s Parousia approaches.
This outburst should not be underestimated. If John intends that Daniel 8:10 see its ultimate fulfillment in our age – and potentially in the Antichrist, that some in the heavenly host are “cast down” and “trampled on”, opening the possibility of angelic failure in the spiritual war with Satan. If angels can be thrown down to the ground and trampled, the power of our adversary must be acknowledged and feared.
Stated another way, if Ephesus, who refused to tolerate wickedness, persevered and endured hardships, tested apostles and found them false, yet was indicted as “fallen” and needing repentance, if Smyrna was urged to be faithful to death in the face of the devil’s attacks and the slander of the synagogues of Satan, if Pergamum lived where Satan had his throne and suffered martyrdom yet was guilty of idolatry, if Thyatira, despite her deeds, love, faith, service and perseverance was guilty of sexual immorality and idolatry, if Sardis, though having a reputation as alive, was dead, if Philadelphia kept God’s word and not denied his name, yet had little strength, if Laodicea, despite her wealth and plenty, had become spiritually lukewarm and could not see her shameful nakedness, should not every congregant perceive the daily life-and-death struggle we face with these powerful forces?
Yes, God will keep His elect. But each must work out his/her salvation with fear and trembling, recognizing the ferocity of the battle in which we are engaged, the delusive power of our enemies and the reality that only a remnant inherits the promises made to Abraham. Yes, God will keep His elect, but it may come at a cost of martyrdom. The prophesied antithetical heightening and outpouring of demonic activity in our age consummating in Satan’s incarnation, the Antichrist, should bring vigilance in the face of unprecedented deceit:
12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Ephesians 6:12
Excursis: Human-Angel Intermarriage: Demonic Teaching & its Implications
Genesis 4 relates the occupations and interests of the sons of Cain. One could ask if this passage is typologically suggestive:
17 Cain lay with his wife, and she became pregnant and gave birth to Enoch. Cain was then building a city, and he named it after his son Enoch. 18 To Enoch was born Irad, and Irad was the father of Mehujael, and Mehujael was the father of Methushael, and Methushael was the father of Lamech.
19 Lamech married two women, one named Adah and the other Zillah. 20 Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock. 21 His brother’s name was Jubal; he was the father of all who play the harp and flute. 22 Zillah also had a son, Tubal-Cain, who forged all kinds of tools out of bronze and iron. Tubal-Cain’s sister was Naamah.
Two observations can be made: 1) Cain built a city and 2) Cain’s offspring developed music and metalwork –demonstrating an affinity for technology and the arts. The two cities of greatest prophetic significance seem to be Jerusalem and Babylon. Jerusalem was to represent true religion and Babylon symbolically came to represent the seat of false religion. It is noteworthy that Cain, the man whose name is synonymous with the father of false religion was a city builder. Also significant, is that the city he built, was seen in Judaic tradition to have many parallels with Babylon.
As for Cain’s offspring and their skill in music and metalworking, many expositors have argued that these secular pursuits resulted from godlessness in Cain’s progeny, futilely attempting to fill the spiritual void in their lives with pursuit of knowledge, skill and the arts. In these arguments, often it is assumed that Cain’s offspring develop this knowledge and skills themselves. The abbreviated pericope in Genesis 4 lacks sufficient detail to determine how this knowledge was obtained.
However Jewish traditions suggests angels taught metalworking and other occupations, imparting forbidden knowledge to mankind (cf. 1 Enoch 7:1; 8:1-2; 9:6-8). 1 Enoch relates that the watchers taught charms, enchantments, root cutting, sword and Armour-making, ornamentation, cosmetics and jewelry. The author of 1 Enoch displays a very negative attitude toward these teachings, linking metalworking, jewelry and cosmetics to “godlessness”, “fornication”, being “led astray” and corrupted:
6 Thou seest what Azâzêl hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn: 7 And Semjâzâ, to whom Thou hast given authority to bear rule over his associates. 8 And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins. 1 Enoch 9
Verse 8 summarizes the author’s outlook: “And they have . . . revealed to them all kinds of sins.” Paul provides a parallel warning in 1 Timothy 4:
1 The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. [18]
A correspondence is seen between the teaching forbidden knowledge (which may have been how Cain’s offspring gained skills in metal working) and 1 Timothy 4. It seems to foreshadow a heightened demonic teaching and deceit at the end of the age that will cause believers to fall away from the faith. Could these demons influence members of the local assemblies to become “false apostles” and “deceitful workmen masquerading as apostles of Christ”? [19] The passage seems to warn that angelic teachings could be charismatic and convincing, if not also seeming “sincere” as Colossians 2 infers:
18 Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions.
The reference to “what he has seen” seems parallel to Jude’s warning on the dreams used by apostate teachers to justify their abuses. Jude reveals that false teachers are lawless, fail to recognize the authority of angels and show no respect for God’s appointed order. Jude’s accusations do not include slandering Christ, making these apostates particularly dangerous. Rather, they claim themselves prophets and seers (note as seers what they have seen) whose doctrines are revealed in dreams; dreams that allow them liberty to indulge themselves in sexually immoral practices. [20]
In rejecting the commandments of God, the false teachers were rebelling against the divinely established order of things as flagrantly as the Watchers and the Sodomites had done. Moreover, in doing so they were motivated, like the Watchers and the Sodomites, by sexual lust, and, like the Sodomites, insulted angels (v 8). [21]
The teachers in the days of Jude were antinomian, placing Christian liberty above the law and above holiness. [22]
So far as we can tell, the principal characteristic of the false teachers was their claim to be free from moral authority. We have argued that they “slandered” the angels (v 8) as the givers and guardians of the Law. They held that it was only out of envy and ill-will toward men that the angels had imposed the Law of Moses. If it was pointed out to them that their behavior laid them open to the accusation of sin by the standards of the Law, they rejected the accusation as founded only on the malice of the angels, who gave the Law. They were free men, not subject to the Law, and in rejecting its accusations needed to appeal only to their own authority as spiritual men. [23]
Their antinomian practices reveal the spiritual battle between the angels of God and those of Satan, a fight now overflowing into the body of believers with demonically led forces slandering the laws of God and the guardians of God’s law. Jude warns that false teachers will infiltrate the assembly of believers, spreading apostasy.
The sin of backsliding and disbelief following Israel’s redemption, the sin of sexual immorality committed between women and angels before the flood and the sin of sexual immorality of Sodom and Gomorrah.[24] Israel’s history hints that sexual immorality will be among the false teachings of these apostates.
Behind it are “deceiving spirits and things taught by demons”, revealing another parallel: the sexual sins of the watchers in intermarrying with women may have its antitype the demonically inspired false teaching of sexual immorality in the church. Both Jude and 2 Peter warn against the sexual sins of the angels and those of the Sodomites:
The illumination brought by typology shows the church that the coming of false teachers is part of God’s will, but also that the condemnation of the false teachers is sure (οὐαὶ αὐτοῖς, Jude 11; 2 Peter 2:14ff.). The latter is pointed out more emphatically with a series of Old Testament examples in 2 Peter 2:3-9 and Jude 5-7. Jude recalls the punishment of the Israelites in the wilderness who refused to believe God and obey him (Numbers 14:26-38), the banishment of the disobedient angels (Genesis 6:1ff.) that is recorded in 1 Enoch 12:4-13:1, and the destruction of Sodom (Genesis 19:4-25). In chronological order 2 Peter cites the fall of the angels, the destruction of the generation of the flood with the rescue of Noah, the ruin of Sodom, and the protection of Lot. Both epistles cite these examples as warnings that point to the future. 2 Peter 2:6 refers to Sodom as “an example of what is going to happen to the ungodly” (ὑπόδειγμα μελλόντων ἀσεβεῖν), and Jude 7 says, “They serve as an example” (πρόκεινται δεῖγμα). [25]
The significance of Jude’s prophecy is daunting: in the end-times, false teachers will infiltrate local congregations of believers spreading apostasy. The destruction of the assembly of Israelites that followed their great salvation infers that these apostate teachers were once believers, prior obedient to God’s word, now leading other believers into sinful practices that will result in their destruction. Among the sinful practices is sexual immorality in the church – sexual immorality spread by demons.
Relevance to Christians Today
In considering the relevance of the angel incident of Genesis 6, it has been suggested that our age will be marked by unhealthy and unholy interactions between men, angels and demons. The outcome of these unhealthy interactions is a falling away, possibly aligned with a resurgence of (angelic/demonic) idolatry consummating in the worship of the Antichrist.
It results from a second descent of angels commensurate with Christ’s ascension to His throne in heaven and amplified with the release of the spirits from the abyss. This assault on the congregation can be expected to yield significant success with many led astray by powerful delusions, false wonders and signs. The pinnacle of this assault may be seen in the transformation of Satan into an angel of light, a likely reference to the Antichrist. With the opening of the Abyss, one should expect widespread demonic judgment upon the communities comprising God’s enemies, which could include demon-possession. [26]
It is also possible the skills and occupations of Cain’s progeny were not self-taught, but knowledge gained from fallen watchers as Jewish tradition maintains. If true, it suggests the possibility of a similar outpouring of knowledge and teaching whose source is demonic and designed to corrupt men and lead them from God. These deceptions will lead men to deny the laws of God, justify sexual immorality and apostacy using libertine philosophies that place men outside of the authority of God and the church. These men will answer to no-one, exercising their own authority and elevating themselves above God. The culmination of this spirit of rebellion is the Antichrist, the lawless one, the one who deifies himself and represents those who refuse to follow God’s laws, in effect deifying mankind.
Noteworthy in this rebellion is the teaching of sexual immorality within the body, in echo of the Jaredic descent, enhancing that the second descent presents a recapitulation. It links the Genesis 6 pericope to John’s apocalyptic visions of the military campaign between spiritual forces. In Jewish tradition of the Jaredic descent, the fallen watcher(s) taught idolatry. That the false teachers of Jude insult angels and consider their moral views above Scripture points to a resurgence of idolatry in the end times.
By placing themselves above the (Sinaic) law, they claim superiority to angels, insulting them. In claiming their visions and dreams supersede the laws of Christ, they elevate themselves above Christ, deifying themselves, the ultimate form of idolatry that logically leads to antichrist. Thus, warnings of false teachings likely motivated by fallen angels and demons animate these false teachers, providing a further connection between the two descents, both of which bear the mark of inappropriate human-angel interactions.
The subtlety of these libertine arguments should not be discounted. Inappropriate sexual behavior is well defined within Scripture, yet many churches struggle with how to interact with the LGBT community. More subtle, is the sweeping change in church policy regarding divorce and remarriage. While gay/lesbian behaviors continue to be a controversy in many churches, oddly, there is virtually no controversy within churches regarding divorce and remarriage despite clear scriptural teaching.
Though Christ specifically called remarriage adultery, it is no longer considered a sin within many churches. In light of the warnings of sexual immorality to enter our congregations in the last days, church leadership should reconsider its teachings on marriage. Similarly, homosexual behaviors are considered abhorrent in many congregations while pornography is often “winked at”, despite that both are sin and despite prevalence of homosexual acts in pornographic productions. Likewise, sex before marriage is often quietly accepted despite its scriptural prohibition.
Yet all these forms of sexual sin grow from the same sinful root. Whether homosexual or heterosexual, every person who desires to conduct their sexual lives in violation of God’s laws, wants the same thing. Each wants God’s acceptance and the church’s acceptance of their sinful lifestyle. Viewed this way, those who would remarry after divorce are no different from those in gay/lesbian relationships. They expect God and the church will accept them despite living a life in covenantal violation. It is not acceptable. Sexual purity must be consistently in evidence in the congregation, with full compliance to all of God’s covenantal laws governing sex.
Within Scripture is a well-established link between sexual sin and idolatry, with the one an emblem of the other. It makes sexual fidelity of critical import. Those who choose to sexually sin, live lives emblematic of idolatry. Their worship, no matter how sincere, is idolatrous. It is untrue worship, worship that misrepresents God and misrepresents His covenant, symbolized in marriage. When one lives in sin, their lives are marked by unfaithfulness to the covenant.
When one determines to live sexually in violation of God’s marital code of conduct, their lives become emblematic of those who teach that they can live unfaithfully yet be accepted by God. Those embracing such teachings demonstrate in their lifestyles that they do not believe there is a future judgment! It is a grossly unfaithful witness. Sexual fidelity then, is seen to be of great importance in Christian testimony.
A broader concern must be considered. The libertine mentality that Christians can sin and gain forgiveness without consequences is detestable in God’s eyes. It is a subtle form of denial of future judgment. It allows lawless behavior while foolishly claiming sin is under the blood of Christ.
These beliefs and practices undermine God’s authority in the eyes of the church when grace is used as license for licentiousness. Grace does not nullify law, nor does it put one above law. If one does what is right, blessings follow. If one does what is wrong, judgments follow. God’s grace is seen in restoration after judgment, not in place of judgment.
God’s use of judgment is what brings us to repentance. Grace is often employed in contrast with (Mosaic) law. Yet Mosaic law was a shadow of the true laws of Christ’s kingdom. To argue one’s freedom from Mosaic law, which outlines God’s true laws, risks insulting angels and risks putting oneself above God’s heavenly order of authority. God has established angelic oversight of the church and our world. Should we claim superiority to this structure?
The issue is authority. To what authority will the church yield? Will the church hold to the testimony of Christ or will the church bend to what we’ve learned from culture, technology, knowledge and reason? The New Testament warns of a coming outpouring of false teaching that will lead many astray. Such warnings should impel deep study of Scripture and spur us to carefully consider how our beliefs have been formulated – through Scripture or some other source of contemporary knowledge.
[1] One could argue that the first occurrence is the cherubim guarding the entrance to Eden though it would appear these are not angels but a higher rank of spiritual being in God’s heavenly host.
[2] Note also 2 Timothy 4:1-4 on false teachers in the end-times.
[3] More specifically a demon with goat-like appearance or qualities, literally meaning “hairy one” from which we get Satyr.
[4] Morris, L. L., The Illustrated Bible Dictionary, Demons, Vol. 1, Wheaton, IL,Inter-Varsity Press, Tyndale House Publishers, 1980, p. 381
[5] http://www.ancienttexts.org/library/ethiopian/enoch/4dreams/dreams.htm
[6] https://sacred-texts.com/bib/jub/jub24.htm
[7] Christ’s power over demons and demonic activity was proof of the reversal of the demonic curse brought upon the current cosmos. His power to free those possessed by demons and authority to lock them in the abyss serves as proof Christ initiated the new heaven and new earth, ushering in the new age, and destroying their power in inauguration.
[8] The acknowledged link proves of limited value as expositors seem focused upon Antiochus’ misadventures and seem to pass too quickly over this descriptor. Most see the stars as pious Jews though acknowledging angelic possibilities. Daniel 12:3 or 8:24 are often quoted in support, yet without acknowledgement that Daniel 12:3 speaks of a future state of resurrection. Daniel 8:24b’s mighty men is also a point of support, though one must pass over 8:24a “he will become very strong, but not by his own power”, a hint of angelic involvement. At the root of the problem is Danielic exposition focused upon Antiochus without consideration of possible later reinterpretation to the Antichrist, which seems to be what John has introduced in Revelation 12.
[9] Consider: Anderson sees two battles, one in heaven and one on earth that are interlocked. He sees a secondary allusion to Isaiah 14:12-20a. Anderson, Robert A., Signs and Wonders, A Commentary on the Book of Daniel, Grand Rapids MI, Wm. B. Eerdmans Publishing, 1984, p. 95. Baldwin sees the stars most likely as earthly kings Antiochus conquered with the meaning that he sought equality with God. Baldwin, Joyce G., Daniel, An Introduction and Commentary, Downers Grove IL, Inter-Varsity Press, 1978, p. 157. Lust sees the stars allegorically representing the people of Israel. Collins notes stars in Hebrew cult often symbolize heavenly angels, and the specific language applied to persecuted Jews would be exceptional. His conclusion is they are mythic-realistic symbols. Collins, John J., Daniel, Minneapolis MN, Fortress Press, 1993, p. 333. Lust, Johan, Cult and Sacrifice in Daniel, The Tamid and the Abomination of Desolation, in Collins, John J., and Flint, Peter W., The Book of Daniel, Boston, Brill Academic Pubishers, 2002, p. 678-680. Goldingay acknowledges both earthly (Jewish people or priesthood) and heavenly (heavenly supernatural army) possibilities, noting the expression is allusive and may best be understood as an attack upon Yahweh given Antiochus’ attack on the temple. Goldingay, John E., Word Biblical Commentary, Vol. 30, Daniel, Dallas TX, Word Books, 1989, p. 209-211. Hartman & Di Lella suggest the stars are pious Jews. Hartman, Louis and Di Lella, Alexander, The Book of Daniel, New York, Doubleday, 1978, p. 225-226. Leupold similarly sees the stars as pious Jews. Leupold, H. C., Exposition of Daniel, Grand Rapids MI, Baker Book House, 1949, p. 346. Miller also sees the stars as God’s people. Miller, Stephen R., The New American Commentary, Vol. 18, Daniel, Broadman & Holman Publishers, 1994, p. 226. Newell see the stars as the people of God and Onias as the prince. Newell, Philip R., Daniel, The Man Greatly Beloved and His Prophecies, Chicago, Moody Press, 1962, p. 113. Tregelles sees the stars as righteous Jews. Tregelles, S. P., Remarks on the Prophetic Visions in the Book of Daniel, London, Billing and Sons, 1965, p. 86-87. Whitcomb also sees the stars as the people of God. Whitcomb, John C., Daniel, Chicago, Moody Press, 1985, p. 111. So also Young. Young, Edward J., TheProphecy of Daniel, A Commentary, Grand Rapids MI, Wm. B. Eerdmans Publishing, 1949, p. 171.
[10] Aune sees the woman most likely as the church and her offspring as Christians while acknowledging the possibility of an earlier Jewish version of the myth in which the woman is Israel, the persecuted people of God. Aune, David E., Word Biblical Commentary, Vol 52B, Revelation 6-16, Nashville, Thomas Nelson Publishers, 1998, p. 712. Bauckham sees the woman as the heavenly reality of the people of God, protected in the wilderness by God. Bauckham, Richard, The Climax of Prophecy, Studies on the Book of Revelation, Edinburgh, T&T Clark, 1993, p. 400. He also sees the woman as Eve, Mary, Israel, Zion and the church conflated as the covenant people of God. She is spiritually safe while her offspring, Christians are persecuted by the beast for their testimony. The woman is equivalent with the measured sanctuary in Revelation 11:1-2 and the two witnesses (vss 3-7). Bauckham, Richard, The Theology of the Book of Revelation, Cambridge, Cambridge University Press, 1993, p. 89, 127-128. Beale sees the woman as a picture of the faithful community that existed before and after the coming of Christ, a community that is incorruptible by Satan, though exposed on earth to persecution, deception and corruption. She is the suffering “ideal” church from a heavenly perspective and her offspring are the suffering from the perspective of the people on earth. Beale, G. K., The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing, 1999, p. 625-626, 676. Beasley-Murray sees the woman as the people of God (from both the old and new covenants) and her offspring as the church of Christ. Beasley-Murray, The Book of Revelation, UK, Bulter & Tanner Ltd, 1974, p. 197, 206. Bullinger sees the woman as Israel-by-physical-circumcision bringing forth the Messiah and her seed as a faithful remnant of believers in Christ. Bullinger, E.W., Commentary on Revelation, Grand Rapids, Kregel Publications, 1935, p. 392, 417. Caird sees the woman as the Messianic community and her offspring as those Christians who are persecuted by the state system of the Antichrist at the end of the age. Caird, G. B., A Commentary on the Revelation of St. John the Divine, New York, Harper & Row, Publishers, 1966, p. 149, 159. Court sees the offspring of the woman as the Christian church persecuted at the end of the age, and seems to favor the woman as a remnant of Israel’s scholars who fled to Jabneh, preserving Judaism that will one day represent worthy Israel who Paul claimed would be saved (Romans 11:1, 25-26). Court, John M., Myth and History in the Book of Revelation, Atlanta, John Knox Press, 1979, p. 116-121. Fee sees the woman as the faithful remnant of the Messianic community from whom the Messiah came, while her offspring are God’s new covenant people, the church. Fee, Gordon D., Revelation, A new Covenant Commentary, Eugene OR, Cascade Books, 2011, p. 164-165. Hendriksen sees the woman as the church and her offspring as individual Christians who will be persecuted by the beast. Hendriksen, William, More Than Conquerors, Grand Rapids MI, Baker Book House, 1940, p.142. Kiddle sees the woman as the Messianic community, yet also the church. He sees the woman taken into the wilderness as the martyrs of the early church, historically to remind the coming martyrs to the beast that they too would be kept spiritually safe from the beast. Kiddle, Martin, The Revelation of St. John, New York, Harper and Brothers Publishers, 1940, p. 223, 240. Koester sees the woman as the church, yet does not explain the secondary symbol of her offspring. Koester, Craig, R., Revelation and the End of All Things, Grand Rapids MI, William B. Eerdmans Publishing, 2001, p. 118-119, 123,124. Ladd sees the woman as the ideal Zion, the heavenly representative of the people of God and her offspring as actual Christians who constitute the empirical church. Ladd, George Eldon, A Commentary on the Revelation of John, Grand Rapids MI, William B. Eerdmans Publishing, 1992, p. 167, 174. Michelson sees the woman as the Messianic community (the early church) and her seed as those won by Paul during his missionary journeys. Michelson, A. Berkley, Daniel & Revelation: Riddles or Realities? New York, Thomas Nelson Publishers, 1984, p. 175. Morris sees the woman as Israel giving birth to the Messiah but later reinterpreted as the church. Her offspring are Christians Satan seeks to oppose. Morris, Leon, The Book of Revelation, An Introduction and Commentary, Grand Rapids MI, William B. Eerdmans Publishing, 1987, p. 153, 160. Rissi sees the woman as the Jewish faithful remnant throughout the church age and her offspring as the Gentile Christian church. Rissi, Mathias, Time and History, A Study on the Revelation, Richmond VA, John Knox Press, 1965, p. 94-104. Walvoord sees the woman as ethnic Israel and her offspring as the faithful remnant of Jewish people who believe in Christ. Walvoord, John F., The Revelation of Jesus Christ, Chicago, Moody Press, 1966, p. 188, 194-196.
[11] While the Messiah is clearly in view, the focus is upon the kingdom. Note particularly the testimony of the Baptist, who came preaching the kingdom, not the Messiah!
[12] So Fee, Gordon D., Revelation, A New Covenant Commentary, Eugene OR, Cascade Books, 2011, p. 176
[13] So Fee, Gordon D., Revelation, A new Covenant Commentary, Eugene OR, Cascade Books, 2011, p. 167 who also sees this community indirectly related to those who fled to Pella. P. 176
[14] An acknowledged possibility noted by Beale though not his preferred solution. Beale, G. K., The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing, 1999, p. 678.
[15] Better than anyone, John would understand the presence of a faithful remnant in the covenant-community that Ezekiel seemed to present as without any holiness. Ezekiel’s woman was not without a faithful remnant. Rather, Ezekiel chose to envision Israel as totally unholy, inviting repentance of a remnant. Thus, Ezekiel’s woman is a picture of Israel’s need for purification, which it appears John has taken and reworked, envisioning this woman in the wilderness, wooed by God to repentance, purification and restoration.
[16] By wider exodus, we mean that those with a faithful witness lead the unconverted or pseudo-converted from the great city that is the world into the wilderness of decision for Christ. It then becomes clear why Satan would attack those who testify, as they, in leading the lost to Christ, fuel the great exodus from the world into the kingdom of God. Destroying them will end testimony and end the power of the kingdom. As the end of the age approaches, destruction of the faithful witness is key to controlling the growth in the exodus community.
[17] For a future assault, see Matthew Black: “If we read the text of Ethm as ‘shall descend to resemble the children of the elect and holy’, we have another version of the variation in the watcher legend that the watchers (or their spirits) will assume different forms and continue to plague mankind (see above on 19.1). On this explanation of the text the author of the Parables is providing his own ‘watcher legend’: at the end of the days there will be fresh assaults of angelic ‘watchers’ on mankind, and the future tenses of the Eth. Text may then stand. Vs. 39.2b and 38.6 are deliberately parallel: the verdict on the ‘mighty kings’ and on the celestial seducers of men will be the same; they shall receive no mercy. Or are the ‘mighty kings’ the watchers incarnate?” Black, Matthew, The Book of Enoch, or, 1 Enoch: A New English Edition with Commentary and Textual Notes, Leiden, the Netherlands, E. J. Brill, 1985, p. 196
[18] The reference to ‘deceiving spirits and things taught by demons’ seems to have its origin in the tradition that the spirits of the giants/Nephilim survived the flood to torment mankind (cf. 1 Enoch 15:8-11; Jubilees 10:1-11). In Luke 8:26-33, the “legion” of evil spirits begged Jesus not to send them into “the deep” – the abyss. It seems the Lukan account is based upon the traditions listed above in Enoch and Jubilees, with “the deep” representing the place where the watchers and the spirits of the Nephilim were bound (cf. Jude 6, 2 Peter 2:4). What is striking in the Lukan account is the admission by these spirits that Christ had power equal to God in heaven to bind them in the abyss!
[19] We prior noted the targums translate Genesis 4:26 “At that time men began to profane the Lord”, “at that time” possibly coinciding with the fall of the first star of 1 Enoch 86, Azazel. While not the favored interpretation, it opens a fascinating possible correspondence with 1 Timothy 4:1. Idolatry is merely demon worship. Did Azazel introduce idolatry and demon worship in pre-diluvian times? If so, is Paul’s warning designed to be an end-time antitype of the early introduction of idolatry?
[20] Against the prophecy of Joel 2:28, the behaviors of these apostates is particularly disconcerting as they could be masquerading as those Joel spoke of when he said “your old men shall dream dreams, your young men shall see visions.” It would seem that the true outpouring of the Spirit may be countered with a false outpouring of apostasy. Note also the repetitive pattern of Revelation where the repeated occurrances of “and I saw” (Revelation 5:1, 2; 6:1, 2; 7:2; 8:2; 9:1; 10:1; 13:3; 14:6; 15:1, 2; 16:13; 17:3, 6; 19:11, 17, 19; 20:1, 4, 11, 12; 21:1, 22) which could set the pattern for false prophets who claim to have seen visions from God much as John did. One could anticipate that these apostates claim to see visions after the order of the prophets of Scripture.
[21] Bauckham, Richard J., Word Biblical Commentary, Volume 50, Jude, 2 Peter, Waco TX, Word Books, Publisher, 1983, p. 54
[22] That these angelic/demonic teachings will be antinomian is interesting in light of the emphasis of the Book of the Jubilees on remaining true to the law. Typologically these warnings suggest that the teachings are a resurgence of the evil teachings of the Watchers in the days of Noah and once again, may include forbidden knowledge and spiritual secrets (cf. 1 Enoch 6:1-8:2) leading to sexual immorality.
[23] Bauckham, Richard J., Word Biblical Commentary, Volume 50, Jude, 2 Peter, Waco TX, Word Books, Publisher, 1983, p. 60-61. The charge of insulting angels opens interesting interpretive possibilities. For those who introduce these false teachings into the church, a key question is, are these apostates actually members of Satan’s anti-church, the deceiving false church of the end-times? If so, it may explain why in Revelation 9 the conscripted evil spirits and angels that are released from the abyss torment those not truly of the covenant-community. Talion would suggest that those who insulted angels would be punished by angels. Even greater irony can be seen in fallen watchers as instruments of judgment. Those who prior spread false teaching punishing those who currently spread false teaching!
[24] In Sodom, the roles seem reversed with men lusting after angels versus angels lusting after women in the story of Noah. Both the Testament of the Twelve Patriarchs (The Testament of Benjamin 9:1)and the Book of Enoch (1 Enoch 1:2) claim the events of Enoch’s time are typical (the events in proton will be seen in eschaton), with the Testament of the Patriarchs referencing the events, if not the Book of Enoch.
[25] Goppelt, Leonhard, Typos, The Typological Interpretation of the Old Testament in the New, Grand Rapids MI, William B. Eerdmans Publishing Company, 1982, p. 159. Goppelt acknowledges these types are not fully developed and also notes that the reference to the angels and Sodom are not really types but are symbols used as analogies (as they are not heightened and Christ centered). As these examples are yet future, it is difficult to truly ascertain if their future references will be heightened (and thus true types) or not. Yet it should be kept in mind that the New Testament writers, like the authors of intertestamental works, may not have felt compelled to assure that their typical interpretations conformed to the rules of modern scholarship.
[26] This expectation is based upon the widespread demon-possession noted at Christ’s first coming. It should not be a surprise if similar activities are seen as Christ’s second coming approaches with both assaults designed to thwart entrance of God’s people into “the land”.