Genesis Chapter 6
Man’s Wickedness; God Calls Noah
A. The wickedness of man in the days of Noah
(Genesis 6:1–2) “Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.”
During the pre-flood era, when the population of the earth expanded rapidly due to the long lifespans of men, wickedness spread across the face of the earth. The passage introduces an event that marked a significant corruption of mankind — the intermarriage between “the sons of God” and “the daughters of men.” The text implies that this was not simply ordinary human marriage but something profoundly unnatural and spiritually corrupting.
Many interpreters throughout church history have suggested that the “sons of God” were the descendants of Seth, the godly line, and that “the daughters of men” were from the ungodly line of Cain. This interpretation views the passage as a warning against intermarriage between believers and unbelievers, something Scripture elsewhere clearly prohibits. As it is written in Deuteronomy 7:3–4: “Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. For they will turn your sons away from following Me, to serve other gods; so the anger of the Lord will be aroused against you and destroy you suddenly.” Likewise, 2 Corinthians 6:14 commands, “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?”
However, this “Sethite” interpretation fails to answer several important questions. Why did this sin provoke such a severe judgment that God decided to destroy the earth with a flood? Why were the offspring of these unions described as being “mighty men who were of old, men of renown” (Genesis 6:4)? The explanation that this merely refers to believers marrying unbelievers does not seem to fit the intensity of the passage or the divine reaction.
A more literal and consistent interpretation, supported by other passages of Scripture, identifies “the sons of God” as angelic beings — specifically, fallen angels who rebelled against God. The Hebrew phrase b’nei ha-Elohim (“sons of God”) is used elsewhere in the Old Testament only in reference to angelic beings, as seen in Job 1:6: “Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them.” Similarly, Job 2:1 and Job 38:7 confirm this usage. Even the ancient translators of the Septuagint rendered this phrase as “angels of God,” showing that early Jewish interpreters understood the text in this way.
This understanding also aligns with the New Testament. Jude 6–7 says, “And the angels who did not keep their proper domain, but left their own habitation, He has reserved in everlasting chains under darkness for the judgment of the great day; as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.” This indicates that certain fallen angels left their proper spiritual estate and engaged in sexual immorality, paralleling the sin of Sodom. The parallel between Genesis 6 and Jude 6–7 suggests that these angels sought unnatural unions with human women, resulting in offspring that were abominations.
The precise mechanics of how this occurred are not revealed. Some speculate that the fallen angels possessed men, while others believe they assumed physical form. Regardless, Scripture and human history both attest that the occult often involves perverse sexual associations with demonic forces. Even today, occult practices often include elements of sexual corruption inspired by demonic influence.
1 Peter 3:19–20 refers to these same disobedient spirits: “By whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.” This passage shows that these spirits are now imprisoned, awaiting judgment for their rebellion and corruption of mankind.
Some have objected to this interpretation by citing Matthew 22:30, where Jesus says, “For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven.” However, this refers to the faithful angels in heaven, not to the fallen ones who rebelled. Furthermore, Christ did not say angels were sexless, only that they do not marry in the heavenly order God established.
The ancient book of 1 Enoch, though not inspired Scripture, preserves an early Jewish understanding of this event that aligns closely with the Genesis account. It describes how the angels, called “the children of heaven,” lusted after the daughters of men and took wives from among them. These unions produced giants, and the angels taught humanity sorcery, charms, and forbidden knowledge. This corruption led to widespread wickedness and violence, setting the stage for divine judgment through the Flood.
When Genesis 6:2 says, “They took wives for themselves of all whom they chose,” it suggests these unions were not only numerous but also willful and defiant acts against God’s created order. The motive behind this corruption can be traced back to Satan’s ongoing war against God’s redemptive plan. The serpent had already been told in Genesis 3:15: “And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.” Satan therefore attempted to corrupt the human bloodline to prevent the promised Seed — the Messiah — from being born.
As one commentator put it, “The Savior could not be born of a demon-possessed mother. So if Satan could succeed in infecting the entire race, the Deliverer could not come.” Satan nearly succeeded, as humanity became so corrupt that God determined to start anew with Noah, who alone was found “perfect in his generations” (Genesis 6:9). The fallen angels responsible for this sin were bound in everlasting chains, ensuring they could never repeat this offense.
God’s Response to Man’s Wickedness
(Genesis 6:3–4) “And the LORD said, ‘My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years.’ There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.”
When the corruption of mankind reached unprecedented levels through the unnatural union between the fallen angels and human women, God declared His divine response. The statement, “My Spirit shall not strive with man forever,” reveals that God’s patience, though long-suffering, has limits. The word strive implies that the Holy Spirit had been convicting and contending with humanity, urging repentance and restraining evil. Yet man, being flesh — carnal, corrupt, and dominated by sin — continued to resist God. This verse illustrates a solemn truth: there comes a time when God ceases His pleading with the unrepentant. His Spirit will not strive indefinitely with those who continually reject Him.
This principle applies universally, not just in the days of Noah. It is a sobering reminder that no one should presume upon the patience of God. As 2 Corinthians 6:2 declares, “Behold, now is the accepted time; behold, now is the day of salvation.” God’s Spirit is gracious and convicting, but He will not draw forever those who harden their hearts. There is a point of no return for those who persistently resist His call.
When God said, “Yet his days shall be one hundred and twenty years,” this does not mean that human lifespans would be limited to 120 years, as some have suggested. Rather, it indicates that 120 years remained before the coming judgment of the Flood. During that time, Noah was to build the ark and preach righteousness, calling people to repentance (2 Peter 2:5). Despite this long period of divine patience, none but Noah and his family would heed the warning.
The passage continues, “There were giants on the earth in those days, and also afterward.” The word giants is translated from the Hebrew Nephilim, which literally means “fallen ones.” These were the offspring of the unnatural unions between the “sons of God” and “daughters of men.” They were beings of great stature, strength, and wickedness, described as “mighty men who were of old, men of renown.” They were known for their violence and domination, corrupting humanity both physically and spiritually. Similar beings appeared “afterward” — meaning after the Flood — such as the Anakim and Rephaim mentioned later in Scripture (Numbers 13:33; Deuteronomy 2:10–11). These post-flood giants may have resulted from renewed demonic activity, though on a lesser scale than before the Flood.
The Nephilim represent Satan’s attempt to corrupt humanity’s genetic line, ensuring that the promised Redeemer, the Seed of the woman (Genesis 3:15), could not be born. But God intervened decisively, limiting the corruption and preserving the line of Noah, whose generations were described as “perfect” (Genesis 6:9), meaning untainted by the angelic perversion.
(Genesis 6:5–8) “Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, ‘I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them.’ But Noah found grace in the eyes of the LORD.”
This passage captures one of the most tragic statements in all of Scripture: “Every intent of the thoughts of his heart was only evil continually.” The moral corruption of mankind had reached total depravity. Every faculty of the human heart — mind, will, emotion, and imagination — was dominated by evil. There was no goodness, no repentance, and no reverence left in society. The Hebrew text emphasizes the completeness of this corruption, describing a race consumed by violence, lust, and demonic influence.
Commentator Th. C. Vriezen observed, “A more emphatic statement of the wickedness of the human heart is hardly conceivable.” Humanity had fallen to the point that evil was not occasional but constant, not partial but total. This was a civilization that glorified sin, mocked righteousness, and invited judgment.
Jesus later compared the days before His Second Coming to the days of Noah. Matthew 24:37–39 says, “But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.” The characteristics of Noah’s day — exploding population (Genesis 6:1), sexual corruption (Genesis 6:2), demonic activity (Genesis 6:2), continual evil (Genesis 6:5), and global violence (Genesis 6:11) — will likewise mark the last days before Christ’s return.
The phrase, “The LORD was sorry that He had made man… and He was grieved in His heart,” reveals the depth of God’s sorrow over human sin. This does not imply regret as though God’s plan had failed, for His omniscience ensures He knew the outcome from the beginning. Rather, this expresses the personal anguish of a holy Creator whose creation had rebelled against Him. God’s grief reflects His love — He is not indifferent to human wickedness. His sorrow is that of a father whose children have gone astray. The text demonstrates that God’s heart is not mechanical or detached; He feels deeply toward His creation.
Therefore, the Lord declared judgment: “I will destroy man whom I have created from the face of the earth.” This decision was not made out of cruelty but righteousness. The moral decay of humanity demanded cleansing. Every creature that had been corrupted under man’s dominion — man, beast, creeping thing, and bird — would share in the consequence. This was a complete act of divine judgment, but even in wrath, God remembered mercy.
Amid the universal corruption, one man stood out: “But Noah found grace in the eyes of the LORD.” Grace is unearned favor. It cannot be achieved by effort or merit, only received by faith. Noah’s righteousness was not self-produced but born of divine grace. As Romans 5:20 declares, “Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more.” While the entire world drowned in wickedness, grace found a single man who walked with God.
Noah became the vessel through which humanity would be preserved and God’s redemptive plan would continue. He was a type of Christ, through whom salvation was provided for a remnant, even as judgment fell upon the earth.
B. God Calls Noah to Build the Ark
(Genesis 6:9–10) “This is the genealogy of Noah. Noah was a just man, perfect in his generations. Noah walked with God. And Noah begot three sons: Shem, Ham, and Japheth.”
The divine record introduces Noah as a man set apart in a world of complete corruption. He is described as a just man, meaning he was righteous before God. This righteousness was not self-generated but born of faith, as later confirmed in Hebrews 11:7: “By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.” Noah’s life was characterized by obedience and reverence toward God, even while the world around him had utterly abandoned truth.
The phrase perfect in his generations indicates that Noah was blameless in his conduct and, more literally, untainted in his lineage. This phrase carries both moral and physical implications. Morally, Noah was a man of integrity who walked with God when no one else did. Physically, the expression “perfect in his generations” may also suggest that Noah’s bloodline had not been corrupted by the demonic genetic contamination described earlier in Genesis 6:1–4. While the human race had become genetically and spiritually defiled through the Nephilim, Noah’s line remained pure, preserving the vessel through which the Messiah’s lineage could continue.
As one expositor noted, Noah was “pure in his genetic profile.” Satan had attempted to infect the human race with a kind of spiritual and physical corruption to prevent the coming of the promised Redeemer, but God preserved Noah to ensure that the Messianic line remained intact. This divine preservation underscores that God always safeguards His redemptive plan, no matter how deep the corruption of the world becomes.
Charles Spurgeon commented, “Did Noah live a perfect life? No, speaking popularly, and as the Scripture often speaks, we may say that Noah’s character was a righteous one. There must have been flaws in it; and, certainly, after this time, there was one great sad flaw, of which it is not necessary now to speak more particularly, still, God regarded him as righteous.” Noah’s righteousness was not absolute sinlessness but the result of faith in God’s grace. Spurgeon further noted that Noah’s righteousness was proven by his immediate act of worship after the Flood, as recorded in Genesis 8:20: “Then Noah built an altar to the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.” A man of true faith always responds in gratitude and worship to God’s deliverance.
The passage also notes, Noah begot three sons: Shem, Ham, and Japheth. These sons would become the forefathers of all post-flood humanity. Through them, the nations would be repopulated and the table of nations (Genesis 10) established. From Shem would come the Semitic peoples, including Abraham, Israel, and ultimately Christ. Ham’s descendants would spread through parts of Africa and the Near East, while Japheth’s line would populate much of Europe and Asia. Thus, God’s redemptive plan and His command to “be fruitful and multiply” (Genesis 9:1) would continue through Noah’s sons, establishing a new beginning for the human race.
(Genesis 6:11–13) “The earth also was corrupt before God, and the earth was filled with violence. So God looked upon the earth, and indeed it was corrupt; for all flesh had corrupted their way on the earth. And God said to Noah, ‘The end of all flesh has come before Me, for the earth is filled with violence through them; and behold, I will destroy them with the earth.’”
The moral condition of the world in Noah’s day is summarized in two words: corruption and violence. Humanity had become depraved both spiritually and socially. The Hebrew term for corrupt implies decay, ruin, and moral pollution. It describes a world so morally decomposed that it could no longer sustain life in the presence of a holy God. The phrase filled with violence points to a society consumed by cruelty, oppression, and lawlessness — a world where murder, theft, and immorality had become the norm.
God’s judgment was therefore not arbitrary but just. The statement, “for all flesh had corrupted their way,” indicates that every living being under man’s dominion had been affected by human sin. Even the animal world bore the effects of mankind’s moral rot. The phrase “the end of all flesh has come before Me” reveals that God’s patience had reached its limit. The time for mercy had passed, and the time for justice had come.
When God said, “I will destroy them with the earth,” some might be tempted to view this as an act of cruelty. However, Scripture teaches that every person since Adam’s fall is already under the sentence of death. The question is not whether God is just in bringing judgment, but rather, why He shows mercy at all. As Romans 6:23 declares, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” God alone determines the means and timing of that death, for all life belongs to Him. As theologian Donald Barnhouse observed, “On what grounds would God be told that He can bring death to millions of people at the end of a ‘normal’ lifespan, but that He may not do it in any other way?”
This judgment also indicates that the wickedness of the pre-flood world was far more severe than mere moral decline or unbelief. The corruption was supernatural, the result of fallen angels mingling with humanity. The evil had reached such a degree that God had to cleanse the earth entirely. The Flood was not only a punishment for sin but a necessary act to preserve the promise of redemption through a pure human line.
Finally, the statement “And God said to Noah” demonstrates divine grace amid judgment. While God decreed destruction upon a world given to evil, He also revealed His plan to a righteous man. This communication was an act of mercy. God’s revelation to Noah was not meant to terrify him but to save him. In a world about to be destroyed, God provided a way of escape — a vessel of salvation. In the midst of wrath, grace was still at work. Noah and his family would become the remnant through whom God would rebuild humanity, and the Ark would serve as a type of Christ — the only place of refuge from judgment.
(Genesis 6:14–16) “Make yourself an ark of gopherwood; make rooms in the ark, and cover it inside and outside with pitch. And this is how you shall make it: The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits. You shall make a window for the ark, and you shall finish it to a cubit from above; and set the door of the ark in its side. You shall make it with lower, second, and third decks.”
When God’s judgment was declared, He immediately provided a way of salvation. He commanded Noah to build an ark — not a vessel of war or commerce, but a vessel of preservation. The Lord said, “Make yourself an ark,” meaning the work was personal and assigned directly to Noah. He could not delegate it to others, nor could he outsource the task. Noah’s obedience would be the instrument through which humanity and the animal kingdom would be saved.
This command required both faith and perseverance. God had not yet revealed the full reason for building the ark, nor had Noah ever seen rain or floodwaters. The world had likely never experienced a global deluge, and therefore this task must have seemed incomprehensible to human reasoning. Yet Noah obeyed without hesitation, walking by faith, not by sight (2 Corinthians 5:7).
The Lord provided detailed specifications: “The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.” Using the standard cubit of approximately eighteen inches, the ark would have been about 450 feet long, 75 feet wide, and 45 feet high — roughly the length of one and a half football fields and as tall as a four-story building. The ark’s massive dimensions made it one of the largest wooden vessels ever constructed, surpassed only in modern times.
The structure of the ark was rectangular, more like a barge than a ship. The term “ark” literally means “box” or “chest,” emphasizing its function as a floating container rather than a navigable vessel. Its shape and dimensions were ideal for stability in turbulent waters. Naval engineers have confirmed that a vessel with such proportions — six times longer than it was wide — would be nearly impossible to capsize. The ark’s purpose was survival, not travel, and its design reflected divine engineering suited perfectly for that goal.
The ark’s internal layout included “rooms” or compartments, dividing the interior into separate sections for different kinds of animals, food storage, and living space. It had “lower, second, and third decks” — a total of three floors — maximizing capacity and organization. It also featured “a window” or ventilation opening running along the top for light and air, and “a door in its side” through which Noah, his family, and the animals would enter before the floodwaters came.
The ark was constructed of gopherwood, a term not found elsewhere in Scripture. Its exact species is unknown, but it likely refers to a dense, resinous timber, durable and resistant to decay — perhaps similar to cypress. This type of wood, combined with divine instruction, ensured the vessel’s longevity and watertight integrity.
God further instructed Noah to “cover it inside and outside with pitch.” This pitch, a bituminous or tar-like substance, served as waterproofing. The Hebrew word for “pitch” (kopher) comes from the same root as kaphar, meaning “to cover” or “to make atonement.” Symbolically, the pitch covering the ark represents the atonement that covers believers through Christ’s blood, sealing them safely from judgment. The ark, therefore, is a type of Christ — the only refuge from divine wrath. Those inside the ark were safe; those outside perished. So too, only those who are “in Christ” will be saved from the coming judgment.
Historically, the ark’s existence has been attested in numerous ancient accounts outside of Scripture. The Babylonian historian Berosus (275 B.C.) wrote that remnants of the ship were visible in the mountains of Armenia and that locals scraped pitch from it for use. The Jewish historian Josephus, writing around A.D. 75, confirmed that the remains of the ark were known in his day and that other historians likewise attested to it. In A.D. 180, Theophilus of Antioch reported that the ark’s remains could still be seen “in the mountains.”
Over the centuries, many explorers and witnesses have claimed to have seen the ark or its remnants. An elderly Armenian man recounted visiting it as a boy in 1856, alongside scientists who sought to disprove its existence but left convinced of its reality. In 1876, British statesman Viscount James Bryce reported finding a four-foot section of hand-tooled wood high on Mount Ararat. In 1916, six Turkish soldiers claimed to have seen the ark. Later, in the early 20th century, a Russian aviator named Vladimire Rokovitsky claimed to have spotted a massive ship-like structure partially embedded in a glacier on Mount Ararat while on a reconnaissance flight. He described it as “the size of a battleship,” partially submerged in ice and water. His report was forwarded to the Czar before the Russian Revolution, after which the evidence was lost.
Additional reports include a 1936 discovery by British archaeologist Hardwicke Knight, who found hand-tooled timber at 14,000 feet elevation, and World War II pilots who photographed what appeared to be a large rectangular structure on Ararat’s slopes. Though modern expeditions have faced political and environmental obstacles, the consistency of these reports over thousands of years strongly suggests that remnants of Noah’s Ark may still rest beneath Ararat’s glacial ice — preserved, perhaps, as a witness of judgment past and one yet to come.
The command to cover the ark “inside and outside with pitch” also has prophetic significance. Peter draws a direct connection between the flood judgment and the coming judgment of fire. 2 Peter 3:5–7 says, “For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water. But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.” Just as the world once perished through water, it will one day be judged by fire. If the ark’s remains were to be uncovered again in our time, it would serve as a powerful testimony and warning of the reality of divine judgment — and of God’s mercy to those who take refuge in His appointed salvation.
Interestingly, the mention of pitch in Genesis 6 inspired historical interest in the presence of petroleum deposits in the Middle East. It is said that John D. Rockefeller, upon reading this passage, began searching for oil in the region — a discovery that would later revolutionize global industry.
(Genesis 6:17–21) “And behold, I Myself am bringing floodwaters on the earth, to destroy from under heaven all flesh in which is the breath of life; everything that is on the earth shall die. But I will establish My covenant with you; and you shall go into the ark—you, your sons, your wife, and your sons’ wives with you. And of every living thing of all flesh you shall bring two of every sort into the ark, to keep them alive with you; they shall be male and female. Of the birds after their kind, of animals after their kind, and of every creeping thing of the earth after its kind, two of every kind will come to you to keep them alive. And you shall take for yourself of all food that is eaten, and you shall gather it to yourself; and it shall be food for you and for them.”
Here, God reveals to Noah both the reason for building the ark and the details of his divine commission. The Lord declares His personal involvement in the judgment: “And behold, I Myself am bringing floodwaters on the earth.” This was not a random natural disaster, but a deliberate act of divine justice. God, who is sovereign over creation, would use the very elements He created — water from above and beneath — to cleanse the earth of its corruption. Every living creature that possessed “the breath of life” on land would perish. It is significant that this judgment was not partial or symbolic, but global, encompassing “everything that is on the earth.” The phrase underlines the seriousness of sin’s consequences and God’s absolute holiness.
We can only imagine Noah’s thoughts upon hearing this divine decree. For over a century, he labored on a massive vessel, preaching repentance to a generation that mocked and rejected him. The flood was not a fable or regional catastrophe — it was a universal judgment, designed to destroy all flesh in which the breath of life resided. This total destruction of the pre-flood civilization demonstrates that sin has far-reaching consequences, and God’s patience, though long, eventually reaches its end.
Yet, in the midst of judgment, God declared hope: “But I will establish My covenant with you.” This is the first mention of a covenant (berith) in the Bible, and it underscores God’s redemptive character. A covenant is a solemn agreement initiated by God, promising blessing, protection, and relationship. Though the world was condemned, Noah found favor with God and was chosen to be the recipient of this divine promise. The covenant guaranteed not only Noah’s survival but also the preservation of life for future generations. It prefigures the New Covenant in Christ, through whom God saves mankind from the ultimate judgment of sin.
God instructed Noah to bring into the ark “two of every sort” — male and female — of all living creatures. This was God’s plan to ensure the continuation of every species after the flood. The phrase “after their kind” emphasizes that each species would reproduce within its own design, in direct contradiction to the evolutionary idea of species transforming into new forms over time. Scripture affirms that creation reproduces “according to its kind,” demonstrating both divine order and limitation.
Interestingly, God says, “Two of every kind will come to you.” Noah was not required to round up the animals himself. God supernaturally directed the animals to the ark. This divine provision highlights both God’s sovereignty over creation and His direct involvement in sustaining life. Noah’s responsibility was simply to prepare the ark and obey. God did the miraculous work of bringing the creatures to him.
The Lord further commanded Noah, “You shall take for yourself of all food that is eaten, and you shall gather it to yourself.” This reveals that Noah was not only to preserve life but also to provide for it. The logistics of feeding such a vast number of animals and people required foresight, diligence, and obedience. This act of preparation again demonstrates Noah’s faith in God’s word. As it is written in James 2:17, “Thus also faith by itself, if it does not have works, is dead.” Noah’s faith was proven by his obedience — he trusted God enough to act, even when the reason was beyond human understanding.
The ark thus became a vessel of both judgment and grace. While it represented destruction for the ungodly world outside, it symbolized salvation for those within. The apostle Peter later draws this parallel, saying in 1 Peter 3:20–21, “Who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which now saves us — baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ.” The ark is a picture of Christ Himself — the one place of refuge from divine wrath, into whom the believer must enter to be saved.
(Genesis 6:22) “Thus Noah did; according to all that God commanded him, so he did.”
This simple yet profound statement encapsulates the faith and obedience of one of Scripture’s greatest men. Noah’s response to God’s command was immediate and complete. He did not question, delay, or seek compromise. The text emphasizes his obedience twice: “Thus Noah did; according to all that God commanded him, so he did.” These few words summarize decades of faithful endurance, unwavering trust, and diligent labor.
The construction of the ark likely took around 120 years (Genesis 6:3). During that time, Noah faced constant ridicule and hostility from a corrupt world that refused to believe God’s warning. Yet, he remained steadfast. His obedience was not partial or sporadic but total. Each beam and plank of the ark bore witness to his faith. Hebrews 11:7 commends him, saying, “By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.”
Noah’s obedience demonstrated that true faith always results in action. He trusted God’s word even though he had never seen rain or floods. His example stands in stark contrast to a world that mocked him. Scripture honors him as a “preacher of righteousness” (2 Peter 2:5), meaning that while he built the ark, he also proclaimed God’s coming judgment and offered the way of escape. Sadly, in his 120-year ministry, not a single person outside his family believed or repented. Nevertheless, his obedience condemned the unbelieving world and magnified the righteousness of God.
The prophet Ezekiel later listed Noah alongside Daniel and Job as examples of righteousness. Ezekiel 14:14 says, “Even if these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness,” declaring Noah’s faithfulness as exemplary even in the context of national judgment.
Matthew Poole observed: “The work of building the ark was laborious, costly, tedious, dangerous, and seemingly foolish and ridiculous; especially when all things continued in the same posture and safety for so many scores of years together; whereby Noah, without doubt, was all that while the song of the drunkards, and the sport of the wits of that age. So it is not strange that this is mentioned as an heroic act of faith.”
Noah’s obedience reminds believers today that righteousness is not measured by popularity or visible success, but by faithfulness to God’s Word. Though he stood alone against a corrupt generation, his faith preserved the human race and fulfilled God’s redemptive plan. The same God who preserved Noah in the ark now calls His people to stand firm in faith amid a world ripe for judgment, finding safety only in Jesus Christ, the true Ark of salvation.
The Days of Noah
There exists a principle that has blinded men throughout history — a refusal to investigate before passing judgment. As the quote often attributed to Edmund Spencer wisely notes, “There is a principle which is a bar against all information, which is proof against all argument, and which cannot fail to keep man in everlasting ignorance. That principle is condemnation before investigation.” This timeless truth warns us against rejecting divine revelation or spiritual truth simply because it does not conform to our preconceived notions. Such arrogance characterized the generation of Noah, whose ignorance and rebellion led to their destruction.
The Path to Folly
“He that answereth a matter before he heareth it, it is folly and shame unto him.” — Proverbs 18:13 (NKJV)
This proverb reminds us that rash conclusions lead to folly and disgrace. The antediluvian world — the civilization before the Flood — dismissed God’s warnings through Noah without genuine consideration. They “answered” the divine warning before they “heard it,” mocking Noah’s message and thus sealing their fate. Likewise, many in the last days will scoff at prophecy, choosing ignorance over truth. 2 Peter 3:3–5 says, “Knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, ‘Where is the promise of His coming?’ For since the fathers fell asleep, all things continue as they were from the beginning of creation. For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water.” The same willful blindness that led to destruction in Noah’s day will again characterize mankind before Christ’s return.
Jesus’ Confidential Briefing
In what is commonly referred to as the Olivet Discourse, Jesus gave His disciples a confidential briefing concerning the end of the age and His Second Coming. This conversation, recorded in Matthew 24–25, Mark 13, and Luke 21–22, outlines the prophetic events leading up to His return. The first and most urgent warning Jesus gave was, “Take heed that no one deceives you.” — Matthew 24:4 (NKJV). This underscores that deception, not violence or disaster, will be the defining mark of the end times.
However, among His many warnings, Jesus gave one that is both peculiar and profound: “But as the days of Noah were, so also will the coming of the Son of Man be.” — Matthew 24:37 (NKJV). This comparison demands attention. What made the “days of Noah” so unique that Christ used them as a prophetic template for the last days? Jesus was not merely referring to the moral decline or widespread wickedness of that era, but to the specific conditions that existed before the Flood — conditions that would once again emerge at the end of the age.
To understand this, we must return to Genesis 6, where the account of the pre-flood world is given. The key to unlocking the mystery lies in the phrase “the sons of God” (Bene ha-Elohim, בני האלהים) and “the daughters of men” (Benoth Adam, בנות אדם). In Hebrew, Bene ha-Elohim means “sons of God” or “direct creations of God.” This phrase always refers to angelic beings in the Old Testament. It appears in Job 1:6: “Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them.” Likewise, Job 2:1 and Job 38:7 use the same term to describe angels, both loyal and fallen. The Greek Septuagint (LXX) — the ancient translation of the Old Testament — also translates this term as “angels of God,” affirming that ancient Hebrew scholars understood it this way.
In contrast, Benoth Adam means “daughters of Adam,” referring broadly to all human women, not merely the daughters of Cain. Genesis 5:4 explicitly states, “After he begot Seth, the days of Adam were eight hundred years; and he had sons and daughters.” Thus, there were many generations of Adam’s descendants by this time. When the text says that “the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose” (Genesis 6:2), it suggests that the angelic beings forcibly took women, violating the natural and spiritual order established by God. The phrase “of all they chose” implies coercion — the daughters of men did not choose these unions willingly.
These unnatural relationships produced offspring known as the Nephilim (Genesis 6:4), a hybrid race of “mighty men who were of old, men of renown.” Their presence and the demonic corruption of humanity triggered the global judgment of the Flood. Jesus’ warning, therefore, extends beyond moral parallels. He was indicating that the same kind of hybridization — a blending of the spiritual and physical realms — would reemerge in the end times.
This suggests that in the last days, just as in Noah’s day, there will be a resurgence of demonic activity, human corruption, and transhumanist attempts to alter the human design — direct rebellion against the Creator’s order. Humanity will once again tamper with genetic boundaries and moral absolutes. The return of “the days of Noah” is not merely about sin and violence, but about the reappearance of the same kind of spiritual deception and genetic corruption that marked the world before the Flood.
Thus, Jesus’ comparison is not poetic but prophetic. His words serve as both a warning and a confirmation that history will repeat itself before His return. The world of Noah was saturated with deception, sexual perversion, demonic interference, and an unrelenting rejection of divine truth — the same elements rapidly reappearing in our own day.
The Nephilim
The term Nephilim (נְפִילִים) is often translated as “giants,” but its true meaning goes deeper. The word comes from the Hebrew root Nephal (נָפַל), meaning “to fall,” “to be cast down,” or “to desert.” Therefore, Nephilim literally means “the fallen ones.” This term denotes beings that are not merely physically large, but spiritually fallen — the hybrid offspring of rebellious angels who defied God and corrupted the human race.
In Genesis 6:4, the Nephilim are described: “There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.” These beings were the result of an unnatural union between the “sons of God” (fallen angels) and the “daughters of men” (human women). The offspring of this union were called HaGibborim (הַגִּבֹּרִים), meaning “the mighty ones.” This term, used elsewhere in Scripture for men of great strength and valor, here refers to beings of great power and corruption — part human, part angelic — who dominated the pre-flood world with violence and idolatry.
In the Greek Septuagint (LXX), the Hebrew word Nephilim is translated gigantes (γίγαντες), from which the English word giant is derived. However, gigantes comes from gigas (γίγας), meaning “earth-born.” This translation carries deep meaning, as it mirrors the Greek mythological concept of the Titans — beings who were the offspring of gods interbreeding with mortals. The parallel is striking: the gigantes of Greek lore and the Nephilim of Scripture both describe creatures that are partly divine and partly human. The word genea (γενεά), meaning “kind” or “breed,” gives us the English root for “gene” and “genetics.” This connection emphasizes that the corruption in Noah’s day was not only moral but genetic — a contamination of the human bloodline designed to thwart God’s redemptive plan.
This background sheds light on Genesis 6:9: “These are the generations of Noah. Noah was a just man, perfect in his generations. Noah walked with God.” The Hebrew word for perfect is tamiym (תָּמִים), meaning “without blemish,” “unimpaired,” or “without spot.” It was often used to describe the purity of sacrificial animals. Thus, Noah’s perfection refers not only to his moral integrity but to the fact that his lineage had not been corrupted by the fallen angels. He was physically and spiritually pure, a man whose genealogy remained untainted by demonic interference. Because of this, God chose Noah to preserve humanity and to ensure the continuation of the Messianic line through which Christ would one day come.
New Testament Confirmations
The New Testament provides explicit confirmation of the Genesis 6 account, particularly in Jude 6–7 and 2 Peter 2:4–5.
Jude 6–7 (NKJV) says, “And the angels who did not keep their proper domain, but left their own habitation, He has reserved in everlasting chains under darkness for the judgment of the great day; as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.”
The phrase “kept not their first estate” refers to these fallen angels abandoning the realm and purpose God had assigned to them. The word habitation (Greek: oiketerion, οἰκητήριον) appears only twice in Scripture — here in Jude 6 and in 2 Corinthians 5:2. In Jude, it describes what the fallen angels gave up — their celestial bodies or spiritual dwelling — in order to assume physical form and commit sin with human women. In 2 Corinthians 5:2, Paul uses the same word to describe what believers long to put on: “For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven.” Thus, what the fallen angels abandoned is what the redeemed will one day receive — a glorified, heavenly body. The fallen angels surrendered their heavenly glory to indulge in corruption; believers await their glorified bodies to dwell eternally with Christ.
Peter provides a parallel confirmation in 2 Peter 2:4–5 (NKJV): “For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly.”
The word hell here is not Gehenna or Hades, but Tartarus (Greek: ταρταρόω), a term borrowed from Greek mythology that describes a deep, dark prison beneath Hades — a place of confinement for the worst of the fallen angels. According to Homer’s Iliad, Tartarus is “as far below Hades as the earth is below heaven.” This terminology vividly conveys the severity of God’s judgment upon these rebellious beings.
The Greek Titans and the Biblical Parallel
Greek mythology offers an interesting echo of the biblical narrative. The Titans were described as beings who were partly terrestrial and partly celestial. They rebelled against their father Uranus and, after a long conflict, were defeated by Zeus and cast into Tartarus — the same word used by Peter. The parallel is unmistakable. The Greek myths, though distorted, may preserve a corrupted memory of the events recorded in Genesis 6. The Hebrew term Satan shares a linguistic root with Sheitan in Chaldean and Titan in Greek, suggesting that the ancient legends of the Titans, demigods, and hybrid beings may all derive from humanity’s collective memory of the Nephilim and their rebellion against God.
Every ancient culture on earth preserves some version of this story. The Sumerians, Persians, Egyptians, Greeks, Romans, Indians, and even Native American tribes speak of gods descending from heaven, mating with women, and producing hybrid offspring — beings of immense strength and knowledge who were ultimately destroyed in a great cataclysm. In Egypt, depictions of these hybrid deities are found on temple walls and monuments, such as the winged god Ashur and other part-human, part-divine figures. These global legends are not coincidences; they are distorted reflections of the truth preserved in Scripture — the true record of the Nephilim and the divine judgment that followed.
The universality of these myths supports the historicity of Genesis 6. Mankind remembered a time when supernatural beings interacted with humanity, corrupting the world until God intervened. The Flood erased their empire, but their memory lived on in pagan mythology, idol worship, and demonic deception.
The Nephilim narrative reveals the depth of Satan’s strategy — to corrupt mankind genetically, morally, and spiritually to prevent the coming of the promised Redeemer. Yet, God preserved a single uncorrupted line through Noah, thwarting Satan’s plan and preserving the path to the Messiah. The same pattern of demonic interference and human arrogance will reemerge “as it was in the days of Noah” before Christ’s return.
Modern Giants
The fascination with giants and their mysterious place in human history continues even into modern times. Stephen Quayle’s book Giants: Master Builders of Ancient Civilizations (End Time Thunder Publishers, 2002) compiles an extensive encyclopedia of evidence, legends, and records concerning giants throughout the ages. His research connects archaeological discoveries, ancient writings, and biblical references, all relating back to the events of Genesis 6. This catalog contains hundreds of documented reports and illustrations of giant skeletons and artifacts, indicating that the legacy of the Nephilim did not disappear from human history but instead left an indelible mark on the memory of civilizations around the world. These findings suggest that the influence of these beings extended well beyond the Flood, as Genesis 6:4 itself implies: “There were giants on the earth in those days, and also afterward.”
Genetic Discovery and the Return to the Days of Noah
Scientific advancement in recent decades has begun to echo some of the same transgressions that characterized the days of Noah. At Johns Hopkins University, researchers discovered a gene called GDF-8 (Growth Differentiation Factor-8), which regulates muscular development. When scientists disrupted this gene in mice, they produced what they called “supermice” — rodents three times larger and significantly stronger than normal (as reported in Nature, April 30, 1997). This manipulation of genetic material has raised troubling parallels to the ancient attempts to alter creation’s natural order.
In the Bible, God explicitly forbade unnatural unions and genetic corruption. Leviticus 20:15–16 (NKJV) declares, “If a man mates with an animal, he shall surely be put to death, and you shall kill the animal. If a woman approaches any animal and mates with it, you shall kill the woman and the animal. They shall surely be put to death. Their blood is upon them.” While modern society may dismiss these prohibitions as archaic, their underlying principle warns against tampering with the God-ordained boundaries between species. With modern science now blending human and animal DNA in laboratories under the guise of “progress,” many Christians see this as a prophetic sign that humanity is once again entering a period reminiscent of “the days of Noah.” Jesus’ words in Matthew 24:37 resound with urgency: “But as the days of Noah were, so also will the coming of the Son of Man be.”
The “Lines of Seth” View
Many modern seminaries and pastors attempt to explain Genesis 6 through what is commonly known as the “Lines of Seth” theory. This interpretation claims that the “sons of God” were godly men descended from Seth, while the “daughters of men” were ungodly women descended from Cain. This view argues that the sin of Genesis 6 was intermarriage between believers and unbelievers.
However, this explanation collapses under scrutiny because it lacks any biblical foundation. Nowhere in Scripture are the “sons of God” equated with human believers in the Old Testament. The Hebrew phrase Bene ha-Elohim is used exclusively of angelic beings, as seen in Job 1:6, Job 2:1, and Job 38:7. Furthermore, the idea that Seth’s descendants were “sons of God” and Cain’s descendants were “daughters of men” is purely speculative. Scripture does not suggest such a division, and the supposed prohibition against intermarriage between the two lines did not exist until many centuries later.
If the Sethite view were correct, it raises impossible questions. How did the union of supposedly godly men and ungodly women produce the Nephilim — a race of giants and “mighty men”? Why did all of Seth’s supposed “godly line” perish in the Flood? Genesis 6:12 explicitly states, “So God looked upon the earth, and indeed it was corrupt; for all flesh had corrupted their way on the earth.” If Seth’s descendants were godly, why were none of them spared except Noah’s family?
The Origin of the Sethite Theory
The Sethite view did not appear until the fifth century A.D. The early church and all ancient Jewish commentators held to the “angelic” interpretation. It was only when pagan critics such as Celsus and Julian the Apostate mocked Christianity for believing in the supernatural events of Genesis 6 that some churchmen sought to reinterpret the passage more comfortably. Julius Africanus first introduced the Sethite theory to defend Christianity from ridicule. Later, Cyril of Alexandria and Augustine of Hippo adopted it, making it the dominant interpretation throughout the Middle Ages. Augustine’s influence ensured that the Sethite view persisted, despite its clear departure from the Hebrew text and early church teaching.
In contrast, ancient Jewish scholars, the Septuagint translators, and early church fathers universally understood the “sons of God” to be angels.
The Text Itself Refutes the Sethite View
The Hebrew text of Genesis 6 undermines the Sethite explanation on multiple levels. First, the “sons of God” (Bene ha-Elohim) is never used of believers in the Old Testament, only of angels. Second, the women are described as “daughters of Adam,” meaning all human women, not just the daughters of Cain. The text never speaks of “daughters of Elohim” (daughters of God), which would be expected if this referred to human believers. The grammatical contrast between the divine and the human is clear and intentional.
Furthermore, separation between lines of descent was not established until Genesis 11 at the Tower of Babel, and later in God’s covenant with Abraham. Even if Seth’s descendants had been more righteous initially, Scripture never calls them a separate “godly line.” In fact, Genesis 4:26 reveals the beginning of apostasy under Seth’s son Enosh: “And as for Seth, to him also a son was born; and he named him Enosh. Then men began to call on the name of the Lord.” However, the original Hebrew — according to the Targum of Onkelos, the Targum of Jonathan, Rashi, Kimchi, and even Jerome — indicates that this verse should be rendered, “Then men began to profane the name of the Lord.” The ancient rabbis understood this to mean that idolatry and blasphemy began during the lifetime of Seth’s descendants, not reverence. Thus, the idea that Seth’s line was godly collapses under the Hebrew text.
Why the Angelic View Is Biblical and Historical
The angelic view has the full support of both Old and New Testaments. Jude 6–7, 1 Peter 3:19–20, and 2 Peter 2:4–5 each reference the fallen angels who sinned “in the days of Noah” and are now imprisoned in darkness awaiting judgment.
The angelic view is consistent with ancient Jewish and rabbinical tradition. The Book of Enoch (2nd century B.C.), The Testimony of the Twelve Patriarchs, and Josephus all affirm this interpretation.
The angelic view was the accepted position of the early church fathers — including Philo of Alexandria, Justin Martyr, Irenaeus, Athenagoras, Tertullian, Lactantius, Ambrose, and Julian.
It is supported by respected modern conservative scholars such as G. H. Pember, M. R. DeHaan, C. H. McIntosh, F. Delitzsch, A. C. Gaebelein, A. W. Pink, Donald Barnhouse, Henry Morris, Merrill Unger, Arnold Fruchtenbaum, Hal Lindsey, and Chuck Smith.
Summary: The Sethite View Refuted
• The Sethite theory has no biblical basis and contradicts the grammar of the text.
• The concept of moral or genealogical “separation” was not established until after the Flood.
• Seth’s supposed godly line perished in the Flood, proving their corruption.
• The “daughters of Cain” hypothesis is unsubstantiated; Cain’s descendants were still “sons and daughters of Adam.”
• The offspring of Genesis 6 were unnatural — Nephilim — not the result of normal human unions.
• The New Testament repeatedly confirms the angelic interpretation (Jude 6–7; 1 Peter 3:19–20; 2 Peter 2:4–5).
• The angelic view aligns with ancient Jewish, early Christian, and modern conservative scholarship.
The Sethite view emerged from compromise with unbelief. The angelic view stands as the consistent, literal interpretation of Scripture — supported by context, language, and history. The corruption of Noah’s day was both moral and genetic, and Christ’s words in Matthew 24:37 warn that similar conditions will return before His Second Coming. Humanity once again reaches the brink of forbidden knowledge, tampering with creation and reviving the spirit of rebellion that brought judgment in the days of Noah.
The Rephaim
In the Old Testament, we encounter a mysterious group known as the Rephaim (רְפָאִים), a term that literally means “the dead ones.” The Hebrew root Repha (רָפָא) can mean “dead,” “ghost,” or “spirit.” This word implies more than physical death—it refers to disembodied spirits, entities that once lived but now exist in a state of separation and unrest. The Rephaim are described as the post-Flood Nephilim — the continuation of those corrupted hybrid beings from Genesis 6:4, where Scripture states, “There were giants on the earth in those days, and also afterward.” That brief phrase, “and also afterward,” is the key. It signals that the same type of genetic corruption that existed before the Flood resurfaced after it.
Understanding the Rephaim is crucial to comprehending much of the Old Testament and prophetic Scripture. The ancient world after the Flood still bore traces of these beings, and the battles Israel faced during the conquest of Canaan were not merely human conflicts but were often directed against these remnants of the Nephilim bloodlines.
Who Built the Ancient Monuments?
Throughout the world, ancient structures exist whose construction defies the technological capabilities of the civilizations that built them — massive stone formations and monuments that seem beyond the ability of early man. Among them are:
• The Great Pyramid of Giza in Egypt.
• Stonehenge in Britain.
• The Circle of the Rephaim in the Golan Heights of Israel.
These ancient sites share similar architectural mysteries — enormous stones weighing many tons, astronomical alignments, and purposes that blend ritual, mathematics, and spiritual symbolism. Many researchers have speculated that these monuments may have been built under the influence of the same fallen beings or their descendants who once corrupted humanity.
Gilgal Rephaim — “The Circle of the Rephaim”
One of the most compelling sites connected to the Rephaim is Gilgal Rephaim, meaning “Circle of the Giants.” It is located in the Golan Heights, about ten miles from Ashtaroth-Karnaim (referenced in Genesis 14:5; Joshua 12:4; 1 Chronicles 6:71). The site consists of five concentric stone circles built with stones weighing up to twenty tons, spanning a diameter of approximately 155 meters (over 500 feet). The design is only fully visible from the air, which raises questions about how ancient builders constructed it without such perspective. Archaeologists date it to around 3000 B.C., placing it near the time of Noah’s descendants. The structure’s purpose remains uncertain, but many believe it was connected to worship of the Rephaim — the “spirits of the dead” — and may have served as a site of occult ritual. Its proximity to ancient centers of idolatry suggests demonic association and post-flood Nephilim activity.
Post-Flood Nephilim
The phrase “and also after that” in Genesis 6:4 implies that after the Flood, the same corruption reappeared. Scripture names four notable tribes descended from these post-flood giants:
• Rephaim
• Emim
• Horim
• Zamzummim (Genesis 14; 15)
When God instructed Israel to conquer Canaan, He specifically commanded Joshua to utterly destroy these tribes. They were not ordinary human populations but the monstrous descendants of the ancient giants.
In Numbers 13:33 (NKJV), when the spies returned from Canaan, they testified, “There we saw the giants (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight, and so we were in their sight.” These Anakim — the sons of Anak — were descendants of Arba, one of the most infamous giants in Canaan. From their lineage came Goliath and his brothers (2 Samuel 21:16–22; 1 Chronicles 20:4–8). Another notable post-flood giant was Og, king of Bashan, described in Deuteronomy 3:11: “For only Og king of Bashan remained of the remnant of the giants. Indeed, his bedstead was an iron bedstead. Is it not in Rabbah of the people of Ammon? Nine cubits is its length and four cubits its width, according to the standard cubit.” Og ruled in the region of Bashan — the same area as Gilgal Rephaim — confirming that this land remained a stronghold of these hybrid beings.
The Stratagems of Satan
From the beginning, Satan’s objective has been to corrupt, disrupt, and destroy the redemptive plan of God. His strategies throughout Scripture reveal an ongoing attempt to prevent the coming of the Redeemer, the Seed of the Woman promised in Genesis 3:15.
1. Corruption of Adam’s line (Genesis 6) — Satan sought to pollute the human gene pool to prevent the birth of a sinless Redeemer.
2. Attacks on Abraham’s seed (Genesis 12, 20) — once God’s promise was given to Abraham, Satan targeted his descendants.
3. Famine in Egypt (Genesis 50) — an attempt to eliminate the chosen family through starvation.
4. Pharaoh’s murder of Hebrew males (Exodus 1) — a direct attempt to extinguish the line through infanticide.
5. Pharaoh’s pursuit of Israel (Exodus 14) — to annihilate the nation before it reached the Promised Land.
6. The populating of Canaan with giants (Genesis 12:6) — a preemptive occupation to resist Israel’s inheritance.
7. Repeated assaults on David’s royal line (2 Samuel 7) — since the Messiah would come from David’s descendants, Satan tried to cut off that lineage.
Examples of these attacks include Jehoram murdering his brothers (2 Chronicles 21), Athaliah’s attempt to destroy the royal seed line (2 Chronicles 22), the siege against Hezekiah (Isaiah 36–38), and Haman’s plot to exterminate the Jewish people (Esther 3). Each event was a calculated move to frustrate the Messianic promise.
Satan’s efforts continued into the New Testament: Joseph’s initial fear of marrying Mary (Matthew 1), Herod’s massacre of infants (Matthew 2), attempts on Jesus’ life in Nazareth (Luke 4), the violent storms on the Sea of Galilee (Mark 4; Luke 8), and ultimately, the Cross itself. All these attacks culminate in Revelation 12, which reveals Satan’s relentless pursuit of Israel and the Messiah across the span of human history.
An Enigma of Prophetic Geography
Remarkably, the very regions associated with the Rephaim in the Old Testament — the Golan Heights, Hebron, and the Gaza Strip — remain the most hotly contested territories in the modern Middle East. These were the areas Joshua failed to completely cleanse of the Rephaim (Joshua 15:14; Judges 1). The same spiritual strongholds of rebellion and conflict that existed in Joshua’s day appear to persist to this day, suggesting an ongoing spiritual dimension behind geopolitical tensions in these regions.
The Nature of Angels and Demons
The Bible distinguishes between fallen angels and demons. Angels, whether faithful or fallen, are always described as appearing in human form. They are capable of speech, physical interaction, and even combat. The angel who struck down the firstborn of Egypt (Exodus 12) and the angel who slew 185,000 Assyrians (2 Kings 19:35) demonstrate their power. They can eat, touch, and appear visibly to humans (Genesis 18; Luke 24:4; Acts 1:10).
Demons, on the other hand, seem to be the disembodied spirits of the Nephilim — the hybrid offspring destroyed in the Flood. Unlike angels, they crave embodiment and seek to inhabit human hosts (Matthew 12:43–45; Mark 5:8–13). They are parasitic, bound to the earth, and unable to assume physical form independently. This distinction explains why fallen angels can appear as men while demons cannot.
Can Angels Have Sexual Relations?
Jesus said in Matthew 22:30 (NKJV), “For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven.” The key phrase is “angels of God in heaven.” Christ referred to the holy angels who remain obedient to God, not the fallen ones who rebelled. Angels are immortal beings and therefore have no need for marriage or procreation. However, Jude 6 explains that certain angels “did not keep their proper domain but left their own habitation.” The Greek term for habitation is oiketerion (οἰκητήριον), referring to a dwelling place or body. These fallen angels abandoned their heavenly estate, assuming a form that allowed physical union with women. This rebellion brought immediate judgment — they were bound in everlasting chains in darkness, awaiting final judgment.
The Original Warfare
Genesis 3:15 (NKJV) declares the first prophecy of redemption: “And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.”
This verse establishes the ongoing spiritual war between the seed of the serpent and the Seed of the woman. The “Seed of the woman” is a direct reference to Jesus Christ, who was virgin-born and thus not of Adam’s corrupted line. But this passage also reveals that Satan has a seed — a lineage or embodiment of rebellion and deception. From the Nephilim of Noah’s day to the coming Antichrist, Scripture traces this unbroken hostility. Satan’s attempts to corrupt humanity and destroy the Messianic promise are all part of this war, which began in Eden and will end with the return of Christ in glory.
The Conflict Between Two Seeds
From the very beginning of Scripture, the central theme of human history has been the conflict between two seeds. This is first revealed in Genesis 3:15 (NKJV): “And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.” Here, God declares war between the Seed of the Woman — the Messiah, Jesus Christ — and the seed of the serpent — Satan and his spiritual offspring. This verse not only introduces the plan of redemption but also unveils the ongoing spiritual warfare that permeates both human and angelic realms.
The Seed of the Woman points uniquely to Christ, for He was born of a virgin, not through man’s seed. The seed of the serpent, on the other hand, represents Satan’s attempt to counterfeit and corrupt God’s creation. This satanic lineage manifests in every rebellion against God — from the Nephilim of Genesis 6, to the rise of pagan empires, to the coming Antichrist and False Prophet of the last days. Revelation 12 identifies this ancient enemy as “the great red dragon,” symbolizing Satan himself, who empowers a coming “beast” (the Antichrist) and a “false prophet” who performs deceptive wonders. Everything Satan does is a counterfeit of God’s truth — an imitation designed to deceive the nations and oppose Christ’s Kingdom.
Daniel’s Visions Compared
The prophet Daniel provides critical insight into this cosmic conflict as it unfolds across history. In Daniel 2 and Daniel 7, God revealed through visions the rise and fall of successive world empires — Babylon, Medo-Persia, Greece, and Rome — culminating in a final global system symbolized by the feet of iron mixed with clay. This strange mixture represents a divided kingdom: strong like iron, yet brittle and unstable because of its mixture with clay.
Daniel himself explains the symbolism in Daniel 2:43 (NKJV): “As you saw iron mixed with ceramic clay, they will mingle with the seed of men; but they will not adhere to one another, just as iron does not mix with clay.” The phrase “they will mingle with the seed of men” implies that the “they” are not of human origin. This mysterious statement suggests that in the last days there will again be a form of hybridization — a mingling of spiritual or nonhuman entities with mankind — just as occurred in the days of Noah. This interpretation aligns perfectly with Jesus’ prophetic warning in Matthew 24:37: “But as the days of Noah were, so also will the coming of the Son of Man be.”
The iron symbolizes the political strength of the final empire, while the miry clay — “clay made from mire and dust” — represents frail humanity. The mixture of the two points to a union between the supernatural and the human, the satanic and the political, producing a coalition that is powerful yet inherently unstable. This end-time empire will ultimately fall when the Stone cut without hands — Jesus Christ — strikes the image, shattering all the kingdoms of man and establishing His eternal Kingdom on earth (Daniel 2:44–45).
The One-World Ecumenical Religion
As biblical Christianity becomes increasingly marginalized and politically incorrect, the world is being prepared for a one-world religious system. Scripture and prophecy both warn that in the last days there will be a global ecumenical movement uniting diverse faiths under a false appearance of peace and tolerance. Revelation 17 describes this false religious system as “the great harlot” that rides the beast — a spiritual power that influences world governments. The Vatican, along with interfaith and globalist movements, is positioning itself for leadership in this emerging religious unity. It will be a religion without repentance, a spirituality without truth, and a worship system that exalts man rather than God — a counterfeit of genuine Christianity.
The New World Order
The political dimension of the end-times rebellion will take form in what Scripture calls the final kingdom of man — a New World Order. It seeks a world without borders, the end of national sovereignty, and the rise of a centralized socialist world government. This global empire will present itself as the solution to humanity’s crises:
• Nuclear proliferation — the threat of mutual destruction will justify global control.
• Worldwide terrorism — global fear will be used to centralize authority.
• A unifying “cosmic threat” — as both Ronald Reagan and John MacArthur observed, the idea of an extraterrestrial or cosmic enemy could unite humanity under one global banner.
Behind these political and social mechanisms is the mystery of iniquity that has been working since the fall of man — Satan’s slow and calculated effort to build a counterfeit kingdom that will culminate in the reign of the Antichrist.
The Restrainer and the Rise of the Wicked One
2 Thessalonians 2:7–9 (NKJV) declares, “For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders.”
The Holy Spirit, working through the Church, is the restraining force that presently holds back the full manifestation of evil. When the Church is removed at the Rapture, the restraint will be lifted, allowing the Antichrist to rise to global power. This “lawless one” will be energized by Satan, performing counterfeit miracles to deceive those who reject the truth. He will establish a world government, enforce a universal economic system, and demand worship as God (Revelation 13). His rise will be swift, his reign brief, and his destruction certain at the return of Christ.
The Coming World Leader and His Origin
Scripture gives the coming world leader many titles — thirty-three in the Old Testament and thirteen in the New Testament. He is called “the man of sin,” “the son of perdition,” and “the beast.” Revelation 13 reveals that he will have a counterpart — the False Prophet — forming a satanic duet that mimics Christ and the Holy Spirit.
Revelation 11:7 (NKJV) provides chilling insight into his origin: “When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them.” Likewise, Revelation 17:8 adds, “The beast that you saw was, and is not, and will ascend out of the bottomless pit and go to perdition.” This suggests that the Antichrist’s empowerment, or possibly even his spirit, arises from the demonic realm — “the abyss” or Tartarus — the same prison that holds the fallen angels of Noah’s day. The connection between Genesis 6 and Revelation 13 underscores the continuity of this rebellion: the same forces that sought to corrupt mankind before the Flood will again manifest to dominate the final empire.
The Great Delusion and the Absurd War
2 Thessalonians 2:10–11 (NKJV) warns, “Because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie.” Humanity’s rejection of truth will lead to divine judgment in the form of deception. The world will believe “the lie” — that man can become his own god, that salvation can be achieved apart from Christ, and that peace can be found through human unity. This is the same lie Satan told Eve in the Garden: “You will be like God.” It will culminate in the worship of the Antichrist and the global rebellion against the Lord Jesus Christ at His return.
This rebellion is described in Psalm 2:1–3 (NKJV): “Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against His Anointed, saying, ‘Let us break Their bonds in pieces and cast away Their cords from us.’” This is the most absurd war in history — mankind’s attempt to overthrow his Creator. Yet God laughs at their futility and will establish His King upon Zion.
Summary
From Eden to Armageddon, Scripture traces the relentless conflict between two seeds — the divine Seed of the Woman, Jesus Christ, and the counterfeit seed of the serpent, Satan’s Antichrist. This war spans the spiritual and physical realms, manifesting through fallen angels, demonic deception, and global rebellion. Daniel foresaw the final empire as a strange mingling of iron and clay, while Paul warned of the coming man of sin and the strong delusion that would grip those who reject truth. But the outcome is already decided: the Seed of the Woman will crush the serpent’s head. Christ will return in glory, overthrow the Antichrist, bind Satan, and reign from Jerusalem over a restored and righteous earth.
