The power of the Strange and Weird
The providence of God led me into the captivating concept initially introduced to me by the late Dr. Michael S. Heiser. He held a deep affection for things that were peculiar or odd. Frequently, he would remark, "If something appears strange and weird, it's probably important!" This thought process has resonated with me, sparking my curiosity and propelling me to delve into the exploration of the unusual and the bizarre that I now see everywhere in scripture.
Given this fascination, I find it fitting to embark on a journey into the strange and weird - the "S&W" - within the book of Galatians. Harnessing this approach, I want you to come along with me in exploring the book of Galatians and letting it strongly impact our lives, living, and choices.
Severed from Christ
You are severed from Christ, you who would be justified by the law; you have fallen away from grace.
This admonition is not given to non-believers and non-disciples. Rather, it is given to those who have become both believers and disciples as a warning. In the broad context of life being a loyalty test—either to Christ as King or to demons—this notion of being severed from Jesus in a return to demon rule of our personal lives through means of doctrine and belief is huge. The matter cannot be understated. However, to truly understand what is going on in this latter part of Paul's letter to the Galatians, we must see the mind, worldview, and understanding of both Paul and his Galatian audience in the first century.
Before we dive to the S&W of Galatians, we need a clear view of this notion of being severed from Christ having become a believer and disciple of Christ (e.g., Christ formed in us as Paul writes). What does it mean to be in Christ at the Cross and to be indwelt by the Spirit of Christ in us to follow the law of Christ from these?
The core of the concept is stark: both a problem of freedom (or lack thereof) and an issue of power persist, even when we are ostensibly free. The Cross addresses the initial problem. Through it, we are not simply detached or, to use a more spiritual term, circumcised from the lusts and passions of the flesh; our transgressions (in thoughts, words, actions, and every other form) are also removed from us. They are placed onto Jesus at the Cross, where they are reduced to ash in the face of God's wrath.
Once this process is complete, we are co-buried with Christ, laid to rest in the grave and in death. Only then are we resurrected along with Jesus into life - a new spiritual existence as a new creation, being born again of the Spirit by the Father. This process not only grants us freedom from our flesh but also liberates us from the forces that previously held us captive, be they guardians and managers as the laws of the Jews, or the deities and paganism of the Gentiles.
It is now in this state wherein we can become the habitation of God within ourselves as the Spirit of the Lord takes up residence in us - empowering us, leading us, guiding us, and giving to us all that we need to finally demonstrate our loyalty to God by His work and His power through us and for us.
The question that Paul's letter to the Galatians answer is then profound and simple: If we are in Christ and operating in the Spirit of God to demonstrate our loyalty to Him, what then is the road back? What is the stratagem of demonic forces to attack us and lead us away from Christ and back into loyalty to them through our flesh? And as an aside, does this help clarify the words of Paul through Hebrews in chapters 6 and 10? It is then upon this thought that we briefly hang to begin our dive into the strange and weird of the book of Galatians.
The Premise
This missive is being written with a purpose and a premise. Let's lay out the premise first and then the purpose.
PREMISE: All false doctrine of false brothers is demon inspired and leads us back into slavery and bondage, as well as disloyalty to Christ, where the ultimate result and outcome is a fall from and loss of grace and eternal life upon arrival at the Great and Notable Day of the Lord, judgment, and the beginning of eternity.
Put another way, a combination of truth mixed with demonic deceit (leaven in a lump) can unintentionally lead one away from Jesus, making them His enemy rather than His friend. This results in individuals who believe they know Jesus and walk with Him. They anticipate being rewarded with eternal life by Jesus, only to discover that they have unknowingly strayed away from Him, becoming a traitor and a betrayer.
This deviation from His path puts them in a state of oblivious allegiance not to Christ, but to demons that they were unaware of associating with. This blinded disloyalty towards Christ merely emphasizes the danger of entangling oneself with the misleading influence of evils concealed within half-truths.
Therefore, the purpose of this article is to demonstrate this supernatural view of doctrinal error as a road to personal betrayal of Christ, a return to demon slavery, and the ultimate personal destruction that we need to pay attention to because our eternal lives depend on it. If we fail to see, then we could - in fact - end up in a devil's destruction rather than life with and in Christ forever. Hence, the importance of this dive into Galatians.
Start in the middle; Walk it back
Paul's letter to the Galatians has been subdivided into six chapters. The very middle of the letter starts in chapter four, which is where we will begin our trek into the strange and weird. Specifically, we will start in verses 1 to 3 coupled with verses 8 to 11:
1 I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, 2 but he is under guardians and managers until the date set by his father. 3 In the same way we also, when we were children, were enslaved to the elementary principles (spirits) of the world. ... 8 Formerly, when you did not know God, you were enslaved to those that by nature are not gods.
9 But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles (spirits) of the world, whose slaves you want to be once more? 10 You observe days and months and seasons and years! 11 I am afraid I may have labored over you in vain.
This passage of scripture drips with the strange and weird. To reveal it, all we have to do is ask some pointed questions:
1. What are elementary principles or spirits?
2. Who are "those" and why are they "by nature ... not gods"?
3. What makes the elementary spirits weak and worthless?
4. What does all of the above have to do with days and months and seasons and years?
What does all of this mean? Let's handle the questions in order.
Elementary spirits
While the Greek term "στοιχεία" (stoicheia) notably appears in ancient philosophical discourses where it usually signifies basic components of physical reality (elements like fire, earth, air, and water), the term also found its way into religious contexts where it was used to refer to heavenly bodies (including stars and planets), intermediaries, and sometimes even spiritual or demonic entities.
For example, in the "Chaldean Oracles"—a set of spiritual and philosophical texts widely used in the later Hellenistic period and early Roman Empire—stoicheia refers to a set of spiritual beings. Their concept envisions a spiritual cosmos filled with intermediaries (demigods), including celestial powers or beings called stoicheia.
Plato's "Timaeus" discusses stoicheia as the foundational elements of the cosmos. These elements were often ascribed personal and spiritual properties, not merely physical ones, affecting human affairs and destinies.
Moreover, the magical papyri from Greco-Roman Egypt also provide instances where stoicheia, along with other terms, are used for elemental spirits, variously thought to control or influence the terrestrial world. In these papyri, prayers or spells often invoke or constrain these stoicheia.
The Greek Magical Papyri, a body of papyri from Greco-Roman Egypt, are perhaps most illustrative of this trend. The papyri include numerous spells, hymns, and rituals which mention stoicheia as potential harmful or at least chaotic spiritual entities which can be invoked or controlled for various ends.
Taken together, all of this then defines the notion of stoicheia as malevolent spirits and it was a pre-existing concept in the Greco-Roman world, which likely predated Paul’s use of it, thereby influencing its meaning in the New Testament as referring to elemental spirits or powers.
Therefore, when Paul writes: "3 In the same way we also, when we were children, were enslaved to the elementary principles (spirits) of the world." - he is saying that both Jews and Gentiles (Greeks) were living in literal bondage as slaves to demon spirits. For the Jews, this meant that they were led into a misunderstanding of the Mosaic Law as though that law had the power to save them. Likewise, pagan Gentiles were being told by "the gods" that they would save them. Both were wrong. Both were leading to destruction and not eternal life and salvation.
Those who by nature are not gods
Now that we comprehend that "στοιχεία" (stoicheia) is a term referring to spirits, we can devote our attention to the fascinating phrase, "those by nature are not gods." The term "those" obviously refers back to the "στοιχεία" (stoicheia), or elemental spirits. But what are we to make of the subsequent phrase "who by nature are not gods"? Isn't it strange and a little mystifying?
In order to begin answering this baffling question, we need to provide some context. Consider the stage of the ancient Near Eastern perception of kingdom hierarchy, consisting of a king and his court, or divine council. Add to this scene a twist, where the original kings are imprisoned, and their demigod kids seized power in their absence. These surrogates are not the legitimate kings, but rather lower ranking entities as their offspring.
From this standpoint, we can interpret the elemental spirits as demons, identified as the spirits of deceased Nephilim (giants). These giants were the "bastards" of the original Watchers (fallen sons of God), who were the initial gods (higher Apkallu versus lower Apkallu). These lesser beings, the demon spirits, are not their divine progenitors (gods, kings). This interpretation finally helps us make sense of what Paul is saying: The demons (the disembodied demigods of old) are by their basic nature, not gods (Watchers). In other words, they are not their incarcerated fathers, but rather the hybrid outcast spirits, which now manipulate the underworld, impersonating their captive fathers as gods and goddesses.
Weak and worthless
Now that we know that the elemental spirits are demons and that they are imitators of their Watcher fathers as "gods" (but not actually gods like their fathers)—we can now see just how weak and worthless they are, especially in terms of comparison to Jesus as the rightful and truth King of all. These creatures (demons) are the lowest of the low. So, we don't need to spend a long time on this topic. Their weakness and worthlessness ought to be supremely transparent at this point.
Days and months and seasons and years
Our last question to ask has to do with the notion of days and months and seasons and years - just what is this about? To be sure, there are multiple views and possibilities. All of them are supernatural and linked ultimately back to human beings surrendering to slavery to demon beings from the unseen realms.
QUERY: Refer to Galatians 4:9-10. If the elemental spirits are demigods (i.e., those who are by nature not gods, that is, Watchers, but the spirits of dead giants), then how does the notion of "day and months and seasons" relate?
RESPONSE: The phrase "days and months and seasons" in Galatians 4:9-10 is tied to Paul's criticism of the Galatians' return to their previous practices of worshipping spiritual entities that are "by nature not gods." The ESV translates the verse as such:
"But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years!"
This passage is understandably quite complex, yielding numerous interpretations. Some scholars, like Dr. Heiser, have connected this critique to the ancient Near Eastern idea of "astral theology" or "astrolatry," the deification and worship of celestial bodies (stars, planets, constellations) and time (days, months, years, seasons).
In the Semitic and ancient Near Eastern worldview, celestial bodies and cycles of time were often personified as deities or associated with divine entities, including the lesser divine beings (such as Watchers or giants - Greater and lesser Apkallu). These associations can be found in various ancient Near Eastern texts and archaeological finds.
In the 1 Enoch 6-16, for example, we find a detailed account of the Watchers, angelic beings who descend to earth, mate with human women, and bear giant offspring (the Nephilim). These beings taught humanity secret knowledge, including astrology, according to the text.
These "elemental spirits" or "elementary principles", as translated in some versions, could refer to these beings tied to astral theology, including celestial bodies and time.
So, when Paul chides the Galatians for returning to the observance of "days and months and seasons", he's criticizing their return to this astral theological framework, where they mark their lives—not by relationship to the God who has known them and whom, in turn, they have come to know—but by celestial movements and the divinities associated with them.
Modern scholarship has added nuance to this interpretation, with some scholars suggesting that the "elemental spirits" could also refer to demons hidden or hiding behind Torah prescriptions for Sabbath, festivals, and holy days, thereby equating the observance of the Jewish calendrical law with adherence to pagan practices. Regardless, the general idea remains that Paul is criticizing a return to the pre-Christian spiritual practices and associations.
QUERY: Validate and provide citations and discussion of that last paragraph/thought above.
RESPONSE: The interpretation that "elemental spirits" can potentially refer to Jewish religious observances like Sabbaths, festivals, and holy days, equating them with pagan practices, is proposed by scholars such as F.F. Bruce and Richard N. Longenecker.
F.F. Bruce writes in his Commentary on Galatians:
"Various suggestions have been made as to the identity of the "elemental spirits": the cosmic powers of this dark world against which the Ephesians are warned that their struggle is directed; the elements out of which, according to Greek philosophy, the universe is composed; the rudiments of religious knowledge [...] But the Galatians were not Greek philosophers, and it looks as if not rudiments but regulations are in view in verse 10 ("days and months and seasons and years"), the Jewish sacred calendar, in fact, as it was punctuated by sabbaths and new moons and annual festivals." (Bruce, F.F., The Epistle to the Galatians: A Commentary on the Greek Text. (New International Greek Testament Commentary). Eerdmans, 1982, p. 205.)
Richard N. Longenecker also echoes a similar sentiment in his Word Biblical Commentary on Galatians, he argues that Paul was warning the Galatians against the dangers of the Jewish Torah.
"So for Paul to label the effects of the Galatians' reversion to the observance of the Jewish calendar, in effect, to submit themselves again to the Jewish Torah, as tantamount to being enslaved to stoicheia, is to cast those effects in the most negative terms possible -- that is, as the equivalent of being dominated by spiritual powers of this present evil age, who are bent on opposing God's initiatives and thwarting his purposes." (Longenecker, Richard N., Word Biblical Commentary, Vol. 41: Galatians. Thomas Nelson, 1990. p.205.)
These views are not without controversy, as some scholars continue to interpret the "elemental spirits" more in keeping with a pagan or dualistic context, instead of aligning the term entirely with Jewish observances. But it showcases the rich academic discussion around texts like Galatians 4:9-10.
We can summarize the possibilities as follows:
One possible interpretation of the data suggests that these ex-pagan Gentiles were subtly being led back into servitude to demons. This was made possible through a fusion of Judaism introduced by the Judaizers. This process would start with circumcision and eventually lead to the marginalization of Jesus Christ’s role in the religion. Back-benching Jesus is not the road to living in loyalty to Christ.
Alternatively, the blended form of Judaism could serve as a doorway that leads back to full-on paganism or even to a unique form of Judaism, blended with paganism. In this case, Christ would no longer be considered the central core and the only necessary means for salvation, if at all.
It is essential to note that pagan gods also gave promises of eternal life and salvation. This promise is the utmost aim of demons even to this day - supplanting of eternal life offered through Jesus Christ, who was crucified, buried, and risen, and then empowered by the indwelling Spirit.
Therefore, replacement theology is a crucial method and strategy employed by demons both in the past and in the present. This replacement is performed gradually, one doctrinal brick at a time.
We can now look backwards in Galatians
The opening passages of Galatians 4 provide a solid foundation to understand the supernatural nature of demons operating from unseen realms against human beings, particularly Christians. The primary goal of these spiritual adversaries is to divert our allegiance from Christ, who forms the epicenter of our devotion and ultimate source of eternal life and salvation.
Therefore, Christian adherents and disciples, too, are susceptible to straying onto the path that leads to destruction. To corroborate this, we need only revisit Paul's account of Barnabas succumbing to the hypocrisy of the Judaizers.
13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy.
Therefore, if an apostle like Barnabas can be led astray and potentially lost, what becomes of us? Particularly, those of us living in the 21st century and attempting to live according to Christ without the fortitude of the Enochian backstory.
Consider this — if Paul had not been present with a concrete understanding of that backstory, Barnabas might have ultimately been lost, and perhaps even Peter, himself.
From this perspective, we can begin to see just how critical the background data from material like "1 Enoch" actually is—both then and now!
However, Barnabas and Peter (Cephas) are not the only strong points of the Enochian backstory finding its way into the Judaizer (demon doctrine) conundrum of the churches in Galatia. The impact of this data is spread over several portions that help fill out the strange and weird baked into this letter.
No Other Gospel
6 I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— 7 not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. 8 But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. 9 As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.
The first thing we ought to pick up from the text is bolded above and has to do with desertion. When we, with adult minds, come to understand that, like it or not, we are in a spiritual war where sides are not only be chosen, but loyalties are being measured, the idea of desertion from one side or another carries heavy consequences - one might say eternal consequences!
Desertion was a serious offence in the military forces of virtually all ancient cultures, including those of the 1st century Roman Empire.
In the Roman army, desertion in times of peace could result in a wide variety of punishments. The most common was “fustuarium,” a Latin term which refers to a form of capital punishment in the Roman army where the deserter would be beaten to death with clubs. This is documented by several Roman historians, including Polybius (Histories 6.37).
The process typically involved the condemned man being stripped naked, then all the men of his unit would form a gauntlet and physically beat him as he ran through it. If he somehow managed to survive this gauntlet, he was considered to be free of his desertion charge. This form of punishment was not just to punish the culprit but also as a means of dissuading other soldiers from deserting.
In times of war, desertion was considered high treachery and the punishment was even more severe. The Roman historian Tacitus (Annals 1.36) tells us that under these conditions, deserters were often crucified. Crucifixion was a particularly slow and painful way to die, again serving as a deterrent to others thinking about deserting.
The New Testament, written in the 1st century under Roman rule, contains a spiritual parallel to the physical punishment of desertion. Paul uses military language in many of his letters, urging believers to be good soldiers of Christ and not to desert their faith. For example, in 2 Timothy 2:3-4 (ESV), he writes: "Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him."
Regarding Jews of the time, the Jewish historian Josephus also gives accounts of severe consequences for desertion. (The Jewish War, Book III, Chapter 7, Section 1.) But since many Jews resisted serving in the Roman armies, the notion of desertion would depend on whether they were conscripted or served voluntarily.
Modern scholarship supports these historical observations, confirming that in the 1st-century world, desertion from one's military posting was recognized universally as a severe crime--equal parts treachery and cowardice--that was met with the harshest of penalties. It served to undergird both Roman military discipline and cohesion and stands as an illustrative contrast to the spiritual faithfulness encouraged in New Testament teachings.
I don't know about you, but when I read the passage previously quoted and then the history of desertion in the first century and what it meant to them, the theological message and practical life-message of the scripture becomes far more than critical.
It is within this context that we can now take in the remaining bolded parts of the quoted passage and where I want to draw your attention to first is about the angel from heaven and this notion of let him be accursed.
First and foremost, let's once more emphasize the first-century understanding of military desertion. The ancient Roman military was highly disciplined, and desertion was regarded as an egregious offense. Those caught were often subject to decimation, a brutal form of punishment wherein one in every ten men (selected by lot) would be executed. It was also not uncommon for deserters to be marked—either by branding or tattooing—and sold into slavery.
Now, if we switch gears to the spiritual realm, the narrative of angels deserting their posts comes to us no less serious. The "sons of God," as portrayed in Genesis 6:1-4 and expounded upon in works like the Book of Enoch, embodies the idea of celestial beings revolting against their positions in the heavenly realms (2 Peter 2), choosing instead to cohabit with human women and bring forth giant offspring.
Applying that spiritual concept of desertion to the fallen Watchers of Genesis 6, who left their heavenly positions, we see a similar type of rebellion. Likewise, the "gods" from Genesis 11 and beyond represent divine figures who are said to have followed in the steps of this rebellion, using their authority to rule over humanity in inappropriate ways, defying the divine council and God's intended order.
The seriousness of this celestial rebellion is echoed in Paul's strict warning in Galatians 1:8 - "Even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed." Paul makes no distinguishing between a human or celestial being--if the message contradicts the gospel of Christ, the source becomes the recipient of a curse.
Paul's statement is quite revolutionary when considered in the wider ancient Near Eastern context. By placing an angel—from heaven no less—under the potential admonition of a curse, he upends the traditional hierarchy of the cosmos. This underlines that God's truth—delivered through Christ—is the ultimate authority and, contrarily, any message that veers from that truth, regardless of the source, must be disregarded and condemned.
This comparison between human and divine forms of desertion underlines the kingdom of God's expectations: fidelity, faithfulness, and obedience. When these values are abandoned, whether by man or angel, the consequences can be dire. From this perspective, any form of rebellion—whether physical desertion in the military sphere or spiritual rebellion in the celestial realm—leads to a state of curse and exile.
Pulling in Heiser's work, the presence of other gods ("elohim") doesn't negate the unique position and authority of Yahweh as the Supreme God. These spiritual beings, when they adhere to God's divine council, maintain their place in God's order. But when they desert, as we have seen, they suffer dire consequences.
Thus, Galatians 1:8 can thus be viewed as a potent warning and reminder that deviations from the true gospel—whether from humans or angels—result in a severe indictment, underscoring the absolute centrality and supremacy of God's Truth in the cosmos. Again—we are in a loyalty test by God to determine who is kept and who is destroyed. Desertion is not a sign of loyalty and comes with severe consequences for human beings as related to God, Jesus, King of kings!
Genesis 3:19 Cosmic Transgressions?
The following excerpt is from Dr. Heiser's book, chapter 7 of Reversing Hermon. This part adds significantly to the overall discourse of this article by bringing in the Enochian association rather than the Mosaic.
With respect to “cosmic transgressions,” the key statement is found in Galatians 3:19: “Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary.” [196] Stewart observes:
It is common to interpret Paul arguing here that the function of the Law is to cause, produce, or provoke transgressions. This interpretation is based on the preposition χάριν (“because of”) and Paul’s teaching about the Law elsewhere in his letters (esp. Rom[ans] 4:15; 5:20; also Rom[ans] 3:20; 5:13; 7:5, 7–24; 1 Cor[inthians] 15:56). While this meaning is not impossible, it has been rightly challenged. One of the stronger arguments against this interpretation is that ancient interpreters, including John Chrysostom and Clement of Alexandria, did not read Gal[atians] 3:19 describing the Law as causing transgression, but rather the prior condition that prompted God to give the law. In their interpretations the Law was given “because of transgressions,” meaning to restrain transgression. John Riches even indicates that interpreting the Law as producing transgression was an innovation of Luther. With so much attention given to this preposition, no one asks whose transgressions prompt the addition of the Law?
Apparently it is assumed without comment that the transgressions are Adam’s. This is not surprising since the dominant etiology of evil in contemporary Christian theology is the “Fall” of Gen[esis] 3. This is due in large part to Paul’s account of sin and death resulting from Adam’s transgression in Rom[ans] 5:12–21 (also 1 Cor[inthians] 15:21–22, 45–49). Surprisingly, however, apart from 4 Ezra (3:20–22; 7:116–126), 2 Baruch (54:13–22), and the Life of Adam and Eve (esp. Vit. Adae 12–17; GLAE 15–26), the story of Genesis 3 was not the primary text for explaining the origin of evil in Second Temple Judaism…. Certainly Paul makes explicit reference to Adam in Romans 5, but there is no indication that Paul is alluding to the Adam cycle in Galatians 3–4. Moreover, Romans specifies that the singular “transgression” belongs to the “one Adam” (5:14), whereas in Galatians it is “transgressions” in the plural that prompt the addition of the Law. What if Paul is working from a different etiology of evil in Galatians 3–4? The key text in the Hebrew Bible for describing the origin and effects of evil in Second Temple Judaism was not Genesis 3, but Genesis 6:1–4…. This Enochic etiology of evil, namely that angelic “Sons of God” produced illegitimate offspring with human women and thereby altered the cosmos, was pervasive in Second Temple Judaism and early Christianity. [197]
The sum of it is simple: Paul is thinking, writing, and working from the Enoch backdrop and backstory of Genesis 6:1-4 and not Adamic Genesis 3 "fall".
Paul, Barnabas, Cephas, and Law vs Faith
In the remaining portions of chapters 1 and 2, Paul introduces his own testimony. As a former Jew, he once sought fervently to destroy the body of Christ due to his zealous adherence to the beliefs of his ancestors. Parametrizing his actions, Paul acknowledges how gravely improper his conduct was before his conversion, going as far to refer to himself as the worst of all sinners in other parts of Scripture.
Even after his conversion, Paul maintains his humility. He regards himself as the least of all saints, a perspective he holds due to the wrongs he committed in his past. Consumed by a mindset influenced by demonic forces, he had been driven to commit heinous acts of murder under the warped understanding that he was being 'righteous'.
The point of it all is to show that Paul is personally familiar with the demonic influence involved in every form of doctrine other than full-dependence upon Christ and then subsequent loyalty to Him. The letter to the Galatians points to not only Paul's former rebellion, but that of Barnabas, Peter, and then also Judaizers in general.
All of this leads to chapter 4, where we find the language of slavery to elementary spirits of the world, which helps us define the entire supernatural package of believing loyalties. Yet, the story of demons, supernatural working, and the Enochian Watcher backstory does not stop in chapter 4.
Chapter 5
1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace.
Herein do we arrive at the point from where we started: Christians can be severed from Christ by the choices we make in our expressions of loyalty and fidelity to Christ or to demons. We cannot walk in both. It is a binary choice. Even in our transgression, we have an expression of loyalty to Christ or disloyalty.
It is doubtless that we will fail and falter in transgression (e.g., sin). The issue of loyalty is simple: Will we hide our failure, secretly returning to demon rule—or—will we bring the failures into the light by way of confession to be washed, restored, and renewed? Thus, the road to loyalty in Christ is also paved with our failures brought into the light of Christ, whereas our treachery is found in obfuscation and hiding.
Still—chapter 5 has a greater Enochian Watcher template gift to give us in verses 16-25:
Keep in Step with the Spirit
16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who doe such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires.
25 If we live by the Spirit, let us also keep in step with the Spirit. 26 Let us not become conceited, provoking one another, envying one another.
The red bolded text above is a list that is based on the Sins of the Watchers. Paul is reaching into the Enochian Watcher backstory and data to provide a DO NOT DO list. This is juxtaposed by God reversing the damage of the Watchers and demigod demon spirits through Christ and then the indwelling Spirit of God. In this DO LIST, we learn that we have two steps: The first is to crucify the lusts and passions of the flesh that desire after the "do not" list, whereas we have to apply effort and labor to the "do list".
The details matter, but the over-arching thought is a juxtaposition of one against the other (i.e., the Spirit is contrary to and at war with the flesh, which is the stomping ground of demon spirits trying to influence people - us!).
Therefore, we find a continuation of the Enochian data being applied by Paul to what the churches of Galatia are facing. Even so, the story continues into the closing chapter as well.
SIDE NOTE: In the Greek text, the verb άποκόψονται (apokopsontai), translated as "emasculate" in ESV, literally means "to cut off." It's the same verb used in the Septuagint to denote the act of circumcising (Genesis 17:11). So, considering the entire scenario, Paul's statement was filled with irony. His wish was not for physical harm to come to his opponents but was more of a sarcastic retort: if they thought circumcision made them holier, why not up the ante and remove the whole thing?
Chapter 6
Chapter 6 opens with a focus on the transgressor (Luke 15:11-32 prodigal) - the individual who has strayed from the path of Christ and instead, through various doctrinal errors, has unknowingly become a prey to demonic influences (see 1 Timothy 4:1 warns against following "deceptive spirits and things taught by demons"). These errors cause one to betray Christ through disloyal thoughts, words, and actions, concocted out of the sins of The Watchers (1 Enoch 6-8), coupled with our inherent human weaknesses.
The case of the Judaizers and circumcision (Galatians 5:2-12) presents an enticing lie that we have some control or contribute something towards our salvation. Here, the role of Jesus as our sole Savior is undermined, and our absolute dependence on Him is overlooked.
In this precarious position, the transgressor must first recognize their own misstep and then take action towards repentance. Paul’s message to the Galatian churches reinforces this point. He appeals to those with understanding of their condition to assist those who have transgressed. He also prompts these individuals to remain vigilant over themselves, to prevent falling for similar demonic influences.
Although this is not directly linked to the Enochian Watcher scenario (Genesis 6:1-4, et al), the concept of transgression certainly aligns with that of The Watchers, who disobeyed in their own way. This should remind us of the so-called "sons of disobedience" (Ephesians 2:2, and Colossians 3:6), associated with the Sins of The Watchers. Of course, there are also their most disobedient offspring who now wrongly regard themselves as "gods", perpetuating the destructive and rebellious actions initiated by their ancestors.
Sum of all fears
18 It is always good to be made much of for a good purpose, and not only when I am present with you, 19 my little children, for whom I am again in the anguish of childbirth until Christ is formed in you! 20 I wish I could be present with you now and change my tone, for I am perplexed about you.
Paul is beside himself with concern that all of his work in these precious people will be destroyed by a demon ploy to blind them with small lies mixed with truth such that the lies take their eyes off of Christ and back to the sensual lures of flesh and treacherous loyalty to demon powers.
Yet, Paul ends on a note of hope and trust in what God has done that enough of those who remain understand and will take heed to his writing and chart a course out of the Judaizers and back fully to faith in Christ alone and not in their ability to save themselves by their own efforts.