Dr. Amy Richter's paper on Enochian Watchers Template, Table of Contents, final part:
I took deep note of this part because it lays out a strong case for Jesus being the anti-Watcher, the One who is obviously greater and that these creatures are just imitating "posers".
Sin of the Watchers & Ministry of Jesus
Mount Hermon - Mountain of Bashan
8 So we took the land at that time out of the hand of the two kings of the Amorites who were beyond the Jordan, from the Valley of the Arnon to Mount Hermon 9 (the Sidonians call Hermon Sirion, while the Amorites call it Senir), 10 all the cities of the tableland and all Gilead and all Bashan, as far as Salecah and Edrei, cities of the kingdom of Og in Bashan. 11 (For only Og the king of Bashan was left of the remnant of the Rephaim. Behold, his bed was a bed of iron. Is it not in Rabbah of the Ammonites? Nine cubits is its length and four cubits its breadth, according to the common cubit.)
So the Lord's people took possession of the land as far as the Wadi of the Arnon to the slopes of Pisgah and the tops of Pisgah, which looks out over the wasteland.
This territory represents the Transjordan area that was given to the tribes of Reuben, Gad, and the half-tribe of Manasseh. These locations are significant because they mark the expansion of the Israelite possession beyond the Jordan. However, they also signal a future isolation for these tribes due to the geographical barrier. This geographical detail reveals the Ancient Near Eastern mindset that perceives land distribution as divine allocation. Also, the choice of these tribes to settle East of Jordan reflects an adventurous, semi-nomadic lifestyle inherited from their ancestors, something quite common for nations in the Ancient Near East.
The narrative of land allocation in the Ancient Near Eastern context can also evoke similarity to other traditions such as the Mesopotamian 'Epic of Gilgamesh' that entails quests and division of kingdoms. Furthermore, the notion of a land divided or bestowed by a god or a divine entity is a common theme in many Greek and Roman traditions; for instance, in the Greek mythology, Zeus, Poseidon, and Hades divided the realm among themselves by casting lots, highlighting the worldview of divine intervention and control over human territories.
In Second Temple Jewish literature, particularly in the Book of Jubilees (part of the Pseudepigrapha), there's a detailed narration of how the land of Canaan was apportioned among the sons of Jacob. Comparing this with Deuteronomy 4:48, it reflects a common emphasis in Hebrew Bible and Second Temple Jewish texts on the importance of land as inheritance among the chosen tribes of Israel.
Modern scholarship sees these narratives not only as historical accounts but also as theologies significantly explaining the relationship between God, people, and the land. Scholars such as Walter Brueggemann and Norman Gottwald have extensively worked on this theme, emphasizing how land plays a vital role in the Israelites’ understanding of their covenant relationship with Yahweh.
And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children.' And Semjaza, who was their leader, said unto them: 'I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.' Then sware they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.
This passage with its theme of heavenly beings rebelled and mingling with humanity parallels Genesis 6:1-4 in the Bible. Both passages refer to the sons of God (or angels in the case of 1 Enoch) taking human wives and producing offspring. These texts reflect ancient Near Eastern conceptions of divine-human interaction, a common theme in mythologies of the region. Israelite writers were often conversant with and reacted against these worldviews.
Helps identify Mt. Hermon with Mt. Bashan (Psa 68:15-16)—haughty 9K ft Bashan looking down on Mt Zion as though "size matters" (1 Cor 1 small things, despised things, et al)
A mountain godly-bashan, a mountain of many peaks, a mountain of God is Mount Bashan. Why do you look with hatred, O many-peaked mountain, at the mountain that God desired for his abode, yes, where the Lord will dwell forever?
In these verses, the imagery of mountains has a very significant meaning in ancient Near Eastern cultures and worldview. Mountains were often regarded as sacred places, where gods were believed to dwell. This is evident in various ancient Near Eastern texts, such as the Epic of Baal and the Epic of Gilgamesh, where mountains play an important role as the dwelling places of gods.
Moreover, the theme of the divine abode being a mountain also resonates with other Semitic traditions. For example, Mount Olympus in Greek mythology was regarded as the home of the gods; the same applies to Mount Othrys in the case of the Titans.
The use of the specific term "Bashan" also has significance. Bashan was a region known for its fertility and abundance, as well as its tall, majestic mountains. Several texts from Ugarit, a city in ancient Canaan, mention the "Bull of Bashan", which was an epithet for the god Hadad. Hence, the comparison here would likely have had elevated connotations for its original audience.
A similar theme appears in 1 Enoch 1:3-4 (referenced often by Dr. Heiser) where it speaks of angels descending on the Mount Hermon. Also, New Testament writings echo this theme of heavenly places being in high locations, such as in Hebrews 12:22, which refers to the heavenly Jerusalem and Mount Zion.
Furthermore, the use of the phrase "mountain of God" in verse 15 could potentially be a polemic against the gods of Canaan, who were often associated with high places or mountains. This would be consistent with the Biblical authors' regular use of polemic statements to affirm their God’s superiority over foreign divinities.
As far as modern scholarship is concerned, scholars such as John Day in his work “God’s Conflict with the Dragon and the Sea” continue to enlighten our understanding of these verses and their cultural context. Such studies reveal how much the biblical authors were influenced by their immediate surrounding cultures, reflecting and repurposing elements of their symbolic universes to communicate theological truths about their unique view of God.
It is modern people who have been stripped of this understanding. Whole region and mountain linked with gods, goddesses, giants, and evil spirits.
home of the giant clans (Rephaim, Anakim, Emim, Zamzummin, and Amorites, see Genesis 15:13-16)
Then the LORD said to Abram: 'Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years. But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. You, however, will go to your ancestors in peace and be buried at a good old age. In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure.'
This passage is from the narrative of God's covenant with Abram, later renamed Abraham. In this context, God foretells the period of Israelite enslavement in Egypt, their subsequent liberation, and the eventual return to their ancestral lands. The mention of the "sin of the Amorites" and "fourth generation" reflect the usual Near Eastern long-span chronologies and provide theological justification for the Israelites' later conquest of those lands.
Further, it's interesting to contrast this passage with ancient Near-Eastern texts like the "Epic of Gilgamesh" or "Enuma Elish," where gods often interact with humans but do not share long-term future plans with them. This contributes to the unique characteristics of the God of the Bible among Ancient Near Eastern divinities.
This passage also shares some common themes with 2nd Temple Jewish writings. For instance, in 1 Enoch, a non-canonical but historically significant Jewish text, divine visions and prophecies of future events also feature prominently.
From a linguistic perspective, the Semitic languages (including Hebrew, in which Genesis was originally written) use a particular mode of expression, called prophetic perfect, where future events are described in a past tense, conveying the certainty of the events to occur. This linguistic feature further enhances the solemnity and authenticity of the prophecy.
Only source material for knowing about the Amorites. They are clearly Mesopotamian peoples. From Sumerian word: "MAR.TU" ref. area/people west of Babylon and Sumer. This links to Babylon "giant talk" (stories - polemic purpose of 1 Enoch).
OT Bashan: Giants and Underworld
Amos 2:9-10, plus Amorite, Babylonian MAR.TU is link to Nephilim (Num 13:32-33; Gen 6:1-4) and Meso-story of Apkallu as back story. Leaving dovetail from 1 Enoch 6-15 and these materials.
By time of Moses, giants in this area eliminated by the children of Esau.
Amorites of Joshua 12, where giant Og rules over Hermon, Salecah and all Bashan territory. This forms the basis for Jews seeing strong link to gods, goddesses, demons, and giants when presented with Mount Hermon and Bashan.
What we see is a dovetail to Meso-data.
First, note that Bashan is Meso-hell per Ashtaroth and Edrei. This is home to Rephaim. OT has them as giants, but Meso-data does not. English translations generally prevent us from seeing this links, only the Hebrew.
this link is the "divine sages"; transgression with human women, et al.
A creature who is 2/3 divine and 1/3 human.
1 Enoch 15:8-12 ═► dead giant ═► departed spirit (Watcher-part) ═► unclean spirit or demon/devil NT.
The whole region of Bashan is associated with Watchers, giants, gods, goddesses, unclean spirits, et al. This creates back drops (unknown to us) to stories from the Gospels.
The Gates of Hell
The "gates of hell" incident happens at Mount Hermon in terms of geography. Not knowing this stops people from understanding the impact of what Jesus said and did in a region theologically tethered to the Watcher's!
Northern part of Bashan territory at the base of Mount Hermon.
Peter is the rock upon which the church is established.
The Roman Catholic argument for Peter being the "Rock" that Jesus describes is grounded in their interpretation of Matthew 16:18-19. The verses state, "And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."
In the original Greek text of the New Testament, the name "Peter" is "Petra," which means rock or stone. Catholics have long interpreted this as Jesus establishing Peter as the rock, or foundation, upon which he would build his church. This is further supported by the keys to bind and loose doctrine, which Catholics often interpret as the authority to govern the Church and make decisions regarding faith and morals.
Additionally, from a Catholic perspective, the primacy of Peter among the Apostles is often stressed. This is seen in the fact that Peter is often named first in the lists of Apostles and is the one who often speaks on behalf of the others. Also, Peter is mentioned more times in the New Testament than any other apostle.
The Catholic Church interprets this 'descending' authority as the basis for the papacy. In the view of Catholic tradition and belief, the Pope serves as the 'successor to Peter'—the earthly head of the Church and the Vicar of Christ, who holds the keys to the kingdom of heaven.
However, it's worth noting that other Christian traditions interpret the 'rock' in Matthew 16:18 in various ways, including referring to Peter's faith, the truth of Peter's statement about Christ's Messiahship, or Christ himself. The idea of apostolic succession, specifically in terms of the Pope, isn't a universally agreed-upon element among all Christian branches.
Insists that "rock" is a reference to God (Jesus et al), see 1 Cor 10:4
... and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.
Knowing that the Romish church predates protestants and other orthodox churches tells me: All were stripped of knowing the Watcher back story, so neither have what they need to arrive at the correct understanding of this Mount Hermon event.
The "rock" reference is to where they are standing: Pan's Grotto, Mount Hermon in total. See Jereboam idol worship center there (1 Kings 12); Caesarea Philippi city adopted Ba'al worship there since Joshua in Ba'al-Gad (Josh 11:17 cp. Judge 3:3). By Jesus day called Panias (worship of Pan) and now Banias, which is Arabic transliteration. This scene with Jesus is happening on the very gates of Hell as seen through OT eyes.
It's a cosmic confrontation, with Jesus challenging the authority of the Lord of the dead (Ba'al, Satan, Devil, et al).
The statement is telling Ba'al that followers of Jesus will assault his very kingdom and the defensive gates of his kingdom will not survive the attack that is coming!
This would be like the President of the United States travelling to Moscow or Bejing and telling them on their turf: "You're defenses won't save you! We're going to attack and there is nothing you can do to stop it! We will rescue your citizens and free them from your tyranny!"
Claiming Mount Hermon
Matthew, Mark, Luke all agree: the next event after Hermon was the Transfiguration. This took place on Mt. Hermon (not Mt. Tabor).
This is the time of Augustine, Helena, mother of Constantine, and the Romish church who are in the throes of rejecting Enoch and Jubilees. This is not first to third century AD.
To understand the origin of the tradition associating the Transfiguration of Jesus with Mount Tabor, we should first explore the narrative of the Transfiguration as found in the New Testament.
In the canonical gospels—Matthew 17:1-9, Mark 9:2-8, and Luke 9:28-36—Jesus, accompanied by Peter, James, and John, ascends an unnamed high mountain. There, they witness Jesus being transfigured before them—His face shining like the sun and His clothes becoming dazzling white. They also see Moses and Elijah appearing and talking with Him. Then, a cloud envelops them, and a voice from the cloud says, "This is my Son, my Chosen One. Listen to Him!" (Luke 9:35, ESV)
Explicit association of Mount Tabor with the Transfiguration first appears in early Christian history and tradition. This connection is arguably influenced by the geographical and symbolic significance of Mount Tabor in the biblical narrative and broader ancient Near Eastern context.
There are a few reasons scholars and tradition may have associated Mount Tabor specifically with the Transfiguration:
1. Geographic Significance: Mount Tabor, located in Lower Galilee at the eastern end of the Jezreel Valley, is a prominent and isolated landmark. Its height and isolation might fit the description of a “high mountain” that was a private setting.
2. Biblical Symbolism: Mount Tabor is mentioned in the Old Testament, notably in Judges 4-5, in the narratives of Deborah and Barak's victory over the Canaanite armies. Its boldly symbolic role as a metaphorical mountain of God could contribute to its identification with the site of Transfiguration.
3. Christian Tradition: By the 3rd century, Origen of Alexandria suggested Mount Tabor as the site of the Transfiguration, which is accepted by some later Church Fathers, including Cyril of Jerusalem and Jerome. St. Cyril of Jerusalem, in his Catechetical lectures (circa 348 AD), was the first to pinpoint Mount Tabor as the location of Transfiguration.
4. Architectural Evidence: The existence of early Christian structures, like the Church of the Transfiguration, is an architectural testament to this tradition.
However, it is essential to note that Mount Hermon is another location some sources in antiquity have suggested. It should be noted that antiquity did not universally agree with Tabor, and there was a diversity of opinion.
While modern scholarship mostly affirms the historicity of the Transfiguration event, the exact location is still a matter of speculation and belief, as neither the New Testament nor the historical Jesus research can definitively prove the location of this event.
1) geo-closeness, 2) timing (soon after "gates of hell" proclamation, 3) Matt/Mark specify "high mountain" (Tabor is not).
Psa 68 from Eph 4; captives are Bulls of Bashan, not men; story of conquest, not liberation; conquest of Bashan/Hermon; puts the powers of darkness "to an open shame by triumphing over them" (Col 2:15); Psa 68 and Eph 4 in agreement if you see conquest instead of liberation.
1 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all. 7 But grace was given to each one of us according to the measure of Christ's gift.
11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.
17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness.
Colossians 2:15 (English Standard Version) reads, "He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him."
In context, this verse speaks of the victory of Jesus Christ over the spiritual rulers and authorities of the world, which in the worldview of Second Temple Judaism represented spiritual beings or angelic powers operating in the world. This draws upon the wider milieu of ancient Near Eastern conceptions of cosmic spiritual hierarchy.
The Pauline depiction of divine superiority, as seen in Colossians 2:15, can also be compared to a common trope in Ancient Near Eastern literature and specifically in triumphal inscriptions. Kings and emperors of the Greco-Roman world often publicly shamed their defeated enemies, making a 'spectacle' of them in a victorious procession.
In the New Testament and other Second Temple Jewish writings (such as 1 Enoch), Jesus’ victory over these powers is indeed viewed as a triumph that disarmed and shamed these spiritual entities. Modern scholars such as N.T. Wright have expanded upon this interpretation, emphasizing the polemical context of Paul's writings against the backdrop of both Jewish and non-Jewish (pagan) spiritual and political beliefs.
Pass-through; the booty of the conquest goes to Jesus who passes it on to men: specifically, those gifts passed on are apostles, prophets, evangelists, pastors, teachers (Eph 4:11). NOTE: See the reversal! The changing of oracles for god to oracles for GOD! That is what each "gift" does. Now, your pedagogy is from the right source instead of wrong source (see Enochian Template).
Common view is Jesus descending into underworld to release human captives. Not so. The proper view is Spirit descending after Jesus ascension, where the Spirit brings gifts to men as a result of the conquest booty (Eph 4 ESV)
Jesus went to Hermon to pick a fight to goad Bulls of Bashan into killing Him, for the purpose of dying at the Cross and everything that follows.
Jesus Vs. Watcher Spirits (Demons)
Held in the territory of Bashan (north of Gilead, west of Salecah and Jebel Druze Mountains, south of Mt. Hermon, east of the Jordan and Sea of Galilee).
This is how Second Temple Jews saw unclean spirits that Jesus was driving out and delivering people from. This is clear from 1 Enoch 15 and DSS materials "bastard spirits".
6 But you were formerly spiritual, living the eternal life, and immortal for all generations of the world.
7 For now, the giants, who are produced from the spirit and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling.
8 Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called.
9 As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.
10 And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth and cause trouble: they take no food, but nevertheless hunger and thirst, and cause offences.
11 And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.
The term "bastard spirits" is used in some of the Dead Sea Scrolls to refer to the offspring of the fallen angels and human women, who were also known as the Nephilim or giants. According to some Jewish traditions, these hybrid beings were killed in the great flood, but their spirits remained on earth and became a source of evil and temptation for humans. Some of the Dead Sea Scrolls that mention "bastard spirits" are:
- The Book of Giants (4Q203): This fragmentary text tells the story of the fallen angels and their giant sons, who were tormented by dreams of their impending doom. The text says: "They knew the secrets of [...] sin, which they had committed and been [...] in the world. And as for all that had been said to them: 'Let not your spirit be saddened by the bastard spirits who are mingled with you'"¹.
- The Damascus Document (CD 2:16–19): This text is a community rule that describes the beliefs and practices of a Jewish sect, possibly related to the Essenes. The text says: "And they went astray in the desert and worshipped the stars of heaven. And they wrote down their names in a book together with their counsel and their oaths and their bonds. And they cast them behind their backs and went after lust like horses. And they took wives for themselves from all that they chose and committed fornication with them. And they took from them sons who were bastards, spirits without souls"².
- The War Scroll (1QM 13:10–11): This text is a military manual that describes the final battle between the sons of light and the sons of darkness. The text says: "And all the bastards shall be destroyed together with all their allies, and all those who love darkness shall be wiped out"³.
Source: Conversation with Bing, 9/24/2023
(1) Where Do Demons Come From? - Logos Bible Study Platform. https://www.logos.com/grow/where-do-demons-come-from/.
(2) Thoughts on ETS / SBL / AAR 2014 - Dr. Michael Heiser. https://drmsh.com/thoughts-on-ets-sbl-aar-2014/.
(3) Questions about demons : r/AstralProjection - Reddit. https://www.reddit.com/r/AstralProjection/comments/11jj9gp/questions_about_demons/.
Galatians 3 and 4; especially 4:3/9 "elemental spirits of the world" (στοιχεῖα τοῦ κόσμου - stoicheia tou kosmou). These are not physical principles or even governments, but are the principalities, authorities, rulers of darkness. Verse 8 says, "Formerly, when you did not know God, you were enslaved to those that by nature are not gods." If we take this as demons (disembodied giant spirits in unseen realm), then we are quite close to the Enochic interpretation rather than the Mosaic law interpretation. The answer is more coherent.
When stoicheion is understood as "elemental spirits," it brings to mind the fundamental cosmic forces or celestial powers often associated with ancient cosmologies. This interpretation carries strong connotations of the ordered systems of spiritual beings that were often associated with features of the natural or celestial world in ancient Near Eastern and Greco-Roman religions.
In these systems, there were deities or spirits linked to the elements, such as earth, water, fire, and air, as well as celestial spirits linked to the stars, moon, sun, and often times, these were not merely impersonal forces, but were personal beings or deities.
In a Second Temple era Jewish context, they would also have been conceptually familiar with such systems, although mainstream Jewish belief rejected the worship of these beings. However, Jewish texts of this period, like the Book of Enoch and others, reflect acknowledgment of an ordered celestial hierarchy and associated cosmic spirituality. They recognized a vast and complex spiritual reality that exceeded humanity's direct experience, was pivotal to cosmic order and impacted earthly realities.
Even if not worshipped, these powers were still seen as significant and influential – for good or ill. Stories of encounters with angels or other celestial beings (e.g., the Book of Daniel) depict them as powerful and actively involved in human events.
The Pauline argument, portraying the Galatians' return to their old practices as a return to the stoicheia, would imply that these practices were seen as fundamentally associated with the elemental spirits, perhaps harking back to the oppressive spiritual entities from their pre-Christian past. As such, the term stoicheia conveys not only an ontological status (as part of the created order) but also a functional status (as agents influencing human religious experience).
Paul's rhetorical use of the term underscores a comprehensive power shift from the Galatians' past spiritual enslavement to their newfound freedom in Christ, who is supreme over all creation, including any elemental spirits. This message would have been especially resonant for a Second Temple Jewish audience living among various Hellenistic and indigenous religious systems with different stoicheia or spiritual intermediaries.
Differences show territorial understanding by Legion.
Prior to Mark 5, as Israel’s Messiah, Jesus had restricted His ministry to a Jewish audience. His focus changed in Mark 5:1 when He intentionally entered the country of the Gerasenes—Gentile territory.[179]
[179] Some scholars believe that the Legion confrontation is a cryptic call for political liberation. The argument is made on a twofold basis: (1) the Greek term for Legion (legiōn) is a direct reference to Roman forces, and (2) the Greek word translated “herd” (agelē) was also used of Roman military recruits. The logic is dubious. The region of the Gerasenes was known as Gentile territory—that herdsmen were caring for pigs in the region makes that evident. Jews wouldn’t have been earnestly seeing Roman expulsion from Gentile areas, so a cryptic endorsement of political liberation isn’t the point Mark wanted his readers to catch.
Differences show territorial understanding by Legion. In Jewish territory, the demons say, "Jesus of Nazareth", whereas Legion in Gentile territory, "Son of the Most High God". Thus, the territorialism is seen, but what does it mean? It means that demons operating in terms of geography, which harkens back to Genesis 10 and 11 and God carving up humans and their guardian gods by peoples and physical geography.
Recall that in Deuteronomy 32:8–9, the “Most High” had disinherited the nations of the world, assigned them to the dominion of supernatural sons of God, and then created Israel as is own inheritance from nothing. [180] Those sons of God rebelled and became corrupt (Psalm 82:1–4), throwing God’s order into chaos (Psalm 82:1–5).
Of the country of the Gerasenes—old Bashan now under Gentile occupation.
For spiritual evil and, in particular, the Watchers of 1 Enoch.
These familiar episodes in the ministry of Jesus occur in the darkest, most spiritually sinister places known to Old Testament Israelites and Jewish readers of the Old Testament. Bashan and Hermon were ground zero for spiritual evil and, in particular, the Watchers of 1 Enoch. The spiritual corruption of humanity would be healed by the atonement of the cross. His resurrection meant that no member of the kingdom of God would share living space with the Watchers in the underworld Abyss, the realm of the dead. Even an army of Watchers was overmatched by the Son of the Most High. They would be lords of nothing.
WALK THRU GALATIANS - Looking for Demons
Do a close and careful read. Keep the supernatural above the natural as you let the text speak for itself.
1 To the churches of Galatia: ...
Not just a single church, but an entire group.
6-7 Turning to a distorted gospel
What is it that is causing the gospel to be distorted and what is the source? Is it people or what's behind people coupled with them? Hold that thought here and continue reading.
8 A preaching angel from heaven (Watcher) ... let him be accursed.
Is Paul be over-the-top, effusive, or hyperbolic when he mentions an angel from heaven (Watcher) preaching a distorted gospel? What is the notion of being accursed? Is this pointing to Watchers being judged and destroyed?
14 ... so extremely zealous was I for the traditions of my fathers ... was pleased to reveal his Son in me ...
Paul points to his own zealotry which he is connecting with a demon source. No? Keep reading. Let the end help define and unlock the beginning (i.e., chapters 3, 4, 5, and 6 helps us understand chapters 1 and 2). So, let's examine 3, 4, 5, and 6 and then turn around and go back to 1 and 2.
Chapter 3
1 Foolish (sensually minded) Galatians ... who has bewitched you?
James 3:15 says, "This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic." In this scripture, James talks about the sort of false wisdom that is sensual, earthly, and devilish in nature. Therefore, the Galatians are being sensual, which has demons behind it (dead Nephilim). This is the result of "bewitching".
The word "bewitched" in Galatians 3:1 comes from the Greek term βασκαίνω (baskainō), which is the original verb form of the term used in this scripture. The lemma, or the base word, is βασκαίνω.
The root of βασκαίνω seems to be connected to the ancient Greek term "baskanos", which could mean "sorcerer", "charmer" or "envier", although the etymology is uncertain and often disputed. Later, this term βασκαίνω was associated with the act of casting an evil eye or spell upon someone. It conveyed the idea of influencing or manipulating someone through witchcraft or sorcery, often with the intention of causing harm.
The Enochic template, specifically from the Book of 1 Enoch, offers an intriguing connection to Paul's rebuke in Galatians 3:1. The narrative of 1 Enoch describes how the Watchers, a group of fallen angels, shared forbidden knowledge with humanity, including various arts of divination, sorcery, and magic.
If we intersect this Enochic narrative with Galatians 3:1, "bewitched" might take on an even deeper level of significance. The Galatians, it would seem, had allowed themselves to be seduced by a perverted and false teaching, almost in the same way that humanity in Enoch's time was seduced by the forbidden knowledge that the Watchers offered.
This might imply that the Galatians were not merely straying from the Gospel Paul preached, but actively being led away by teachings that were not merely inaccurate, but potentially sinister in nature, tainted by influence and characteristics of false doctrines that could be compared to occult and witchcraft practices introduced by the Watchers.
Such a reading would certainly heighten the urgency and gravity of Paul's letter to the Galatians. What’s at stake isn't just correct belief, but an intrusion of the powers of darkness attempting to undo the work of the Gospel among the Galatian community. Hence, the seriousness of being "bewitched" could resonate at a deeper level with an awareness of the Enochic narrative.
19 Transgressions not of human beings?
I happen to think that this is (in fact) referring to Mosaic law at Sinai. Moses is the intermediary. Angelic beings are those who fashioned the law as a part of the divine council and one of them delivered it to Moses. So, any idea that this law is something other than the Mosaic law does not seem to be supported by the text.
The entirety of Chapter 3 does in fact seem to work best with Abrahamic promise and the law as a manager or guardian, which is the point Paul is headed towards. He is drawing a correlation of Jews under law until Jesus to Gentiles under their own managers and guardians from the Tower of Babel, but those creatures failed, where the Law of Moses is good.
Paul ends with wrapping up the law vs faith by bringing in the Gentiles coming to Christ from their managers and guardians by faith as well. This is the point: Both Jews and Gentiles were trapped in sin and faith in Christ was the way out, making both under sin awaiting the offspring (Jesus).
Chapter 4
Now, Paul links in being a child headed toward inheritance no different than a slave in slavery. For Paul as a Jew, his slavery in law still had a demon influence leading him to murder (looking back at chapters 1 and 2). Nevertheless, the Gentiles have their slavery to demons (pretending to be gods who by nature are not gods).
3 In the same way, we also, when we were children, were enslaved to the elementary principles (spirits) of the world
See prior notes on "elementary spirits" (demons pretending to be gods, but are not).
8 Formerly, when you did not know God, you were enslaved to those that by nature are not gods.
This is the testimony of Gentiles and Gentile believers alike.
9 ... how can you turn back again to the weak and worthless elementary spirits (demons) of the world, whose slaves you want to be once more?
We can go back to being slaves. We can rebel in open sin and a choice to ditch loyalty to Christ and return to loyalty to demons, which puts us in the "destruction column" of eternity and judgment once more.
17 They make much of you, but for no good purpose. They want to shut you out, that you may make much of them.
You'll be tempted to read this as "They" are fully human. They are not. They are an amalgam of human and demon (influence if not outright possession). These are "false brothers" or an "angel from heaven" preaching a distorted gospel, which is not a gospel (good news) at all.
23 But the son of the slave was born according to the flesh, while the son of the free woman was born through promise.
So, we have Hagar (Sinai) and Sarah (Jerusalem - Mt. Zion - Jesus). One is demonic and the other is free from above by the Spirit of God. Again, there is the notion of demons involved in the rebellions of Jews and idolatry.
24 Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar.
Slavery to what? For the Jews, there is slavery to demon influence through the Law and for Gentiles through paganism. Either way, we are enslaved to the very same thing.
31 So, brothers, we are not children of the slave but of the free woman.
Slaves to demons and free in Christ to Christ as sons and no longer children in slavery.
Chapter 5
1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
Meaning—the Jews ought not to return to Sinai and the Gentiles to their pagan demon gods (demigods). The term "demigod" comes from the Latin word "semideus", which is a direct transliteration of the Greek word "hēmítheos". Both these words literally mean "half-god", referring to mortal individuals who were considered to possess certain divine or suprahuman traits because of their exceptional attributes or their divine parentage.
10 I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.
What is the penalty from the backstory view of the sins of the Watchers? It is, in fact, the judgment and destruction promised to both Watchers and demon spirits. Thus, those who go after the "doctrines of devils" and become traitorous to Christ (disloyal) will find themselves in the same "penalty box" awaiting destruction by God.
16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh.
This goes to the heart of the Gospel Way: The Cross frees us and opens us to being filled with the Spirit. It is the Spirit that empowers us to walk in loyalty.
18 But if you are led by the Spirit, you are not under the law.
Here's the choice: Follow in loyalty by the leading/power of the Spirit or be a disloyal traitor and go after demons and how they distort the gospel — or better yet — abandon the gospel completely and go back into paganism, direct demon worship.
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.
ALL of these (starting with the first) are the sins of the Watchers and (later) their demon kids (either as giants or disembodied unclean spirits). As Paul writes — walk in these like demons, then you will be destroyed like a demon. Don't even think you're going to inherit the Kingdom of God as a son of God (replacement for benai elohim).
25 If we live by the Spirit, let us also keep in step with the Spirit.
Not only do we then live by the power of the Spirit in us to maintain loyalty, but we keep in step. How do we do that? This is being led of the Spirit (Romans 8).
Chapter 6
1 Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. 2 Bear one another’s burdens, and so fulfill the law of Christ.
These transgressions are then linked to the list beforehand—sins of the Watchers, whether Jew or Gentile (i.e., Paul being a murderous Jew). Remember, faith in Christ is the only thing.
Stumbling in transgression is worthy of gentle restoration by the brothers and sisters around us, who are to be careful of themselves in the process. It's all about the new law of Christ in us, which is what the Spirit of God in us is empowering us towards in loyalty and guiding us into.
4 But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5 For each will have to bear his own load.
Remember, this is a test. What's really cool is that we get to participate. We can test our own work in and by the Spirit of God, Word of God. We can also help each other to test our work, but we are to be primarily focused on ourselves in our conscience before the Lord (Romans 14).
12 It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. 13 For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. 14 But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither circumcision counts for anything, nor uncircumcision, but a new creation. 16 And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.
Put all of this in context of demons behind ungodliness, flesh, and unfaithfulness to Christ!