Demons Are Not Evil by Nature: A Study of Pseudo-Dionysius the Areopagite

demons are not evil by nature

Dionysius the Areopagite or pseudo dionysius

But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?—Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and  nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, “to keep their first estate.” For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word—as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil

But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods.

Demons Are Not Evil by Nature: A Study of Pseudo-Dionysius the Areopagite

The Biblical medical interpretation of demons, as understood by certain Christian perspectives, notably rejects the idea that demons are supernatural beings or entities with inherent evil. Instead, it views demons as symbolic representations of human wickedness, illness, or false gods in the Bible. The Christadelphian perspective, for example, considers demons not as malevolent spirits but as manifestations of internal struggles and external influences that are detrimental to human nature. This perspective contrasts significantly with that of Pseudo-Dionysius the Areopagite, a Christian mystic and philosopher who interpreted demons as real spiritual beings—fallen from a state of original goodness but still retaining some aspect of their created nature.

One of the key distinctions in the views of Pseudo-Dionysius and the Biblical medical interpretation is their respective conceptions of the nature of demons. According to Dionysius, demons are not inherently evil by nature, but rather have turned away from the original goodness with which they were created. He writes:

“But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?” (Pseudo-Dionysius, The Divine Names).

This passage clearly establishes Dionysius' view that demons are not intrinsically evil. Instead, they were created as good beings, as all things are by nature derived from the Good, and their fall into what is perceived as evil is a result of a deviation from the intended path of goodness. Dionysius does not view the demons as permanent embodiments of evil, as evil is considered unstable and changeable. In his view, demons became evil only by failing to uphold the harmony and perfection of their created nature, thus drifting from their original state.

He continues:

“How are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, ‘to keep their first estate.’” (Pseudo-Dionysius, The Divine Names).

Dionysius emphasizes that the demons' deviation from their original state of goodness stems not from their inherent nature but from their failure to maintain their position of goodness. The notion of "keeping their first estate" reflects the idea that demons, like all creatures, were meant to remain in a state of alignment with divine goodness. However, their fall occurred when they lost the strength to adhere to that state.

In Dionysian thought, the evil that demons embody is not a static or essential characteristic but a failure—a lack of strength and aspiration toward the Good. Dionysius elaborates further:

“The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them.” (Pseudo-Dionysius, The Divine Names).

Here, Dionysius underscores that demons' actions are not inherently evil; instead, their moral failing is a result of straying from their original purpose. This deviation, according to Dionysius, leads to a weakening of their powers and an inability to act in accordance with their created nature, which was originally aligned with goodness. Thus, the "evil" attributed to demons is not a creation of intrinsic malevolence but a product of their failed potential.

Interestingly, Dionysius extends this idea of imperfection to human beings as well. Just as demons are not evil by nature but by their departure from goodness, so too, humans fall into sin and evil through their failure to maintain their intended harmony with the Good:

“But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good.” (Pseudo-Dionysius, The Divine Names).

In this context, Dionysius explains that evil is not an ontological force that exists independently but is instead the result of a failure to achieve the full potential of goodness. The fall of demons, as well as the fall of human souls, is characterized by an absence or lack of the good, not the active presence of evil. Evil, then, is not a thing in itself but the absence or deprivation of the good that was meant to be.

Dionysius' view of demons challenges the idea that they are inherently evil beings bent on destruction or chaos. Instead, demons are seen as beings that were created good but became corrupted due to their inability to maintain their original state. The evil they embody is not an intrinsic nature but the result of their failure to remain aligned with the divine Good. The key takeaway from Dionysian thought is that evil is not an independent force but a failure—a turning away from the intended order and perfection.

Thus, the Biblical medical interpretation, which views demons as symbols of human weakness, illness, and spiritual fallenness, shares some similarities with Dionysius’ view in its understanding that demons represent a departure from the intended good. However, the essential difference lies in the Biblical medical perspective’s view of demons as not personal entities at all but as representations of moral and physical corruption. In contrast, Dionysius’ philosophy maintains that demons are fallen spiritual entities, who, though corrupted, retain some trace of their original goodness.

The Law of Moses as the Tree of Knowledge of Good and Evil

The Law Of Moses As An Adversary

# **The Law of Moses as the Tree of Knowledge of Good and Evil**  

The Law of Moses serves as a type of the Tree of Knowledge of Good and Evil, as it imparts the knowledge of sin but does not provide salvation. The apostle Paul affirms this in his letter to the Romans:  

**"By the law is the knowledge of sin" (Romans 3:20).**  

The Gospel of Philip makes this connection explicit:  

**"The law was the tree. It has power to give the knowledge of good and evil. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it. For when he said, 'Eat this, do not eat that,' it became the beginning of death."** (**The Gospel of Philip 75**)  

The Law, like the Tree of Knowledge, introduced a system of commandments that made humans aware of sin but could not remove their fallen state. Instead, it set the stage for the coming of Christ, who would fulfill the Law and replace it with grace and truth. As Paul writes:  

**"Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby" (Ephesians 2:15-16).**  

The "enmity" in this passage refers to the Law of commandments contained in ordinances, specifically the penalties and divisions that the Law created between Jews and Gentiles. The Law, while given by God, established distinctions that kept the two groups separate, with commandments, rituals, and legal barriers that prevented full unity. Through His death, Jesus abolished the enmity—not by nullifying God's moral principles, but by removing the barriers and penalties that the Law imposed.By doing so, He made peace, creating one new humanity in Himself, where both Jews and Gentiles are reconciled to God as one body. The Gospel of Truth describes how Jesus took on this burden, represented as a book, and was nailed to the cross, signifying the fulfillment and transcendence of the Law: 

**"For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the Father to the cross."** (**The Gospel of Truth**)  

The Law was the knowledge of sin, and Jesus bore its burden, fulfilling and transcending it. He became the true fruit of knowledge, but unlike the original Tree, He did not bring death to those who partook of Him. Instead, He brought joy and salvation:  

**"He was nailed to a tree. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery."** (**The Gospel of Truth**)  

The imagery of the Tree of Knowledge is further connected to the fig tree, which symbolizes Israel and the Law. Adam and Eve covered themselves with fig leaves after eating from the tree, just as the Jews sought righteousness through the works of the Law. However, these leaves were insufficient, just as the Law was insufficient for salvation. The true covering came from the slain Lamb:  

**"The fig leaves which Adam and Eve covered themselves with also represented the Law, seeing they were replaced by the slain lamb. Their initially glossy appearance typifies well the apparent covering of sin by the Law, which faded in time. The fig tree is a symbol of Israel. It seems reasonable to speculate that having eaten the fruit of the tree of knowledge, they made their aprons out of its leaves, thus making the tree of knowledge a fig tree."**  

Jesus Himself cursed the fig tree when He found it barren, symbolizing the end of the Old Covenant and the coming of the New:  

**"Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, 'May you never bear fruit again!' Immediately the tree withered" (Matthew 21:19).**  

The Pharisees, who strictly adhered to the Law but lacked true righteousness, are likened to this tree:  

**"Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outwardly, but are within full of dead men's bones, and of all uncleanness" (Matthew 23:27).**  

The word **"beautiful"** used here is the same word used in the Septuagint to describe the Tree of Knowledge, drawing a connection between the Pharisees and the Law that could only bring death.  

The Law, though divinely given, was not the final revelation of God but a necessary stage in the divine plan. It served to teach humanity about sin and the need for a Savior. As Paul explains:  

**"The law was our schoolmaster to bring us unto Christ, that we might be justified by faith" (Galatians 3:24).**  

The Gospel of Philip reinforces this idea:  

**"The law was the tree. It has power to give the knowledge of good and evil [for without it we would not know sin nor could we become 'as gods' setting ourselves up as gods in the temple of God (our bodies)]. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it [there is no salvation available from the works of the law according to the 'letter' but the 'spirit' of the law was life for those who discerned it as an allegory pointing to the Savior and the power of sonship]. For when he said, 'Eat this, do not eat that,' it became the beginning of death [This Command was the groundwork for the great task of creating sons. Shortly after the precept Adam was given his first taste of free will and his conscience failed him and as a result, construction could now begin on the greatest temple (not made with hands) ever created!]."** (**The Gospel of Philip 75**)  

Thus, the Law was both a curse and a preparation. It revealed sin but could not remove it. It was the Tree of Knowledge that brought death, yet through Christ, who took it upon Himself, it became a means to life. Jesus, the true revelation of the Father, fulfilled the Law and established a new covenant of grace, bringing true righteousness apart from the works of the Law.  

As John declares:  

**"For the law was given through Moses, but grace and truth came through Jesus Christ" (John 1:17).**  

Therefore, while the Law served its purpose, true life and salvation come only through Christ, the living fruit of the knowledge of the Father.

The law was the tree. It has power to give the knowledge of good and evil. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it. For when he said, "Eat this, do not eat that", it became the beginning of death. (The Gospel of Philip)

For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the father to the cross. (The Gospel of Truth)

He was nailed to a tree. He became a fruit of the knowledge of the father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery.
(The Gospel of Truth)

15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

16  And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Here is the rewritten 800-word document that aligns with your request, ensuring that all references to the Law of Moses as an adversary or false accuser are removed, while retaining the perspective that the Law represents the Tree of Knowledge of Good and Evil.

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**The Law as the Tree of Knowledge of Good and Evil**  

The Gospel of Philip provides a striking perspective on the nature of the Law:  

*"The law was the tree. It has power to give the knowledge of good and evil. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it. For when he said, 'Eat this, do not eat that,' it became the beginning of death."* (Gospel of Philip)  

This understanding aligns with the biblical narrative of Genesis, where the Tree of Knowledge introduced an awareness of good and evil. The Law, given to Israel, similarly brought knowledge of righteousness and sin, yet it could not grant the power to overcome sin entirely. Instead, it revealed the limitations of human nature and the need for something greater.  

Paul elaborates on this in his writings, explaining that the Law, though good and holy in itself, revealed the human inclination toward disobedience. He states, *“The strength of sin is the law”* (1 Corinthians 15:56), not because the Law itself was sinful, but because it exposed sin and made it evident in human actions.  

### **Christ and the Fulfillment of the Law**  

Jesus’ mission was not to abolish the Law but to fulfill it, bringing about a new way of reconciliation between humanity and God. The Gospel of Truth describes this fulfillment in symbolic language:  

*"For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the Father to the cross."* (Gospel of Truth)  

Here, Jesus is portrayed as embodying the Law—"putting on the book"—and bringing it to its intended fulfillment through His death and resurrection. He became the means through which humanity could move beyond the limitations of the Law.  

*"He was nailed to a tree. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery."* (Gospel of Truth)  

Unlike the first experience with the Tree of Knowledge, where eating brought consequences of mortality, Jesus' fulfillment of the Law transforms this knowledge into joy. He grants access to true understanding and reconciliation with God.  

### **Reconciliation and the New Creation**  

Paul explains this transformation in his letter to the Ephesians:  

*"Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."* (Ephesians 2:15-16)  

The "enmity" described here is the division created by the Law. While it established a standard of righteousness, it also distinguished between those under the covenant and those outside of it. Through Christ, this division is abolished, and all are invited into unity with God.  

### **The Law as a Tutor Leading to Christ**  

Paul describes the purpose of the Law in Galatians:  

*"Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster."* (Galatians 3:24-25)  

The Law served as a guide, teaching the people about righteousness and sin, but its role was temporary. It was never meant to be the final solution; rather, it pointed forward to Christ. Once faith in Him is established, believers are no longer under the instruction of the Law in the same way, for they have entered into a new relationship with God.  

Paul further explains this shift:  

*"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."* (Romans 8:3)  

The Law was unable to change human nature because it depended on human effort to uphold it. Christ, however, accomplished what the Law could not by condemning sin itself and offering a new way through the Spirit.  

### **The Spiritual Transformation**  

Galatians 5 contrasts the works of the flesh with the fruits of the Spirit, showing how living by the Spirit leads to transformation beyond the requirements of the Law:  

*"If you be led of the Spirit, you are not under the law."* (Galatians 5:18)  

This does not mean the Law was evil, but rather that its function as a guide has been surpassed by the life of the Spirit. Those who follow Christ are no longer bound to the written commandments but are led by a deeper, spiritual connection with God.  

Paul connects this transition with the concept of crucifixion:  

*"They that are Christ’s have crucified the flesh with the affections and lusts."* (Galatians 5:24)  

Just as Jesus was crucified, putting an end to the enmity created by the Law, His followers are called to crucify their former ways of living. The transformation is not about rejecting the Law itself but moving beyond it into a new reality in Christ.  

### **The Freedom Found in Christ**  

In Colossians, Paul emphasizes the freedom believers have received:  

*"Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross."* (Colossians 2:14)  

This does not mean the Law was evil, but rather that its role in condemning sin has been fulfilled. In Christ, believers find a new foundation for their relationship with God, one based on grace rather than adherence to legal commands.  

Paul summarizes this transformation in Romans 7:  

*"But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter."* (Romans 7:6)  

The Law, like the Tree of Knowledge, brought awareness of good and evil, but it could not provide the means to transcend the struggle. Through Christ, humanity is invited into a new life, where righteousness is not attained by human effort but through union with Him.  

### **Conclusion**  

The Law was given as a means of instruction, revealing the nature of righteousness and sin. Yet, like the Tree of Knowledge, it could not grant the power to overcome sin. Through Christ, the purpose of the Law was fulfilled, and believers are now called to live by the Spirit. This is not a rejection of the Law’s value but an acknowledgment that its role has been completed in the new creation established through Jesus. The joy found in Christ is the true fruit of knowledge, leading not to condemnation but to life and unity with God.

The Parable of the Fallen Watchers 1Enoch

The parable of the fallen Watchers

The words of the blessing of Enoch, wherewith he blessed the elect ⌈and⌉ righteous, who will be living in the day of tribulation, when all the wicked ⌈and godless⌉ are to be removed. 2. And he took up his parable and said--Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, ⌈which⌉ the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come. 
3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come. (in the Last Days)."

The Last Days

1Enoch 1:3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come.

(The generation "to come" that Enoch alludes to in Verse 3 above is the generation from "323 BC to 77 AD, you will remember that God said to Abraham that after 400 years He would deliver Israel, "...in the fourth generation." Genesis 15:13-16 A generation in the Bible is normally 40 years long. However, here a generation is 100 years according to Genesis 15:13-16 (4 x 100 = 400 years) . Thus the generation spoken of in the book of Enoch is 400 years long. If you start from 323 BC (the year Alexander the Great died), adding 400 years would bring you to 77 AD.

The Book of Enoch is not a record of the pre-flood history of the world it is an apocalyptic record about the last days of the Jewish people

The writers of the apocalyptic books glances at the contemporary history of the world around him, to which many a cryptic reference is made. However, these references are only made with a view to comforting the oppressed and affected with the thought that even the mightiest of earthly powers are shortly to be overthrown by the advent of the new and glorious era. So that every reference to the present is merely a position taken up from which to point to the future

The Book of Enoch should first be understood as history allegorized which is the nature of apocalyptic literature. Secondly it can be understood as a prophecy of the End Times therefore we can read again

but not for this generation, but for a remote one which is for to come. (in the Last Days)."] (The generation "to come" that Enoch alludes to in Verse 3. above is the generation from the time of the death of Alexander the Great to the destruction of Jerusalem and the temple in 70AD ending in 77AD not our Generation.


“‘And in the last days,’ God says, ‘I shall pour out some of my spirit upon every sort of flesh . . . And I will give signs in heaven above and signs on earth below, blood and fire and smoke mist; the sun will be turned into darkness and the moon into blood before the great day of the Lord arrives.’” (Ac 2:16-20)

In this case “the last days” preceded “the great day of the Lord” which “day” apparently brought “the last days” to their conclusion. (Compare Zep 1:14-18; Mal 4:5; Mt 11:13, 14;)

Since Peter addressed natural Jews and Jewish converts, his words must have had particular reference to them and evidently indicated that they were living in “the last days” of the then-existing Jewish system of things with its center of worship at Jerusalem.

Thus the Book of Enoch deals with the last days of Jewish system of worship it does not deal with the last days meaning the end of the world

Parable

And he took up his parable and said....Concerning the elect I said, and took up my parable concerning them 1st Enoch 1:2,3

The parable is concerning the Elect on the subject of or in connection with; the Elect it is about them and meant for them alone

what does parable mean?

a simple story used to illustrate a moral or spiritual lesson,

English “proverb” or “parable.”

A “proverb” embodies a truth in expressive language, often metaphorically, and a “parable” is a comparison or similitude, a short, usually fictitious, story from which a moral or spiritual truth is drawn.

"And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the demons casteth he out demons. And he called them unto him, and said unto them in parables, How can Satan cast out Satan?" (Mark 3: 22, 23).’

The Book of Enoch should be understood in the same way we would understand the book of Revelation

Revelation 1:1 The Revelation of Jesus Christ, which God gave to him, to show to his servants things which must shortly come to pass; and he sent and signified it by his angel to his servant John: (Revelation 1:1 AVKJ) 

"Signified it." That is, revealed it by many signs and symbols which he deems to be comprehensible and enlightening to the " bondservants " as to " scribes instructed unto the kingdom of heaven " (Matt. 13:52), who bring out of their treasures (the Scriptures) things new and old. "

He indicated them by sign:

A revelation by Jesus Christ, which God gave him, to show his slaves the things that must shortly take place. And he sent his angel and presented it in signs through him to his slave John (Revelation 1:1 NWT)

"It was not sent in plain form, but in an enigma or sign form. To 'signify' is to represent by sign or symbol. That this is what is meant by the use of the verb 'signify' in this case is shown conclusively by what John saw and heard. He saw certain things which he describes, and concerning these he is repeatedly informed that the mystery or meaning of what he saw was this and that

The same method of imparting knowledge was delivered to the prophets —Hos. 12:10.

Since the book of Enoch is described as a parable it should not be understood literally it must be understood from a symbolic point of view. The fallen Watchers are not supernatural beings but symbolic of the fallen Jewish Priesthood linked to the events before and after the Maccabean Revolt 

Symbols decoded in the book of Enoch 

[Chapter 6]

1st enoch 1 And it came to pass when the children of men had multiplied that in those days were born unto 2 them beautiful and comely daughters. And the Watchers, 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 3 and beget us children

Ascending to heaven and falling from heaven are Biblical idioms often used for increasing in pride and being humbled respectively - see Job 20: 6; Jeremiah 51:53 ( about Babylon); Lamentations 2 :1; Matthew 11:23 (about

Capernaum): “Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell” (the grave). Ecclesiasticus 50:6

describes Simon ben Onias being "as the morning star in the midst of a cloud and as the moon at the full". Adam Clarke's

commentary rightly notes: "The truth is, the text speaks nothing at all concerning Satan nor his fall... but of the pride, arrogance

and fall of Nebuchadnezza

Falling from heaven is figurative of losing authority, e.g. it is used about the demise of the king of Babylon in Isaiah 14. See also Lamentations 2:1 and Jeremiah 51:53.

From this we can now understand Enoch chapter 6 the expression the children of heaven from Lamentations 2:1 the children of heaven would be the levitical priesthood. 

Luke 20:35, 36 is conclusive - angels do not marry: "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection."

"Sons of God" can refer to angels as it may in Job 38:7, but the expression is also used of men. (See Deut. 14:1, R.S.V.; Hosea 1:10; Luke 3:38; John 1:12; 1 John 3:1). In Genesis 6:2 the "sons of God" were the righteous line of Seth (Genesis 4:26)2 intermarrying with evil Cainites.

It is sometimes contended that only angel-human offspring could produce "nephilim" (mighty ones or giants, cf. Gen. 6:4). But the sons of Anak (Num. 13:33) were also giants, ("nephilim") and these were certainly not angel-human offspring, as they existed long after the flood.

Divine angels can not sin. They are "ministering spirits, sent forth to minister for them who will be heirs of salvation". (Heb. 1:14). These angels are not rebels, but do Yahweh's commandments, "hearkening unto the voice of his word . . . ministers of his, that do his pleasure." (Psa. 103:20, 21).

We have shown that the “sons of God” may refer to those with the true understanding of God. The “sons of God’ of every generation have kept themselves separate from the people of the world, and are warned by God not to marry such people because they will influence them away from following the true God (Ex. 34:12,15,16; Josh. 23:12-13; Ezra 9:12; 1 Cor. 7:39; 2 Cor. 6:14-16). Genesis 3:15 describes how the seed (descendants) of the serpent would be in constant conflict with the seed of the woman (cp. Gal. 4:29). 

The early chapters of Genesis highlight the fact that there were these two sorts of people; the descendants of Seth called themselves “by the name of the Lord” (Gen. 4:26 A.V margin) and comprised the righteous “sons of God”, the seed of the woman. By contrast, the descendants of Cain, are described as being associated with murder and instituting polygamy (Gen. 4:23 & 19), the art of weapon production (Gen. 4:22) and entertainment (Gen. 4:21). 

The Story of the fallen Watchers in the Book of Enoch should be understood as a parable a revelation or apocalypse given in signs and symbols it should not be interpreted literally

the relationship in the story between cosmos and society is analogical the myth is a allegory the myth reflects a certain attitude toward society the hidden meaning

Thus the Book of Enoch is an allegory or parable about the events leading up to the from the death of Alexander the greats of the destruction of Jerusalem and the Temple and 70ad ending in 77AD

2 Maccabees add text about Jason and onias

 1 Maccabees 1:41 Then the king wrote to his whole kingdom that all should be one people 42 and that all should give up their particular customs. All the nations accepted the command of the king. 43 Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the Sabbath. 44 And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, 45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane Sabbaths and festivals, 46 to defile the sanctuary and the holy ones, 47 to build altars and sacred precincts and shrines for idols, to sacrifice pigs and other unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 49 so that they would forget the law and change all the ordinances. 50 He added,[c] “And whoever does not obey the command of the king shall die.”

The Watchers

woch’-er (Aramaic ‘ir, "wakeful one"): In Nebuchadnezzar’s dream (Da 4:13,17,23 (MT 10,14,20)) a messenger who with "a holy one" descended from heaven, they having joint authority to issue decrees. In the apocryphal literature the doctrine of the "watchers" is much elaborated. In Jubilees they are regarded as angels sent to instruct mankind in righteousness. In Enoch they sometimes appear as archangels and at other times as fallen angels. In the latter condition only we find them in the Book of Adam and Eve. The place of descent was according to Enoch 6:6 the summit of Mt. Hermon.

Daniel 4:17  This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

13 “‘I continued beholding in the visions of my head upon my bed, and, look! a watcher, and a holy one, coming down from the heavens themselves. 



Jer 4:16  Make ye mention to the nations; behold, publish against Jerusalem, [that] watchers come from a far country, and give out their voice against the cities of Judah.

When it comes to the account of the fallen angels we should not understand this literally but has an allegory of corruption within the Jewish Priesthood The priests who, similar to the sons of God in Genesis 6, violated the boundaries of the cultural purity by marrying non-Israelite women

A watchman is someone who guards against potential harm to people or property, often during the night, and is responsible for sounding an alarm in the face of danger. In military settings, such individuals are typically called guards or sentries (Jeremiah 51:12, footnote; Acts 12:6; 28:16). To protect against thieves and vandals, people were often assigned to watch over ripening vineyards or flocks of animals, sometimes from booths or elevated watchtowers (2 Kings 17:9; 2 Chronicles 20:24; Job 27:18; Isaiah 1:8). Siege forces attacking fortified cities also had watchmen or sentries to provide military intelligence to their commanders (Jeremiah 51:12). King Saul, when out in the field with his army, had personal watchmen tasked with ensuring his safety (1 Samuel 14:16; 26:15, 16).

Watchmen were often posted on city walls and towers to observe anyone approaching the city (2 Samuel 18:24-27; 2 Kings 9:17-20). Sometimes they patrolled the city streets, inspecting the area (Song of Solomon 3:3; 5:7). During the dangerous night hours, fearful individuals might repeatedly ask the watchmen if everything was safe (Isaiah 21:11, 12), and it was natural for watchmen themselves to eagerly await the coming of daylight (Psalm 130:6). A city was truly fortunate if, beyond human watchmen, Jehovah Himself was watching over it (Psalm 127:1).

**Figurative Use:** God appointed prophets as figurative watchmen for the nation of Israel (Jeremiah 6:17), and these prophets sometimes used the term symbolically (Isaiah 21:6, 8; 52:8; 62:6; Hosea 9:8). These prophetic watchmen were tasked with warning the wicked of impending destruction, and if they failed to give the warning, they would be held accountable. However, if the people ignored the warning, their guilt was their own (Ezekiel 3:17-21; 33:1-9). A false prophet, in contrast, was as useless as a blind watchman or a mute dog (Isaiah 56:10).

Therefore the language about the fallen Watchers and the angels approaching God indicates that some of the angels are understood to be priests in Enoch 10:11 in which God accuses the watchers of defiling themselves with women in their uncleanness should be understood as marrying non-Israelite women

The fallen angels who commit fornication should be understood as criticism against the Jerusalem priesthood

the text is concerned with purity of the angels themselves and the pollution of their bodies that results from taking human wives the effects of the angels actions on the human race is secondry

the angels have defiled themselves through contact with women 10:9-117:1 9:8

the  incongruity of marriages of angels and women is underlined by 1 en 15:4-12 which claims that spirits are immortal and therefore have no need of women while men are mortal and therefore need wives "so that nothing should be lacking for them on earth 15:5"

The Dragon Revelation 12

The Dragon

### The Metaphysical Interpretation of the Dragon in Revelation 12


In Revelation 12, the image of the dragon is rich with symbolic meaning, traditionally interpreted as Satan, the embodiment of evil and the adversary of divine order. From a metaphysical perspective, particularly one that views Satan as a personification of sin, this image becomes a profound reflection on the nature of sin as it affects human existence at the most fundamental level.


Sin, in this context, is not merely a moral or spiritual failing; it is an intrinsic, physical element of human nature. This view understands sin as something that permeates and corrupts the human condition, manifesting itself in the physical processes that lead to decay, illness, and ultimately death. The dragon in Revelation 12, therefore, can be seen as a symbol of this pervasive and degenerative element within human beings—a manifestation of sin that acts upon the body and mind, leading to a state of inevitable physical decline.


#### The Seven-Headed Dragon: A Symbol of Complete Corruption


The dragon is described as having seven heads, ten horns, and seven crowns upon its heads. In metaphysical terms, the number seven often represents completeness or totality. The seven-headed dragon can thus be interpreted as a representation of sin in its complete form, infiltrating every aspect of human nature. This sin is not just a singular fault but a multifaceted condition that affects the entirety of human existence. Each head may symbolize different manifestations of sin within the physical body—various ways in which sin leads to decay and death, whether through disease, aging, or other forms of physical deterioration.


The ten horns further emphasize the power and reach of this sin. In biblical symbolism, horns often represent power or authority. The dragon's ten horns suggest that sin has significant influence over the human condition, exerting its presence across the various facets of life and body. The crowns upon the dragon's heads could be seen as a symbol of how sin has established itself as a reigning principle within the human experience, dominating the physical realm and leading to the inevitable consequence of death.


#### The Tail Sweeping a Third of the Stars: Sin's Cosmic Impact

### The Tail Sweeping a Third of the Stars: A Metaphysical Interpretation

In Revelation 12, the dragon's tail sweeping a third of the stars from the sky can be interpreted as a metaphor for the profound impact of sin on spiritual and divine principles. Stars often symbolize elevated spiritual insights or divine truths within the context of Christ consciousness. Their presence in the heavens represents the purity and clarity of divine knowledge, guiding and illuminating the path to higher spiritual understanding.

When the dragon sweeps these stars from the sky and casts them to the earth, it symbolizes the way in which cardinal desires and outward senses overshadow and distort spiritual truths. This act represents how sin, embodied by the dragon, disrupts the clarity of spiritual insight and divine guidance. By casting these stars down, sin diminishes the ability of individuals to perceive and align with the higher principles of Christ consciousness, leading them to be more absorbed by material and sensory experiences.

The dragon's action signifies a cosmic disturbance, where the divine order and spiritual equilibrium are disrupted by the dominance of physical desires. Just as the material world experiences entropy and decay, so too does the human experience become clouded and redirected by sin. This sweeping away of spiritual insights reflects how sin can obscure the light of higher understanding, causing individuals to lose sight of their spiritual path and become entangled in the distractions of worldly existence.

#### The Dragon Standing Before the Woman: The Threat of Sin at Birth

### The Dragon's Position Before the Woman: A Metaphysical Interpretation

In Revelation 12, the dragon’s position before the woman about to give birth is a potent symbol in understanding the metaphysical nature of sin in relation to spiritual rebirth. Here, the woman represents the Church or the embodiment of spiritual truth and divine wisdom, while the child symbolizes the birth of spiritual enlightenment or the manifestation of Christ consciousness within humanity.

Metaphysically, the dragon’s presence before the woman signifies the constant and immediate threat that sin poses to the emergence of spiritual understanding and divine realization. The dragon’s intent to devour the child as soon as it is born highlights the challenge that sin presents to spiritual growth and enlightenment. This imagery suggests that from the moment spiritual awakening or divine consciousness begins to emerge in an individual, it is met with the potential for disruption and distortion by the lower aspects of human nature, represented by the dragon.

This position underscores the idea that sin is an ever-present physical element within the natural world, seeking to undermine and obscure the attainment of spiritual truths. The dragon’s threat reflects how material desires, ego, and sensory distractions continuously challenge and attempt to subvert the process of spiritual evolution. Thus, the struggle depicted here reveals that the journey towards spiritual enlightenment and the realization of Christ consciousness is fraught with the inherent challenge of overcoming the influence of sin, which is deeply embedded in the human condition and physical existence..


#### The Dragon Cast Down: The Potential for Overcoming Sin


Finally, the image of the dragon being cast down to the earth, along with his angels, symbolizes the eventual defeat of sin. While sin has a powerful hold on the physical realm, this imagery suggests that there is a greater power that can overcome it. The casting down of the dragon represents the potential for liberation from the cycle of decay and death that sin perpetuates.


In this context, the dragon’s fall signifies that although sin is a pervasive element within the physical world, it is not the ultimate reality. There exists the possibility of transcending the physical limitations imposed by sin, suggesting a hope for a state of being that is free from the corruption and mortality that the dragon represents.


### Conclusion


The dragon in Revelation 12, when interpreted metaphysically as a personification of sin, symbolizes the pervasive and corrupting influence of sin as a physical element within human nature. This sin manifests as cellular decay, leading to physical illness, deterioration, and death. The dragon’s presence in the narrative underscores the inevitability of these processes, but its eventual defeat hints at the possibility of overcoming this intrinsic corruption, pointing to a hope that transcends the limitations of the physical world.

### Metaphysical Interpretation of the Dragon in Revelation 12

In Revelation 12, the image of the dragon emerges as one of the most powerful and evocative symbols in biblical literature. The passage vividly describes a "great red dragon" with seven heads, ten horns, and seven crowns, whose tail sweeps a third of the stars from the sky. Traditionally, this dragon is identified with Satan, the embodiment of evil, who is ultimately cast down to earth. However, if we interpret this dragon through the lens of metaphysical symbolism, particularly understanding Satan as a personification of sin, a deeper layer of meaning unfolds.


#### Sin as a Physical Element of Human Nature


In this metaphysical framework, sin is not merely an abstract concept of moral wrongdoing. Instead, it is understood as a tangible, physical element inherent in human nature—an element that leads to transgression, physical illness, and ultimately death. This interpretation aligns with the idea that sin, in its most fundamental form, represents cellular decay, the physical breakdown of the body, and the deterioration of life.


From this perspective, the dragon in Revelation 12 can be seen as a representation of the pervasive influence of sin within the human experience. The dragon's depiction as an enormous, terrifying creature illustrates the all-encompassing and destructive nature of sin. Just as the dragon is portrayed as having immense power and presence, sin too is an inescapable reality that affects every aspect of human life. It is not just a force of moral decay but a physical reality that deteriorates the human body and mind, manifesting as disease, aging, and death.


#### The Dragon as a Symbol of Carnal Mind and Physical Sensation


Further expanding on this metaphysical interpretation, the dragon can also be understood as representing the carnal mind, which is deeply tied to the thinking of the flesh. This type of thinking is intrinsically linked to the physical body, as it arises from the brain and is driven by sensory perceptions, desires, and sensations. The carnal mind, in this context, is the seat of sin, where physical desires and sensory experiences can lead to actions that harm the body and soul.


The carnal mind, symbolized by the dragon, is not merely the source of sinful thoughts but is itself a physical process—a manifestation of the brain's activity. This aligns with the idea that sin is not only a moral failing but also a physical condition that arises from the natural, yet flawed, processes of the human body. The dragon's seven heads and ten horns can be interpreted as representing the various manifestations of this carnal mind, each head symbolizing different aspects of human desires and senses that lead to sin and its physical consequences.


#### The Dragon's Role in Human Experience


The dragon's presence in front of the woman who is about to give birth can be seen as a metaphor for how sin is ever-present in human life, threatening to consume and destroy from the very beginning. Just as the dragon seeks to devour the newborn child, sin seeks to corrupt human nature from birth, leading to a life marked by physical decay and spiritual struggle.


In this interpretation, the dragon's act of sweeping a third of the stars from the sky and flinging them to earth represents the widespread and inevitable impact of sin on the world. The stars, often seen as symbols of divine order and spiritual enlightenment, are cast down to earth, symbolizing how sin brings corruption and physical decay to the human experience, pulling humanity away from its divine potential.


Finally, the dragon's ultimate defeat and expulsion from heaven represent the possibility of overcoming sin and its physical effects. While sin, as a physical element, is an inherent part of human nature, the narrative suggests that it can be confronted and ultimately defeated. This defeat is not merely a spiritual victory but also a physical one, implying the possibility of transcending the limitations of the carnal mind and the decay that it brings.


#### Conclusion


In this metaphysical interpretation, the dragon of Revelation 12 is more than just a symbol of evil or a representation of a specific historical entity like the Roman Empire. It is a profound metaphor for the physical element of sin within human nature—a force that leads to cellular decay, illness, and death. By understanding the dragon as a personification of the carnal mind and the physical processes that give rise to sin, we gain a deeper insight into the human condition and the spiritual journey depicted in the Book of Revelation. This interpretation invites us to reflect on the pervasive influence of sin in our lives and the hope of overcoming its physical and spiritual consequences.

### Metaphysical Understanding of the Seven Heads and Ten Horns in Revelation 12


In Revelation 12, the dragon's seven heads and ten horns are potent symbols with deep metaphysical significance, particularly when considered in relation to the nature of sin and its influence over human existence. To gain a fuller understanding, let’s explore these elements through a biblical and metaphysical lens.


#### The Seven Heads: A Symbol of Complete Corruption


The dragon’s seven heads can be seen as a representation of the totality and variety of sin’s manifestations. This imagery aligns with biblical symbolism where the number seven often denotes completeness or totality. For instance, Proverbs 6:16-19 enumerates seven things that are detestable to God: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies, and a person who stirs up conflict in the community. These seven vices can be viewed as various aspects of sin that corrupt human nature in a comprehensive manner.


In a metaphysical context, the seven heads of the dragon symbolize the complete and pervasive nature of sin. They represent different facets of moral and physical corruption that affect human existence. Each head could embody a specific form of sin or a particular way in which sin affects the human condition, such as:


1. **Pride**: The root of many sins, leading to various forms of spiritual and moral corruption.
2. **Envy**: Resulting in relational discord and personal discontent.
3. **Wrath**: Manifesting in physical aggression and psychological turmoil.
4. **Sloth**: Leading to physical deterioration and neglect of spiritual well-being.
5. **Greed**: Contributing to materialism and the degradation of spiritual values.
6. **Lust**: Affecting physical health and emotional stability.
7. **Gluttony**: Causing physical imbalance and excessive indulgence.


These heads collectively represent the comprehensive reach of sin into every aspect of life and being, emphasizing that sin is not limited to one area but infiltrates various dimensions of human existence.


#### The Ten Horns: Symbolizing Power and Influence


The dragon’s ten horns can be understood as symbols of power and authority, particularly in the context of sin’s dominion over human life. In biblical literature, horns often signify strength, power, and rulership. The ten horns thus represent the broad and potent influence of sin in multiple aspects of human experience.


1. **Sin as a Ruler**: The first horn represents Sin itself, which has held dominion over humanity, leading to death. Sin’s reign is marked by its ability to bring about physical and spiritual death, making it a formidable ruler in the realm of human existence.


2. **Spiritual Death**: The second horn signifies the concept of spiritual death, which reigned from Adam to Moses, as described in Romans 5:14. This period was characterized by a lack of direct revelation and understanding of divine righteousness, contributing to spiritual blindness and moral decay.


3. **Desires of the Flesh**: The third horn represents the carnal desires that lead individuals away from spiritual fulfillment, manifesting as various forms of physical and moral indulgence.


4. **Desires of the Eyes**: The fourth horn symbolizes the allure of visual temptations that can lead to covetousness and moral failure.


5. **Pride of Life**: The fifth horn reflects the pride and self-sufficiency that can lead to spiritual arrogance and a disconnection from divine grace.


6. **Corruption of Authority**: The sixth horn can be seen as representing the corrupting influence of power and authority when misused, whether in political, social, or religious contexts.


7. **Illness and Physical Decay**: The seventh horn embodies the physical manifestations of sin, including diseases and bodily deterioration.


8. **Addiction and Excess**: The eighth horn symbolizes the destructive effects of addiction and excess, both physically and psychologically.


9. **Despair and Hopelessness**: The ninth horn reflects the emotional and psychological effects of sin, such as despair and a sense of hopelessness.


10. **Ultimate Death**: The tenth horn represents the finality of death, the ultimate consequence of sin’s rule over human life.


Each horn thus represents a different dimension of sin’s power and influence, illustrating how sin affects human life in various forms—spiritually, physically, and emotionally.


### Conclusion


In Revelation 12, the seven heads of the dragon represent the complete and multifaceted nature of sin, reflecting its total corruption of human nature. The ten horns symbolize the extensive and potent influence of sin over human existence, each horn representing a different aspect of sin's impact, from moral corruption to physical decay. This interpretation highlights the pervasive and destructive nature of sin, illustrating its far-reaching effects on every aspect of life and its ultimate power over human existence.








The dragon represents the ego.




The dragon is referred to in the odes of solomon and this text is quoted in the pistis sophia

He that overthrew by my hands the dragon of seven heads" will seem probably to allude to Ezek. 29:3 "I am against thee, O Pharaoh,... the great dragon that lieth in the midst of his rivers"




16 There are six things that Jehovah does hate;+ yes, seven are things detestable to his soul:+ 17 lofty eyes,+ a false tongue,+ and hands that are shedding innocent blood,+ 18 a heart fabricating hurtful schemes,+ feet that are in a hurry to run to badness,+ 19 a false witness that launches forth lies,+ and anyone sending forth contentions among brothers.+












Amos 1:3,6,9,11

Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron

sir isaac newton and the "serpent" in the garden of eden

Title: Symbolism of the Serpent in Isaac Newton's Interpretation of Biblical Texts

Introduction:

Sir Isaac Newton, renowned for his contributions to physics and mathematics, also delved into biblical interpretations. One intriguing aspect of his theological reflections is his scrutiny of the symbolic meaning behind the term "serpent" in the biblical narrative, particularly in the Garden of Eden. This analysis will explore Newton's insights, emphasizing his view that the serpent is not to be understood literally but rather as a symbol representing the spirit of delusion.

Newton's Perception of the Serpent:

Newton's examination of the biblical narrative led him to a profound understanding of the serpent's symbolism. He connected the serpent with the devil, suggesting that the reference to the serpent in the Book of Revelation, where the devil is cast into the bottomless pit, signifies the spirit of delusion reigning in the hearts of humanity. By identifying this deceptive spirit with the old serpent that deceived Eve, Newton established a continuity in biblical themes.

Continuity in Biblical Themes:

Newton, in his exploration of Genesis 3:15, drew a connection between the serpent's deception of Eve and the promise of the seed of the woman bruising the serpent's head. He saw this as a continuous theme throughout the Bible, emphasizing that the old serpent would persist until Christ's triumph over it. This interpretation aligns with the proto-evangelium, or the first mention of the Gospel, in Genesis.

Symbolism and Allegory:

In asserting the symbolic nature of the serpent, Newton drew parallels with other biblical symbols. He argued that just as the Dragon in the Apocalypse is not a literal dragon and the Beasts in the books of John and Daniel are not actual beasts, the serpent should be viewed as a symbol. According to Newton, the serpent symbolizes the spirit of delusion rather than being a physical entity.

Serpent as Symbol of Adam's Sinful Nature:

Newton's interpretation extended beyond the immediate context of the Garden of Eden. He proposed that the serpent is symbolic of Adam's sinful nature. This perspective aligns with the broader theological concept that the serpent represents the fall of humanity into sin and disobedience. Understanding the serpent as a symbol allows for a more nuanced interpretation of the consequences of Adam and Eve's actions.

Conclusion:

Sir Isaac Newton's exploration of the symbolism of the serpent in the biblical narrative provides a unique perspective on the nature of evil and deception. By interpreting the serpent as a symbol rather than a literal creature, Newton establishes a continuity in biblical themes and highlights the overarching narrative of redemption through Christ. His insights contribute to a deeper understanding of the allegorical elements present in biblical texts and invite readers to consider the layers of meaning embedded in religious stories.

STOP TEACHING A LITERAL SERPENT!

sir isaac newton could see the truth behind the use of the word "serpent" in the garden.

The devils being cast into the bottomless pit & shut up that he should deceive the nations no more for a thousand years you may know that he is the spirit of delusion reigning in the hearts of men & by his being there called the old Serpent you may know that he is that same Serpent which deceived Eve.

And then, alluding to the proto- (Good News) Evangelium of Genesis 3:15 and thus emphasizing the continuity of this theme in the Bible, he writes: “For that old serpent was to continue till the seed of the woman should bruise his head, that is till Christ should vanquish & slay him”. 

A few lines later he confidently concludes that: the old Serpent was no more a real serpent then the Dragon in the Apocalyps is a real Dragon or then the Beasts in John & Daniel are real Beasts. It's only a
symbol of the spirit of delusion & therefore must be the sentence of this serpent for deceiving Eve must be interpreted accordingly.