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.

The Prince Of The Air Ephesians 2: 1-3

2:1 And you Gentiles too were once dead in trespasses and sins,
2 in which you at one time walked according to the age of this order of things, according to the prince of the power of the air, the spirit of falsehood that is now working in the sons of disobedience.
3 among whom also we all at one time conducted ourselves in harmony with the desires of our flesh, doing the things willed by the flesh and the thoughts, and were by nature children of wrath, just as the others.

Galatians 1:4 who gave himself for our sins, that he might deliver us from this present wicked age, according to the will of our God and Father,

The spirit of disobedience which dwells in the world is personified: "Wherein in time past ye walked, according to the age of this world, according to THE PRINCE OF THE POWER OF THE AIR, THE SPIRIT THAT NOW WORKETH IN THE CHILDREN OF DISOBEDIENCE, among whom also we all at one time conducted ourselves in harmony with the desires of our flesh, doing the things willed by the flesh and of the mind" (Eph. 2:2,3). Now is the judgment of this world: now shall THE PRINCE OF THIS WORLD be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said signifying what death he should die " (John 12:31-33).

To walk being dead in trespasses and sins, is to live according to the age of this world. So says the apostle (eph. 2:1,2). The age of the world is according to the thinking of sinful flesh, in whatever way it may be manifested or expressed. If a man embrace one of the religions of kingdom of men, he is still "dead in trespasses and sins", and walks according to the age of the world. In brief, anything short of faith in the gospel of the kingdom, and obedience to the law of faith, is walking according to the age of the world. To walk in sin is to walk in this age. Hence, the apostle terms walking according to the age of the world, walking according to the Prince of the Power of the Air: which he explains as "the Spirit now working in the children of disobedience". The "power of the air", or aerial power, is the political power of the world, which is energized and infused by the spirit of disobedience, which is sin in the flesh; and styled above, the Prince of the Power of the Air. This is that prince of whom Jesus spoke, saying, "Now is the judgment of this world; now shall the Prince of this World be cast out" (John 12:31), that is, "judged" (John 16:11). The key to this is suggested in what follows "And I, if I be lifted up from the earth, will draw all unto me. This he said, signifying what death he should die."

The words “Satan” and “Devil” do not occur here.

“Walking”, v. 2, (i.e. living) according to the prince of the power of the air, is defined in v. 3 as living according to the lust of our fleshly mind. The “lusts of our flesh” come from within us (Mk. 7: 21-23; James 1:14) not from anything outside of us.

“The power of the air” is clearly a figurative expression - “the prince” probably is also.

“The prince” is “the spirit that now worketh in the children of disobedience”. The spirit frequently refers to an attitude of mind (e.g. Deut: 2:30; Prov. 25:28; Is. 54:6; 61: 3; Ez. 18:31; Mk.14:38; Lk. 2:40; 2 Cor. 2:13; 12:18; Eph. 4:23). This is confirmed by v. 3 - such people’s lives are controlled by “fulfilling the lusts of our flesh (which come from our heart- James 1:14), fulfilling the desires of the flesh and of the mind”. Fleshly people do not allow their lives to be controlled by a physical “prince” outside of them, but by following their fleshly desires which are in their minds. A physical being cannot exist as a “spirit” in the sense of an intangible essence. A spirit does not have flesh and bones, i.e. a physical body (Lk. 24:39); therefore because “the prince” is a “spirit”, this must be a figurative expression not a physical being. The “spirit” or attitude of mind is a figurative prince, as sin is a figurative paymaster (Rom. 6: 23).

 This passage (and v. 11) speaks of their former Gentile lives. 1 Pet. 4:3 speaks of life before conversion as: “In the time past we followed the will of the Gentiles…we walked in lusts”. Their own flesh was their “prince”. Thus walking according to the prince of the air (v.2) is parallel with walking in the flesh (v. 11). The more common antithesis to walking in spirit is walking after the flesh- here termed “the age of this world”.

The “whole world lieth in wickedness (1 Jn. 5:19) because by nature we all have a fleshly mind or spirit. “The children of disobedience” show this by their lives “fulfilling the desires of the flesh and of the mind” (v. 1 & 3). Thus “the prince of the power of the air” is our evil, fleshly mind, i.e. the real Devil.

demons are not evil by nature Dionysius the Areopagite or pseudo dionysius

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.

Extracts from the Works of Theodotus

14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body.

Debunking Misconceptions: Demons and Their Nature

In the realm of ancient theological and philosophical discussions, the concept of demons has often been associated with inherent evil. However, a closer examination of the writings attributed to Dionysius the Areopagite, also known as pseudo-Dionysius, reveals a more nuanced perspective.

Demons Not Inherently Evil

Contrary to the prevalent belief that demons are evil by nature, pseudo-Dionysius presents a compelling argument that challenges this assumption. He starts by asserting that if demons were inherently evil, it would follow that they could not be attributed to the realm of the Good, nor would they be considered among existing entities. Furthermore, if their nature was evil, they would either harm themselves or others. This leads to a crucial question: are they evil to themselves or to others?

The Nature of Evil in Demons

The analysis then delves into the nature of evil within demons. Pseudo-Dionysius proposes that the evil attributed to demons is not inherent but rather a result of their deviation from their original state of goodness. The demons' inability to maintain their initial state of goodness is a consequence of their own lack of strength, which subsequently leads to their straying from their divine essence.

Understanding the Transition from Good to Evil

Pseudo-Dionysius raises the essential question of how demons transition from being creations of God to beings perceived as evil. He argues that demons undergo this transformation due to their diminishing capacity for engaging in divine and virtuous actions. In essence, their goodness declines as they lose the strength and energy required to partake in acts aligned with the divine.

The Complex Reality of Demons

Rather than viewing demons as purely evil entities, pseudo-Dionysius emphasizes that demons still possess certain aspects of the good. They continue to exist, live, think, and exhibit a form of aspiration. It is their departure from their inherent nature and their inability to act in harmony with it that leads to their characterization as evil.

The Role of Weakness in Evil

The text further explores the concept of evil within demons, highlighting that it manifests as weakness, deviation, and a failure to fulfill their intended purpose. While demons may experience irrational anger, senseless desires, and unfounded fantasies, these traits are not inherently evil in themselves. Instead, it is the demons' inability to harness and direct these qualities in a virtuous manner that leads to their perceived evil.

Souls and Evil

The discussion extends to souls and whether they can be considered evil. Pseudo-Dionysius argues that souls do not inherently possess evil; rather, they can exhibit evil characteristics when their virtuous habits and energies falter. Evil in souls arises from their own weakness, leading to a departure from their intended state of goodness.

The Concept of Evil as Absence

Ultimately, the text asserts that evil, whether in demons or souls, is not a tangible entity but rather a dearth and absence of the perfection of one's inherent goodness. It likens this absence to the darkness that envelops the air when light is absent, emphasizing that even in such cases, the light itself remains intrinsically good and capable of illuminating the darkness.

In summary, pseudo-Dionysius challenges the conventional notion of demons as inherently evil beings. He invites readers to consider the complexity of their nature, highlighting that their perceived evil is a result of their own shortcomings and a departure from their original state of goodness. This nuanced perspective encourages a more profound exploration of the relationship between good and evil in theological and philosophical discussions.

The Temptation Of Jesus Matthew 4:1-11

The Temptation Of Jesus Matthew 4:1-11

Matthew 4:1-11

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
This is a stock proof-text cited in support of the belief that Satan is a personal being - a fallen angel.
The temptations in the wilderness (Matt. 4:1-11) represent the desires and ambitions of the flesh or mind of Jesus. When in the wilderness, Jesus was tempted by the Adversary, or the carnal mind which is the ego or personality; but with Jesus being full of the spirit, He withstood the deceptive promises made to Him. When the personality suggested that Jesus make bread out of stones, use His power to rule over others, or do other marvellous things to prove His mastery, He said to the carnal personality, "Get thee hence, Satan."

That the temptations in the wilderness were not physical is quite evident, because there was no mountain from which all the kingdoms of the earth could be seen, nor was there a temple in the wilderness to which the Adversary could have taken Jesus.Jesus went alone into an uninhabited region. For forty days He fasted and prayed. When He was quite hungry, it occurred to Him that He could use God's power to transform the stones at His feet into bread. But Jesus was quick to reject the temptation to use power of the spirit for selfish purposes, and He recalled Moses' scriptural advice that man should not live by bread alone.

Later, the thought came to Jesus that He could be divinely protected from harm, even if He were to jump from a height such as the “pinnacle of the temple.” Such a dramatic experience would command the admiration of many people. But Jesus wanted only to glorify God, not to use the power of the spirit for personal glory. So again He quoted the Scripture to the effect that man should not put God to the test. Next Jesus considered the fact that He could become an earthly ruler. But worldly ambition and the exaltation of the self or ego, are not a part of godly devotion. Thus Jesus quoted the Scripture that described His chosen mission, for He would teach and demonstrate man’s unity with God
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. If the devil were a fallen angel, why would the Holy Spirit lead the Son of God into the wilderness to be tempted of the devil?
Jesus "was in all points tempted like as we are" (Heb. 4:15), but who today is ever engaged in discussion by a fallen angel devil?
If Jesus had been confronted by a fallen angel the obviousness of the temptation would have weaken the effectiveness of its desire, urge, and impulse


if a fallen angel offered to Jesus all the kingdoms of the world and their glory, Jesus would know he were a fake. God, "the most High, {not a fallen angel}, ruleth in the kingdom of men, and giveth it to whomsoever he will." (Dan. 4:32). Jesus knew his Old Testament.
Jesus “was in all points tempted, like as we are” (Heb. 4: 15), and: “every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:14). We are tempted by the “devil” of our own lusts or evil desires, and so was Jesus. We are not tempted by an evil being suddenly standing next to us and prompting us to sin - sin and temptation come “from within, out of the heart of man” (Mk. 7: 21). They “proceed” out of the heart, as if to stress that the heart really is their source. Jesus was tempted just as we are (Heb. 4:15,16), and in this sense He becomes for us a legitimate example. Paul borrows the language of "the tempter" coming to Jesus and applies it to "the tempter" coming to Christians (1 Thess. 3:5). And we can note that Matthew alone records how Jesus fasted during the temptation period- and it is Matthew alone who records instruction to usabout fasting (Mt. 16:16-8 cp. 9:14,15). Seeing we're not physically encountered by a literal personal satan in our times of testing, it surely follows that neither was Jesus our example.

A Window Into Psychological Mind Of Jesus

A Window Into The Mind Of Jesus

The personification of the sinful temptations in the Lord Jesus's heart as a person called 'the devil' shows how clearly His mind was divided between flesh and spirit-

 A Psychological approach to the wilderness temptations suggests that the more in touch with themselves a person is, the more clearly they will be able to see themselves from outside themselves; the greater the distance they are able to place between them and the 'self' whom they analyse and dialogue with in self-examination. Much of our self-talk is vague; that of the Lord Jesus was specific and focused. He was the man ultimately in touch with Himself.

- His 'adversary', His own mind, quoted the scriptures to Himself 

- There is the implication that it took the Lord 40 days to overcome the Devil, at which point the Devil departed. This is more easily understood in terms of an internal battle, than a literal struggle against a supernatural being. And the fact it took 40 days shows how hard was the struggle for the Lord.

The temptation of Jesus (Matt. 4) took place within Himself. The place of overcoming is within the consciousness of man.

It may well be argued that the language of the wilderness temptations implies there was physical movement going on, e.g. the tempter came to Jesus and led Him away. We now consider how such language is relevant to our evil desires inside our mind.

“And when the tempter came to Him...”

The records of the temptations of our Lord seem to indicate that the ‘devil’ which tempted Him was His internal nature rather than an external tempter. However, some have found problems with this view - not least because the tempter is described as “coming to” Jesus and leading Him. The purpose of this study is to show that temptation and desire are often described in terms of physical movement, thus enabling us to analyze them in a way which is easier to visualize than to describe them in purely abstract terms.

We know that our Lord “was tempted in every point like as we are” (Heb. 4:15); and “every man is tempted when he is drawn away of his own lusts (desires) and enticed” (James 1:14). For Jesus to be tempted like us, He had to go through the same process of temptation as we do. So to some extent He also was “drawn away” by the evil desires - the ‘devil’ - which He had within Him. This would explain why the devil is described as taking Jesus into Jerusalem and into a mountain; this “taking” is the same as being “drawn away” in James 1.

This association of our evil desires with the idea of physical movement is picked up frequently in the New Testament. “Lead us not into temptation” (Mt. 6:13) is a case in point. We are led by our evil desires, as Jesus was to a small extent in the wilderness; and yet God is ultimately in control of these things. He is greater than our evil desires, and is able to stop them leading us, to “keep us from falling” (note the connection of temptation and physical movement again).

Foolish are “led captive...led away by various lusts...led away with the error of the wicked” (2 Tim. 3: 6; 2 Pet. 3:17). Jesus was not led by the devil - His lusts which He shared with us - as much as these people. But nevertheless, the same basic idea of sin leading us in order to tempt us was true of Him. The Greek word translated “taketh” in Matthew 4 in relation to Jesus being taken by the devil is used both figuratively and literally (Strong).

Similarly, the Devil ‘coming’ to Jesus can also be subjective; again, Strong says the Greek word for ‘coming’ can be used either figuratively or literally . It is translated ‘consent’ in 1 Timothy 6: 3 - some “consent” not to wholesome words”.

Hebrews 12:1 describes “sin which so easily entangles us”, as if sin - the devil - comes up to us and entangles us. The language of Revelation 20 regarding the devil and satan being loosed and going out throughout the world now falls into place, once it is appreciated that the diabolism - our evil desires - are likened to coming to people.

We often stress how Jesus answered each temptation by quoting Scripture, as if the whole experience was a living demonstration of Psalm 119:11: “Thy word have I hid in mine heart, that I might not sin against Thee”. Although Jesus had the word in His heart, He had our lusts, and for a brief moment it was possible that “ the lusts of other things entering in” (Mk. 4:19 ) could try to choke that word, even in His heart.

For them to try to enter in, they must come to us; and thus the devil - those lusts - came to Jesus. The parable of the sower equates all the various reasons for failure to produce fruit, seeing they all have the same effect. Satan coming to take away the word from the new convert is parallel, therefore, to “the lusts of other things entering in (choking) the word” (Mk. 4: 15 & 19). These lusts originate from our nature - their entering in to the heart from our nature is the same as 'Satan coming'.

- Nathan’s parable about David’s sin with Bathsheba blamed the act on a traveller coming to David asking to be satisfied. The traveller of the parable represented David’s lusts which led to adultery and murder (2 Sam.12: 4), although both these come “from within, out of the heart of man” (Mk. 7:20-23).

Who is Beelzebub? 2nd Kings 1:2-16

Who is Beelzebub?

Beelzebub means lord of flies; place infested with flies; possessed of flies.

Beelzebub is the god of Ekron, one of the five principal cities of the Philistines. Ahaziah, king of Israel, sent to inquire of this god whether he would recover from his sickness (II Kings 1:2-16). Beelzebub was supposed to be prince of all moral impurities, or of evil spirits.

This context establishes Beelzebub as a false god, a point Jesus Christ's critics use to challenge his authority.
The scribes' accusation against Jesus, as recorded in Mark 3:22 and paralleled in other Gospel accounts, claims that Jesus casts out demons by the power of Beelzebul, the prince of demons. This accusation attempts to undermine Jesus' miraculous works by attributing them to a malevolent force, and by extension, challenging his divine authority. Jesus responds by employing a logical argument, asserting that a kingdom divided against itself cannot stand, and if he casts out demons by Beelzebub's power, then Beelzebub's kingdom would be divided against itself.

You are crying "Beelzebub" whenever you say "fake" or false of the one who has caught sight of the spiritual mountain tops now glowing in the sun of the new timeless rebirth, just as they called Jesus Beelzebub because He presented and demonstrated Truth ahead of the time in which He lived.

Beelzebub, prince of demons, is not an adversary with outer form (not a supernatural being); sin is not originated by a personal devil, nor are sins thrust upon us from without, as so many people seem to think;

The idea of the devil being a specific person outside of us rather than the principle of sin within us is an attempt to move the responsibility for our sins away from ourselves. This is yet another example of men refusing to come to terms with what the Bible teaches about man's nature: that it is fundamentally sinful.

"There is nothing from without a man, that entering into him can defile him...For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders...pride, foolishness: all these evil things come from within and defile the man" (Mk.7:15-23).

The idea that there is something sinful outside of us which enters us and causes us to sin is incompatible with the plain teaching of Jesus here. From within, out of the heart of man, come all these evil things.

Beelzebub signifies the Lust of the eyes, the lust of the flesh, and the Pride of Life-the desires that gives rise to multitudes of thoughts in opposition to Truth. These rebellious, opposing thoughts are the demons or the evil spirits over which Beelzebub is prince, or the central, controlling thought.

Christ's conformity to popular language did not commit him to popular delusions. In one case, he apparently recognizes the god of the Philistines: "If I by Beelzebub cast out demons, by whom do your children cast them out?" (Matt. 12:27). Now, Beelzebub signifies the god of flies, a god worshipped by the Philistines of Ekron (2 Kings 1:6), and Christ, in using the name, takes no pains to dwell upon the fact that Beelzebub was a pagan fiction; it was a mere accommodation to popular speech on the subject of demons

Sin is a Female Principle Psalm 7:14

Sin is a Female Principle

The first and most frequent Hebrew word to be translated as 'sin' is the feminine noun chaṭṭâ'âh (H2403). It is rendered: sin(284), punishment(3) & purification(3). As a noun rather than a verb it focuses upon the offense itself or sometimes upon the habitual sinfulness of the individual

The Greek word hamartia is a Feminine Noun meaning missing the mark; hence: (a) guilt, sin, (b) a fault, failure (in an ethical sense), sinful deed.

sin as a principle and power is personified as a king Romans 5:21; a power which reigns in the body Romans 6:12, 14; Romans 7:17, 20; Romans 6:6;

With this understanding of the word sin as a Feminine Noun it will help us to understand why sinful actions are described in terms of childbearing

Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood.. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

James: 1:13 Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14 But each one is tempted when he is drawn away by his own desires and enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.

SIN... GIVES BIRTH TO DEATH: 1Co 5:54-56; Rom 5:12; 1Jo 2:16,17.

WOMAN a female adult. However, the word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.:3:12; 19:16).

The language of child-bearing in connection with lust and sin is echoed by James (Jam 1:13-15). So wicked men bring forth "children" (that is sin) after their own "likeness" (Gal 5:19-21; Rom 1:29-31; 1Co 6:9,10), and are thus known by their "fruits" (Mat 7:16,20). The melancholy litany of birth, procreation, and death in Gen 5 ("and then he died") is the result of Adam's "likeness" being distorted, in his descendants, into the likeness of the serpent.

Mic 7:5  Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. Here the woman in thy bosom represents the soul the desire of the heart cp. Pr 13:2 23:1-3  Isa 56:11,12 Hab 2:5 Gen 34:3 Ps 27:12 35:25 41:2

Job 15:35 They conceive mischief and bring forth vanity, and their belly prepareth deceit. The wicked's iniquity is as his children: he nourishes them, and at last they turn on him.

Isa 59:4 None calleth for justice nor any pleadeth for truth : they trust in vanity , and speak lies; they conceive mischief , and bring forth iniquity.

Isa 59:5 They hatch cockatrice eggs , and weave the spider’s web : he that eateth of their eggs dieth , and that which is crushed breaketh out into a viper.
Here is all the quiet evil of the serpent, as in Eden. It is even possible that the worship of the brazen serpent, stamped out by Hezekiah, had secretly come into being again.

Now, the first clue to the "serpent's" identity is in this first line. God MADE the serpent more intelligent than any other animal on the earth. This is the mind of the natural man- very crafty indeed! This "serpent" began to coax Eve away from God and the Tree of Life. Eve represents the SOUL of man and Adam represents the spirit (mind) of man. God had made everything PERFECT, but the mind of man did not believe this and more importantly did not KNOW this. The mind of man turned away from God, His Life and PERFECTION. Eve (the mind, or soul of man) turned to knowledge for the answers. So instead of accepting that ALL is PERFECT, man chose to KNOW. This was purposed by God. Man must go through darkness and death to KNOW Light and Life! So, the "serpent" is that crafty mind of man that led our spirit into a spiritual death. The carnal mind is concerned with things of THIS world, not of heaven.

Note: The Garden,  represents the dominant power of the soul, and the Serpent represents Pleasure, and is eminently fitted to do so. His use of a human voice is considered. The praise of the "snake-fighter" in Lev. xi. 22 is referred to. Stress is laid on the fact that Pleasure assails the man through the woman. The effects of the Fall on the woman and on the man are traced.

The Soul

The word sin is related to the soul

The soul is a feminine name in Hebrew, Greek, Coptic.

James 3:15: this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” (Rotherham’s Emphasized Bible) 

therefore it is within our souls that we give birth to desire, sin, and death.

Philo: Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated.

Ezekiel: 18:4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it itself shall die. Therefore, it is within our souls (bodies, or our whole being) we have a female principle within us that give birth to desire, sin, and death

Compare this with the Secret book of James:
For he knows the desire, and also what it is that the flesh needs! - (Or do you think) that it is not this (flesh) that desires the soul? For without the soul, the body does not sin, just as the soul is not saved without the spirit. But if the soul is saved (when it is) without evil, and the spirit is also saved, then the body becomes free from sin. For it is the spirit that raises the soul, but the body that kills it; that is, it is it (the soul) which kills itself.

Male and Female

 Male and female must be regarded, first of all, as principles, and secondly as the genders of certain human beings.

The male and female principles are opposed to each other.

the male principle provides ‘spirit’ and ‘form’ (which are imperishable and incorruptible) while the female principle provides ‘body’ and ‘matter’ (which are perishable and corruptible).


In many Gnostic text, the mind (nous) is regarded as male: “he is a disciple of his mind, which is male.” (Testimony of Truth)
- Meanwhile, the soul (psyche) is regarded as female.
- When the soul was in the Upper Aeons, it was ‘virgin and androgynous’: “As long as she was alone with the father, she was virgin and in form androgynous” (Exegesis on the Soul)

The ‘female’ principle includes desire: - “After I parted from the somatic darkness in me and the psychic chaos in mind and the feminine desire [...] in the darkness, I did not use it again.” (Zostrianos)

- The ‘female’ principle includes the passions, which bring division instead of unity: “And do not become female, lest you give birth to evil and (its) brothers: jealousy and division, anger and wrath, fear and a divided heart, and empty, non-existent desire.” (Second Treatise of the Great Seth)

- Hence, salvaltion requires that we reject the female principle, and ‘choose maleness’: “Flee from the madness and the bondage of femaleness, and choose for yourselves the salvation of maleness.” (Zostrianos 131:5 )

The Teachings of Silvanus: Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. You have become psychic, since you have received the substance of the formed. If you cast out the smallest part of this, so that you do not acquire again a human part - but you have accepted for yourself the animal thought and likeness - you have become fleshly, since you have taken on animal nature. For (if) it is difficult to find a psychical man, how much more so to find the Lord?

In the Gospel of Thomas and Revelation 14 salvation is spoken of a masculinity

Rev 14:1-4
1 ¶  And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
2  And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
3  And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

In Rev 14:4, it speaks of the salvation of males that is man and women who have become males in Christ Jesus 

“Not defiled with women." Not associated with "the mother of harlots" (17:5) and her daughters - the apostate churches of Christendom from Rome downwards. Many of the redeemed are themselves women, which necessitates the symbolic interpretation.

VERSE 4

"These are they which were not defiled with women"—They were not guilty of spiritual adultery with the false women of the Apostasy (see James 4:4; Rev. 2:20; 17:5). 

"For they are virgins"—They are faithful to Christ. See 2 Cor. 11:2. "These are they which follow the Lamb"—Christ as the Lamb offered in complete dedication to God. is their example, inspiration and shepherd. They see him as the Lamb: quiet, submissive, offering himself in sacrifice to God; but also powerful to conquer the world. Cp. 1 Pet. 2:21-25.

"Withersoever he goeth"—Even unto the crucifixion of self. See Gal. 5:24.

"These were redeemed from among men, being the firstfruits unto God and to the Lamb"—See James 1:18. The privileges of the firstborn become theirs — a double portion of inheritance, the priesthood, and authority. These are obtained in Christ. "Firstfruits" imply a further harvest, for which see Rev. 20:16. 12-15.

Gospel of Thomas

The Gospel of Thomas ends with an admonition by Jesus that women must “become male” in order to find salvation! Needless to say: this would not fit in with Brown’s tale of seekers after a feminine divine!

114) Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven."

Jesus is not suggesting a sex-change operation, but is using 'male' and 'female' metaphorically to refer to the higher and lower aspects of human nature. Mary is thus to undergo a spiritual transformation from her earthly, material, passionate nature (which the Gnostics corresponds with the female) to a heavenly, spiritual, intellectual nature (which the Gnostics corresponds with the male).