The Nephilim: An Investigation and Analysis Part 5

Posted on August 11, 2026 by Don Merritt

THE NEW TESTAMENT AND THE HOSTILE SPIRITUAL REALM

IIf you stop and think about it, our investigation into the Nephilim Question was always going to lead us here. We’ve reached the front lines of a spiritual war.

Spiritual Warfare Begins with Christ, Not the Devil

When Christians hear the phrase spiritual warfare, many imagine a world filled with demons lurking behind every bush, dramatic confrontations, or sensational stories of deliverance. Others, wary of excess, avoid the topic altogether. But the New Testament offers neither sensationalism nor silence. Instead, it gives us a Christ‑centered, Scripture‑rooted, hope‑filled vision of spiritual warfare—one that is far more profound, far more beautiful, and far more stabilizing than the fear‑based approaches that often dominate popular imagination.

The New Testament does not begin with the devil. It begins with Christ—His arrival, His authority, His kingdom, His cross, His resurrection, His ascension, and His reign. Spiritual warfare is not a cosmic tug‑of‑war between equal forces. It is the story of the Light entering the darkness, and the darkness failing to overcome it (John 1:5).

This investigation traces the New Testament’s portrayal of spiritual warfare as a biblical‑theological narrative, moving from the Gospels to the Cross, to the Resurrection, to the Ascension, to the Church, and finally to the Consummation. Along the way, we will correct misunderstandings, anchor our thinking in Scripture, and see how Christ stands at the center of every battle.

The World Christ Entered: “This Present Evil Age”

The New Testament describes the world into which Christ came as “this present evil age” (Galatians 1:4). It is a world:

  • under the sway of “the ruler of this world” (John 12:31),
  • filled with “principalities and powers” (Ephesians 6:12),
  • blinded by “the god of this age” (2 Corinthians 4:4),
  • enslaved to “the elemental spirits of the world” (Galatians 4:3),
  • and marked by death, deception, and despair.

This is not dualism. The powers are not equal to God; they are real, active, and destructive.

Into this world, Christ came—not as a neutral observer, but as a conquering King.

The Demonic Powers Recognize Jesus Before the People Do

One of the most striking features of the Gospel accounts is that demons recognize Jesus before the crowds or even the disciples.

“I know who You are—the Holy One of God!” (Mark 1:24) “Have You come to destroy us?” (Mark 1:24) “What have You to do with me, Jesus, Son of the Most High God?” (Mark 5:7)

The demons understand what the crowds do not: the arrival of Jesus marks the beginning of their end.

This is the first major theme of New Testament spiritual conflict: Christ’s presence is itself an act of war.

Exorcism as a Sign of the Kingdom

Jesus’ first public act in Mark’s Gospel is an exorcism (Mark 1:21–28). This is not incidental; it is theological.

Jesus Himself explains:

“But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.” Matthew 12:28

Exorcism is not a sideshow. It is the visible sign that God’s reign has invaded enemy territory. Where Christ is present, the powers of darkness retreat.

The Stronger Man Has Arrived

Jesus describes His ministry in terms of binding the strong man:

“In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house.” Mark 3:27

The “strong man” is Satan. The “goods” are human beings held in bondage. The “stronger man” is Christ.

Spiritual warfare begins with Christ’s invasion, not with human effort.

THE DECISIVE BATTLE: THE CROSS AS ULTIMATE VICTORY

The Cross Is Not Only Atonement; It Is Warfare

Many Christians think of the cross primarily in terms of forgiveness—and rightly so. But the New Testament also presents the cross as the decisive defeat of the powers of evil.

Paul writes:

“And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.” Colossians 2:15

The language is military. Christ:

  • disarms,
  • exposes,
  • and triumphs over the powers.

The cross is not the powers’ victory—it is their undoing.

How the Cross Disarms the Powers of Evil

The Devil wields three weapons:

  1. Accusation
  2. Deception
  3. Death

At the cross, Christ destroys all three.

A. Accusation is silenced

Satan accuses humanity before God (Revelation 12:10). But Christ cancels the record of debt (Colossians 2:14). The accuser loses his case.

B. Deception is exposed

The cross reveals the true nature of evil: it is murderous, unjust, and self‑destructive.

C. Death is defeated

Satan wields death as the ultimate weapon (Hebrews 2:14). But Christ enters death and breaks it from the inside.

The cross is the moment when the Enemy loses his authority.

The Cross as the Turning Point of the Ages

Jesus Himself says:

“Now is the time for judgment on this world; now the prince of this world will be driven out.” John 12:31

The cross is the judgment of the Devil. The resurrection is the vindication of Christ. The ascension is the enthronement of the King.

Spiritual warfare is not a battle for victory—it is the outworking of a victory already won.

I suspect many readers began this investigation expecting something strange or sensational. But the “weird stuff” is not where the evidence leads — it leads to Jesus Christ. We couldn’t cover the story without following the evidence to the New Testament to see how Jesus and the Apostles treated the Nephilim Question. We saw that they taught in a way that assumed it as a given without further comment. Then the trail goes straight to the cross and the defeat of the forces of Evil—amazing! We’ve come a long way, but there is still more to uncover. I’ll look forward to seeing you next time as our Quest continues.

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Thanks for God’s Protection and Help

Posted on August 10, 2026 by Don Merritt

I lift up my eyes to the mountains—
    where does my help come from?
My help comes from the Lord,
    the Maker of heaven and earth.

Psalm 121:1–2

Where do we turn for help when things aren’t going our way?

We turn to many places — friends, experts, Google, professionals. And God often uses those people. But beneath all of that, deeper than all of that, is the truth that our help comes from the Lord.

The Maker of heaven and earth.

Not a consultant. Not an advisor. Not a temporary fix. The One who spoke galaxies into existence. The One who carved mountains and filled oceans. The One who designed the seasons and set the stars in place.

If He can do all that, He can help you.

Thanksgiving grows when we recognize how often God has protected us — sometimes in ways we saw, often in ways we didn’t. How many times has God kept you from harm you never knew was coming? How many times has He sustained you through a storm you didn’t think you could weather? How many times has He carried you when your strength ran out?

Thank Him for His protection. Thank Him for His help. Thank Him that He sees what you cannot see and guards you in ways you cannot measure.

Your help comes from the Lord. And that is a reason to give thanks.

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Thanks for God’s Faithfulness

Posted on August 9, 2026 by Don Merritt

The Lord is gracious and righteous;
    our God is full of compassion.
The Lord protects the unwary;
    when I was brought low, he saved me.

Return to your rest, my soul,
    for the Lord has been good to you.

Psalm 116:5–7

Some passages need to be read slowly. Psalm 116:5–7 is one of them. In fact, this little passage needs to be a prayer, more than just read.

Thanksgiving begins with remembering — remembering what God has done, remembering where He has met you, remembering the moments when His compassion carried you farther than your strength ever could.

“The Lord has been good to you.” Let that settle in.

Think back over your life. Think of the times when you were “brought low,” and He saved you. Think of the moments when you didn’t know what to do, and somehow the right door opened. Think of the seasons when you felt alone, and yet you were sustained. Think of the prayers you whispered that God answered quietly, faithfully, in ways you didn’t expect.

Thanksgiving grows in the soil of remembrance.

The psalmist says, “Return to your rest, my soul.” Rest comes when we remember. Rest comes when we stop long enough to acknowledge God’s goodness. Rest comes when we let gratitude quiet the noise of fear and worry.

Today, let your soul return to its rest. Let thanksgiving rise as you recall God’s faithfulness. Let your heart whisper, “Lord, You have been good to me.”

And watch how thanksgiving becomes praise.

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Thanks in All Circumstances

Posted on August 8, 2026 by Don Merritt

Be joyful always; pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.

1 Thessalonians 5:16–18

Giving thanks in all circumstances — that’s a tall order. It’s one thing to give thanks when life is smooth, when the sun is shining, when the bills are paid, when the doctor gives good news. But “all circumstances”? That includes the days when nothing goes right, when the phone call brings sorrow, when the future feels uncertain, when the heart feels heavy.

Yet Paul doesn’t say “give thanks for all circumstances.” He says “give thanks in all circumstances.” There’s a difference. We don’t give thanks for the hardship — we give thanks in the hardship, because even there, God is present. Even there, God is faithful. Even there, God is working.

Prayer and thanksgiving go together an awful lot.

That’s exactly what Paul is getting at. Thanksgiving isn’t a separate activity from prayer — it’s the posture of prayer. It’s the recognition that when we come before God, we come before the One who has already been good to us, already sustained us, already carried us farther than we realize.

Thanksgiving shifts our focus. It pulls our eyes away from the chaos and back toward the One who never changes. It reminds us that God’s goodness isn’t measured by our circumstances but by His character. And His character is steadfast.

So today, take a moment — even if it’s a busy moment, even if it’s a weary moment — and give thanks. Thank Him for His presence. Thank Him for His faithfulness. Thank Him for His patience with you. Thank Him for the breath in your lungs and the hope in your future.

Thanksgiving doesn’t deny reality; it reframes it. It reminds your soul that God is still God, and you are still His.

And that is always enough.

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I Am Making Everything New!

Posted on August 7, 2026 by Don Merritt

“Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away… And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people, and he will dwell with them… He will wipe every tear from their eyes. There will be no more death’… He who was seated on the throne said, ‘I am making everything new!’”

Revelation 21:1–5

There is a joy that doesn’t just rise — it soars. It lifts the heart beyond the present moment, beyond the limits of this world, beyond everything we can see or touch or measure. It is the joy of hope — the joy of knowing where the story is going, the joy of knowing who holds the future, the joy of knowing that God Himself has promised, “I am making everything new!”

This is exuberant praise. This is celebration. This is joy that cannot be contained.

Revelation 21 is not quiet. It is not subtle. It is not whispered. It is a loud voice from the throne, announcing the future with the authority of heaven. God is not suggesting something. He is declaring it. He is proclaiming it. He is announcing the greatest renewal the universe will ever see.

And when you hear that voice — when you let those words settle into your soul — praise erupts.

Because this is the hope that carries every believer. This is the promise that steadies every heart. This is the future that brightens every dark valley. This is the joy that lifts every weary spirit.

God will dwell with His people. God will wipe every tear. God will end death forever. God will banish sorrow. God will silence pain. God will make everything new.

Everything.

Praise becomes celebration — not of what we see now, but of what God has promised. Not of what is temporary, but of what is eternal. Not of what is fragile, but of what is unbreakable.

Think of a field of roses in full bloom — bright, vibrant, overflowing with color. You can’t look at it without feeling lifted. You can’t stand among them without feeling surrounded by beauty. Their joy is not quiet; it is abundant. It is exuberant. It is a celebration of life bursting forth.

Your hope in Christ is like that. Your praise in this moment is like that. Your joy in God’s promise is like that.

This world is not the end of the story. Your struggles are not the end of the story. Your pain is not the end of the story. Your tears are not the end of the story.

The end of the story is new creation. The end of the story is God with us. The end of the story is joy that never fades. The end of the story is everything made new.

And when you praise God with that hope in your heart, your joy rises to its highest point. It becomes exuberant — full, overflowing, unstoppable. It becomes the kind of praise that lifts others, strengthens others, inspires others, and reminds them that God’s promises are sure.

So today, celebrate. Lift your voice. Lift your heart. Lift your hope.

Praise the God who is making all things new. Praise the Savior who has secured your future. Praise the Lord who will dwell with you forever. Praise the One who will wipe every tear. Praise the King who will finish what He began.

Let your joy soar. Let your praise overflow. Let your hope shine like the dawn.

He is making everything new — and that is worth celebrating with all your heart.

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The Nephilim: An Investigation and Analysis Part 4

Posted on August 6, 2026 by Don Merritt

THE NEW TESTAMENT CASE FILE OPENS

I sat back in my chair and stared at the stack of notes we’ve gathered so far. Three rebellions. Giant clans. Ancient interpretations. Watchers, Nephilim, Rephaim, Anakim. The whole tangled mess of it spread out before me like a crime board in an old detective movie—threads running from Genesis to Jubilees, from Enoch to Qumran, from the Flood to the fringes of Israel’s memory.

We’ve followed the clues as far as the Second Temple writers could take us. They gave us context, background, and a worldview thick with supernatural tension. But now we’ve reached the moment every investigator knows is coming—the moment when the witnesses we’ve interviewed so far can’t take us any further.

It’s time to bring in the key witnesses.

Not the scribes. Not the sectarians. Not the apocalyptic dreamers.

No—now we turn to Jesus and the Apostles.

If the Second Temple worldview was the air everyone breathed in the first century, then Jesus walked right into that atmosphere. The question is: What did He do with it? Did He ignore it? Correct it? Reject it? Or did He treat it as the operating framework for His own teaching about the unseen realm?

This is where the investigation gets serious.

Because if Jesus and the Apostles speak and act as though rebellious angels, imprisoned spirits, demonic forces, and cosmic powers are real—then the Second Temple interpretation isn’t just background noise. It becomes part of the interpretive world of the New Testament itself.

So I pulled the next file from the stack—the one labeled “NT Evidence”—and opened it like a detective cracking open a long‑sealed case. Inside were the familiar passages, the ones we’ve all read a hundred times, but now they glowed with new significance. Jesus confronting demons. Jesus speaking of “the ruler of this world.” Jesus describing eternal fire prepared for “the devil and his angels.” Jesus acknowledging the Abyss. Jesus watching Satan fall like lightning.

The Apostles, too, had left their fingerprints all over this file—Peter, Jude, Paul, John. Each of them speaking into a world where the Watchers, the Nephilim, and the rebellious powers were not myths but part of the spiritual landscape.

The question before us now is simple:

What did Jesus and the Apostles actually say? And how does it fit into the story we’ve been uncovering?

I leaned forward, pen in hand.

This is the moment every investigator lives for—the moment when the case turns, when the scattered clues begin to align, when the truth starts to take shape.

Let’s open the file. Let’s follow the evidence. Let’s see where Jesus Himself leads us.

The investigation continues.

Here is the data, compiled by topic…

1. JESUS ON REBELLIOUS ANGELS

Matthew 25:41 — “the devil and his angels”

Jesus explicitly speaks of angels who belong to Satan, not to God.

“Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.” Matthew 25:41

This is the clearest statement from Jesus that:

  • some angels rebelled,
  • they now belong to Satan,
  • and they will face judgment.

This is not the Old Testament category of “sons of God.” This is Jesus affirming the existence of rebellious angels.

2. JESUS ON THEIR IMPRISONMENT

Jesus does not give a long teaching on angelic imprisonment, but He does refer to the same place of confinement that Second Temple Judaism associated with the imprisoned Watchers.

Luke 8:31 — “the Abyss”

When Jesus confronts the Legion of demons:

“And they begged Jesus repeatedly not to order them to go into the Abyss.” Luke 8:31

Key point:

  • The Abyss is not an Old Testament concept.
  • It is the Second Temple term for the prison of rebellious angels (1 Enoch 10, 21).

Jesus does not correct them. He treats their fear of imprisonment as legitimate.

This is the closest we get to Jesus directly acknowledging angelic imprisonment.

3. JESUS ON THEIR ACTIVITY IN THE WORLD

Jesus repeatedly describes the world as under hostile spiritual influence.

John 12:31 — “the ruler of this world”

“Now is the time for judgment on this world; now the ruler of this world will be driven out.”

John 14:30 — “he has no hold over me”

“The ruler of this world is coming. He has no claim on me.”

John 16:11 — “the ruler of this world stands condemned”

“…the prince of this world now stands condemned.”

Jesus assumes:

  • a hostile spiritual ruler,
  • active in the world,
  • influencing humanity,
  • opposing God’s purposes.

This is the same worldview Second Temple Judaism derived from Genesis 6, Babel, and the Watcher tradition.

4. JESUS ON THEIR CONNECTION TO DEMONS

Jesus speaks more about demons than any other figure in Scripture. He treats them as:

  • personal,
  • malevolent,
  • disembodied,
  • seeking embodiment,
  • subject to judgment.

Matthew 12:43–45 — demons wander “arid places”

“When an impure spirit comes out of a person, it goes through arid places seeking rest…” Matthew 12:43

This matches the Second Temple view that demons are disembodied spirits of the dead Nephilim, condemned to wander.

Mark 1:34 — Jesus silences demons

“He drove out many demons, but he would not let the demons speak because they knew who he was.”

Mark 5:1–13 — Legion

This entire encounter assumes:

  • demons are real,
  • numerous,
  • fear judgment,
  • fear the Abyss,
  • recognize Jesus’ authority.

Jesus treats demons as a category distinct from angels, yet still part of the rebellious spiritual realm.

5. JESUS ON THEIR FUTURE JUDGMENT

Jesus speaks repeatedly of the final judgment of rebellious spiritual beings.

Matthew 25:41 — eternal fire prepared for the devil and his angels

Already cited above, but here it is again because it is the clearest:

“…the eternal fire prepared for the devil and his angels.”

Luke 10:18 — Satan’s downfall

“I saw Satan fall like lightning from heaven.”

This is not a metaphor. Jesus is describing the judgment and defeat of the rebellious spiritual powers.

John 16:11 — the ruler of this world is judged

“…the prince of this world now stands condemned.”
SUMMARY — JESUS’ TEACHING ON THE REBELLIOUS SPIRITUAL REALM

CategoryJesus’ TeachingKey Verses
Rebellious angels exist“the devil and his angels”Matthew 25:41
They face imprisonmentdemons fear being sent to “the Abyss”Luke 8:31
They are active in the world“the ruler of this world”John 12:31; 14:30; 16:11
They are connected to demonsdemons wander, speak, fear judgmentMatthew 12:43–45; Mark 1:34; Mark 5:1–13
They will be judgedeternal fire prepared for themMatthew 25:41; Luke 10:18

Some Examples from Other New Testament Authors

A. Jude 6 — “the angels who did not keep their proper domain”

Jude is quoting the Enochic interpretation of Genesis 6. Jesus’ own brother uses this worldview.

B. 1 Peter 3:19–20 — “the spirits in prison”

Peter explicitly links these imprisoned spirits to the days of Noah.

Early Church Fathers on Genesis 6 and the Nephilim

1. The Dominant Early View: Angelic “Sons of God”

From the 2nd through much of the 3rd century, the standard Christian reading was that the “sons of God” were angels who sinned by taking human women, and that their offspring were giant, violent Nephilim.

Justin Martyr

Athenagoras

Irenaeus

Tertullian

Clement of Alexandria, Lactantius

All affirm the angelic interpretation in continuity with Jewish apocalyptic tradition.

A Brief History of Interpretations

  • Early Church (2nd–3rd c.) — Angelic view dominates.
  • Augustine (5th c.) — Rejects angelic view; Sethite view becomes standard.
  • Medieval Era — Sethite view dominates.
  • Reformation — Reformers reaffirm Augustine.
  • Modern Scholarship — Returns to the angelic interpretation as the most textually grounded.

A fuller summary will appear in a Bonus Post.

Where the Investigation Stands

We now have far more data than when we began. Jesus’ teaching does not explicitly endorse any particular interpretation of the Nephilim Question, but it does show that the Second Temple supernatural worldview was the assumed framework of His day.

He did not contradict it. He did not correct it. He simply taught within it.

And that brings us to the next phase of our Quest.

In the next section, we will shift our focus again—this time toward the New Testament’s broader revelation of the spiritual realm. As we continue our investigation, be prepared to see truly amazing things.

I’ll be looking for you as we press on.

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He Put a New Song in My Mouth

Posted on August 5, 2026 by Don Merritt

“I waited patiently for the Lord; he turned to me and heard my cry. He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear the Lord and put their trust in him.”

Psalm 40:1–3

There is a joy that doesn’t stay quiet. It doesn’t stay hidden. It doesn’t stay inside. It rises, it shines, it spills over. David says God has put a new song in his mouth — not just in his heart, not just in his memory, but in his mouth. Something meant to be heard. Something meant to be shared. Something meant to bless others.

Praise becomes witness.

It’s not about performing. It’s not about impressing. It’s not about drawing attention to ourselves. It’s simply the natural overflow of a heart that has been lifted, steadied, and renewed by God.

David remembers where he was — the pit, the mud, the mire. He remembers how God turned toward him, heard him, lifted him, set him on solid ground. And that memory becomes music. That rescue becomes a song. That mercy becomes testimony.

Joy becomes radiant.

People notice radiant joy. They notice when someone has been lifted. They notice when someone carries hope. They notice when someone’s praise isn’t forced or formal, but real — born from experience, shaped by grace, strengthened by God’s faithfulness.

David says, “Many will see… and put their trust in him.” Not because David preached a sermon. Not because he argued a point or because he tried to convince anyone. But because his praise was visible. His joy was evident. His song was unmistakably God-given.

Praise becomes a light others can walk toward.

Think of a rose in full bloom — bright, bold, impossible to ignore. It doesn’t try to get attention; it simply reveals what God has done in it. Its color, its fragrance, its beauty all testify to the life within it… and people notice. They stop, they admire, they smile. The rose becomes a witness without saying a word.

Your praise works the same way.

When you speak of God’s goodness, others hear hope. When you celebrate God’s faithfulness, others remember truth. When you lift your voice, others lift their eyes. When you shine with joy, others find courage to trust again.

Praise is not only personal — it is communal. It strengthens the weary. It encourages the discouraged. It awakens the searching. It draws hearts toward God.

And the more radiant your joy becomes, the more your life quietly says, “Come and see what God has done.”

So today, let your praise shine. Let your joy be visible. Let your gratitude be heard. Let your story be shared.

Not loudly. Not dramatically. Just radiantly — like a light that refuses to hide, like a song that refuses to stay silent, like a heart that refuses to forget what God has done.

Lift your voice. Lift your story. Let radiant praise shine.

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The Nephilim: An Investigation and Analysis Part 3

Posted on August 4, 2026 by Don Merritt

SECOND TEMPLE INTERPRETATION

Our investigation into the Nephilim Question has reached a critical point. In Section 1 we saw what happened — the Three Rebellions. In Section 2 we examined the players involved in those rebellions. Along the way, we’ve accumulated a surprising amount of data connected to Genesis 6:1–4, especially considering how brief that passage is.

Now that we have the raw information, we can begin to move into interpretation. And the first natural stop on our investigative path is the ancient Jewish understanding of these events.

During the Second Temple Era (the Intertestamental Period), Jewish writers produced a significant amount of material dealing with the Nephilim and the rebellious heavenly beings. While these writings are not part of the inspired canon of Scripture, they are extremely revealing. Most importantly, Jesus and the Apostles taught within the same supernatural framework assumed by these writings. That alone tells us these traditions deserve careful attention.

Let’s dive in and see what we can find.

How Second Temple Judaism Interpreted Genesis 6

Simply stated, Second Temple Jewish thought understood Genesis 6:1–4 as the foundation for:

  • the origin of evil spirits/demons,
  • the explanation of primeval violence and corruption,
  • and the need for universal judgment (the Flood and beyond).

The key interpretive move was this:

The “sons of God” were rebellious heavenly beings (“Watchers”), whose union with human women produced giant offspring (Nephilim). When these giants died, their spirits became the evil spirits that afflict humanity.

This interpretation is clearest in 1 Enoch and Jubilees, and echoed in the Dead Sea Scrolls and later Jewish writers.

1 Enoch: The Classic Rebellious Sons of God–Nephilim Narrative

The Book of the Watchers (1 Enoch 1–36) is the central Second Temple re‑reading of Genesis 6

The Rebellious Sons of God and Their Sin

In this tradition, the heavenly beings:

  • descend to earth,
  • swear an oath on Mount Hermon,
  • take human women as wives,
  • and teach forbidden knowledge (sorcery, weaponry, cosmetics, astrology).

This is an explicit expansion of “sons of God” in Genesis 6:2.

The Nephilim as Giants and the Origin of Evil Spirits

Their offspring are giant warriors — often called Nephilim or Gibborim.

When these giants die, their spirits become:

  • roaming evil spirits,
  • hostile to humanity,
  • the ongoing source of demonic affliction until the final judgment.

In Enochic thought:

Nephilim → dead giants → evil spirits/demons.

Theological Function

This interpretation explains:

  • why the world was “filled with violence” before the Flood,
  • why evil persists after the Flood (the spirits remain),
  • and why God must judge both angels and humans.

It becomes a universal theodicy: evil is not only human — it is also angelic and structural.

Jubilees: A Torah‑Shaped Retelling

Jubilees (2nd century BC) retells Genesis–Exodus with heavy interpretive commentary.

Nephilim and Rebellious Spiritual Forces

Jubilees follows the angelic interpretation:

  • angels sin with women,
  • produce giants,
  • whose violence corrupts the earth.

Spirits of the Giants

Like 1 Enoch, Jubilees teaches that:

  • the spirits of the dead giants remain as evil spirits,
  • they afflict humanity,
  • and a portion of them is permitted to remain under the authority of Mastema (a Satan‑like figure) as part of God’s testing of humanity.

Distinctive Move

Jubilees integrates the Nephilim tradition into a Torah‑obedience framework:

the demonic/Nephilim problem heightens the need for law, covenant, and separation.

Qumran: The Nephilim in Sectarian Imagination

The Dead Sea Scrolls show that Enochic and Jubilees traditions were not fringe — they were formative.

Enoch at Qumran

Multiple copies of 1 Enoch and Jubilees were found at Qumran — more than many biblical books.

This indicates that the community embraced the Rebellious sons of God–Nephilim worldview, especially for understanding angels, demons, and eschatology.

The Book of Giants

Fragments like 4Q530–532 expand the story:

  • the giants dream of coming judgment,
  • seek interpretation from Enoch,
  • and are portrayed as doomed, violent, and terrified.

Sectarian Theology

For the Qumran community:

  • the world is divided between sons of light and sons of darkness,
  • demonic forces (rooted in the Watcher/Nephilim story) stand behind wicked nations and corrupt priesthoods.

The Nephilim tradition underwrites a universal dualism that shapes their identity.

Hellenistic Judaism: Philo and Josephus

Philo of Alexandria

Philo knows the giant tradition but allegorizes it:

  • “giants” become symbols of uncontrolled passions,
  • “angels” become abstract powers or logoi.

He is aware of the tradition but reframes it philosophically.

Josephus

Josephus (Ant. 1.73) preserves a more literal reading:

  • angels consorted with women,
  • their offspring were giants,
  • and their remains could still be seen.

He accepts the angelic interpretation but avoids the more speculative demonology.

Core Theological Patterns in Second Temple Interpretation

Across these sources, several consistent themes emerge:

1. Angelic Reading of “Sons of God”

Unanimous in apocalyptic and para‑biblical literature: “Sons of God” = heavenly beings, not human lineages.

2. Nephilim as Giants and the Origin of Demons

The Nephilim are:

  • giant, violent offspring of the Watchers,
  • whose spirits become demons after death.

This provides:

  • an etiology of demons,
  • a link between primeval sin and ongoing spiritual warfare.

3. Universal Theodicy and Eschatology

The Nephilim story explains:

  • why the world is deeply corrupt,
  • why judgment must be universal,
  • and why the final age involves the defeat of demonic powers.

Genesis 6:1–4 becomes a hinge text for Second Temple apocalypticism.

Why This Matters for Our Investigation

This “angelic” view of Genesis 6 is important for us to understand because the New Testament writers spoke into a world where the Rebellious sons of God/Nephilim interpretation was common knowledge.

If this view was widely taught, then it would have shaped the worldview of the Jewish people when Jesus arrived on the scene.

How do Jesus and the Apostles handle this worldview?

I can’t wait to find out.

If you missed part 1 click HERE

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Praise as Perspective

Posted on August 3, 2026 by Don Merritt

“Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior.”

Habakkuk 3:17–18

There is a kind of joy that doesn’t wait for circumstances to improve. It doesn’t depend on good news, easy days, or visible blessings. It’s deeper than that — stronger, steadier, rooted in something unshakeable. Habakkuk describes a scene of complete loss: empty fields, barren trees, silent barns. Everything that should be thriving is withered. Everything that should be producing is empty.

And yet — yet — he says, “I will rejoice in the Lord.”

This is the turning point of praise. This is where joy becomes resilient. This is where praise becomes perspective.

Habakkuk isn’t ignoring reality, he’s interpreting it through a different lens. He’s choosing to see God’s faithfulness even when life feels thin. He’s choosing to celebrate God’s goodness even when blessings seem scarce. He’s choosing to lift his voice even when his hands feel empty.

Praise becomes the declaration that God is bigger than the moment.

This is not denial. It’s defiance — holy defiance. The kind that looks at difficulty and says, “You will not have the final word.” The kind that looks at uncertainty and says, “God is still good.” The kind that looks at disappointment and says, “My joy is not anchored here.”

Praise as perspective is the joyful refusal to let circumstances shrink your view of God.

Think of a rose blooming after a storm. The petals are bright, bold, almost defiant in their beauty. They don’t bloom because the weather is perfect; they bloom because that’s what they were made to do. Their color stands out even more against the dark soil and the lingering shadows. Their beauty is intensified by contrast.

Your praise works the same way. Joy shines brightest in hard places. Gratitude grows strongest in thin seasons. Worship rises highest when life feels lowest.

Habakkuk’s “yet” is the hinge of the whole passage. It’s the pivot point. It’s the moment where the heart turns from what is seen to what is true. When you make that turn — when you choose that “yet” — joy begins to rise with new strength.

Triumphant joy — the kind that stands tall, lifts its head, and says, “God is my Savior, and I will rejoice.”

This kind of praise doesn’t wait. It doesn’t hesitate. It doesn’t negotiate with circumstances. It simply rises.

So today, let your heart make that turn. Let your soul choose that “yet.” Let your praise declare what your circumstances cannot change — that God is faithful, God is present, God is good, and God is worthy of joy.

Lift your voice. Lift your perspective. Let triumphant praise rise.

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Praise as Practice

Posted on August 2, 2026 by Don Merritt

“I will extol the Lord at all times; his praise will always be on my lips. I will glory in the Lord; let the afflicted hear and rejoice. Glorify the Lord with me; let us exalt his name together.”

Psalm 34:1–3

There’s a kind of joy that grows through practice. Not performance, not pressure, but practice — the steady rhythm of choosing to notice God’s goodness in the ordinary moments of an ordinary day. David says, “I will extol the Lord at all times.” That’s not a description of how he feels; it’s a declaration of how he intends to live.

Praise becomes a way of moving through the world.

It’s easy to think of praise as something that happens in a worship service, or when the music swells, or when life is going well. But David’s words stretch far beyond those moments. At all times. In the quiet. In the busy. In the uncertain. In the routine. Praise becomes a habit of the heart — a joyful practice that shapes how we see, how we respond, how we remember.

Practice doesn’t mean perfection. It means repetition. It means returning again and again to the truth that God is good, God is present, God is faithful, God is worthy.

Praise as practice is simply learning to celebrate God’s fingerprints wherever they appear.

A small kindness. A moment of clarity. A prayer answered quietly. A burden lifted just enough to breathe again. A sunrise that paints the sky with colors no human hand could mix. A fern catching the morning light, glowing like it’s been brushed with joy.

These are not small things. They are invitations. They are reminders. They are reasons to say, “God, You are here. God, You are good.”

David says, “His praise will always be on my lips.” That doesn’t mean he walked around singing all day. It means his heart was tuned toward gratitude. It means he practiced noticing. Practiced remembering. Practiced celebrating.

Praise becomes the joyful rhythm of a heart awake to God.

And then David does something beautiful — he invites others into it. “Glorify the Lord with me; let us exalt his name together.” Praise is not only personal; it’s communal. Joy shared becomes joy multiplied. When one believer lifts their voice, another finds strength. When one heart celebrates God’s goodness, another heart remembers it. Praise spreads. Praise encourages. Praise builds.

This is why praise matters so much in the life of faith. It keeps us from shrinking into ourselves. It keeps us from forgetting. It keeps us from living small, anxious, hurried lives. Praise opens us. Praise lifts us. Praise brightens us.

And the more we practice it, the more natural it becomes.

So today, let praise be your practice. Not forced. Not loud. Not dramatic. Just steady. Just joyful. Just intentional.

Notice God’s goodness. Speak it. Celebrate it. Share it.

Let praise rise on your lips like a song you know by heart — a song that grows brighter each time you sing it.

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