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Part Five: The Coming of the Watchers in the Days of Noah

“Her seed brought forth the Savior; Satan’s seed will bring the Destroyer.”

We have explored half of the promise given so many years ago – that “he” that is the Messiah-Jesus, would bruise the serpent’s head. Jesus came in the flesh from Heaven by way of the Holy Spirit who mixed with the seed of woman. If this was true of “her seed,” then according the hermeneutical consistency, the seed of the serpent ought to be interpreted in like manner. What this means is that since Jesus (in his bodily incarnation) was a genetic mix between the heavenly (Holy Spirit) and earthly (Mary), the same ought to be for the other part of the verse and therefore true of Satan’s seed; that is to say that he (and his angels) would mix his (genetic) seed (gametes) with a human thereby creating a hybrid between the demonic and human. The Bible calls this kind of progeny Nephilim – that is, fallen ones. We will explore in detail in this section just what happened in the days of Noah and in part 3 what is happening now and how events will culminate at the time of Jesus’ coming.

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Jesus gave his disciples an important key to understanding what the last days would be like – they would be like the sudden destruction that came upon the earth in the days of Noah.

But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be, (Matthew 24:37-39).
What happened in the days of Noah has a direct correlation as to what we ought to expect in the last days. The inhabitants of the earth had been warned repeatedly by Noah, the preacher of righteousness, but they failed to listen. Peter, under the direction of the Holy Spirit, makes this revelation concerning the days of Noah and the destruction that came: “the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water,” (1 Peter 3:20). In his second epistle Peter writes:

For if God did not spare the angels who sinned, but cast them down to hell[tartarosas ταρταρώσας the underworld prison]  and delivered them into chains of darkness, to be reserved for judgment; and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly, (2 Peter 2:4-5).

Jesus and Peter are telling us more than just the swiftness of the destruction that came upon the earth. Their words give us clues to the condition of the world at that time. We must not miss that the first century Jew, without any apparent exception, believed that in the days of Noah, demons (sons of God) came down to earth and had relations with women spawning a race of demonic-human hybrids (the proof will be given in the following chapters).

Thus, to fully understand Jesus’ statement “as the days of Noah were, so also will the coming of the Son of Man be,” we must first understand what life was like in Noah’s days. If we fail to understand what this passage means, we will not only miss some very significant historical issues but also our view of the end times will be lacking as well. First of all, let’s analyze the text and build our comprehension one level at a time.

When humankind began to multiply on the face of the earth, and daughters were born to them, the sons of God [benei haelohim בְנֵי־הָאֱלֹהִים] saw that the daughters of humankind [banot haadam הָאָדָם בְּנוֹת] were beautiful. Thus they took wives for themselves from any they chose. So the LORD said, “My spirit will not remain in humankind indefinitely, since they are mortal. They will remain for 120 more years.” The Nephilim were on the earth in those days (and also after this) when the sons of God were having sexual relations with the daughters of humankind, who gave birth to their children. They were the mighty heroes of old, the famous men. But the LORD saw that the wickedness of humankind had become great on the earth. Every inclination of the thoughts of their minds was only evil all the time. The LORD regretted that he had made humankind on the earth, and he was highly offended. So the LORD said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, including creatures that move on the ground and birds of the air, for I regret that I have made them,” (Genesis 6:1-7 NET).

At the time of Noah (and the subsequent judgment), the population of the earth grew dramatically. The text says that men (adam – this is a general Hebrew expression for men in general, who are of course, sons of Adam in a literal sense) increased in numbers; there were conceivably over ten billion people [i] at the time! As a natural consequence, daughters were born to the race in general but then another group took notice of these female humans, namely, the sons of God. The sons of God took them and fathered offspring known as Nephilim. To understand what was happening then we need to clearly identify the sons of God.

The Sons of God

The phrase the “sons of God” appears ten times in the Bible (NKJV), twice in Genesis six, three times in the book of Job and five times in the New Testament (which we already examined). In Hebrew this phrase benei haelohim (בְּנֵ֣י הָאֱלֹהִ֔ים) appears four times while benei elohim (אֱלֹהִֽים בְּנֵ֥י) appears once in Job 38:7 – the only variation is the definite article. God responds to Job’s request to show up and explain the meaning of the tremendous suffering that Job has just endured (chapter 38:7) by asking where he was in the beginning: “When the morning stars sang together, and all the sons of God shouted for joy?” (Job 38:7).

God makes reference to the fact that Job was not there when He laid the foundation of the earth and the implication is that no human was there for that matter. Therefore we see from the usage here that “sons of God” refers to angels. This is backed by the Septuagint which translates all three of the Job passages as “angels” instead of the Hebrew sons of God – evidently the Jews who translated Job into Greek from Hebrew felt that sons of God were angels and not humans. [ii] The NET Bible commentary confirms this understanding: “In the Book of Job the phrase clearly refers to angelic beings,” (NET Bible Commentary Genesis 6:2). In the beginning of the book of Job we read:

Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. And the LORD said to Satan, “From where do you come?” So Satan answered the LORD and said, “From going to and fro on the earth, and from walking back and forth on it.” (Job 1:6-7)

Again, we note that the Septuagint has translated “sons of God” as “the angels of God” (oi angeloi tou theou οι αγγελοι του θεου). To the ancient Jew at least, this phrase was clearly talking about angelic beings. The fact that Satan appeared among their number would suggest that these “sons of God” are fallen angels. After all, from what we read concerning angels in both the Old Testament: (Isaiah, Ezekiel, Daniel, etc.) and New Testament (especially Revelation), angels (that is the good ones) already have access to the presence of God. Thus, to state that one day they came before the Lord, would seem a bit odd unless it referred to demons. We should also remember that the term (malakh מַלְאַ֧ךְ) in Hebrew and (angelos αγγελος) in Greek both generally mean “messenger.” The messenger can be either good or bad and can be earthly (a man) or heavenly (an angelic being). Jesus at the judgment of the nations ” will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels [tois angelois τοις αγγελοις],’ (Matthew 25:41). If the devil has angels and they are cast into the lake of fire, then they cannot be good angels. Thus they are fallen angels also known as demons.

From the references in Job, and how the term is translated in both the Septuagint and Targumim, we conclude that the term “sons of God” is referring to angelic beings (good or bad). The fact that Satan appeared with the sons of God and the fact that Jesus refers to the devil and his angels, leads us to further conclude that the reference in Genesis chapter six is talking about fallen angels (demons).

The New English Translation (NET Bible) commentary discusses the three different positions commonly held and emphasizes that the “angel” interpretation is favorable over the others.

There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Genesis 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view, (NET Notes Genesis 6:2, emphasis mine).

Neither Marry nor Are Given in Marriage

To some people, fallen angels having the ability to take physical form and procreate would seem to create a contradiction in Scripture. In Matthew 22:30 we read: “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.” This would seem to say that angels are not capable of having offspring and if that is the case, then Genesis 6 could certainly not be referring to fallen angels having some type of sexual relations with women. The parallel passage in Luke sheds more light on the text and seems to be a fuller rendering of what Jesus said on the subject whereas the Matthean and Markan accounts are abbreviated. In Luke we read:

but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection,” (Luke 20:35-36).

Notice that Jesus says that those who attain that age and the resurrection from the dead neither marry nor are given in marriage “for they cannot die anymore.” The thrust of the passage is not the potential of sexual ability in heaven! Remember, the Sadducees, who denied the resurrection, were trying to pull a fast one on Jesus by asking whose wife [m1] the woman (having seven husbands) would be in heaven. The question and answer had nothing to do with the ability to pass on seed but rather to the fact that there is a resurrection of the dead; the new order is different than the here and now. God told Adam and Eve to be fruitful (that is to have sexual relations) and fill the earth. From Jesus’ words we see that there will be no need for any more procreation (to fill the earth) “for they cannot die anymore.” However, this verse cannot be used to prove that angelic beings lacked the ability to mingle their seed with the daughters of men. It would seem that they were merely forbidden to do so (as we will see from 2 Peter and Jude as well as extra-biblical sources).


We saw earlier that the term “sons of God” refers to angels and humans who are direct creations of God. Angels are all by definition sons of God since they do not have parents but were produced directly by God. We therefore conclude that the sons of God in Genesis 6 were in fact angels who had relations with the daughters of Adam. The text in Genesis 6 doesn’t say if they were good or bad angels but based on the flood that followed it is safe to assume that they were fallen angels.

Read More Articles on Corrupting The Image

Part Two: The Master Image Satan Will Try to Counterfeit

Click here to read the research of part one in narrative format:

In order to spot the deception we first need to understand the original. God is infinite

“Her seed brought forth the Savior; Satan’s seed will bring the Destroyer.”

and of course there are things that we will never understand about Him. However, all that the Bible does reveal we ought to firmly apply to our general concept of who He is and how He is. Something that is fundamental to understanding God is His image. God tells us that He made man in His image and in His likeness in Genesis 1:26 – but just what does that mean?

Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” (Genesis 1:26)

How are we to understand image and likeness? Does image connotate something physical in the way God “looks” or is it merely His divine character? Is the likeness simply talking about His attributes? Is it possible that it could be referring to what God looks like? Generally speaking commentators assume the word image refers only to God’s attributes. Any time we have language in Scripture talking about God’s hands, head, feet or the like it is explained as anthropomorphic language (they are describing God in terms that we mortals can understand). Nevertheless, the Scriptures demonstrate that where there is some prophetic vision or description of God we are catching a glimpse of His image (what God looks like). [i] Having a good grasp of the image of God will aid us in figuring out what is in the believer’s future and also how the enemy has tried to destroy the image in us in the past and will deceive the world in the very near future.

According to Scripture, God is the eternal one and there is none like Him: “that the LORD Himself is God in heaven above and on the earth beneath; there is no other,” (Deuteronomy 4:39). He is the one “Declaring the end from the beginning, And from ancient times things that are not yet done,” (Isaiah 46:10). God states “I am the First and I am the Last; Besides Me there is no God,” (Isaiah 44:6). God also declares “​​​​​​​​I made the earth and created man on it; it was my hands that stretched out the heavens, and I commanded all their host,” (Isaiah 45:12). God exists in and of Himself, was never created and has no end. There is none like Him in heaven above, on the earth or below the earth.

The first Man (Adam) was created approximately six thousand years ago [ii] and every last human being on the planet is a descendant of Adam, hence we are all created beings. We will never become gods in that we can never through our efforts attain godhood. We are not evolving to a higher order or existence. Man will never be a god nor equal to the Almighty! The Bible is clear that Man fell from how he had been created. We were created in the image and likeness of God but at the fall, when sin and death entered into the world, the image of God in man was corrupted. The question before us, however, is just what exactly God meant when he said that He created us in His image and likeness.

There are several ways that we can ascertain the correct meaning of that phrase. First of all, we will examine the Hebrew words in every instance that they appear in the Bible to see how they are used in other contexts. In real estate the name of the game is location, location, location. In Bible studies it is context, context, context. A word’s context determines what a word means. We can also use comparative linguistics to see how other Semitic languages understood the same root in their languages. We can turn to the early translations such as the Greek Septuagint and Aramaic Targumim to glean how those words were translated.

We will then turn our attention to what God reveals about Himself in portions of Scripture. The Bible says that God is spirit. Clearly God is not flesh and blood (dependent on oxygen, food, water – not a carbon based life form) but does the fact that He is spirit mean that He does not have a body? Paul distinguishes amongst the different types of bodies in I Corinthians 15. We will also examine passages where a prophet, seer or disciple “sees” a vision of God in heaven or the like. How should these be interpreted in light of Paul’s discussion of heavenly bodies?

The next thing to look at is the seed of God. 1 John 3:9 says that we have the seed of God dwelling in us. The word, sperma [sperma σπερμα], is the same as is used to describe human and even animal seed which is used to propagate the race. Peter says that we have been redeemed with incorruptible seed. What does it mean that we have God’s seed (incorruptible)? How does that differ from the corruptible seed that we currently have? Could it be that this is why Jesus so emphatically said that we had to be born again? Paul says that we are a new creation, the old has passed away. Does the imparting of the Holy Spirit have anything to do with the fact that God breathed into man in the garden? Was that lost when man sinned?

The biblical evidence will demonstrate that image and likeness of God refer not only to God’s character and attributes but also to His form or shape, that is, what He generally “looks like” when perceived with the eye (or the mind’s eye). Furthermore, God’s seed, while not composed of proteins and amino acids in DNA strands, is what we receive in our new bodies. This was also the essence of what Adam was pre-fall. Adam was also clothed in light (as God is) before the fall – something that will be restored to us once in the heavenly / spiritual realm.

In God’s Image and Form

God states in Genesis 1:26-27 that He made Adam in his image. “Then God said, ‘Let Us make man in Our image, according to Our likeness’ […] So God created man in His own image; in the image of God He created him; male and female He created them,” (Genesis 1:26-27). This fact is reiterated “Whoever sheds man’s blood, By man his blood shall be shed; For in the image of God He made man,” (Genesis 9:6). God is an infinite being and has many communicable and noncommunicable characteristics that are in view here. Certainly man is neither omnipotent nor omniscient like God. But he does share to a lesser extent God’s creativity, vision, passion, ability to love, mercy etc. – qualities that are part of his image and likeness. However, for our study, we will not focus on those aspects but specifically how both image and likeness are used in the Bible in relation to His form. Words and the combination of words are what make up the Bible and consequently, our theology is built upon the words that we find in Scripture. For this reason, tracing a word throughout Scripture is a very practical means of understanding its significance and just how we are to interpret it.

Tselem צֶ֥לֶם

The word image (Hebrew tselem צֶ֥לֶם) is used 15 times [iii] in the Hebrew Bible. The basic meaning of the root means a “shadow” cf. Gesenius’ Hebrew Lexicon. [iv] Based on its usage we can confidently deduce the following definition: ’a living or non living representation of something else.’ In eleven of the fifteen verses image is used to refer to idols. Idols were the image (a physical representation) of a demon (or “men” in Ezekiel) as Paul tells us in I Corinthians. Paul states that idols were in fact demons: “that the things which the Gentiles sacrifice they sacrifice to demons [v] and not to God, and I do not want you to have fellowship with demons,”(1Corinthians 10:20).

The word tselem is used to describe these idols or images which were just representations of demons that were truly being worshiped. “destroy all their engraved stones, destroy all their molded images, and demolish all their high places,” (Numbers 33:52). [vi] The verses from Ezekiel are especially telling since they demonstrate that the images were representations of men – a form we can certainly agree on: “As for the beauty of his ornaments, He set it in majesty; But they made from it the images of their abominations,” (Ezekiel 7:20); “

made for yourself male images and played the harlot with them,” (Ezekiel 16:17). Ezekiel 23:14 shows that an image is accurate in its representation of the real thing: “She saw men portrayed on the wall, the images of the Chaldeans”. Clearly an image is not the same as the real thing. An image can’t walk or talk in these cases, but they do faithfully depict how the men looked – in the same way in that the modern photo of a person isn’t the person but is an image of the person. Indeed, I have seen photos of people and know what they look like but perhaps knowing nothing about the person. Therefore, an image conveys only some information about a person and not all of the details.

The last verse which we need to discuss for our study to be complete is Genesis 5:3 which states that Seth was begotten to Adam in his image (tsalmo צַלְמֹ֑ו).

When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth, (Genesis 5:3).

This verse is an amazing illustration of how we are in the image of God. Just as our children act like us (likeness) they also look like us. When I see my children I see in their faces and bodies a combination of my wife and me. They very much look like us – they are in our image. My little son reminds me of when I was a child in that he acts like me – he is in my likeness! When God made man He fashioned Adam to both act like God and to look like God. Even though my children look like me and act like me, they are obviously separate and distinct beings. So too, God made Adam to act and look like God but Adam was not the same as God. Some people might argue that this lowers the majesty of God. I would argue that it rather demonstrates the level from which man has fallen. Furthermore, this does not make God in man’s image; it was man who was made in God’s image.


The word t’munah [תְּמוּנָה] means shape, image or form and is very much analogous to the word tselem which we have already examined. According to God Himself, Moses saw the Lord’s form (t’munat YHWH תְמֻנַ֥ת יְהוָ֖ה).

I speak with him face to face [pe el pe אֶל־פֶּה פֶּה], Even plainly, and not in dark sayings; and he sees the form of the LORD [t’munat YHWH תְמֻנַ֥ת יְהוָ֖ה]. Why then were you not afraid to speak against My servant Moses?” (Numbers 12:8).

Previously the Israelites were instructed to not make any t’munah of things in heaven or in earth:

You shall not make for yourself a carved image  [pesel פֶּ֖סֶל] –any likeness [t’munah תְּמוּנָה]  of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth, (Exodus 20:4).

The same word t’munah is used for what Moses did see and also to describe what the Children of Israel did not see. They were not able to look upon the actual form of God as Moses had been able. Yet, this same word is used to describe “images” and likenesses of things – that is to say, what they looked like. Moses recounts to the people the fact that they did not see God’s form – even though he had. Therefore they should not make an image of God.

And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form [t’munah תְּמוּנָה]; you only heard a voice. ;”Take careful heed to yourselves, for you saw no form [t’munah תְּמוּנָה] when the LORD spoke to you at Horeb out of the midst of the fire, lest you act corruptly and make for yourselves a carved image [pesel פֶּ֖סֶל] in the form [t’munah תְּמוּנָה]  of any figure: the likeness of male or female, […] Take heed to yourselves, lest you forget the covenant of the LORD your God which He made with you, and make for yourselves a carved image [pesel פֶּ֖סֶל]  in the form [t’munah תְּמוּנָה] of anything which the LORD your God has forbidden you. “When you beget children and grandchildren and have grown old in the land, and act corruptly and make a carved image in the form of anything, and do evil in the sight of the LORD your God to provoke Him to anger, (Deuteronomy 4:12, 15 16, 23, 25).

As testimony of what we have in store for us, the Psalmist tells us that we will be in God’st’munah (form) when we awake or when we are resurrected. “As for me, I will see Your face in righteousness; I shall be satisfied when I awake in Your likeness, [t’munatkhaתְּמוּנָתֶֽךָ],” (Psalms 17:15). Thus Moses saw God’s form and we shall awake in His likeness (form); t’munah (תְּמוּנָה) is a shape/form of any figure.

Ezekiel’s Vision of God

The prophet Ezekiel tells of a vision he had in chapter one of his book. He describes the visual aspects of a series of creatures which he saw that went wherever the Spirit went.

Now it came to […] that the heavens were opened and I saw visions of God. Then I looked, and behold, a whirlwind was coming out of the north, a great cloud with raging fire engulfing itself; and brightness was all around it and radiating out of its midst like the color of amber, out of the midst of the fire. Also from within it came the likeness  [d’mut דְמוּת] of four living creatures. And this was their appearance [mareihen מַרְאֵֽיהֶ֔ן]: they had the likeness  [d’mut דְמוּת] of a man [adam אָדָ֖ם]. As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning. And the living creatures ran back and forth, in appearance like a flash of lightning, (Ezekiel 1:1, 4-5, 10-14).

He then describes what he saw above the creatures: “The likeness [d’mut דְמוּת] of the firmament above the heads of the living creatures was like the color of an awesome crystal, stretched out over their heads,” (Ezekiel 1:22). Having described in great detail the appearance or likeness of the creatures Ezekiel then shares that he saw YHWH above the expanse:

And above the firmament over their heads was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness [k’mareh כְּמַרְאֵ֥ה] with the appearance of a man [adam אָדָ֛ם] high above it. Also from the appearance of His waist and upward I saw, as it were, the color of amber with the appearance of fire all around within it; and from the appearance of His waist and downward I saw, as it were, the appearance of fire with brightness all around. Like the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it. This was the appearance of the likeness of the glory of the LORD. So when I saw it, I fell on my face, and I heard a voice of One speaking, (Ezek 1:26-28).

Verse 26 shows us that the one on the throne (whom we know clearly to be God or the Lord from verse 28) has the appearance of a human. The Hebrew text says “as the likeness of Adam” (k’mareh adam אָדָ֛ם כְּמַרְאֵ֥ה). In other words, God, the one sitting on the throne, looks like Adam. Ezekiel is not making God in man’s image; if we recall Genesis 1:26-27, it is man who was made in God’s image. Thus, Ezekiel tells us that God has the appearance like Adam which is really to say that man (Adam) has the appearance or image of God.

Ezekiel has another encounter with this person of fire in Ezekiel 8:2.

Then I looked, and there was a likeness, like the appearance of fire [Septuagint reads “man” [vii] ] -from the appearance of His waist and downward, fire; and from His waist and upward, like the appearance of brightness, like the color of amber. (Ezekiel 8:2)

We know that this also is God due to the fact that in the following verses “He” speaks in the first person and declares the He is the one who is being provoked and will also judge.

And He said to me, “Have you seen this, O son of man? […] then they have returned to provoke Me to anger. […] Therefore I also will act in fury. My eye will not spare nor will I have pity; and though they cry in My ears with a loud voice, I will not hear them,” (Ezekiel 8:17-18)

One like the Son of Man

This “man” of fire is the same as the one that we see revealed in the book of Revelation as the one who says that He “lives, and was dead, and behold, I am alive forevermore.” He is also described as the “Son of Man” which is the Hebrew way to say “human”.

Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and hair were white like wool [like Daniel 7:9], as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death, (Revelation 1:12-18).

All of the evidence points out that man looks like God. Certainly God is infinitely far above His creation, but nevertheless, He has made us look like Him. One day we will be like Him (Psalm 17:15, 1 John 3:2 etc) in that we too will glow and have the fiery aspect as well.

A Spiritual Body

Nevertheless, how can this be when we are told so clearly in John 4 that God is spirit? How can God have a shape or form? We need to turn to I Corinthians 15 where Paul makes it clear that in the world to come we will not be bodiless but we will have a new kind of body. This body here, which Adam was originally made of, was made of dirt. That is to say, he was a carbon-based life form and literally had an earthly body. However, the heavenly body will be of a different nature and not limited like the carbon-based or dirt-based earthly one we have here and now. Paul responds to the question that was raised “How are the dead raised? With what kind of body do they come?” (I Corinthians 15:35) by giving an in depth exposé of the various types of bodies (humans, animals, birds, fish, and natural and spiritual) and what our new bodies will be like.

What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory, (1Corinthians 15:35-41).

Paul makes a series of important revelations concerning how Jesus is and how we will be upon resurrection. He starts by saying that there are first of all different kinds of flesh; animal, fish, human and then he divides between heavenly and earthly.

So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body, (I Corinthians 15:42-44).

Paul is showing the parallels between the earthly body and the spiritual body. Just because our future body will not be made of dirt does not mean that it is not tangible. On the contrary, our future body will be tangible, touchable and permanent.

Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven, (I Corinthians 15:45-49).

Here we learn that just as we were in Adam’s likeness (bodily) so too will we bear the image of Jesus (bodily).

I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory,” (I Corinthians 15:42-54) [viii]

Paul’s bottom line is that spiritual doesn’t mean nebulous or bodiless. It simply means having a body but in the spiritual dimension (to be discussed in a later chapter). The resurrected body of Jesus seems to be the paradigm for what ours will be like. His resurrected body is a body that is not subject to sin, corruption, decomposition, decay or death. It can walk through walls and exist in the spiritual realm and yet enter into this one and eat and drink at will. If Jesus is the paradigm, then that means that we will have a similar if not exactly parallel body. Paul states that our new self is in God’s likeness: “and that you put on the new man which was created according to God, in true righteousness and holiness,” (Ephesians 4:24).

Conformed to His Body

Paul is even more specific in the book of Philippians where he states that our bodies will be conformed to His body. Our existence in the world to come will not be a soul without a body, but we will have a body that is even more real and tangible than our current body. It just won’t be made of the dirt that we are made of now. We will be made of “spirit” and that will be like the Lord Jesus Himself!

Who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself, (Philippians 3:21).

John corroborates this in his first epistle when he states: “when He is revealed, we shall be like Him, for we shall see Him as He is,” (1 John 3:2). What we learn is God is spirit and of course He is not earthly – He is not composed of dirt; His essence is spirit (and uncreated). However, that is not to say that he is bodiless; He has a spiritual body and made man after Himself. Our body is a reflection or shadow of what His is. The heavenly realm according to Scripture is the original and things here on this earth are more or less a copy. We read in Hebrews 8:5 concerning the priests,

Who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain,” (Hebrews 8:5).

In fact, every place where God is seen in a vision in the Bible He has traits that we would associate with a body. In addition to the revealing text from Ezekiel 1, there are several other texts in which something of the form or shape of God is described.

Then Moses went up, also Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and they saw the God of Israel. And there was under His feet as it were a paved work of sapphire stone, and it was like the very heavens in its clarity. But on the nobles of the children of Israel He did not lay His hand. So they saw God, and they ate and drank, (Exodus 24:9-11).

Here we have the same reference to the sapphire stone as we saw in Ezekiel 1:26. Here it appears that only His feet are visible, but that is significant. If we interpret this text straightforwardly, we must conclude that Moses and the elders actually saw God including His feet. Could it be that the text means just what it says? The Prophet Micaiah in 2 Chronicles 18:18 describes what he saw ” Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the hosts of heaven standing on His right hand and His left.” From this we learn that God sits. While we can surmise that God doesn’t need to sit due to fatigue like human kings, His body is seen in a sitting position upon His throne. This is also seen by both Isaiah and Daniel:

  • I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple, (Isaiah 6:1).
  • I watched till thrones were put in place, and the Ancient of Days was seated; His garment was white as snow, and the hair of His head was like pure wool. His throne was a fiery flame, its wheels a burning fire, (Daniel 7:9).

Daniel sees even more than Isaiah. He notes that the Ancient of Days was seated and also that His garments were white as snow and the hair of His head was like pure wool. Not only is God sitting but He has hair upon His head. Often scholars have sought to explain these descriptions away by interpreting them figuratively or by claiming that the Biblical authors are using anthropomorphic language (see for example John Gill; Daniel 7:9). However, this inpterpretation breaks down under closer inspection. After all, we have seen that Ezekiel says that he saw the appearance like “Adam” seated on the throne. Certainly, God is far greater than we can understand, but His basic form or silhouette does not seem to be truly in question. He exists as a spiritual body. Can we completely understand that? No. But the general idea is simple enough to grasp. Apparently scholars are zealous to guard God’s character; they perhaps fear that if the language of God’s hands, feet, head and hair were taken too literally it might lead people to reduce God into man’s image. But as we have already explored, just the opposite is true; God has created Adam and humanity in His image and likeness (see appendix four concerning the triune nature of God and how He could be seen). We were created perfectly in God’s image and likeness (what He looks like and how he acts) but the fall of sin corrupted that image. When Adam and Eve listened to the cunning words of the serpent they died immediately and yet it took Adam 930 years to finally succumb to death – how can both be true?  We will answer that in our next installment.

Part One: The Two Seeds and the Genesis Prophecy

Something ominous is coming upon the world:it is Satan’s final effort in the battle to destroy the image that man was created in, which has been raging since the beginning of time. If Satan can destroy the image, then he can avert his own destruction. [Editor’s note: All notations will be cited in the final report. The information is based on research contained in Douglas Hamp’s new book: Corrupting the Image: Satan’s War to Destroy the Image of God] God created man in His own image and likeness; when man sinned that image was corrupted, but not lost. However, as a result man cannot be with God in person since man’s genetic code (and spiritual composition) has been compromised (or corrupted). God sent His Son to give his life to correct the genetic (and moral) problem through the cross; the correction will be ultimately fulfilled when we receive our new bodies. However, there has also been a move on the enemy’s part to completely destroy what is left of the image. The principle verse of this book is found in the declaration of Genesis 3:15: her seed brought forth the Savior; Satan’s seed will bring the Destroyer. In other words, the serpent will one day mix his seed as a counterfeit of the incarnation (subsequent chapters will demonstrate this). Our aim therefore is to fully investigate the prophecy from the pages of the Bible, from a genetics perspective, from a historical perspective and finally its end times impact.

When the Image Was Corrupted

The story begins in the Garden of Eden and ends with the Lord’s second coming. Immediately after the sin of Adam and Eve, God declared that there would be hatred between the serpent and the woman. And I will put enmity between you and the woman, and between your seed [זַרְעֲךָ] andher seed [זַרְעָהּ]; He shall bruise [יְשׁוּפְךָ] your head, and you shall bruise [תְּשׁוּפֶנּוּ] His heel, (Genesis 3:15). This statement is often called the proto-Gospel in that it is the first declaration by God that He will make a way for man to be saved and for the devil to be destroyed. It not only speaks of good news for humans and bad news for Satan, but also tells us something about how that redemption will be played out and how Satan has and will try to subvert God’s plans. God specifically declared that there would be hatred between Satan’s seed and the seed of the woman and that “He”, the offspring of her seed (Jesus) would strike the serpent [on] the head and that Satan would strike His heel. “Her seed” became a reality through the Lord Jesus and therefore, consistent Bible interpretation means that “your seed” (that is Satan’s seed) will be fulfilled in like manner. Ever since the fall in the Garden and in a manner similar to the virgin birth of Jesus, Satan has been trying to find a way for “his seed” to become a reality. He almost succeeded in the days of Noah when the sons of God (fallen angels) came down and took women as wives and engendered a race called the Nephilim, which were genetic hybrids (Genesis 6). The Nephilim were on the earth again and had overrun the land of Canaan while the children of Israel were in Egypt. Daniel spoke of a time when 10 kings would mingle (hybridize) themselves with the seed of men (Daniel 2:43). Lastly Jesus said that the last days would be like the conditions before the flood (Matthew 24:37). According to the Genesis prophecy, Satan will one day mix his seed with humanity to bring forth the Antichrist as a counterfeit of the incarnation of Jesus.

The Promised Seeds

We can be confident that the “seed of the woman” is referring to the Messiah by the personal pronoun “he” (Hebrew: הוּא). This is not just talking collectively about mankind versus Satan (the serpent cf. Revelation 20:2) but rather is referring to what the Messiah would do to the work of Satan. This interpretation is testified to by many ancient Jewish and Christian commentators and modern scholars as well. Bible commentator Thomas Constable articulates well the importance of this most ancient of prophecies: This is a prophecy of the victory of the ultimate “Seed” of the woman (Messiah) over Satan (cf. Rev. 19:1-5; Gal. 3:16, 19; Heb. 2:14; 1 John 3:8). Most interpreters have recognized this verse as the first biblical promise of the provision of salvation (the protoevangelium or “first gospel”). The rest of the book, in fact the whole Old Testament, proceeds to point ahead to that seed […] When that ‘seed’ is crushed, the head of the snake is crushed. Consequently more is at stake in this brief passage than the reader is at first aware of. A program is set forth. A plot is established that will take the author far beyond this or that snake and his ‘seed.’ It is what the snake and His ‘seed’ represent that lies at the center of the author’s focus. With that ‘one’ lies the ‘enmity’ that must be crushed, (Constable, Genesis 3:15, emphasis mine). [i] The Targum of Pseudo Jonathan, what we might think of as an ancient Jewish commentary [ii], says that this will take place in the days of Messiah: “and they shall make a remedy for the heel in the days of the King Meshiha.” The Targum of Onkelos, another ancient commentary of sorts, understood that both the serpent (Satan) and the woman would each have a son of promise: And I will put enmity between thee and between the woman, and between thy son andher son. He will remember thee, what thou didst to him (at) from the beginning, and thou shalt be observant unto him at the end, (Targum Onkelos Genesis 3:15, emphasis mine). From these two ancient sources we can understand that the remedy for the striking of the heel will center on the Messiah and also that her seed is referring to a son who is connected with Eve. [iii] However, “thy son”, is a reference to Satan’s son who, according to hermeneutical consistency, must also be a genetic descendant. Early Church Father Iranaeus, in his book Against Heresies, identified Jesus as the seed of the woman and antichrist as the seed of the serpent who would be trampled down by the Messiah: He, the sole of whose foot should be bitten, having power also to tread upon the enemy’s head; but the other biting, killing, and impeding the steps of man, until the seed did come appointed to tread down his head, — which was born of Mary, of whom the prophet speaks: “Thou shalt tread upon the asp and the basilisk; thou shalt trample down the lion and the dragon;” (Psa 91:13) — indicating that sin, which was set up and spread out against man, and which rendered him subject to death, should be deprived of its power, along with death, which rules [over men]; and that the lion, that is, antichrist, rampant against mankind in the latter days, should be trampled down by Him; and that He should bind “the dragon, that old serpent” (Rev 20:2) and subject him to the power of man, who had been conquered (Luke 10:19) so that all his might should be trodden down.  [iv] Note that Iranaeus identified the dragon of Psalm 91:13 (Hebrew tannin) as Satan in accord with Revelation 20:2 (“the dragon, that serpent of old, who is the Devil and Satan”). However, he also identified the Antichrist who would come in the last days. Thus he sees in Genesis 3:15 both a reference to Satan’s ultimate demise and to the ones who come in Satan’s power. He later wrote concerning the incarnation of the Lord: “And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent’s] head.” [v] The renowned commentators Keil and Delitzsch note that through Jesus’ incarnation, which will be through the seed of the woman, Adam can be restored to his original state. This spiritual seed culminated in Christ, in whom the Adamic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, […] (Keil and Delitzsch Genesis 3:15 emphasis mine). Bible commentator Adam Clarke demonstrates his conviction that the serpent was in fact actuated by Satan and that the seed of the woman was the Lord Jesus. it is evident that Satan, who actuated this creature, is alone intended in this part of the prophetic declaration. […] the seed of the woman; the person is to come by the woman, and by her alone, without the concurrence of man. […] and it was in consequence of this purpose of God that Jesus Christ was born of a virgin; this, and this alone, is what is implied in the promise of the seed of the woman bruising the head of the serpent. (Clarke, Genesis 3:15).

The Bottom Line

We have seen that both Jewish and Christian interpreters are convinced that the reference to her seed found its culmination in the Messiah. We can write out the elements of Genesis 3:15 in the following way:

  1. Enmity between Satan (serpent) and Eve
  2. Enmity between Satan’s (your) seed and her seed (Christ)
  3. Christ (He) will bruise Satan’s head
  4. Satan (you) would bruise Christ’s (his) heel

We glean the following from the points above:

  1. Enmity = antithetical, opposite, converse, contradictory
  2. If “her seed” equals Christ, then “your seed” must be its antithesis, thus: antichrist
  3. ”her seed” (Christ) is superior to “your seed” (Antichrist)
  4. “your seed” (Antichrist) is inferior to “her seed” (Christ)

Point number two is the most significant of the four; her seed did in fact result in the incarnation of the Lord Jesus. Before we can adequately understand what is meant by “your seed” we must first see that Scripture clearly states that Jesus’ incarnation would be a union of the seed of the woman (Mary’s seed) and that of the Holy Spirit. Unraveling the Deception In order to unravel the deception that is now unfolding in the world, we must go back to the beginning; we must first grasp what Adam was like when he was created, what he lost both spiritually and genetically and how corruption through disobedience has caused us to be separated from God. From there we will be able to plumb the depths of the promise that the Seed of the Woman would bring redemption for man and with that in mind we will see how God will restore His perfect image in the believer via the new birth through the Seed of the Woman. Once we have understood the implications of the Seed of the Woman then we will focus on how Satan has been attempting to destroy the image of God throughout history (as described in the Bible and confirmed by extra-biblical evidence) and how he plans on imitating and counterfeiting God’s redemptive work in the ultimate hybrid of all time whom the Bible calls “the Beast” (Antichrist). Satan’s plan is already well underway and will be accomplished in part via transhumanism and the “alien” deception. These have both been made possible through the teaching of the theory of evolution which, at its core, denies there is a God – Satan has used this denial to pave the way philosophically for the acceptance of going to the next level of humanity and because man denies God, he believes he ought to continue evolving. The transhumanist movement boasts that man can direct his own destiny through the rewriting of his DNA code. Transhumanists seek to make man into gods by directing his own evolution. Rather than accepting that God originally created Man in His image and man is now fallen, but (through Jesus) will be restored to that original and unfallen image, the transhumanist insists that man can do it himself. In fact, Transhumanist Richard Seed audaciously declared: “We are going to become Gods, period […]” [vi] Man is ready to forsake the image of the Creator that created him. Satan will use man’s desire to be his own god to deceive him into believing the ultimate lie – that his fallen messengers are both the creators and saviors of man. He will not do this openly but will deceive mankind through demons which are masquerading as ”aliens” who are spreading the message that the inhabitants of the earth can evolve to be like them and obtain transcendent powers. Finally, the seed of the Serpent will come; he will be a man who will be greater than his fellows, who will understand sinister schemes and shall rise up and become the Antichrist.

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A Narrative of Adam’s Creation and Fall

Author’s Note: The following vignette is the essence of part one of Corrupting the Image in a narrative form at, (all points of the narrative are proven in the chapters of Corrupting the Image!)

“Adam, where are you?” Adam could hear the voice of the one who not long ago created him and his wife Eve. Adam found himself out of breath and a strange sense of terror flooded his body at hearing that voice – the voice that once had only brought him tremendous delight.

Adam could remember well that first moment when he opened his eyes and beheld the very one who had taken the dust of the ground and with His own hands had formed him and then breathed His Spirit into him. The beauty of God’s face was indescribable. The glorious light radiated off of His face onto the visage of the newly formed man. His eyes seemed to go on forever and spoke of the depth of love that God had for him. Even though Adam had just taken the first few breaths of his life, he understood the tender care that his Father had for him. Adam could see that God’s eyes gleamed for him, his son.

That sixth day of creation – the day when God created Adam in His own image and His likeness – the day when Adam first gazed at his Creator – oh how sweet and wonderful it was! God had provided everything for him: trees, shade, delicious food and a beautiful garden. God brought the animals to Adam, which He had created hours before making Adam who then named them. However, there was none like him and then his Father did something most wonderful. He caused him to fall into a deep, deep sleep, removed one of his ribs and then with the marrow of the bone took the building blocks, the base of who Adam was to the core, and formed one like Adam, but different – a complement to who Adam was. She was perfectly suited for Adam and Adam loved her.

His heart was racing and his hands were shaking as he tried to sew the vine through the leaves to make coverings for Eve and himself. With just a few more knots his new covering would be ready. The fig leaves were nothing like what they had had but they would at least provide something to cover them. The moment that they had eaten the fruit the light which had until then emitted out of their bodies was suddenly gone. The serpent said they wouldn’t die but that eating from the tree would simply make them like God. The words made sense at first. After all, God created everything and said that it was good. That tree was part of the creation which God had made. It was even in the middle of the Garden. The knowledge of good and evil was clearly something that God desired man to have, yet if they ate from the tree God said they would surely die. The fruit had appeared so luscious and by eating it they would gain the knowledge of good and evil and be like God.

Adam hurriedly placed the makeshift coverings of fig leaves on himself and Eve. What had happened? Where was the light that once clothed them? What would God say once He saw them? How would he explain? Their eyes certainly were opened and now he realized that they had been deceived. The serpent promised them to become like God when they already were! They had been clothed in light like God. They had been filled with the Spirit of God. Now those things were lost. Could they be regained? Adam now understood the point of the tree was simply a choice; to choose either to follow God, which was good, or to disobey and choose the evil. Either of those two options would make them like God more fully. He could have just resisted the tempting of the serpent and become like God as well and have retained what God had given him: the light and His Spirit. Choosing to obey God would have opened his eyes as well and made him like God without the guilt because he would have made a choice, but for the good. Adam now understood what it was to choose the good and follow God’s commandment – that was what had been required of him – but now it was too late – oh it was too late! He had made the wrong choice! He considered that he had indeed gained the knowledge of good and evil. Oh had he chosen to obey and been proven and remained alive forever. But now – death! He wiped the moisture away from his forehead. Already he could feel his body in ways that he had never felt before. Was this death?

God was walking his way as he did every day. Adam could see Him getting closer and would soon no longer be able to hide. In a frightened tone Adam called out in response to God’s question: “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.” God’s gentle voice became inquisitive as if He were probing. “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?” Adam thought quickly of what to say. What could he say to the one who loved him? How could Adam explain this betrayal, this unfaithfulness?

His eyes quickly glanced at the woman as she too stood motionless and pale. “The woman whom you gave to be with me,” he said sensing that he was betraying her as well, “she gave me fruit of the tree, and I ate.” It worked, or so it seemed, for the Lord God, now standing in front of them, turned his face to the woman and asked with what sounded like a broken heart, “What is this that you have done?” Adam looked at his frightened wife whom he had exposed who pointed her finger to the serpent who was still present in the Garden and said, “The serpent deceived me, and I ate.”

Adam then noted a definitive change in God’s countenance. In fact, he had never seen this side of God. Until today Adam had only known God to be loving and tender. But now with a voice of judgment, He declared to the serpent, “Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.

” God’s words were good and brought a measure of comfort. There might be hope for Adam and his wife after all. Adam mused on the words even though he didn’t fully understand all that they entailed.

Shortly after this time of judgment, God did something much unexpected. He took one of the animals, which Adam had named, and then killed it! Oh, how immediate death was and dreadful. Why did that animal, which had done nothing wrong need to die? After all, Adam thought, he was the one that had disobeyed God, not the animal. God then removed the skin from it, cleaned it of the blood and then placed it on him and his wife Eve. The skin of the animal would be instead of the raiment of light which they lost. How pathetic it was in comparison to what they had! Adam longed for the day when the promised one, the Seed of the Woman would come and destroy the serpent that had beguiled them and restore what they had lost; God’s spirit, and the glorious light that flowed from them. Adam sighed, and thought of the day when this state called death, which now ensnared them, would be removed. How would the Promised One remove the corruption that touched every fiber of their being? How would He be from the woman’s seed and yet have the power to restore them? To be free of that was his heart’s desire. Oh for the day when the promised One would come!

Upon hearing the sentence Satan began to plot his scheme to overcome the prophecy. Satan too would provide a savior for mankind but in his own image and not God’s and perhaps if he could destroy the image of God, in the process his own destruction would be averted.

Click here to read The Master Image (chapter one of the upcoming book)