The Shinar Directive - Why the Watchers were Interested in Sex

by Dr. Michael Lake

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While there was more than just sex going on in Genesis 6, I need to interject a couple of points for clarification:

1. Sex was not Satan’s idea; it was God’s. God meant for it to deepen the covenant relationship of marriage between a man and a woman. It was for pleasure, intimacy, and procreation.

2. Since God created sex, He also set boundaries for its proper use. These boundaries, as well as all others declared within the Word of God, were established because of God’s love for us. The act of sex is more than just a physical union. Mankind was created in the image of God; this is exemplified in our tripartite design. Sex brings all three aspects of our being into play, so our spirits, souls, and bodies are affected. Sexual union outside of the boundaries established by God can open the doors of Hell to the lives of those individuals and within society as a whole.

It is interesting to note that all of the angels revealed in the Bible are presented as male. (I am concerned about some of today’s ministers reportedly having visitations from female angels. This does not fit the biblical norm, and I believe deception is involved.) Their stories seem to deviate from the creation of mankind. God desired a helpmeet for Adam and created Eve from Adam’s own flesh. This action not only gave Adam a companion, wife, and friend, but it enabled him to procreate. This ability corresponds with God’s command for the two to “be fruitful and multiply.” No such command was ever given to the angels. It would seem that they were all created as males, and God never intended for them to procreate. So we see, in Genesis 6, why both the concepts of sex and procreation were such an overwhelming temptation for them. This understanding allows us to correlate within our thinking: (1) Genesis 6; (2) the men of Sodom and Gomorrah wanting to have sex with the angels; and (3) what Jesus said about angels in Matthew 22:30.

For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. (Matthew 22:30)

The subject of these verses in Matthew is marriage and procreation. It is not that the angels (presented as male) cannot have sex; rather, it is not in the plan of God for them to enter marriage or to procreate. This might have been the sin that caused them to lose their first estate (Jude 6). In the same way, after the resurrection, there will be no need for the glorified saints to procreate.

I. D. E. Thomas, in his now-classic book on Genesis 6 entitled, The Omega Conspiracy, shared a quote from renowned theologian, Francis A. Schaeffer, regarding his belief that Genesis 6 revealed that the Bene Elohim were indeed angels and not descendants of Seth:

More and more we are finding that mythology in general though greatly contorted very often has some historic base. And the interesting thing is that one myth which occurs over and over again in many parts of the world is that somewhere a long time ago supernatural beings had sexual intercourse with natural women and produced a special breed of people.[i]

It is not specifically revealed in Scripture whether the Watchers fell away from God at the time of the fall of Lucifer or during the Genesis 6 account of the sin of mating with human females, but their falling away was alluded to twice in the New Testament:

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

For the man is not of the woman; but the woman of the man.

Neither was the man created for the woman; but the woman for the man.

For this cause ought the woman to have power on her head because of the angels. (1 Corinthians 11:7–10, emphasis added)

The Greek word used for power here is exousia (ex-oo-see’-ah), which speaks of authority. When a woman comes under the authority of her husband as a part of covenant relationship, it closes the door of temptation (or possibly access) by angelic beings.

And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. (Jude 1:6)

Jude tells us that certain angels did not keep their “first estate,” but they left it for something else. He was connecting this, I believe, with Genesis 6. The sensual pleasures of sex and the power to procreate could have been what caused the angels to fall.

Jude 1:6 is a direct quote from the Book of Enoch. Although the Book of Enoch is not considered a part of biblical canon, it is within the Orthodox Ethiopian Church and was known and respected by the Jewish world in which the New Testament was written. An article on Wikipedia shares a possible reason it was never officially accepted as canon by the Jewish community at large:

Although evidently widely known during the development of the Hebrew Bible canon, 1 Enoch was excluded from both the formal canon of the Tanakh and the typical canon of the Septuagint and therefore, also the writings known today as the Deuterocanon. One possible reason for Jewish rejection of the book might be the textual nature of several early sections of the book that make use of material from the Torah; for example, 1 En 1 is a midrash of Deuteronomy 33.[ii]

  There are several aspects of the Book of Enoch that I find interesting:

· In 1 Corinthinians, Paul seems to allude to an understanding drawn from the Book of Enoch.

· Jude quotes directly from the Book of Enoch.

·  One of the angels (or Watchers, as described in the Book of Enoch) is notorious for his crimes against humanity. His name was Azazel. Here is what the Book of Enoch has to say about him: “The whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin” (1 Enoch 10:8).

The Book of Enoch goes on to tell us regarding his judgment:

And again the Lord said to Raphael: “Bind Azazel hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. And on the day of the great judgment he shall be cast into the fire.” (1 Enoch 10:4–6)

It is interesting that the scapegoat of Leviticus 16 is connected to Azazel, and its fate is similar to his own.

And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat. (Leviticus 16:8)

And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:

And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:

And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. (Leviticus 16:20–22)

The Hebrew word in Leviticus 16:8 for “scapegoat” is azazel (az-aw-zale’).[iii] 

 

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