On the Rise of Demons (Outline)


Genesis 6:1–4

Commingling of divine and earthly figures:

  • Gen 3:22—mixing of divine and earthly which was a violation of the created order and purpose.
  • The result was to limit human life thus, again, affirming human mortality.

Greek Old Testament:

  • Also called Septuagint, or LXX.
  • The Old Testament used in the New Testament and, therefore, of the early church.
  • Gen 6:1–2, “And it happened, when humans began to become numerous upon the land, and they had daughters, the angels of God, having seen the daughters of humans, that they were beautiful, took for themselves women from all whom they picked out.”
  • 6:4, “Now giants were upon the land in those days.”


  • If God destroyed all by flood, then the giants would be destroyed too.
  • Giants recorded after the flood (Num 13:33).
  • Noah and his family may have been among the race, or some survived not elsewhere recorded in the Bible.

Disembodied Spirits of the Dead Offspring of Angels and Women

Luke 11:24–26

  • Origen (3rd-century theologian) believed that either Christ lives in us via the Holy Spirit, or an evil spirit lives in us.
  • This plays off of Paul stating that our bodies are temples (1 Cor 6:19).

2 Peter 2:4–5

  • “Hell” is in Greek Tartarus—the deepest chamber in the underworld where the defeated Titans were imprisoned according to Greek mythology.
  • Cyril of Alexandria (fifth century) believed this passage explained that the leaders of the demons, rebellious angels. Giants were the offspring.

Jude 1:6:

  • Angels did not keep their “proper domain” (NKJV).
  • “Doman” (archen) is used of angels and translated as “principalities” in Rom 8:38 and Eph 6:12. It’s translated as “rule” in 1 Cor 15:24.
  • There having left their proper domain may refer to the intermingling of celestial and temporal, which Adam and Eve had done by eating of the tree of the knowledge of good and evil.

The Book of Enoch 


  • Composed in the second century BC and was popular for 500 years after that. It’s the earliest and most extensive treatment on fallen angels.
  • Epistle of Barnabas, Justin Martyr, Irenaeus, Tertullian, and Origen supported this text while some believed it to have been Scripture, To this day the Ethiopic Orthodox Church regards it as Scripture.
  • It follows the Septuagint translation of Genesis 6:1–4.
  • This work states that demons taught charms and enchantments, as well as idolatry as a whole, to the nations. This work also names several other angels (e.g. Uriel, Raphael), some of whom are archangels.
  • “And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble. They take no food, but nevertheless hunger and thirst, and cause offenses.” (5.28–30; cf. 1 Cor 10:19–21)

Corroborating Witnesses:

  • Other works corroborate this story: Jubilees 5.1–10; Philo, De Gig. 6; Quaestiones et solutions in Genesim 92; Josephus, Antiq. 1.3.1.
  • Early Christianity shared the belief: Irenaeus, Haer. 4.36.4.
  • Tertullian (ca. AD 200) linked 1 Cor 11:12–16 to angels looking in on the worship service in On the Veiling of Virgins 7–8; On Prayer

Disagreeing Exegetes:

  • Julius Africanus (3rd century), and Ephraim the Syrian and Augustine (4th century) interpreted “sons of God” from Gen 6:4 as “sons of Seth.”
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