The Shinar DirectivePart 2

Posted on December 7, 2014

Published: December 07, 2014

by Dr. Michael Lake

In chapter two of The Shinar Directive, we uncover a gold mine of information encoded into the stories presented in the Torah (especially in the book of Genesis). The sages of Israel understood these hidden mysteries and taught that it would take a faithful student of the Word a lifetime just to discover some of the secrets God presented to us in Genesis 13.

Over the years, several of my students have attempted to develop an exhaustive study of the book of Genesis for their doctoral dissertations. As they examined the original language of the Hebrew text and discovered such a treasure trove of information, they concluded that their dissertations could only cover a fraction of what is available in just the first chapter. Even then, many of their papers far surpassed the required standard length of a doctoral dissertation. What God can say in one sentence can become a lifetime of study for any serious student of the Word.

The perfect example of the power of one sentence from God is when Jesus made a seemingly simple statement in Matthew 24:37:

But as the days of Noe were, so shall also the coming of the Son of man be. (Matthew 24:37)

Jesus was speaking of the last days. In the verse that preceded this statement, we find:

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. (Matthew 24:36)

Since we have been so deprived of our Hebraic heritage, most students of the Bible miss the fact that Jesus had just used a Hebraic idiom that connected what He was sharing with the Feast of Trumpets. The language He continued to use in verses 4042 confirms this fact for those who use the tools of hermeneutical[i] research to understand the cultural setting in which Jesus taught. Although the purpose of this chapter is not to teach on the importance of cultural idioms[ii] and their proper use within our exegetical[iii] exercises to glean truth from the Word of God, I hope I have sparked your interest enough to promote expansion of your hermeneutical toolbox. We need to realize that Jesus did not minister in the streets of Detroit or the country hills of Kentucky. He spoke to a culture that had a deep and enriched heritage cultivated by the God of Abraham, Isaac, and Jacob and nourished by a study of Torah. Biblical scholar Dr. John Garr makes this observation regarding our habitual dismissal of the cultural setting in our interpretative processes:

The problem is that practically all societies and people groups have read their own concepts and cultures into the Bible rather than drawing out of the Holy Scriptures the truths that have always been there. The churchs approach to Holy Writ has been ignorant at best and disingenuous at worst. When interpreting the Bible, Christians have engaged in eisegesis rather than exegesis by injecting their preconceived notions into Scripture rather than extracting from the text what it clearly says.

Texts without context have become pretexts for proof texts! The grammar of the Scriptures (the Hebrew language of the first testament and the Hebrew thought underlying the Greek language of the second testament) has been largely minimized if not downright ignored. Likewise, the history and culture of the people through whom and to whom the sacred texts were committed have been virtually ignored. Entire theologies have been based upon a criterion of dissimilarity in which texts in the Apostolic Scriptures that have clear connections with the Hebrew Scriptures have been dismissed by some scholars as not being the authentic words of Jesus and the apostles but the work of subsequent redactors. It is as though Jesus had to have been born and lived in a vacuum and never influenced by his native language and culture. The very idea has given rise to a Christianity that has been wretched from its theological and historical moorings and set adrift in a maelstrom of nonbiblicalin far too many cases, anti-Biblicaltraditions, including postmodernism, consequentialism, secular humanism, and even demonic perversion.[iv]

If the cultural context within Scripture is so essential to the formation of the practics of our faith, is it not equally paramount in our understanding of Bible prophecy? Such casual dismissals caused prophecy teachers in the past century to declare anyone teaching that Israel would once again become a nation as a promoter of heresy. When Israel became a nation overnight in 1948, it shook the very foundations of many evangelical prophecy ministries worldwide. We need to learn from these mistakes and incorporate a Hebraic understanding into our hermeneutical process.

I said all of that to make a point: When Jesus spoke of the days of Noah, it served as a memory trigger to all of the hearers who could tap into over one thousand years of teaching regarding every aspect of the Noah narrative. In the times of Jesus, there were not chapters and verses to Scripture; these would not be added until the twelfth century by Stephen Langton with the introduction of the Latin Vulgate Bible. The sages of Israel would use a word or phrase to take the hearers to the portion of Scripture they were referring to. This is especially true with the Torah. Thus, as diligent students of Gods Word, we must labor to hear with Hebraic ears and dig deep into Noahs story to properly ascertain all that Jesus was referring to. Which was

1And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,2That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 3And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. 4There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 5And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6And it repented the Lord that he had made man on the earth, and it grieved him at his heart. 7And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 8But Noah found grace in the eyes of the Lord. (Genesis 6:18)

So many things seem to jump off the page as I approach these verses. Before I fully dive into the story of Noah, I want to touch on a biblical conundrum for the Transhumanist Movement contained within these passages of Holy Writ. In verse 3, God declares that He is going to limit the lifespan of man to 120 years. As we examine the text, we find as a mission of grace to mankind, Noah spent 120 years preaching repentance and building the ark. It was only after the canopy over the earth was broken up by God that the Flood came, and with it the dynamic changing of earths environment, which reduced mans lifespan. Prior to the Flood, according to biblical record, men would not even begin to have children until they approached their eighties or older! Now God sets the time limit to a mans life based on the number of years that Noah preached of the coming destruction and the need for repentance. (This also serves as a prophetic warning that there is a limit to how long God will extend His grace toward men.) The more time sinful man had to live and learn, the deeper he would become entrenched with the knowledge of the Tree of Good and Evil. If given enough time, mans insatiable appetite for dark knowledge would transform earth into a literal hell that God could not tolerate. Today, transhumanists[v] are endeavoring to circumvent Gods restraints on our lifespan. From what I have read in their literature, this is one of their primary goals. Seventy, eighty, or even one hundred and twenty years are not enough for them. While they lament over global warming and the perils of overpopulation, they seek to provide only a chosen few the opportunity to live hundreds of years, if not obtain near immortality. With the exponential acceleration of knowledge in the last days and the possibility of extending the life span of the Luciferian Elite, they may well have the time needed to thwart Gods intervention in Genesis 6! You see, God shortening mans lifespan to 120 years (and then later to seventy to eighty) was not a judgment against humanity; it was an expression of His grace toward all mankind.

And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (Genesis 6:5)

I want to examine verses 4 and 5 in a manner that is similar to a physicians diagnostic procedure: He would examine the presenting symptoms. Symptomology can be used in medicine and nutrition, and even in examining the health of a civilization. If certain symptoms are present in a patient, it will point toward the underlying disease that caused it. There is an intertwining aspect within the text of the corrupt Sons of God (Bene Elohim), the development of hybrid offspring, and the explosive evil within mens hearts. This wickedness that manifested within mankind was declared as great by God. In Hebrew, the word for great is rab (rab). This word means abounding, strong, exceedingly, and more numerous than.[vi] When evil has become so strong that it abounds throughout humanity and its perpetrators are more numerous than the righteous, it is a presenting sociological symptom of interference by the fallen Bene Elohim. (More on this later in both the new book The Shinar Directive as well as an upcoming online entry dedicated to the Communion with Darkness.)

That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. (Genesis 6:2)

There is great speculation regarding the identity of the Sons of God in Genesis 6:2. I prefer the traditional Hebraic view that these were angels and not men. Some would argue today that the sons of God represented the descendants of Seth. Dr. Chuck Missler explains the origin of the Sethite theory:

The strange events recorded in Genesis 6 were understood by the ancient rabbinical sources, as well as the Septuagint translators, as referring to fallen angels procreating weird hybrid offspring with human women-known as the Nephilim. So it was also understood by the early church fathers. These bizarre events are also echoed in the legends and myths of every ancient culture upon the earth: the ancient Greeks, the Egyptians, the Hindus, the South Sea Islanders, the American Indians, and virtually all the others.

However, many students of the Bible have been taught that this passage in Genesis 6 actually refers to a failure to keep the faithful lines of Seth separate from the worldly line of Cain. The idea has been advanced that after Cain killed Abel, the line of Seth remained separate and faithful, but the line of Cain turned ungodly and rebellious. The Sons of God are deemed to refer to leadership in the line of Seth; the daughters of men is deemed restricted to the line of Cain. The resulting marriages ostensibly blurred an inferred separation between them. (Why the resulting offspring are called the Nephilim remains without any clear explanation.)

Since Jesus prophesied, As the days of Noah were, so shall the coming of the Son of Man be, it becomes essential to understand what these days included.

Origin of the Sethite View

It was in the 5th Century A.D. that the angel interpretation of Genesis 6 was increasingly viewed as an embarrassment when attacked by critics. (Furthermore, the worship of angels had begun within the church. Also, celibacy had also become an institution of the church. The angel view of Genesis 6 was feared as impacting these views.)

Celsus and Julian the Apostate used the traditional angel belief to attack Christianity. Julius Africanus resorted to the Sethite interpretation as a more comfortable ground. Cyril of Alexandria also repudiated the orthodox angel position with the line of Seth interpretation. Augustine also embraced the Sethite theory and thus it prevailed into the Middle Ages. It is still widely taught today among many churches who find the literal angel view a bit disturbing. There are many outstanding Bible teachers who still defend this view.[vii]

In my own personal research, I have concluded that Dr. Missler is correct. All of the sages of Israel and the early Church fathers concluded that the sons of God referred to some category of angel and not righteous men. It should also be noted that, in the rabbinical literature of today, these sons of God are still interpreted as fallen angels as well. The only deviation from this interpretation is within Catholic theology and the Protestant theology that was influenced by Rome.

George H. Pember, in his classic work written in late 1800s, Earths Earliest Ages, came to the same conclusion:

These words are often explained to signify nothing more than the intermarriage of the descendants of Cain and Seth: but a careful examination of the passage will elicit a far deeper meaning.

When men, we are told, began to multiply on the face of the earth, and daughters were born unto them, the sons of God saw the daughters of men. Now by men in each case the whole human race is evidently signified, the descendants of Cain and Seth alike. Hence the sons of God are plainly distinguished from the generation of Adam.

Again; the expression sons of God (Elohim) occurs four times in other parts of the Old Testament, and is in each of these cases indisputably used of angelic beings.[viii]

To me, the concept of producing giants by the marriage of godly men with corrupt women is far-fetched. If that were the case, we would have giants living among us today. It is obvious that something more was going onsomething supernatural.

What this has to do with The Shinar Directive is centrally important, and not just for ancient days but the near future as well, regardless how incredible that may seem.

CONTINUED IN NEXT ENTRY

[i] Hermeneutical or hermeneutics: the study of the methodological principles of interpretation (as of the Bible).

[ii] Idiom: a form of a language that is spoken in a particular area and that uses some of its own words, grammar, and pronunciations.

[iii] Exegetical or exegesis: an explanation or critical interpretation of a text.

[iv] John D. Garr, Family Worship: Making Your Home a House of God (Atlanta: Golden Key Press, 2013) 1213.

[v] Transhumanist (abbreviated as H+ or h+): an international cultural and intellectual movement with an eventual goal of fundamentally transforming the human condition by developing and making widely available technologies to greatly enhance human intellectual, physical, and psychological capacities.

[vi] Strongs, # H07227.

[vii] Chuck Missler, Mischievous Angels or Sethites? http://www.khouse.org/articles/1997/110/.

[viii] George H. Pember, Earths Earliest Ages (Crane, MO: Defender, 2012)175176.

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