A review of "Reversing Hermon: Enoch, the Watchers, and the Forgotten Mission of Jesus"
This is a book by independent Bible scholar Michael S
Heiser. It deals with one of his favorite topics: the ancient Jewish scripture
known as the Book of Enoch. Parts of the book are very interesting and probably
true, others feel more speculative. It's not always clear whether Heiser (who
is a Christian) actually believes in the strange tales attributed to Enoch, or
whether he is only acting as a historical-critical commentator. The first half
of the main text is well written, but then Heiser starts repeating himself,
making the other half a tedious read. But, as I said, the subject-matter *is*
interesting.
The Book of Enoch (or 1 Enoch) is quoted or alluded to by several New Testament writers, most obviously Peter and Jude. It was considered canonical by a number of early Church Fathers, including Irenaeus and Tertullian. Augustine rejected it, and his negative verdict has become the official Church position (except in Ethiopia). Among Jews, 1 Enoch was considered important by the Qumran community but Rabbinical Judaism rejected it. Thus, Enoch became a “lost scripture”. Heiser believes that this was a real loss: the worldview of the Bible was informed by Enochian speculations, and many key passages in the NT cannot be understood without this backdrop. The Enochian context makes the Biblical worldview more supranaturalist and, at least to me, slightly bizarre.
Genesis contains obscure references to “the Sons of God” who had sexual intercourse with human females, begetting evil offspring known as giants or Nephilim. The official Church position is that the sons of God were humans belonging to the godly line of Seth. They defiled themselves by marrying women from the ungodly line of Cain. Heiser argues persuasively that this simply cannot be the correct interpretation. Rather, the sons of God are fallen angels who took physical form. The Nephilim really were giants, half-human and half-demonic. The full story of the fallen angels is told in the Book of Enoch, which also argues that evil came into the world through the fallen angels (or Watchers). Evil is identified with sexual seduction, weapons and magical arts. The worst evil was the sexual union between angels and humans, and this was also the main reason why God send the Flood – to wipe out the Nephilim. Meanwhile, the Watchers were punished by being thrown into Tartarus (Hell or the Netherworld). The evil didn't disappear with the Flood, however. When the Nephilim died, their demonic spirits were freed and started to roam the post-diluvian world. The Annakim and Rephaim fought by Joshua were also giants.
Heiser argues that several key events in the New Testament become more clear if seen through Enochian lenses. Jews associated the land around Mount Hermon, Bashan, with demons. Indeed, the very gates of Hell were believed to be situated there. Also, the fallen angels were believed to have descended to Earth on Mount Hermon. The land of the Gerasenes was also in this region. This explains why Jesus visits the land and carries out a dramatic exorcism. It's his way of showing the fallen angels and their minions that their days are numbered. The Transfiguration also takes place at Hermon, according to Heiser's interpretation. Once again, Jesus shows in dramatic fashion that he intends to defeat the fallen angels. Just like Enoch, who both ascended to Heaven and descended to the abode of the fallen angels, Jesus does the same thing. His descent among “the spirits in prison” is mentioned by Peter. The Book of Revelation also contains Enochian themes, such as the unleashing of the demons from the bottomless pit (i.e. the fallen angels from Tartarus) or the lake of fire into which the evil forces will be thrown (just as in the Book of Enoch, but mentioned nowhere in the Old Testament).
Heiser makes several other interesting observations in “Reversing Hermon”. Thus, he argues that the Book of Enoch is similar to pagan Mesopotamian legends, and could be seen as a polemical attack on them (of course, it could also be seen as borrowing!). The Sumerians claimed that their kings were half-divine and had been instructed by the apkallu, a kind of culture-heroes who taught humanity agriculture, architecture and so on. The Jews reverted the meaning of the story, recasting the apkallu and demi-gods as evil and demonic. Heiser makes the intriguing observation that the apkallu weren't wholly good in the original legends either. They are said to come from the Abyss (compare Tartarus!) and are in conflict with Marduk, the high god of the Babylonian pantheon. The epic hero Gilgamesh was described as a giant demi-god in Mesopotamian sources, and also in the Jewish “Book of Giants”. Even Enoch has a Mesopotamian parallel, the antediluvian king Emmenduranki who is said to have ascended to Heaven and received secret knowledge. Both Enoch and Emmenduranki were the seventh of their line.
Heiser also discusses astrological influences in the Bible. Thus, the “woman clothed with the sun” in Revelation is identified with the star constellation Virgo. The Dragon who challenges the woman is Libra and Scorpio, once regarded as a single constellation. The Star of Bethlehem is Jupiter.
If Heiser is right, and I think he is on to something, the real Biblical worldview will be difficult for modern Westerners to accept. Thus, Jesus came to Earth to defeat the power of literal demons which had caused the Flood and disordered creation by sexual relations with human females. Tartarus is a real place, probably below Mount Hermon. Several Israelite wars were fought to exterminate demonic giants. And yes, astrology is real. We even know the names of the fallen angels and of their leader, Semyaza. However, “Reversing Hermon” might be difficult to accept for another reason, too. It's too historical-critical for most evangelicals. The parallels between the Genesis and Sumero-Babylonian myths are so striking that it's frankly difficult to see the Biblical (or Enochian) stories as simple polemics against a pagan worldview. They are obviously *borrowed* from the earlier pagan sources. Skeptics will have a field day with this material, I think! If it will lead to any discernible results among Heiser's fellow Protestants remains to be seen…
The Book of Enoch (or 1 Enoch) is quoted or alluded to by several New Testament writers, most obviously Peter and Jude. It was considered canonical by a number of early Church Fathers, including Irenaeus and Tertullian. Augustine rejected it, and his negative verdict has become the official Church position (except in Ethiopia). Among Jews, 1 Enoch was considered important by the Qumran community but Rabbinical Judaism rejected it. Thus, Enoch became a “lost scripture”. Heiser believes that this was a real loss: the worldview of the Bible was informed by Enochian speculations, and many key passages in the NT cannot be understood without this backdrop. The Enochian context makes the Biblical worldview more supranaturalist and, at least to me, slightly bizarre.
Genesis contains obscure references to “the Sons of God” who had sexual intercourse with human females, begetting evil offspring known as giants or Nephilim. The official Church position is that the sons of God were humans belonging to the godly line of Seth. They defiled themselves by marrying women from the ungodly line of Cain. Heiser argues persuasively that this simply cannot be the correct interpretation. Rather, the sons of God are fallen angels who took physical form. The Nephilim really were giants, half-human and half-demonic. The full story of the fallen angels is told in the Book of Enoch, which also argues that evil came into the world through the fallen angels (or Watchers). Evil is identified with sexual seduction, weapons and magical arts. The worst evil was the sexual union between angels and humans, and this was also the main reason why God send the Flood – to wipe out the Nephilim. Meanwhile, the Watchers were punished by being thrown into Tartarus (Hell or the Netherworld). The evil didn't disappear with the Flood, however. When the Nephilim died, their demonic spirits were freed and started to roam the post-diluvian world. The Annakim and Rephaim fought by Joshua were also giants.
Heiser argues that several key events in the New Testament become more clear if seen through Enochian lenses. Jews associated the land around Mount Hermon, Bashan, with demons. Indeed, the very gates of Hell were believed to be situated there. Also, the fallen angels were believed to have descended to Earth on Mount Hermon. The land of the Gerasenes was also in this region. This explains why Jesus visits the land and carries out a dramatic exorcism. It's his way of showing the fallen angels and their minions that their days are numbered. The Transfiguration also takes place at Hermon, according to Heiser's interpretation. Once again, Jesus shows in dramatic fashion that he intends to defeat the fallen angels. Just like Enoch, who both ascended to Heaven and descended to the abode of the fallen angels, Jesus does the same thing. His descent among “the spirits in prison” is mentioned by Peter. The Book of Revelation also contains Enochian themes, such as the unleashing of the demons from the bottomless pit (i.e. the fallen angels from Tartarus) or the lake of fire into which the evil forces will be thrown (just as in the Book of Enoch, but mentioned nowhere in the Old Testament).
Heiser makes several other interesting observations in “Reversing Hermon”. Thus, he argues that the Book of Enoch is similar to pagan Mesopotamian legends, and could be seen as a polemical attack on them (of course, it could also be seen as borrowing!). The Sumerians claimed that their kings were half-divine and had been instructed by the apkallu, a kind of culture-heroes who taught humanity agriculture, architecture and so on. The Jews reverted the meaning of the story, recasting the apkallu and demi-gods as evil and demonic. Heiser makes the intriguing observation that the apkallu weren't wholly good in the original legends either. They are said to come from the Abyss (compare Tartarus!) and are in conflict with Marduk, the high god of the Babylonian pantheon. The epic hero Gilgamesh was described as a giant demi-god in Mesopotamian sources, and also in the Jewish “Book of Giants”. Even Enoch has a Mesopotamian parallel, the antediluvian king Emmenduranki who is said to have ascended to Heaven and received secret knowledge. Both Enoch and Emmenduranki were the seventh of their line.
Heiser also discusses astrological influences in the Bible. Thus, the “woman clothed with the sun” in Revelation is identified with the star constellation Virgo. The Dragon who challenges the woman is Libra and Scorpio, once regarded as a single constellation. The Star of Bethlehem is Jupiter.
If Heiser is right, and I think he is on to something, the real Biblical worldview will be difficult for modern Westerners to accept. Thus, Jesus came to Earth to defeat the power of literal demons which had caused the Flood and disordered creation by sexual relations with human females. Tartarus is a real place, probably below Mount Hermon. Several Israelite wars were fought to exterminate demonic giants. And yes, astrology is real. We even know the names of the fallen angels and of their leader, Semyaza. However, “Reversing Hermon” might be difficult to accept for another reason, too. It's too historical-critical for most evangelicals. The parallels between the Genesis and Sumero-Babylonian myths are so striking that it's frankly difficult to see the Biblical (or Enochian) stories as simple polemics against a pagan worldview. They are obviously *borrowed* from the earlier pagan sources. Skeptics will have a field day with this material, I think! If it will lead to any discernible results among Heiser's fellow Protestants remains to be seen…
Interesting for sure!
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