Consequences of Christ's Suffering Pt. 1
1 Peter 3:18-22 · Bob Eckel · Oct 25, 2026
1 Peter, No. 25
Holly Hills Bible Church
https://hollyhillsbiblechurch.org/teaching/messages/102526171656376

Transcribed from the recording by SermonAudio, so expect the occasional misheard word.

All right, we're going to start reading at verse 13 today as we transition into the account of 18 through 22, which is entitled, Consequences of Christ's Sufferings, Part 1. Phil, you got anything you need to do? He's walking in silence. Okay, thank you for everything you do. All right, verse 13.

So this section's entitled, Suffering for Right and Wrong. And who is he who will harm you if you become followers of what is good? But even if you should suffer for righteousness' sake, you're blessed. and do not be afraid of their threats and not be troubled. But sanctify the Lord God in your hearts and always be ready to give a defense to everyone who asks you a reason for the hope that is in you with meekness and fear. Having a good conscience that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. For it's better if it is the will of God to suffer for doing good than for doing evil.

So I think we'll just jump right into the lesson at this point, and we'll see the verses we're going to address today. We're studying actually 18 through 22, but I'm going to stop at 20 today. And you'll see why. And Myles will readdress some of these verses next week, and also, I think, conclude with the last two verses. All right, so do I need glasses? Which pair do I need? All right. I'm going to look at my handout. All right, so the review.

Number one, as I just read, we're blessed when we suffer for righteousness' sake. Okay, we're not talking about suffering when we deserve it. We're talking about suffering for righteousness sake. That doesn't seem fair, does it? And the world system would say it's not fair. And so take your stance and defend yourself. Well, that's not what scripture says.

Paul says we're blessed when we suffer righteousness. suffer for righteousness sake. Number two, God in our hearts calls us to be ready to give a defense for the hope that's within us with meekness and reverence. So if we're being ultimately put in a position to suffer for righteousness sake, we need to defend where actually we can stand with meekness and reverence. It says fear, We're not talking about fear.

We're talking about reverence. This is a godly response. It's not anything other than that. This is not fear in the flesh. It's godly response to someone who would, in fact, put us in this position. And thirdly, God's will. It's better to suffer from doing good than from doing evil. I mean, if we do evil and we're suffering, welcome to reality, right? So any further comments on all this? I think basically what I'm saying here, it's a preface to what follows. Notice four in verse 18. Okay. Everybody okay with last week's lesson that Roger taught us very nicely? All right, let's move on.

First Peter 3, 18, for Christ also suffered once for sins. That clearly was righteous suffering, right? The just for the unjust that he might bring you to God, being put to death in the flesh, but made alive in the spirit. The gospel in one verse. We always turn to 1 Corinthians 15, but I think you could turn to this one and probably see almost everything you need to. He's put to death in the flesh. The only thing lacking here is the resurrection, but we'll get to that.

And, you know, the verb tense here is important. Might is subjunctive, which means what? Maybe you will, maybe you won't. Yeah, maybe you will, maybe you won't. This is not a first-class conditional. This is clearly if. It might bring you to God, might not. The whole world system is not brought to God by this, much of it, right?

But we're privileged that we are. put to his perfect passive and made alive his heiress passive. So he was put to get death, not on his own accord, although he agreed with his Heavenly Father he was going to be put to death, but he was put to death by all of us, put to death by Pilate and the Jewish leadership, and ultimately he participated passively in that death that he was put to.

And finally, he errs passive. He was made alive. Well, that really reflects the resurrection right there, actually, made alive by the spirit. He did not make himself alive, although we're going to look at that in a little bit more detail. Any thoughts? Well, there's some question about whether that is by the American standard has lowercase spirit So there's some thought, I'm not sure which, I haven't studied it, so I don't know. You think about the spirit capital there, is that the Holy Spirit? It seems appropriate. Well, we're getting to that. Okay, we'll get there. I'm ahead of you, sorry. No, we're good. So let's go ahead.

The key words in this description are the following. We're not going to spend a lot of time here because we're going to be looking at mostly 19 and 20. The key words are suffer, Once, just, unjust, bring, put to death, flesh, and made alive. I mean, in a sense, all those are key words. We could spend the rest of today's lesson looking at these words and their significance. But everybody in this room is knowledgeable about this. This is gospel truth. And we don't, I think, need to reflect further on this. But was the erection done only by the Holy Spirit? And that's the question Roger just raised. I don't think so.

So in Romans 6, 4, it says, therefore, we were buried with him, meaning us who believe, we were buried with him with baptism unto death, that just as Christ was raised from the dead by the glory of the Father, even so we should also walk in newness of life. I mean, that's the verse for living as a believer, is it not? The fact that we, not only were our sins forgiven, but we, in fact, were buried with him in baptism unto death, and risen in newness of life, and that newness of life is the Christ life. I'm crucified with Christ, nevertheless I live, but Christ liveth in me, okay? And what about the role of Christ himself?

John 2.19, Jesus answered and said to them, destroy this temple, and in three days I will raise it up.

So in fact, what that says is the resurrection was done by all three of the triune God. That's pretty interesting, isn't it? It's kind of like this eternal covenant was really fulfilled in this relationship of the triune God, the Spirit with the Son with the Heavenly Father to accomplish the resurrection.

Really neat. Okay, now to the hard part. Okay, so I humbly and probably inadequately took these verses on. There are a few places in scripture where you'd like to get all the help you want, and all the help I wanted to get I got some, but not enough. But anyway, let's see what we can do to divide. I've done something very unique today, so bear with me. Verses 19 and 20, by whom? by whom the spirit led resurrected Christ. He went and preached to the spirits in prison. We'll come back to that. This is not preaching, it's proclamation. But okay, I'll make that point here.

These spirits in prison were formerly disobedient. when once the divine long-suffering waited in the days of Noah while the ark was being prepared in which a few, that is eight souls, were saved through water. And if you think about eight souls, it's really seven plus ham. Ham should probably not have been included, but the Lord did. He allowed him on the Ark also. All right, so here's what I've done here. And this is pretty much, I wouldn't say free association, but it's kind of thoughts that came to mind along the way.

And what we're doing is we have two options here about the spirits or fallen angels. It says spirits. Or the spirits or fallen humans. So that's the debate we have here. And Miles is going to answer this for you next week. But let's think through this a little bit. Now, what's on the left is not necessarily parallel with what's on the right. This is spontaneous. And this is a huge table that I divided into sections. So bear with me, OK?

So I'm thanking Andrew, who sent me a link to an angiology done by Andy Woods, and I sent that to Miles. I don't know if you had a chance to look at that. Okay, so some of what's on the left really is represented by what Andy Woods has to say. So I'm switching glasses now.

All right. because I'm going to be reading from here, but you can read from there. Okay, so in Genesis chapter 6, 1 through 4, we revisit the Old Testament fact that now it came to pass when men began to multiply on the face of the earth and daughters were born to them, that the sons, certain areas are bolded in for emphasis. that the sons of God saw the daughters of men that they were beautiful and they took wives for themselves of all whom they chose. And at that same time there were giants on the earth in the film in those days and also afterwards when the sons of God came in to the daughters of men and they bore children to them, those were the mighty men who were of old, men of renown. So this suggests there's procreation between the Nephilim class of individuals, which are really kind of, we're going to get back to this, part God and part man, capable of procreating with the women that were born of men, humans. And I'm going to reflect on the next part, because we're going to keep one table up at a time.

Genesis 3.15 is relevant to this, because as Woods tries to point out, This is the promise of the Savior, is it not? I will put enmity between you and the woman and between your seed and her seed and he shall bruise your head and you shall bruise his heel. That verse is used time and time again as a first prophecy of the Lord Jesus Christ. Okay, so we'll not spend time dissecting that. That's a verse we all, I think, understand and know well.

Now, to the right, this is some support of the spirits or of fallen humans. According to Strong, spirits or pneuma are translated as follows. I'm not going to read all this, but I'm going to emphasize that spirit alone is 111 times without clear definition of what spirit is being related to. But human spirits, mentioned 49 times, spirit in general, 26 times, and spirit of Christ, you can look at there, Jesus' spirit, et cetera, are listed for how many times it's used in scripture. So pneuma is really a tough term to dissect, in terms of the exact meaning.

And you have to interpret it in context in terms of the passage in which you're studying. So we'll just leave that there right now. So this would suggest that spirits are human spirits. And by the way, we're, you know, body, soul, and spirit. And the spirit is the human life itself, right? I mean, pneuma is the spirit of life. Every human has a human spirit. It may not be the Spirit of God. Those who are born again have the Spirit of God, but those who are not born of the Spirit of God have a spirit that's part of who they are.

All right, Hebrews 11, verse 7, by faith Noah, being divinely warned of the things not yet seen, moved with godly fear, prepared an ark for the saving of his household by which he condemned the world and became heir of the righteousness, which is according to faith. How do we define the world in Noah's day? Well, I'm not sure Noah reflected that these may have been individuals who were a crossbreed of these sons of Nephilim and women. I mean, we don't have any direct reference for that. So I would tend to think that the world was all evil except for these eight who were put on the ark, or seven plus Ham, and ultimately that statement relates to the spirits or the fallen humans. Okay, so I'm just building a case, so bear with me, interrupt at any time. Okay, extended table number two, okay. Is that four? That's four. All right, so let's look upper left.

The sons of God in Hebrew, Genesis 6.2, we just read that.

Genesis 6.4, Job 1. So I've quoted a few of these extra verses.

We just read Genesis 6.1-4.

So Job 1-6, now there was a day when the sons of God came to present themselves before the Lord. And Satan also came among them. Now, the sons of God are typically translated in the Old Testament as spirits. Okay, so this is an example in Job. And Job goes on to say, again, there was a day when the sons of God came to present themselves. And later on in Job, it says that all the sons of God shouted for joy. So we're not gonna look at those verses in context, but these are translations of the Hebrew for angels that are called spirits, okay?

So Andy Woods makes this point also. And by the way, if you look at commentators, I think the, I looked at probably five or six different ones. I think the favorites are on the left side of this, not the right. But there's clearly people who support the right, and I'll not name them. for reasons that are not necessary, but anyway. So let's look in the film.

The film's translated giants as demigods, partly humans and partly angels. Thus their offspring cannot be consistent with a prophecy. And this is an important point, I think. If the Lord Jesus Christ is fully God and fully man, to have a genetic modification in the individual who is born of Mary, the Virgin Mary, it can't be a genetically modified offspring of these Nephilim. I mean, I think it's an interesting point.

So the idea is what the Septuagint says, the sons of God can be angels, and that's quoted in Hebrews 1.7. Bob, can you restate that for us? Okay, so let's say that these Nephilim are these giants on the earth. By the way, they're documented scripturally. We can't deny that.

If they procreated with women, human women, the offspring are genetically not of man only. They're of Satan is what they are. So presumably these individuals, these men, these partly gods and partly humans were able to procreate and they were of Satan. This is not anything that ultimately would be of God. God did not cause them to be here.

So the concept that Woods raises is I think a valid one. The offspring would not be fully man. And so Christ would be half God because of, you know, if you will, forgive me, God's sperm and Mary's egg. I mean, so the genetic makeup of the Lord Jesus Christ, I always say that the genetics of God were dominant because Christ lived without sin. This is a heavenly being, but he's still fully man. He had pain, he had sorrow, he wept, he had a life that was just so human, but yet he's God. Yeah, Mike.

Is this how the Antichrist will come to be? Well, can't answer that one. I don't know. Is that out of the zone? And Bob, maybe you're getting this. I think that the reason that this view, or maybe not the reason, but sort of the argument behind this view that's on the left, is that Satan's agenda was to contaminate the human race so as to make it unredeemable. That's kind of the idea behind that whole view, is that that was Satan's goal.

Now, we'll get to whether or not that's true. Well, we're just presenting two options here. It's either one or the other. Some people try to make a third option, but it was kind of a Christ went is a theophany. I'm going to bring that up under the second option in a few minutes. But so anyway, this is another thought that for the Lord Jesus Christ to be fully God, fully man, it can't be contaminated by Satan's DNA, if you will. Okay. All right. Miles put it more practically. Thanks, Miles. Okay.

And on the right, we're told that angels don't procreate. So Matthew 22, for in the resurrection, they neither marry nor are given in marriage, but are like angels of God in heaven. He's talking about people that go to paradise, if you were, to eternity in the resurrection, or the ultimate resurrection. of the church, too, could be related to the rapture. But there's no procreation in heaven, nor do angels procreate. So, I mean, we have evidence here that this idea of these Nephilim, half gods, half men, are not really scripturally sound according to what the other view in Matthew says.

All right, moving on. If you're getting more confused, this is the intent, okay? OK, so let's look here on the left. We'll start there. There's no question that there's much evil on the day of the flood, which suggests that there may have been something abnormal at that time other than simply the evil of mankind. So what you're presuming here is these procreated individuals who are part of Satan and part of women, humankind, are particularly problematic, particularly in God's view of what his intent was. So just to document this, and this is just looking at part of this text.

Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the Lord was sorry that he had made man on the earth, and he was grieved in his heart. and saw that the wickedness of man was great in the earth and that every intent of the thoughts of his heart was only evil continually. So the Lord said, I will destroy man whom I have created from the face of the earth. That's always an incredible statement. He makes man, and he says, I'm sorry I made him. Pretty amazing.

So this wasn't a light. This wasn't just a, oh, by the way, they're doing bad down there. It was pretty bad. So the idea under these are fallen angels is not overly supported by this, but it reflects the atmosphere of a creature that is not totally human, but partly Satan derived. Now, I think you have to speculate on that because there's no scripture that documents that truth. And that would make me favor that these are really fallen humans.

But they're called spirits, remember this. But in the Old Testament, spirits and angels are identical. All right, on the right, whatever, this prison, which we're talking about in verse 19, is a holding place, such as Sheol. where unbelievers are incarcerated prior to the Great White Throne Judgment, which is the eternal punishment for unbelievers. And there's no escape.

Miles and I were discussing this last week. A good example of this is Lazarus and the rich man. Chapter 16, 19 through 26, and I've kind of salt and peppered this section. I said, there was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.

But there was a certain beggar named Lazarus, full of sores, who was laid at his gate. And being in torments in Hades, this is the rich man. He lifted up his eyes and he saw Abraham afar off and Lazarus in his bosom. And then he cried and said, Father Abraham, have mercy on me and send Lazarus. Because Lazarus is going to allow him to put his finger in cool water because presumably the environment was fairly roasty that he was experiencing. And then he'd go on to say, and besides all this, between us and you, there is a great gulf fixed. so that those who want to pass from here to you cannot, nor can those from there pass to us. So there's this, once you die and you're an unbeliever, you're in this holding place. The eternal judgment for our sin, for the unbeliever's sin, will be at the great white throne.

But this holding place, there's got to be a lot of people there. There's a lot of people in the holding place in terms of the paradise that Christ talks about at the cross, right? Those are people in a holding place that's got to be pretty nice because Christ calls it paradise.

So we're told here he's going back at the time of Noah to really deal with this aspect of the fallen race. And that ultimately, these people are in some sort of a holding pattern, this prison, which is a holding pattern until the final white throne judgment.

Any thoughts or comments on that? So that would make me favor very much that these are fallen humans, not fallen angels. All right, let's continue. All right, on the left. Is this okay the way I did this? I mean, I just think it's kind of interesting to look at the various ideas to support these conclusions.

Okay, in the New Testament, 1 Peter 3, 19, da-da-da-da-da-da, proclamation is what is really indicated by preaching. He's not preaching to these fallen angels or humans to get them saved. He's proclaiming the truth of the gospel. is what he's doing. That's important. It's a different term than the evangelistic preaching that's used elsewhere in scripture.

Hebrews 1.14, are they not all ministering spirits? Go back to the spirits. 2 Peter 2, we're not there yet, but maybe we will be in March or something.

For if God did not spare the angels who sinned, but cast them down to hell and delivered them into the 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 and the world of the ungodly.

So that really reflects that there are certain angels that were ultimately cast out after Satan fell. Because there's no documentation that Satan took other demons or angels with him when he fell from heavenly places. But that means there were angels that may have fallen, and we're going to come back to that in the next slide, fallen and then placed in this holding pattern by God's judgment.

Keep that in mind. Jude 6 and 7, the angels who did not keep their proper domain but left their own abode, he's reserved in everlasting chains under darkness for the judgment of the great day as Sodom and Gomorrah having given themselves over to sexual immorality and gone after strange flesh are set forth as an example. So there's some support for this type of activity that may have occurred at the time of Noah, okay? All right, so on the right, the Old Testament references prisoners as being evil and incarcerated is ultimately to also include Satan.

So Isaiah 42.7, we talk about prisoners from prison, Isaiah 49, that they may be said to be prisoners, go forth, and ultimately in Revelation, Satan's gonna be released from prison. So the idea that prison is for people. It's not for angels. I mean, it would support the fact that these spirits are really humans who are in this holding place and not angels that have been cast down. All right? All right. And I think the last slide on this is next and we'll have time for discussion. All right.

On the left, prison, fallen angels. Satan fell, but as I just mentioned, there was no imprisonment of fallen angels that was stated in scripture that accompanied Satan. This imprisonment occurred subsequent to his fall, but God would have been in charge of that imprisonment. It suggests that some of these fallen angels became part of Satan's plans to destroy human genetics, and God followed by placing this group in prison. One third of angels are bad and some are free.

In Ephesians 6.12, we won't look at that. But this is a graph that Woods had that I tried to cut and paste, but I didn't do a very good job. But that's because there's a lot of script on here. But anyway.

Basically, what Wood said is about two-thirds of the angels that currently exist are good angels. Now, where he got two-thirds, I don't know. But he got this one-third from someplace. And of those one-thirds, some of them are bad angels, and some of those are incarcerated.

I mean, it's tough. You'll have to look at the – because I didn't want to put a whole new slide in. But anyway, the concept of angels are either good or bad. And the bad ones are still around. We know that from Ephesians. Remember, we're doing battle in heavenly places and also with Satan and his army. So that graph is an attempt to support that.

And ultimately, the final part of these two verses is, in the days of Noah, the souls were saved by water. And that water was, of course, the ark. The ark was the salvation path for those who were called to be on the ark, and all the animals too. And to the right, I think the most logical of interpretation, and the Bible shows us many examples of logical, what should be logical imperatives.

So the idea of the logic is these are humans, not angels. We don't need to speculate on that. But logical imperatives can be failing at times where God's miracles are described, right? So there are things that God does that are not logical, but for his own will and his glory ultimately to come from the miracles that he has performed from time past to time today.

So we're going to stop there and get everybody's input. I'm going to change glasses now. So, Bob, are you going to give us your take on which one you like and which one you prefer? Well... Help me to put you on the spot. I think the logical imperative would have me pick the second, but I think the Woods argument is a fairly interesting one.

The only thing is to speculate that we have this new race of humans is not scripturally sound, I don't think. So you really have to go, you speculate a lot to go to that place. But he feels that the scripture that's quoted, and I've provided some of that here today, supports that very strongly. I mean, he thinks he has the evidence scripturally to make that statement.

To make, say the statement again. The statement is these are truly spirits that Christ went to proclaim the gospel to. They're not fallen humans. That's what Woods would claim. And those are the arguments I tried to provide. But those spirits are demonic spirits? Yes. So why would he proclaim the gospel to the unsaved individuals too?

I mean, you couldn't make that argument either. One of the things is, and you made this point, Bob, is that it just tells us that he made proclamation. It actually doesn't tell us what his message was. That's one of the things that makes this really hard to interpret. It doesn't say what was proclaimed. Now, one of the things textually here that I'll talk about again next week as well is that it doesn't actually tell us when this proclamation was made. It just tells us that a proclamation was made to spirits who are now in prison. Well, I think some think that that was done, this is like a theophany, the way it was talking to Noah, but I can't see support for that either.

It seems to me this occurred when he was descended, right? That's sort of what seemed intuitive in the text, and yet textually it's not hard and fast. It could be that a proclamation was made. And that's sort of one of the views, is that this has to do with Noah's, you know, a preacher of righteousness, and Noah was making a proclamation that that was the spirit of God, you know, through Noah, or in Noah, to bring that message to those who are now in prison. But, anyway, the core of the question here, really, is, right, is this talking about... demonic spirits who are now in prison, which it seems to be textual evidence that there are some demons who are bound or in a holding place of sorts, some sort of prison. Or is this the spirits of deceased humans who, you know, who are those who were swept away in the flood? And it could be either, honestly.

I mean, right, I mean, this is some strong arguments I have a question. So these human spirits that were swept away, is there an opportunity for those spirits to ever change their mind? No. No, and that's where we don't want to make the mistake of thinking that this is Jesus going to speak to the spirits of deceased humans, giving them another chance. That's never a good one. Well, one thing, actually, when I woke up this morning, I was thinking about this lesson today.

What are we called when we're in this holding place? I mean, it was clear that Lazarus and the rich men were communicating, right? But we have no evidence that we're going to be communicating to living people. So are we called spirits when we're in that place? When is the resurrection body given? Is it after our earthly death? Or is it sometime at the marriage supper of the Lamb? I think that's yet future. We can look at that. But right now, Jesus is the only resurrected human being. All of us will.

So this paradise that Christ describes to the thief on the cross, what is our nature there? Are we called spirits then? And I don't know that I can find scripture to say that we're called spirits in this holding place. We need to have a body. In Corinthians there it talks about a body. So there's a miracle going through that. There's a whole thing about we can't be naked. We can't be without a body. But we know that absent from the body, present with the Lord. So what does that mean? So if we're called spirits there, then I really am convinced that this is on the right.

I'd have to go looking for text, but my gut is that our spirit departs, our body goes into dirt, or whatever you do with your body. and your spirit departs to be with the Lord as a believer, as a Christian. I mean, that's where there's some interesting things. I mean, sometimes our kind of typical Sunday school theology is that everybody dies and goes to heaven, right? But the going to heaven aspect of Christianity of a reality, I don't believe is something that began until Christ was resurrected and seated in the heavenlies.

Up to that point, you had everybody, I mean, everyone who died went to Sheol, but there were two compartments within Sheol. And that's what Lazarus and the rich man depict very, I think, very clearly. So you had Abraham's bosom or paradise, just kind of one side of things. And Abraham says to the rich man, there's a great chasm fixed between us. So you've got these two parts, these two places. It's not heaven and hell.

I was going to say, though, we could simply be spirits there, right? And the thing is, our spirit has been modified and changed to the spirit of the Lord Jesus Christ, right? So in a sense, that I mean, it kind of goes back to one of my favorite kind of views of the cross. Everybody's equal at the cross, right?

So once this being spirits in this holding place, there's going to be no kind of ultimate positioning, is there? It's the ultimate positioning delayed in terms of so-called rewards. I think with my opinion on heavenly rewards, we shouldn't think about them. We just live in Christ by faith. But anyway, people working for rewards. In our study in 1 Corinthians the reward really reflected very much just winning the race in evangelism, I think.

Well, the thing about this area of scripture is that this is a sidebar. This is not solid. I mean, I think the first verse, 18, is a very beautiful verse for the gospel account. But these next two verses, I think, have puzzled a lot of smart people over many, many years and have not been overly concluded in terms of exactly what they mean. One thought that came to mind here is that Peter's not trying to derail the whole conversation. There are some big question marks here that apparently Peter understood and didn't feel the need to explain here, but his main point is still his main point, which is what you led in with and what we'll see here in the following verses.

So we'll be able to put bookends around this and say, Well, the idea of this application of being unjustly suffering because of righteousness, in a sense, maybe Noah does fit that paradigm also. It's not only the Lord Jesus Christ, which is central to these verses, but precedes it.

But Noah, for 120 years, building the ark? That's a long time. That's a lot of suffering for righteousness. It's a lot of hard work. rounding up the animals. We don't have a detour. He's a busy man. Yes, actually. It isn't written how long it took Noah to build the ark. That's true. We just assume that it was 120 years. That's true.

My constable just pointed out here, he says, God is so patient that he waited for 120 years before sending the flood in Noah's day. Today, he also waits so patiently that some people conclude that he will never judge. Relatively few will escape God's coming judgment, just as only eight escaped his former judgment. The rest will die. Yeah, but, well, anyway.

You know, I think what Woods tries to point out, and I'm not sure that McCauley, who supports this position, and Wiest supports this position, really go to this area of speculation, but I think The speculation Woods has is this procreation between a half God, half man with women created a race that would be ultimately capable of not allowing the birth of the fully God, fully man.

Now that's his position and you've got to accept that by Speculating. Hey, Bob? Yes? Oh, you're saying a half God, half man, but you really mean, don't you really mean half angel, half man? Well, this would be angels, yes. Yeah. Even though angels are called the son of God. These are angels, right? Yeah. Good, thanks. There's no way we could have a mix of deity and human. No, no, right.

Spirit or angel and human. Presumably, what would we call the offspring of this procreation? I think my biggest problem with the angel-human hybrid idea is that from the very beginning, God created everything to reproduce after its kind. Now, except angels, who do not reproduce at all, as you pointed out. you know, feeling is that the created kinds are so inviolable that it's very difficult to conceive of God, you know, having created man in such a way that we could be contaminated by an unhuman DNA, whatever that is, as if angels have DNA, right?

But they're spirit, so they're not physical. Well, that comment is appropriate, but it limits Satan. Well, he is limited in some ways, right? He's not God. Right. You know, this is the only place this is mentioned in the Bible. So, you know, you have to take it with a grain of salt. Well, Jim, by the way, it's the only place in Scripture where we know only eight people boarded the ark.

Oh, really? Yeah. Yeah, I didn't think about that either. The number eight is... It's only here? I thought it was in Hebrews. I guess you're right. All right, well, I can't wait till next week. I won't be here. That's not fair. Anyway, this is our... All right, let's conclude.

Father, we're grateful for your scripture. We're grateful for the understanding you give us so clearly about so many sections of scripture, but there are ultimately areas that are a little uncertain, and this is perhaps one, but this is not true, sound doctrine that relates to our sin nature and the crucifixion and everything it does for the great mercy and grace you show us as believers. We're thankful for the discussion, and we can speculate all we want, but you know the truth of all this, and we'll one day know it as we're in your presence. So we're thankful for the word of God, to your glory we pray, in Jesus' name, amen.