Chuck Missler: Jesus' Strange Prediction Part 1

In this eye-opening teaching, we explore Jesus’ “confidential briefing” on His Second Coming—recorded in Matthew 24–25, Mark 13, and Luke 21—and His striking warning that the last days would be “as the days of Noah.”

Key topics include:

• Why deception is the defining sign of the end-times

• The strange prophecy of Genesis 6 and the “sons of God”

• Who the Nephilim were and how they corrupted humanity

• How Noah’s genealogy was preserved and why it mattered

• What Jude 6–7 and 2 Peter 2 reveal about fallen angels

• The connection between the days of Noah and today’s growing cosmic deception

Jesus warned, “Take heed that no one deceives you.” Understanding Genesis 6 is critical to grasping the Old Testament, the New Testament, and the prophetic events unfolding in our time.

Watch as we uncover the meaning of the Nephilim, the corruption of the human race, and why Jesus pointed to Noah’s day as a blueprint for the end of the age.

#BibleProphecy #DaysOfNoah #Nephilim #EndTimes #SecondComing #Genesis6

What we’re going to focus on during this essential hour is the strange period of time Jesus talked about: “the days of Noah.” It could also be called the return of the Nephilim. Let’s jump right into it.

Jesus gave a confidential briefing on His Second Coming. Four disciples came to Him inquiring about His return, and He gave them an answer so important that it is recorded in three of the Gospels—a two-chapter answer in Matthew 24–25, and also in Mark 13 and Luke 21. He details many of the events that will occur prior to His Second Coming.

He both opens and closes that two-chapter briefing with a warning:

“Take heed that no man deceive you.” (cf. Matt. 24:4)

We talk a lot about end-times prophecy, but we sometimes gloss over Jesus’ emphasis that deception will characterize that age. We are in warfare with Satan, and Satan’s primary weapon is deception. Keep that in focus as we go.

What motivated Mark Eastman and me to undertake a book, research, and these talks is the burden we feel that there is a cosmic deception descending not just on the planet Earth, but particularly on the body of Christ—and most Christians are not prepared for what’s coming.

Jesus also made a very strange prediction:

“But as the days of Noah were, so shall also the coming of the Son of Man be.” (Matt. 24:37)

What did He mean by that? This takes us into the strange chapter of Genesis 6.

Genesis 6: Sons of God and Daughters of Men

What makes Genesis 6 difficult is that most Christians—even serious ones—have been mistaught about this chapter. Please approach it with an open mind. I’ve held these views for many years and once considered them a matter of conjecture. More recently, I’ve realized that the alternative views are not defensible, and unless you understand Genesis 6, you will miss much of the Old Testament, much of the New, and you’ll have a prophetic blind spot.

Genesis 6:1–2 (KJV):

“And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.”

Notice a few things:

• Verses 1–2 form one sentence.
• The “daughters of men” are simply the daughters born to men in general—not a special subset.
• The key issue is the identity of the “sons of God.”

In Hebrew, “sons of God” is bene ha’Elohim. In the Old Testament this term is used exclusively of angels (see Job 1:6; 2:1; 38:7). In the New Testament, believers are called “sons of God,” but that usage never appears in the Old Testament.

To corroborate this understanding:

• The Book of Enoch (not canonical, but influential in Jewish thought from ~2nd c. BC to ~2nd c. AD) clearly understood bene ha’Elohim as angels. I cite it not for authority, but to show historical vocabulary and grammar.
• The Septuagint (the Greek translation of the OT, ~3rd c. BC) renders bene ha’Elohim as “angels.”

Thus, the text states that angels—fallen angels—came down and had intercourse with human women (the daughters of Adam, benot Adam, not Cain or some subset). This is bizarre and uncomfortable to many, but that’s what the text says.

The Nephilim

Genesis 6:4 (KJV):

“There were giants (Nephilim) 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.”

Key observations:

• The Nephilim are the offspring of this unnatural union (fallen angels + human women).
• Do not confuse the Nephilim with the fallen angels—the angels are the parents; the Nephilim are the offspring.
• The offspring are described as mighty men—the text emphasizes men (no mention of “mighty women” here).

Word study:

• Nephilim (plural noun) derives from the Hebrew verb naphal (“to fall, be cast down, desert”). Thus, “fallen ones.”
• The phrase “mighty men” (gibborim) and “men of renown” highlight their reputation.
• When translated into Greek (LXX), the word appears as gigantes. Our English “giants” comes from this, and although they indeed were often gigantic, gigantes derives from gigas (“earth-born”), which is conceptually significant.

Context of the Flood:
Genesis 6 sets up the Flood of Noah. As men multiplied, fallen angels contaminated the human gene pool with the Nephilim, and violence filled the earth. The corruption became so extensive that “all flesh had corrupted his way upon the earth” (Gen. 6:12). God sent the Flood to wipe out the corruption—Enoch is removed earlier, and eight are preserved through the Ark.

Noah’s Genealogy

Genesis 6:9 (KJV):

“These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.”

“Just” does not mean sinless—he was justified by faith. The phrase “perfect in his generations” uses the Hebrew tamim, a term used of unblemished sacrificial animals in Leviticus—physically without defect. The implication: Noah’s genealogy was unblemished—untainted by the angelic intrusion.

This suggests a gene pool problem in the human family tree that the Flood was designed to remedy.

New Testament Corroboration

If this view of Genesis 6 is correct, we should see it confirmed in the New Testament. We do—at least three times.

Jude 6–7:

“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. Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.”

Jude’s point:

• Certain angels abandoned their proper domain (“left their own habitation”).
• Their sin is compared to Sodom and Gomorrah—fornication and going after strange flesh (Greek heteros, “of a different kind,” not allos, “of the same kind”).
• These angels are set apart for special judgment—how much more should apostates expect judgment?

This aligns with the Genesis 6 account of fallen angels overstepping boundaries and engaging in unnatural relations.

(Parallel passages include 2 Peter 2:4–6 and the broader biblical theme of cosmic rebellion.)

Takeaway: “As the Days of Noah…”

Jesus’ warning about deception frames His entire end-times briefing. Understanding Genesis 6 sheds light on the Old Testament, much of the New Testament, and clarifies a prophetic pattern: before the Flood there was unprecedented deception and corruption, including a hybrid intrusion into humanity’s domain.

Jesus said the time just before His return would be “as the days of Noah.” If a cosmic deception is indeed descending—especially upon the Church—then discernment and biblical literacy are not optional; they are essential.