While in a neighboring community recently, our attention was directed to a young lady wearing a shirt emblazoned on both front and back with the word "INCUBUS." For those to whom the term may be somewhat unfamiliar, reference here is to demonic spirits who - primarily within realms of the satanic and/or deeply occult - allegedly assume physical form for the purpose of engaging in sexual intercourse with humans. While likely acquired at a concert by the rock band of that name, our thoughts logically went to the biblical account of such involvement.
In addressing the subject we would, however, first note that following Jesus' lament over Jerusalem and accompanying prediction of its devastion - particularly with regard to its temple - the Gospels record the Twelve's immediate inquiry as to the sign (signal indication) of his return and end of the age (Matt. 24:3 Mark 13:4; Luke 21:7).
At this point, two aspects of our Lord's response assume particular significance in light of their prefigurative implications. "The days of the Son of Man" (i.e., in terms of his coming and end of the age) will be "as it was in the days of Noah" and again, "as it was in the days of Lot" (Luke 17:26,28). While initially focusing upon mankind's fatal lack of awareness as to the fact of impending judgment, both eras are to be seen as additionally presaging the time of the end in terms of its moral and spiritual character.
In relation to "the days of Lot," Scripture portrays an era of moral deviance within a cultural setting of "arrogance, abundant food, careless ease, indifference toward the poor and needy, haughtiness and the committing of abominations" (Gen. 19:1-11; Ezek. 17:49-50). Little in the way of present explanation is needed here.
By way of contrast, the "days of Noah" frequently requires a degree of clarification. At this point Scripture details an era well known to both ancient tradition and holy writ concerning a time of demonic/human interaction wherein fallen angels (generally known at the time as "sons of the gods") interbred with earthly women, thus occasioning the birth of supra human hybrids known as "Nephilim" (Gen. 6:4. Interestingly, upon recognizing the supernatural character of the being accompanying the "three Hebrew children" in the fiery furnace, the pagan king Nebuchadnezzar mistakenly identified this personage as "a son of the gods," Dan. 3:25 NIV; see also other corresponding translations).
At this point a more contemporary view defining the "sons of god" as the supposedly godly descendants of Seth in opposition to the ungodly descendants of Cain obviously requires our consideration. Simply stated, the difficulties are immediate.
First of all, Scripture lends no credence or support to the theory.
Secondly: Godliness is never the result of congenital descent. To quote an applicable adage from the relatively recent past: "GOD HAS NO GRANDCHILDREN; ONLY SONS AND DAUGHTERS." We do well to again hear its affirmation.
Thirdly: Throughout the past Jewish tradition and religious scholarship consistently defined the Genesis account of the "sons of god" as referring to fallen spirit beings. This, in itself, denotes the original sense of meaning ascribed to the Mosaic record.
Fourthly: Nowhere within the realm of biblical pronouncement is there any allusion whatever to godly persons who, in having married outside the realm of like cause and commitment, run the risk of dramatically abnormal, hybrid children (in this instance, the superhuman Nephilim) - as the "sons of Seth"/"sons of Cain" hypothesis would logically require.
Fifthly: Of even greater significance from a Christian point of view is the fact that the apostle Peter, in keeping with the Genesis account, likewise associates Noah's Flood with "angels who sinned" (II Pet. 2:4,5). Simply put, the Sethite/Cainite proposal lacks for either biblical or historical support.
While identified in Scripture as fallen angels (II Peter 2:4; Jude 6), the spirit entities of a rebellious, morally insurrectionist nature are known in contemporary parlance as incubus (male singular) or succubus (female singular - incubi and succubi in the plural). Thus the young lady's shirt - to little mention a growing emphasis within the realms of popular music, entertainment media, etc.
What does this all mean in relation to the time of the end? Simply this: Just as Satan endeavored in the "days of Noah" to so corrupt the human race as to preclude the coming of the Savior who, for obvious reasons, could not be born of such ancestry, so also at the end, demonic interaction with humankind will again serve as a major means of attack whereby the enemy again seeks to thwart divine purpose in relation to both his own defeat and the divine creation of a "new heavens and new earth wherein dwelleth righteousness" (II Pet. 3:13).
In contrast to the world of both Noah's and Lot's days wherein they "knew not until...," it will prove increasingly critical for the believing community "to know."
Burl Ratzsch
P.S. For angelic beings who, in having "kept their first estate" are yet - in the ascription's original intent - designated "sons of God," see Job 1:6; 2:1; 38:7).
