Jesus' Exorcisms and Genesis 6

"there was in their synagogue a man with an unclean spirit, and he cried out, saying, 'Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!'" (Mark 1:23-24). The unclean spirit does not ask what Jesus wants. It already knows — and it already fears its own destruction.
The connection between scenes like this and the ancient Genesis 6 rebellion is thematic and cumulative rather than a single proof text, but it runs consistently through the Gospels. Jesus' repeated confrontations with unclean spirits are best read as direct engagement with the ongoing legacy of that ancient supernatural transgression — the malevolent spiritual activity later tradition traces directly back to it. First Peter 3:18-22 and 2 Peter 2:4-9 frame the larger arc explicitly: the flood, the imprisonment of disobedient spirits, and their eventual judgment form a single continuous storyline that Christ's own ministry, death, and resurrection decisively engage. Every unclean spirit Jesus casts out with a word functions as a small, visible enactment of a much larger defeat — the same rebellious spiritual order first unleashed in Genesis 6 being confronted, publicly and repeatedly, by the one with actual authority over it.
This is why the resurrection carries such weight in this same storyline: Christ, "in which he also went and preached to the spirits in prison, who before were disobedient, when God waited patiently in the days of Noah" (1 Peter 3:19-20), extends the very authority displayed in every earthly exorcism into the unseen realm itself. The synagogue confrontation and the proclamation to imprisoned spirits are two fronts of a single, continuous victory — one begun in Galilee, and finished nowhere less than the throne room of heaven.