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NASB | 2 Peter 2:4 ¶ For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; |
AMPLIFIED 2015 | 2 Peter 2:4 ¶ For if God did not [even] spare angels that sinned, but threw them into hell and sent them to pits of gloom to be kept [there] for judgment; |
Bible Question: (See also Jude 1:6)Focusing on God's forgiveness. What prompts God's forgiveness of man and why is this not extended to the angelic order? Please support your answers with Scripture. |
Bible Answer: Mommapbs, The language in this reply is a little archaic. It is part of a larger discussion of angels in Thomas Aquinas' Summa Theologica. The most pertinent point it makes is that death is to men, what the fall is to the angels. After death man cannot repent nor be saved. Likewise for the angels who are pure spirit, intellect and will, once they have chosen for good or evil there is no repentence, no turning back and no redemption. The good remain forever good and holy, the evil forever fallen and damned. "Whether the will of the demons is obstinate (unchangeable) in evil? "It is said (Ps. 73:23): "The pride of them that hate Thee, ascendeth continually"; and this is understood of the demons. Therefore they remain ever obstinate in their malice." "...it must be held firmly both that the will of the good angels is confirmed in good, and that the will of the demons is obstinate in evil. We must seek for the cause of this obstinacy, not in the gravity of the sin, but in the condition of their nature or state. For as Damascene says (De Fide Orth. ii), "death is to men, what the fall is to the angels." Now it is clear that all the mortal sins of men, grave or less grave, are pardonable before death; whereas after death they are without remission and endure for ever. To find the cause, then, of this obstinacy, it must be borne in mind that the appetitive power is in all things proportioned to the apprehensive, whereby it is moved, as the movable by its mover. For the sensitive appetite seeks a particular good; while the will seeks the universal good, as was said above (59, 1); as also the sense apprehends particular objects, while the intellect considers universals. Now the angel's apprehension differs from man's in this respect, that the angel by his intellect apprehends immovably, as we apprehend immovably first principles which are the object of the habit of "intelligence"; whereas man by his reason apprehends movably, passing from one consideration to another; and having the way open by which he may proceed to either of two opposites. Consequently man's will adheres to a thing movably, and with the power of forsaking it and of clinging to the opposite; whereas the angel's will adheres fixedly and immovably. Therefore, if his will be considered before its adhesion, it can freely adhere either to this or to its opposite (namely, in such things as he does not will naturally); but after he has once adhered, he clings immovably. So it is customary to say that man's free-will is flexible to the opposite both before and after choice; but the angel's free-will is flexible either opposite before the choice, but not after. Therefore the good angels who adhered to justice, were confirmed therein; whereas the wicked ones, sinning, are obstinate in sin. Later on we shall treat of the obstinacy of men who are damned (SP, 98, 1, 2). The good and wicked angels have free-will, but according to the manner and condition of their state, as has been said. God's mercy delivers from sin those who repent. But such as are not capable of repenting, cling immovably to sin, and are not delivered by the Divine mercy. The devil's first sin still remains in him according to desire; although not as to his believing that he can obtain what he desired. Even so, if a man were to believe that he can commit murder, and wills to commit it, and afterwards the power is taken from him; nevertheless, the will to murder can stay with him, so that he would he had done it, or still would do it if he could. A demon's act is twofold. One comes of deliberate will; and this is properly called his own act. Such an act on the demon's part is always wicked; because, although at times he does something good, yet he does not do it well; as when he tells the truth in order to deceive; and when he believes and confesses, yet not willingly, but compelled by the evidence of things. Another kind of act is natural to the demon; this can be good and bears witness to the goodness of nature. Yet he abuses even such good acts to evil purpose." http://www.newadvent.org/summa/106402.htm Emmaus |