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I've seen and heard this question asked numerous times before, and I've even wondered it myself in my earlier years as a new Christian.

Is there salvation for angels and can demons go back to their previous, uncorrupted state?

2 Corinthians 11:14
And no wonder! Even Satan disguises himself as an angel of light.

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As far as scripture is concerned, Satan can pretend to be angelic for the sake of deceit, but that's about it. There's no mention of redemption for angels or demons — that's the long and short of it.

So let's explore four areas of Scripture to see what we do know.

#1 They have been imprisoned for judgement by God.

2 Peter 2:4
For if God did not spare the angels when they sinned, but cast them into Tartarus and committed them to chains (or pits) of deepest darkness to be kept until the judgment;

This judgement is eternal for them and there appears to be no second chance; their judgement is sealed:

Matthew 25:41

Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels;

#2 They have been imprisoned for judgement by the saints.

Not only has God set a judgement, but we who are in Christ will have the role of actually judging the angels as well. How's that for a hefty responsibly!

1 Corinthians 6:3

Do you not know that we are to judge angels—to say nothing of ordinary matters?

#3 Judgement is final

We can also see from Revelation some more details about what this judgement entails for the devil and those who followed him:

Revelation 19:20
And the beast was captured, and with it the false prophet who […] were thrown alive into the lake of fire that burns with sulfur.

Revelation 20:10
And the devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet were, and they will be tormented day and night forever and ever.

#4 Salvation is for humans

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Salvation appears to be only something that God designed for humans, and is apparently something that makes the angels curious.

1 Peter 1:12
[Salvation is the] good news by the Holy Spirit sent from heaven—things into which angels long to look!

Christ came as the "second Adam" (1 Cor 15:45) to rectify the problems caused by the first Adam. We humans are all "in Adam" (1 Cor 15:22), whereas angels are not. They are sometimes called "sons of God" — we are the son of Adam, therefore Jesus' sacrifice is only effective for "Adam". The writer of Hebrews sums this up for us nicely by saying, “it is clear that [Jesus] did not come to help angels”, but those in whom he shared a nature with — us! (Heb 2:14-16)

Whatever sins the angels have made (other than rebelling; cf. Rev 12:4,7-9) it is not covered by the blood of Jesus as far as we know. We can infer this from what Paul teaches us about the ministry of reconciliation:

2 Corinthians 5:19
that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. (Emphasis mine)

The plan of salvation and the power of the Gospel to reconcile God and man appears to only apply to this world and our sins (or trespasses). The Greek word here for “world” is kosmos, which can sometimes have a broader meaning of “universe” or “creation” rather than just this planet, but in this context I'm not sure it allows for that scope of reconciliation, given the other passages of scripture we've seen about the rebellious angels (or demons) level of punishment.

Either way, Scripture doesn't give us any more information on this topic than that, so anything else would be speculation, but I think we can be reasonably certain that salvation through Christ is only for humans.

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Recent Posts

The Relationship Between Jesus and Sophia

| 22nd July 2021 | Christology

The Relationship Between Jesus and Sophia

Now you may be wondering about the title, or thinking “who the heck is Sophia??” — well, bear with me, and all will be revealed. It’s not as sinister or weird as it may first appear. I saw a post on my Instagram feed the other day that just got me a little riled up. I’ll admit it, I can be a little short-tempered at times, especially around the subject of Jesus and seeing him/the Christian faith misrepresented to such a degree that it could mislead others down the wrong path. I don’t normally write responses to things like this, but I felt this one deserved it, mainly just to add some clarity to a somewhat confusing topic, and so there’s a place I (or you, if you fancy sharing my posts!) can point people to if this type of ideology is going to spread. Here’s the Instagram post in question, but it’s the caption below it that got to me. I’ll quote the caption below, too, in case the embedded post doesn't work (here’s a direct link too). View this post on Instagram A post shared by Adam Ericksen (@adamericksen)   Jesus had two moms.Their names areMary and Sophia.You’ve heard about Mary, but do you know about Sophia?Sophia is the Greek word for God’s Wisdom.And God’s Wisdom is a Woman. Her name is Sophia.Sophia was there at the beginning of creation. She birthed the world into existence.Deuteronomy 32 says that God gave birth to the people. That was Sophia.Christians began to associate Sophia with the Holy Spirit. The Spirit is Sophia. She is the divine feminine who is the Third Person of the Trinity.Sophia is our divine Mother.God is She who loves you.❤️❤️❤️ — via @adamericksen A lot of the comments under that post seemed to find it quite affirming in some ways, others were confused as they’d never heard this before (and rightly so) but were keen to look into it. There were also a lot of references to a single author, and book, called, She Who Is, by Elizabeth A. Johnson, where this idea seemed to have originated in some form. In fact, the majority of the comments were wanting to explore this idea in more depth. So, I think maybe there’s something to be said there for the lack of female representation in the Church if it garnered this type of response, but I also thought if people are this taken by the idea, I wanted to write something to offer some Biblical and historical views on this “Sophia”, as she isn’t a new concept at all. The caption under the Instagram post sounds nice, but it’s ever so slightly off-kilter that it misrepresents everything. Let’s look at the claims line by line: Jesus had two moms.Their names areMary and Sophia. Well, not much to say here yet, but… nope. You’ve heard about Mary, but do you know about Sophia? Well, yes, I do. Maybe you, dear reader, know as well. But I began to question whether the author of the caption did. Sophia is the Greek word for God’s Wisdom. OK, finally. Getting to some facts and less conjecture. Although I would clarify that “sophia” (σοφία) is simply the Greek word for “wisdom”, not specifically “God’s wisdom” (or a name), per se. It’s a minor point though, I’m just nit-picking now. Sophia was there at the beginning of creation. She birthed the world into existence. Right, so here’s where it gets a little “squiffy”. It’s true that Wisdom, or “Sophia”, was there at the very beginning before anything was created, and that she stood beside God during creation. We can see all of this in the book of Proverbs, and it’s all very interesting. I’m sure you’ll notice parallels with John 1. But was this Sophia a separate entity from who we normally think of as being there in the beginning? Who created everything — the Word or the Holy Spirit? Proverbs 8:22–31The Lord created me at the beginning of his work,the first of his acts of long ago.Ages ago I was set up...

An Examination of Conditional Immortality (Part Two)

| 03rd July 2021 | Hell

An Examination of Conditional Immortality (Part Two)

Welcome to Part Two of my study and examination of Conditional Immortality (aka Annihilationism). If you missed part one, you can read that one here. As with part one, this will be a long post as there is still much ground to cover before we can really grasp the bigger picture about what Scripture teaches. So with that said, I’ll pick right up where we left off. In part one, I covered a lot of New Testament texts, a few Old Testament passages, plus a look at what some of the earliest church leaders also wrote on the topic to the early church. In this one, we will be looking at a few more Old Testament examples and how they relate to the imagery used in Revelation, amongst other things. Unquenchable Fire and Undying Worms What of unquenchable fire and undying worms? Do these phrases really mean that the fuel of the fire and the worms must last forever and ever? We have a few references to shed some light on the meaning of these phrases which we can examine below: Ezekiel 20:46–48Mortal, set your face toward the south, preach against the south, and prophesy against the forest land in the Negeb; say to the forest of the Negeb, Hear the word of the Lord: Thus says the Lord God, I will kindle a fire in you, and it shall devour every green tree in you and every dry tree; the blazing flame shall not be quenched, and all faces from south to north shall be scorched by it. All flesh shall see that I the Lord have kindled it; it shall not be quenched. So, in our first example, Ezekiel was obviously not prophesying that the forests of Negeb would burn forever and never go out. Instead, fire that “shall not be quenched” is used to mean fire that cannot be interrupted or stopped in its destructive purpose. No one is able to stop a fire like this until it has run its course, or it is stopped by something greater, which is what the word “quench” actually means. It is an action performed by something external which stops the flames — what it doesn’t mean is a fire burning out naturally once it consumes its fuel. The fire will continue regardless. Jeremiah 17:27But if you do not listen to me, to keep the sabbath day holy, and to carry in no burden through the gates of Jerusalem on the sabbath day, then I will kindle a fire in its gates; it shall devour the palaces of Jerusalem and shall not be quenched. Here is another reference to an unquenchable fire consuming something and not being stopped even after the object of destruction has been “devour[ed]”. The image is one of a fire which rages on and on, even after everything in it is burnt up and destroyed. Now let’s move onto the “undying worms” and see how that phrase is used. In the New Testament we see this phrase used in Mark 9:47–48, which originally comes from Isaiah, and also a similar theme in Jeremiah. Isaiah 66:24And they shall go out and look at the dead bodies of the people who have rebelled against me; for their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh. A little earlier in Isaiah 66 (v.16) we see that God executes judgement with fire and “by his sword, on all flesh”, and that the dead will be many, ending the chapter with the verse quoted above. Jeremiah picks up on a similar theme of God’s judgement, people being killed to such an extent there won’t be room to bury them. This is also where we find a reference to Gehenna, or the valley of the son of Hinnom, as its name means (also called Topheth), in chapters 7 and 19. The concept of Gehenna as a place of punishment is then picked up by Jesus in Matthew 10:28, which he uses in a more eschatological sense. Jeremiah 7:32–33Therefore, the days are surely coming, says the Lord, when it will no more be called Topheth, or the valley of the son of Hinnom, but the valley of Slaughter: for they will bury in Topheth until there is no more room. The corpses of this people will be food for the birds of the air, and for the animals of ...

Does Easter Have Pagan Origins?

| 22nd March 2021 | Easter

Does Easter Have Pagan Origins?

Much like any major Christian holiday, there are the usual arguments and accusations about how it’s all just pagan festivities with a “Christian mask”. Easter is no different, and usually gets hit the hardest over its so-called “pagan roots”, or in the month or so preceding it, Lent being some “invention of the Catholic Church”. Table of Contents The Lenten Fast The Easter controversy and why we celebrate it when we do Is the Name “Easter” really the Anglo-Saxon goddess Eostre? Chocolate eggs and bunnies? Concluding Thoughts Further Reading and Sources I like to try and observe Lent, as it is one of the most ancient customs in the Church, which led me to researching its origins, along with the Easter celebration, to see where they have their basis. Unsurprisingly, it turns out that much of the accusations against Easter and Lent as “pagan” are either fabricated or is just misinformation. So let’s examine the different aspects of Easter to see how we got from Passover to resurrection, to little bunnies and chocolate eggs! The Lenten Fast A forty day fast prior to Easter has been a long established practice within the Church dating back to possibly within the first century. This is well established from ancient letters we still have available, such as from Irenaeus in the second century: For some consider themselves bound to fast one day, others two days, others still more. In fact, others fast forty days … And this variety among observers [of the fasts] did not have its origin in our time, but long before in that of our predecessors.–Irenaeus (c.180) Notice here that Irenaeus mentions that this was a practice passed onto them by their “predecessors”, a term often used in conjunction with the Apostles themselves, or those who immediately came after them, putting the origins of this Lenten fast much earlier than when Irenaeus wrote in 180, and also possibly having Apostolic origin. The Easter controversy and why we celebrate it when we do Back in the days of the early church, there arose a controversy around the celebration of Easter (or “pascha” as it was known then). But no, before your imagination runs wild, it wasn’t quite as exciting as it sounds and still had nothing to do with “paganism”. The dispute was over which day to hold the festival! Yep, the controversy really is as mundane as that. In fact, it was one of the issues raised at the council of Nicea to be discussed and hopefully settled, and is officially known as the Quartodeciman (lit. Fourteenth) controversy/dispute. It’s called this due to the issue being over whether the Easter celebration should follow the Jewish pattern of Passover on the 14 Nisan or not and simply follow the days of the week (Friday and Sunday). It became a bigger issue when the not only the Jewish community of believers wanted to follow this method, but when the Gentile Asian communities also claimed that their Quartodeciman practice was of Apostolic origin! It was a disciple of John the Apostle, and bishop of Smyrna, called Polycarp (c.69–c.155) who followed this practice in one of the seven churches of Asia as well as Melito, bishop of Sardis (died c.180). Irenaeus tells us that, in his old age, Polycarp visited the bishop of Rome to discuss this matter with him as the Roman church had diverged from the Quartodeciman custom and celebrated the resurrection according to the day Jesus rose instead: Sunday (the first day of the week). We gain an important glimpse about this whole dispute from Irenaeus though, when he tells us of the meeting between Polycarp and Anicetus: Neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it, as he said that he ought to follow the customs of the presbyters that had preceded him. … And they parted from each...

BOOK REVIEW: Four Views on Hell 2nd edition

| 17th March 2021 | Book Review

BOOK REVIEW: Four Views on Hell 2nd edition

This is a guest post by David Jakubovic. The views are that of the author and don't necessarily reflect the views of That Ancient Faith. A 20 year update of the 1996 book by the same name, this slim volume (211 pages) is a helpful cross-section of current evangelical thought on Final Punishment, sampling Denny Burk on Eternal Conscious Torment (ECT hereafter), John Stackhouse Jr on Conditional immortality (CI hereafter), Robin Parry on Christian Universalism (CU hereafter) and Jerry Walls on (a Protestant) Purgatory. Preston Sprinkle pens both Introduction and Conclusion, plus there are Scripture, Author and Subject indices. The Introduction sets the scene, listing the 3 historically available views along with speculation about post-mortem purgatorial sanctification, before clarifying that it is not the existence of hell that is here in doubt: “They agree that hell exists, but they differ on what this hell is like.” (11) Sprinkle lists verses used by all 4 views, then introduces the academic background of the 4 essayists. He finally issues a substantial challenge to the reader: “You, of course, will probably agree with only one of the following essays and disagree with the other three. But keep in mind: disagreement is not refutation. We must be able to refute the evidence of the views that we disagree with and then provide more compelling biblical evidence for the view that we uphold.” (15) Burk kicks off Chapter One (‘Eternal Conscious Torment’) with a startling parable. He visualizes a man torturing creatures in increasing order of complexity and dignity: first torturing a grasshopper, a frog, a bird, a puppy and finally a human baby. Burk states: “In each of the scenarios above, the ‘sin’ is the same – pulling the legs off. The only difference in each of these scenarios is the one sinned against…The seriousness of the sin is not measured merely by the sin itself (pulling off the legs) but by the value and the worth of the one being sinned against.” (19, italics his) This macabre thought-experiment is of course a gruesome version of Anselm’s ‘Status Principle’, namely that to sin against an infinitely good God merits infinite or eternal punishment. But fellow pro-ECT essayist Walls squashes this analogy: “There is profound disanalogy in the parable that undermines the central point he wants to establish. This resides in the fact that we do not have the power to do anything to God that is remotely analogous to the harm the character in the parable inflicts on helpless creatures ranging from grasshoppers to human infants. Indeed, God is so far above us in power, glory, and moral perfection that we are utterly incapable of harming him.”1 Burk even ventures that ECT “will ultimately become a source of joy and praise for the saints as they witness the infinite goodness and justice of God.” (20) Yet it is grossly incongruous to place ECT side by side with notions of ‘joy’, ‘goodness’ or ‘justice’ as these are universally understood. The very philosophical logic behind the ‘Status Principle’ is itself highly suspect, as Kronen points out when dismantling the ‘Classical Doctrine of Hell’ (CDH): “It is by no means obvious that an offense against an infinite being must be punished by the sorts of torments envisioned by CDH. One might sin more or less gravely against such a being, and in that case it does not seem that just any sin against an infinite being would merit eternal, continuous, and excruciating pain.”2 Spiegel adds that “human guilt is at most maximally great, not infinitely great”3, meaning that human guilt is still finite: “Finite guilt, however great, presumably does not warrant endless punishment in the form of ECT.” (Spiegel, op. cit. 41) He adds that, under the ‘Status Principle’, even the first sin you commit as a child is enough to incur ‘infinite guilt’, but this does not allow for the vast spectrum of p...