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Where Is The Judgment Of The Fallen Angels?

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judgment of the fallen angelsWhere in the Bible is the judgment of the fallen angels? Its certainly not a secret, the judgment of the fallen angels appears in Jesus’ parable of the good seed and tares in Mt. 13:38-42.

Let us start at the beginning.

Everlasting fire was prepared for the Devil and his angels (Mt. 25:41), not humans but if their choice is to be one of the “sons of the evil one” (Mt. 13:38-39) it will receive them also. Apart from that fact, nothing implies the fallen angels judged at that time.

When speaking about the angelic “sons of God” who took human wives, Jude says they now exist chained in darkness reserved “unto the judgment of the great day” (Jude 1:6; Gen. 6:1-4). However, they are absent in the text discussing the Great White Throne Judgment (Rev. 20:11-15). Just before this event, the Devil is cast into the lake of fire joining the Beast and False Prophet already there to be tormented forever (Rev. 20:10), but nothing indicates the fallen angels were there with them.

Some suggest fallen angels were chained up with the Devil during the thousand-year reign of Christ (Rev. 20:1-3), but nothing in the context suggests that.

It seems only right fallen angels were cast into the flame created for them before humans at the Separation Judgment of the Sheep and Goats, it was after all “tailor made” for them. But speculation is dissatisfying, surely their judgment must be revealed in Scripture.

So when will they be judged, where is that revealed in Scripture?

38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend (4625 σκάνδαλον), and them which do iniquity;
42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. (Mat 13:38-42) KJV)

“All things that offend” is literally “All the things causing offence”, one of which is the Devil who sowed TARES among the good seed. In reality “spiritism” is the “energia of Satan” or “secret power of lawlessness” (2 Th. 2:2, 7-12; 1 Cor. 12:2; 1 Ti. 4:1; 1 Jn. 4:3) that creates the TARES among the good seed.

The secular bias of Scholars sometimes blind them to the paranormal as the following illustrates. Note the possibility the demonic instigate sin doesn’t appear when searching for the likely neuter plural antecedent (σκάνδαλα). What about the neuter plural δαιμόνια (devils kjv), hmmm?

All causes of sin translates a neuter form in Greek, literally “all stumbling blocks” (NEB “whatever makes men stumble”; JB “all things that provoke offences”). One scholar describes this phrase as “a strange reference” which is “only comprehensible on the basis of Zephaniah 1:3.” But although the form is neuter, in the present context of judgment, the phrase makes no sense at all unless people are the cause of stumbling (sin) to others. Matthew’s language may be influenced by the form of the text in Zephaniah, but he evidently has people in mind: “all those who are a cause of sin to others” (Brc) and “all who draw others to apostasy” (NAB).-Newman, B. M., & Stine, P. C. (1992). A Handbook On The Gospel Of Matthew (p. 433). New York: United Bible Societies.

I agree Zephaniah is pertinent, but again the supernatural realm isn’t even considered as a “stumbling block”:

I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD. (Zeph. 1:3 KJV)

The stumbling blocks along with the wicked. Hebrew hammakšelot is difficult, as is the entire phrase. The feminine noun is rare (only in Isa 3:6) and the reference here is not apparent. And the force of the particle ʾet is not clear; does it mark the object of hammakšelot, a word in apposition to it (see Waltke and O’Connor, 183), or is it a preposition? Furthermore, the insertion of the phrase interrupts the pattern of elements in the verse referring to the natural world. The general trend has been to take the phrase as meaning “cause the wicked to stumble” although DNF (private communication) points out the strangeness of this, namely, that it is usually the wicked who cause others to stumble.-Berlin, A. (2008). Zephaniah: A New Translation With Introduction And Commentary (Vol. 25A, p. 73). New Haven; London: Yale University Press.

The “strangeness” is not in the text, its in exegetes who miss entirely the existence of the paranormal. With the entire world under their influence (1 John 5:19), its clear devils stumble men against the truth (Gal. 1:8; 1 Cor. 12:2; 2 Cor. 11:3-4, 14-15; 2 Th. 2:7-12; 1 Ti. 4:1; Jas. 1:13; 1 Jn. 4:1-6).

1:2–3. With horrifying abruptness Zephaniah set forth the Lord’s proclamation of universal judgment. Isaiah also wrote about God’s worldwide judgment (Isa. 24:1–6, 19–23). In Zephaniah 1:2 the prophet spoke in general about judgment and in verse 3 he gave details of that judgment. God would bring about this judgment, in which He would sweep away everything. “Sweep away” (used three times in vv. 2–3) means “to gather and take away, to remove, to destroy.” This impending judgment on the earth would extend, Zephaniah said, to life on the land (men and animals), in the air (birds), and in the sea (the fish). Interestingly these four are in reverse order from Creation: fish (Gen. 1:20a), birds (Gen. 1:20b), livestock and wild animals (Gen. 1:24), and man (Gen. 1:26). So this destruction which Zephaniah saw is a kind of reversal of Creation.– Hannah, J. D. (1985). Zephaniah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1525). Wheaton, IL: Victor Books.

The “natural world” is being reversed, stumbling blocks included in the destruction. It would appear Christ revealed precisely in this parable when fallen angels are cast into the flame. The connection is more material if “stumbling-blocks” is better rendered as “idols” (NIV), clearly referring to the demon influence behind them:

41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. (Mat 13:41-42) KJV

Judgment at Christ’s return is consistent with the church judging angels (1 Cor. 6:3) at the beginning of the Millennial Kingdom (Rev. 20:4-6).

[It does not follow from judging wicked angels who caused pain and suffering on earth, that elect angels will be below us in position or authority.]

At first read Isaiah 24:22 puts the judgment of men and angels together, however wicked angels are NOT punished in heaven, they are cast out of it (Is. 24:21; Rev. 12:7-9). The context refers to a judgment upon all classes of people, high and low (Is. 24:1-3). “The army of the exalted ones” are the army of those who exalted themselves above others (Is. 65:5; Lk. 18:9-14) who sacrifice in the high places, there is where God will cut them down. As for the political class, kings of earthly pleasures and lusts, they will be slain on the ground where they stand. Both classes of men cast into Sheol/hell to await judgment Day, to be cast into the second death from which there is no resurrection (Rev. 20:11-15). Hence, they (the earth) will not rise to again see life. The sun and moon are ashamed and confounded because in the day of God’s visitation the priests and the people were found wanting. But with the faithful God’s glory will be.

21 And it shall come to pass in that day, that Jehovah will punish the host of the high (04791 מָרוֹם marowm ) ones on high (04791 מָרוֹם marowm), and the kings of the earth (0127 אֲדָמָה ‘adamah) upon the earth (0127 אֲדָמָה ‘adamah ).
22 And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison; and after many days shall they be visited.
23 Then the moon shall be confounded, and the sun ashamed; for Jehovah of hosts will reign in mount Zion, and in Jerusalem; and before his elders shall be glory. (Isa. 24:21-23) ASV

The host of the high ones. There have been various interpretations of this expression. Jerome understands it of the host of heaven, and thinks it refers to the fact that in the day of judgment God will judge not only earthly things but celestial, and especially the sun and moon and stars, as having been the objects of idolatrous worship (see Deut. 4:19; Dan. 8:10; 11:13). Comp. Ps. 18:17; Jer. 25:30, where the words ‘on high’ are used to denote heaven. Aben Ezra supposes that by the phrase is meant angels, who preside over the governors and kings of the earth, in accordance with the ancient opinion that each kingdom was under the tutelage of guardian angels. To this Rosenmüller seems to assent, and to suppose that the beings thus referred to were evil spirits or demons to whom the kingdoms of the world were subject. Others, among whom is Grotius, have supposed that the reference is to the images of the sun, moon, and stars, which were erected in high places, and worshipped by the Assyrians. But probably the reference is to those who occupied places of power and trust in the ecclesiastical arrangement of Judea, the high priest and priests, who exercised a vast dominion over the nation, and who, in many respects, were regarded as elevated even over the kings and princes of the land. The comparison of rulers with the sun, moon, and stars, is common in the Scriptures; and this comparison was supposed peculiarly to befit ecclesiastical rulers, who were regarded as in a particular manner the lights of the nation.-Barnes, A. (1851). Notes on the Old Testament: Isaiah, Volume 1 (396–397). London: Blackie & Son.

If the following prefigures the judgment of angels cast into the lake of fire (Mt. 8:32; Mk. 5:13; Lk. 8:31, its consistent with Gehenna being a place of physical torment (Mt. 10:28; Mk. 9:43-48). The wicked angels imprisoned in abominable flesh and cast into the lake of fire. They craved corporeality to satisfy lusts of the flesh, now they have flesh albeit it communicates only the terrible wrath of God (cp. Gal. 6:8) to the spirit trapped within it. Pain like a burning fire, like a burrowing worm, causing weeping and gnashing of teeth. Note the terror of the devils they not suffer “before the time.”

29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
30 And there was a good way off from them an herd of many swine feeding.
31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. (Matt. 8:29-32 KJV)

Christ didn’t make a deal with devils, He permitted they enter the illegal swine. He neglected to mention once trapped inside the swine they would unable to prevent stampede into the lake, and thereby enter the abyss (Rev. 9:1-2) prison of demons the “lowest hell” (Dt. 32:22; Ps. 86:13). Permitting their request also got rid of the swine being raised for food against the law of Moses.

Gehenna (“Lake of fire”) is a place of physical torment (Mt. 10:28; Mk. 9:43-48; Rev. 19:20; 20:15), both spirits of men or demons will be imprisoned in an abominable resurrection body/corpse (Dan. 12:2; Is. 66:24). These contemptible bodies communicate the wrath of God as intense physical pain like that of a corrupting worm or unquenchable fire. Binding hand and foot symbolizes (Mt. 22:13) they cannot move or do anything to lessen their pain. The plea not to be sent “out of country” (Mk. 5:10) implies they will suffer great isolation, not community. Dead bodies cannot see therefore they are blind to the fires burning them (Jude 1:6) in the outer darkness (Mt. 22:13). They lay like refuse in the garbage dump of Gehenna of fire, outside the city of God completely forgotten by its inhabitants but not the lesson of what happens to rebels (Rev. 22:15; Is. 65:17 66:22-24).

Eternal torment for eternal sin implies the existence of less than eternal torment for less than eternal sin (Rev. 14:9-11; Mk. 3:28-29). God alone is immortal (1 Ti. 6:16) and Gehenna a place of physical torment, therefore if a vile resurrection body becomes “ashes” (Mal. 4:3) that symbolizes they have ceased to exist. They have paid the last penny for their sin (Mt. 5:26; Lk. 12:59). As the fallen “sons of God” are in everlasting chains (Jude 1:6) all reports of their eventual redemption or limited punishment in apocryphal works are incorrect, and Satan’s angels clearly guilty of more sin therefore the fire prepared for them is everlasting (Mt. 25:41).

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