Early Church Fathers Scripture Index : Texts
2 Peter 2:4
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 5, page 153, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book X. (HTML)
The Author's Concluding Address. (HTML)
... disciple of the benevolent Logos, and hence humane, in order that you may hasten and by us may be taught who the true God is, and what is His well-ordered creation. Do not devote your attention to the fallacies of artificial discourses, nor the vain promises of plagiarizing heretics, but to the venerable simplicity of unassuming truth. And by means of this knowledge you shall escape the approaching threat of the fire of judgment, and the rayless scenery of gloomy Tartarus,[2 Peter 2:4] where never shines a beam from the irradiating voice of the Word!
Ante-Nicene Fathers, Volume 5, page 174, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Proverbs. (HTML)
... satisfied. In destroying man by these actions, sin never varies, but only grows continually. For the fourth, he continues, is never content to say “enough,” meaning that it is universal lust. In naming the “fourth,” he intends lust in the universal. For as the body is one, and yet has many members; so also sin, being one, contains within it many various lusts by which it lays its snares for men. Wherefore, in order to teach us this, he uses the examples of Sheol (Hades), and the love of women, and hell[2 Peter 2:4] (Tartarus), and the earth that is not filled with water. And water and fire, indeed, will never say, “It is enough.” And the grave (Hades) in no wise ceases to receive the souls of unrighteous men; nor does the love of sin, in the instance of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 224, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world. (HTML)
Of the Two Different and Dissimilar Communities of Angels, Which are Not Inappropriately Signified by the Names Light and Darkness. (HTML)
CCEL Footnote 515 (In-Text, Margin)
That certain angels sinned, and were thrust down to the lowest parts of this world, where they are, as it were, incarcerated till their final damnation in the day of judgment, the Apostle Peter very plainly declares, when he says that “God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved into judgment.”[2 Peter 2:4] Who, then, can doubt that God, either in foreknowledge or in act, separated between these and the rest? And who will dispute that the rest are justly called “light?” For even we who are yet living by faith, hoping only and not yet enjoying equality with them, are already called “light” by the apostle: “For ye ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 304, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Whether We are to Believe that Angels, Who are of a Spiritual Substance, Fell in Love with the Beauty of Women, and Sought Them in Marriage, and that from This Connection Giants Were Born. (HTML)
CCEL Footnote 845 (In-Text, Margin)
... be some spirits embodied in an aerial substance (for this element, even when agitated by a fan, is sensibly felt by the body), and who are capable of lust and of mingling sensibly with women; but certainly I could by no means believe that God’s holy angels could at that time have so fallen, nor can I think that it is of them the Apostle Peter said, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.”[2 Peter 2:4] I think he rather speaks of these who first apostatized from God, along with their chief the devil, who enviously deceived the first man under the form of a serpent. But the same holy Scripture affords the most ample testimony that even godly men ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 469, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Against Those Who are of Opinion that the Punishment Neither of the Devil Nor of Wicked Men Shall Be Eternal. (HTML)
CCEL Footnote 1543 (In-Text, Margin)
... latter “for ever;” and by these words Scripture is wont to mean nothing else than endless duration. And therefore no other reason, no reason more obvious and just, can be found for holding it as the fixed and immovable belief of the truest piety, that the devil and his angels shall never return to the justice and life of the saints, than that Scripture, which deceives no man, says that God spared them not, and that they were condemned beforehand by Him, and cast into prisons of darkness in hell,[2 Peter 2:4] being reserved to the judgment of the last day, when eternal fire shall receive them, in which they shall be tormented world without end. And if this be so, how can it be believed that all men, or even some, shall be withdrawn from the endurance of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 256, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Condition of the Church in Heaven. (HTML)
CCEL Footnote 1194 (In-Text, Margin)
But of that part of the Church which is in heaven what can we say, except that no wicked one is found in it, and that no one has fallen from it, or shall ever fall from it, since the time that “God spared not the angels that sinned,” as the Apostle Peter writes, “but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment?”[2 Peter 2:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 358, footnote 13 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
That Evil Angels Have Been Made Evil, Not by God, But by Sinning. (HTML)
CCEL Footnote 1125 (In-Text, Margin)
But because evil angels also were not constituted evil by God, but were made evil by sinning, Peter in his epistle says: "For if God spared not angels when they sinned, but casting them down into the dungeons of smoky hell, He delivered them to be reserved for punishment in judgment."[2 Peter 2:4] Hence Peter shows that there is still due to them the penalty of the last judgment, concerning which the Lord says: "Go ye into everlasting fire, which has been prepared for the Devil and his angels." Although they have already penally received this hell, that is, an inferior smoky air as a prison, which nevertheless since it is also called heaven, is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 371, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVI. 8–11. (HTML)
CCEL Footnote 1561 (In-Text, Margin)
... out,” is assuredly judged, inas much as he is irrevocably destined to the judgment of everlasting fire. And so of this judgment, by which the prince of the world is judged, is the world reproved by the Holy Spirit; for it is judged along with its prince, whom it imitates in its own pride and impiety. “For if God,” in the words of the Apostle Peter, “spared not the angels that sinned, but thrust them into prisons of infernal darkness, and gave them up to be reserved for punishment in the judgment,”[2 Peter 2:4] how is the world otherwise than reproved of this judgment by the Holy Spirit, when it is in the Holy Spirit that the apostle so speaketh? Let men, therefore, believe in Christ, that they be not convicted of the sin of their own unbelief, whereby all ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 54, footnote 4 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 1:1--2 (HTML)
CCEL Footnote 191 (In-Text, Margin)
... what nature is this? He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. That is to say, He hath given to Angels and men one and the same government; to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head.[2 Peter 2:4] For thus will an union be effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above. Honored then as we are with so great a blessing, so high a ...