Can angels die? Can angels be hurt?

But this proves too much for their case. They urge God ONLY has immortality. But the angels have it in the sense of endless existence. For mortality means more than capable of death, it means dying. Luke 20:36 is clear as to the eternal existence of the angels. Our Lord, speaking of those who shall be judged worthy of resurrection from among the dead, that is true believers, says: “Neither can they die any more for they are equal unto the angels, and are the children of God, being the children of the resurrection”; that is to say, the angels cannot die.

I learn that, while God alone is immortal in and by Himself,7 the angels are not subject to death,8 and that the death of a man does not affect the life of his soul, be he wicked or renewed, but that all live still as to God, though dead,9 and that the wicked will be raised again as well as the just.10

But I am told, God only has immortality. Undoubtedly. But if this use be made of it, the saint has not it. The angels are mortal too. But both statements are clearly unscriptural: see Luke 20:36, not to cite other passages. It is not therefore what the passage means. It is a false use of it. God only has, possesses, immortality in Himself independently. But we — all men, live, move, and have their being, in Him who is so. None of us have it independently in ourselves. All things subsist in Him. But whether a being is perishable or not by His creation is a question of fact. The angels do not die. God only possesses in Himself immortality. On the other hand, θνητός (mortal) is never applied to the soul, always to the body, as Romans 6:12; 8:11; 2 Corinthians 4:11; 5:4; 1 Corinthians 15:53-54, and (which is the important point here) man is mortal when he certainly has eternal life and his soul will never die. Mortality applies to his body. He is only called mortal in the New Testament, when, by the confession of all, he has a life which can never die. That is, mortality does not apply to his soul at all, as used in the New Testament, where the truth is brought to light. So as to death: in the Old Testament it is applied to the fact of dying, and generally darkness lies beyond.

I am aware that some, who plead for the mortality of the soul, adduce 1 Tim. 6:16 to this end; but when it is said of God that "He only hath immortality," the reference is to essential, not to conferred, being. Even the misusers of the text do not deny that the angels are immortal. Certainly our Lord has laid down that such is their condition, and that the risen saints shall resemble them in this respect. "Neither can they die any more, for they are equal unto the angels" (Luke 20:36). Therefore, God's only having immortality is perfectly consistent with the immortality of angels; and, if so, with the immortality of the human soul. The soul is immortal as angels are; but it is through God's constituting both so. God only hath immortality. Again, the objectors urge that Christ abolished death, and brought life and immortality to light through the gospel (2 Tim. 1:10). But this, as far as "immortality" is concerned, is notoriously a mistaken version, as known for many years to all scholars, and now corrected by the Revisers, who properly say "incorruption" for immortality. Christ has brought life and incorruption to light through the gospel; life in Himself alive again for evermore, and incorruption for the body. For the last, the soul is not in question here at all. Further, in 1 Cor. 15:53-54, not only is it plain that this corruptible must put on incorruption, but that this mortal must put on immortality: — two clauses which refer only to the body when the resurrection comes.

It is urged that God only has athanasia (immortality) - doubtless. If any being had of itself athanasia, it would be God, or at least independent of God. God alone has it. Whether God has made beings to die or not is another question; thus, nobody pretends that Angels are immortal of themselves, independent of God, nor that they are mortal - the Lord says the contrary. As to man, death came into the world by sin, so that before he was not mortal.

I shall be reminded, no doubt, that "God only hath immortality." (1 Tim. 6:15.) Quite true, and therefore in this sense the angels have not. What this argues for man it argues for these also. Will they, then, die? No one thinks of saying so. And it proves as little that man or the wicked will. God alone possesses immortality in Himself; all creatures live and move and have their being alone in Him; by Him all things subsist; by the word of His power they are upheld: and that is as far as this Scripture carries us.

But this no more proves that the soul dies, than that angels die. Dependent, derived immortality it may have equally with them, and in that sense its immortality is affirmed; for they that kill the body cannot kill the soul.

But this is evidently twisting the passage out of its true meaning, as we shall see. The assertion that the human soul is mortal, falsely inferred by manipulating this passage to suit their own ideas, proves too much. Their inference only recoils on their own heads. Their argument contradicts a good deal of Scripture. If their exegesis of Scripture were correct, they must of necessity deny that the holy angels possess immortality. Scientists tell us this earth was created millions of years ago. It may be so. There is nothing in Scripture to contradict this. We read, however, that when the sons of God, angel beings, beheld the earth appearing at the command of the Creator in all its glory and beauty, they were so enchanted by the marvellous sight, that they shouted for joy (Job 38:7). Angels celebrated the birth of our Lord, and again were witnesses of His resurrection. Much is said of angels in the Bible. But we do not read of a single angel dying. Moreover, the very angels who grievously sinned were not annihilated, but cast into hell, delivered into chains of darkness, being reserved unto judgment (2 Peter 2:4).

Save as to the immortality of God, where it declares death, of course, has no part, mortality and immortality as to men, are applied solely to the body and have nothing to do with eternal life. Eternal life is what we have in the Second Adam: the question is the condition of the first. Thus, "when this mortal shall have put on immortality," "the life of Jesus in our mortal flesh." The places are these - Romans 6:12, "mortal body"; chap. 8:11, "mortal bodies"; 1 Corinthians 15:53, "this mortal"; verse 54, where it is the resurrection, that is, the body (or change); 2 Corinthians 4:11, "our mortal flesh"; v. 4, "mortality swallowed up of life," when he speaks of the tabernacle we are groaning in. Mortality is always of the body; immortality is put in contrast with mortality (not mortality of the soul, but of your present mortal condition). 1 Corinthians 15:53-54, is the change from a mortal state. Otherwise it is used only of God. In 1 Timothy 6:16, He is undying in nature. Mortal is applied to our present state, but is not applied to the soul at all. That God only has immortality does not affect an undying existence conferred; for angels are not mortal, as all admit, and as Luke 20:36 shews. With these and the state of the fallen angels these teachers never trouble themselves. Men must not suffer; their love goes no farther than themselves. Now the everlasting punishment is prepared for the devil and his angels, and there the judged of Matthew 25 are sent; so Revelation 20:10, 15; chap. 21:8.

But this proves too much for their case. They urge God ONLY has immortality. But the angels have it in the sense of endless existence, for mortal means more than capable of death, it means dying, that is to say, a mortal being is one in whom the process of death is being carried out, it may be slowly and imperceptibly but none the less surely, till the process ends in actual death. The seeds of death are at work till the end is reached. Luke 20:36 is clear as to the eternal existence of the angels.