Why does the author of Hebrews keep mentioning angels?

In his day, there was a well-known tradition that angels mediated the giving of God’s Word to Moses. We find it referenced in such diverse sources as the Jewish historian Josephus, the Dead Sea Scrolls, the New Testament, and the influential Book of Jubilees, an intertestamental work written more than 100 years before Jesus.

It is worth examining this tradition more closely by reading some key texts from the Book of Jubilees.

• Speaking of Israel, chapter 1, verse 24 says, “They all shall be called children of the living God, and every angel and every spirit shall know, yea, they shall know that these are My children and that I am their Father in uprightness and righteousness, and that I love them.”
• Then, in 1:26, “He said to the angel of the presence: Write for Moses from the beginning of creation till My sanctuary has been built among them for all eternity.”
• Finally, in 2:1, “The angel of the presence spake to Moses according to the word of the Lord, saying: Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works.”

What is going on here, and how does it relate to the argument in Hebrews?

Let’s begin with Deuteronomy 33:2, the text from which the tradition derived.

The LORD came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand. Yes, he loved his people, all his holy ones were in his hand; so they followed in your steps, receiving direction from you, when Moses commanded us a law, as a possession for the assembly of Jacob. Thus the LORD became King in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together.

The Greek translation (Septuagint) clarifies that YHWH came to Mt. Sinai with myriads of angels.

Paul picks up on this in Galatians 3:19. Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. According to the apostle, the Torah was ordained by angels through an intermediary. How many of you have ever noticed that verse before? He then follows with this enigmatic statement, Now an intermediary implies more than one, but God is one (Gal 3:20).

In what seems to be a clear reference to the Book of Jubilees, Stephen says to his accusers: This is the Moses who said to the Israelites, “God will raise up for you a prophet like me from your brothers.” This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us (Acts 7:37-38).

And again: You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. […] you who received the law as delivered by angels and did not keep it (Acts 7:51-53).

We have seen in our previous study how the author of Hebrews employs a Hebraic mode of reasoning (from the light to the heavy)—from something important to that which is more important—concerning the covenants of promise. He now uses the same logic to great effect in relation to attendant warnings.

For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? (Heb 2:1-2). The Israelites experienced God’s wondrous deliverance and salvation in the events of the Exodus. However, the adult population was not allowed to enter the Promised Land due to unbelief and disobedience.

What about you and me? What if we drift away or neglect this weightier salvation? It was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will (Heb 2:3-4).

The author’s point—and it is an important one—is not how the Word of God was mediated to us but how we are responding to God’s Word made flesh.

For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time (1 Tim 2:5-6).

Let’s continue reading in Hebrews 2: What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet (2:5-8).

First, I want to remind you that the writer is quoting Psalm 8 here. Second, I want to point out that the word “man” in the biblical Hebrew of Psalm 8 is a euphemism for mankind or humanity (Gen 1:27).

Psalm 8 is a magisterial hymn of high praise to God as Creator. It opens and closes with the familiar refrain, O Lord, our Lord, how majestic is your name in all the earth! In wonder and amazement, the psalmist reflects: When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him? (3-4)

In its original context, the psalm observes how God made human beings a little lower than the angels and gave them dominion over his world, a crown of glory and honor (5-6). It dramatically contrasts how insignificant we are compared to God, his angels, and his cosmos. And yet, alongside this truth is the incredible dignity, honor, and dominion God gave to Adam and Eve.

In a brilliant move, the author of Hebrews applies all of this to Jesus, who, in his incarnation, is the quintessential human.

Hebrews 2:9 is the first time the author mentions the name of Jesus. The placement is intentional and deeply meaningful. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone (2:9). The Greek here is neuter which can be rendered everyone and everything.

He is encouraging disciples, regardless of their circumstances, that all of creation is being redeemed by the ordained life, passion, suffering, death, and resurrection of Jesus. You are redeemed and, along with the universe, await full redemption. Said another way, Jesus completes God’s design for creation. He will bring to fulfillment what God intended for humanity from the beginning. Hallelujah!

Psalm 8 foretells that the Messiah will come and bring consummation to God’s divine ordering of things. Jesus was faithful. He put his trust in God and laid down his life to do his will. As a result, the Father raised him from the dead and declared, in the words of Psalm 110:1, YWHW says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”

I find it unspeakably uplifting that God has a perfection and a destiny intended for each of you. And that our Lord Jesus has accomplished it.

Humbling himself, he experienced humiliation and death on behalf of us all. We, in turn, humble ourselves before him as our King. You may not see it (Heb 2:8 & 11:1), but even now, the Son is exalted to the highest place just as the Father will exalt you higher than the angels whom you will judge on the last day if you hold fast to your good confession.

Pay attention.

Be filled with hope.

Walk in faithfulness.

Fix your eyes solely upon Jesus.

Amen?

Amen! [crowd response]