Particulars
of Christianity:
302
The Trinity
The Trinity:
Addendum 1 & 2
Introductions
The
Angel of YHWH as YHWH God
The
Angel of YHWH as Distinct from YHWH God
Immediate
Interactive Dialogue
A
Consistent Expectation about Seeing God's Face
Survey
Examining Eternal Past Existence
Establishing
Eternal Past Existence
Distinction
of the Spirit of YHWH
Ancient
Jewish Recognition of Trinitarian Facts
The
Trinity in the New Testament
Addendum
1 & 2
Addendum
3
Gabriel
and Michael
It
is not possible to even suggest that Gabriel is the Holy Spirit
given Luke 1:11-15 and 1:26-35, which recount Gabriel speaking
to John the Baptist’s father Zacharias and to Jesus’ mother
Mary respectively. During both speeches Gabriel informs Zacharias
that John will be filled with “the Holy Ghost” and informs
Mary that “the Holy Ghost” will come upon her, clearly speaking
of the Holy Spirit as a separate person from himself and thereby
clearly ruling out that he himself is the Holy Spirit. Furthermore,
in Gabriel’s speech to Mary, Gabriel refers to Mary’s son
whose name will be Jesus who will be called the Son of God,
conceived by the Holy Ghost, speaking of Jesus as separate
from himself and never once in any way equating himself with
Jesus. So, Gabriel cannot be the incarnate Word either. Similarly,
both the book of Jude (Jude 1:1, 4, 9, 17, 21) and the Book
of Revelation, particularly chapter 12:7 and 17 (Revelation
1:1-2, 5, 9, 12:7, 17, 14:12, 17:6, 19:10, 20:4, 22:16, 22:20-21)
name Jesus Christ and the angel Michael separately rather
than in any way equating the two. Thus, Michael and Jesus
Christ are spoken of in the New Testament as 2 separate persons.
Similarly Jude 1:19-20 explicitly refer to the Holy Spirit
separately from Michael also, so that Michael cannot be the
Holy Spirit. Similarly, Revelation 1:10, 2:7, 11, 17, 29,
3:6, 13, 22, 11:11, 14:13, and 22:17 all explicitly refer
to the Spirit separately from Michael and without ever equating
him with Michael as well. Consequently, New Testament Trinitarianism
directly prohibits equating or identifying either Michael
or Gabriel with any Person of the Godhead.
Angels
Involvement in the Law of Moses
Introduction
There
are 3 chapters in the New Testament, and particularly 3 verses,
which assert the involvement of angels in the ordination of
the Law of Moses. Those verses are Acts 7:53, Galatians 3:19,
and Hebrews 2:2.
1)
Acts 7:53
Acts
7:2 And he said, Men, brethren, and fathers, hearken;
The God of glory appeared unto our father Abraham, when
he was in Mesopotamia, before he dwelt in Charran…30 And when
forty years were expired, there appeared to him in
the wilderness of mount Sina an angel of the Lord in
a flame of fire in a bush. 31 When Moses saw it,
he wondered at the sight: and as he drew near to behold
(2657) it, the voice of the Lord came unto him,
32 Saying, I am the God of thy fathers, the
God of Abraham, and the God of Isaac, and the God of Jacob.
Then Moses trembled, and durst not behold (2657)…35
This Moses whom they refused, saying, Who made thee
a ruler and a judge? the same did God send to be a
ruler and a deliverer by the hand of the angel which appeared
to him in the bush…37 This is that Moses, which said
unto the children of Israel, A prophet shall the Lord your
God raise up unto you of your brethren, like unto me; him
shall ye hear. 38 This is he, that was in the church
in the wilderness with the angel which spake to him in
the mount Sina, and with our fathers: who
received the lively oracles to give unto us… 52 Which of the
prophets have not your fathers persecuted? and they have slain
them which shewed before of the coming of the Just One; of
whom ye have been now the betrayers and murderers: 53 Who
have received the law by (1519) the disposition (1296) of
angels (32), and have not kept it.
Although
Stephen does not directly state that the angel who appeared
to Moses in the bush was YHWH God, his words clearly imply
it. In verse 30, Stephen asserts that it is an angel of YHWH
that appeared to Moses in the bush. In verse 31, Stephen asserts
that Moses went to the bush to “behold” this. And then in
verse 32, Stephen asserts that after hearing the voice of
YHWH from the bush, Moses “durst not behold.” What is Stephen
saying? He is saying that Moses dared not to look at the bush
once he realized that the one he was “beholding” was YHWH
God. Since, Stephen already knows and has stated that it was
the angel of YHWH who appeared to Moses and whom Moses “beheld,”
this directly implies that both Stephen and Moses perceived
that the angel of YHWH was YHWH God, whose face could not
be seen lest a man die.
Moreover,
in verse 38 Stephen plainly states that the angel of YHWH
who appeared to Moses in the bush was also the figure who
was with Moses on Mount Sinai. Thus, Stephen identifies God
on mount Sinai as the same figure, the angel of YHWH, who
announced himself as “YHWH God” to Moses in the burning bush.
And in addition, in verse 31, Stephen also references the
early title of “the Voice of YHWH” for this same figure when
he states that “The Voice of YHWH” came unto Moses. This is
similar to Genesis 3:8, which refers to “the Voice of YHWH”
walking in the garden of Eden.
Genesis
3:8 And they heard the voice of the LORD God walking
in the garden in the cool of the day: and Adam and his
wife hid themselves from the presence of the LORD God
amongst the trees of the garden.
And,
in our main study, we established that the Jewish translations
of the Old Testament known as the Targums already interpreted
this phrasing in Genesis 3:8 to refer to the figure known
as the Word of YHWH.
“To
use Genesis 3:8 as an example, most of the people who were
listening to the public reading of the Scriptures would not
have understood the Hebrew, which said, “And they heard the
sound of the LORD God as he was walking in the garden.” Rather,
they would have understood the Targum, which said, “And they
heard the sound of the Word of the LORD God
walking in the midst of the garden.” What a difference
and extra “word” makes! To speak of the Lord walking in the
garden seemed too familiar, too down to earth. So the Targum
made an adjustment: It was not the Lord who was walking in
the garden, it was the Memra’ (the Word) of the Lord! This
Word was not just an “it”; this Word was a him. 30” –
Brown, Answering Jewish Objections to Jesus, Volume
2, Theological Objections, p. 19
Consequently,
Stephen’s words here reflect his familiarity with such Targums.
Similarly,
it is also very clear from Stephen’s words in verse 2 that
Stephen identified the figure who appeared to Abraham as “the
God of glory.” This title “the glory of God” also corroborates
Stephen’s familiarity with the Jewish Targums (translations
of the Old Testament into Aramaic). After all, as we have
already seen, the Targum Onkelos similarly interpreted that
the figure interacting with Moses in Exodus 3 was “the glory
of the Lord.”
“‘Well,’
you might say, ‘what about Exodus 3. Doesn’t that chapter
equate seeing the angel of the Lord with seeing God?’
You’re getting very close!…How does the Targum Onkelos
translated the end of verse 6? Moses ‘was afraid to look beside
the glory of the LORD.’” – Brown, Answering Jewish
Objections to Jesus, Volume 2, Theological Objections,
p. 30
Who
was the figure identified by the Targums and by Stephen by
the title “the glory of God”? Genesis 19 and particularly
Genesis 22 indicate that it was the angel of YHWH who interacted
with Abraham. And as we have seen in our main study, the words
of the angel of YHWH from the burning bush in Exodus and later
in Exodus 6 all indicate that it was the same figure, the
angel of YHWH, who interacted with Abraham and Moses alike.
In
summary, Stephen’s words reflect how both he and those famous
patriarchs regarded the angel of YHWH as YHWH God himself.
And his understanding reflects the facts we’ve outlined in
our main study concerning the angel of YHWH in the Old Testament,
including more detailed examinations of the angel of YHWH
in Genesis 22, Exodus 3, and Exodus 6. But more to the point,
in verse 53 Stephen refers to the receiving of the Law through
the disposition of angels. We will continue to examine what
this phrase means as we move forward.
2)
Galatians 3:19
Galatians
3:19 Wherefore then serveth the law? It was added
because of transgressions, till the seed should come to whom
the promise was made; and it was ordained (1299)
by (1223) angels (32) in the hand of a mediator. 20 Now
a mediator is not a mediator of one, but
God is one.
It
should be stated that Moses is clearly the “mediator” here
in Galatians 3:19, who went up to the fiery mountain for the
people since they were afraid. Verse 20 indicates that mediators
are not mediators for one side only but must represent both
sides and that God was one of the sides represented by Moses
in the Sinai Covenant (the Law of Moses). Consequently, Paul’s
implication is that since God was one of the parties in order
to represent both parties, YHWH had to also become a man as
well. Later, in 1 Timothy 2:5-6, Paul speaks of Jesus Christ
as the mediator of the current covenant, who being both divine
and human represents both sides in his mediation.
1
Timothy 2:5 For there is one God, and one mediator
between God and men, the man Christ Jesus; 6 Who gave
himself a ransom for all, to be testified in due time.
Likewise
in Hebrews 8:6, 9:15, and 12:24, Jesus is identified as the
mediator of the New Covenant, which surpasses and removes
the previous covenant at Sinai (in which Moses was the mediator).
Hebrews
8:6 But now hath he obtained a more excellent ministry,
by how much also he is the mediator of a better covenant,
which was established upon better promises.
Hebrews
9:15 And for this cause he is the mediator of the new
testament, that by means of death, for the redemption
of the transgressions that were under the first
testament, they which are called might receive the promise
of eternal inheritance.
Hebrews
12:24 And to Jesus the mediator of the new covenant,
and to the blood of sprinkling, that speaketh better things
than that of Abel.
In
conclusion, it is clear that although Paul mentions the Law
being “ordained through angels,” the mediator is a single
individual listed in addition to the angels. Again, given
the content of the Old Testament texts that Paul is referring
to (such as Deuteronomy 5:4-5, 23-27, 31), there can be no
doubt that Moses is the mediator for the Law. (We cover these
texts in detail during our main study.) Concerning the meaning
of Paul’s phrase “ordained through angels,” we will continue
to examine that as we move forward.
3)
Hebrews 2:2
Below
we have included the surrounding context of chapter 1 and
chapter 2 of Hebrews, which inform Paul’s meaning in chapter
2:2. We should also note for later reference that as Paul
builds toward his statement about the involvement of angels
on Mount Sinai, in chapter 1:7 he cites Psalms 104:4 concerning
angels taking on a fiery form at God’s command.
Hebrews
1:1 God, who at sundry times and in divers manners spake
in time past unto the fathers by the prophets, 2 Hath in
these last days spoken unto us by his Son, whom
he hath appointed heir of all things, by whom also he made
the worlds; 3 Who being the brightness of his
glory, and the express image of his person, and upholding
all things by the word of his power, when he had by himself
purged our sins, sat down on the right hand of the Majesty
on high; 4 Being made so much better than the angels,
as he hath by inheritance obtained a more excellent name than
they. 5 For unto which of the angels said he at any time,
Thou art my Son, this day have I begotten thee? And again,
I will be to him a Father, and he shall be to me a Son? 6
And again, when he bringeth in the firstbegotten into the
world, he saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels spirits,
and his ministers a flame of fire. 8 But unto the Son
he saith, Thy throne, O God, is for ever
and ever: a sceptre of righteousness is the sceptre
of thy kingdom. 9 Thou hast loved righteousness, and hated
iniquity; therefore God, even thy God, hath
anointed thee with the oil of gladness above thy fellows.
10 And, Thou, Lord, in the beginning hast laid the foundation
of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall
wax old as doth a garment; 12 And as a vesture shalt thou
fold them up, and they shall be changed: but thou art the
same, and thy years shall not fail. 13 But to which of
the angels said he at any time, Sit on my right hand,
until I make thine enemies thy footstool? 14 Are they not
all ministering spirits, sent forth to minister for them who
shall be heirs of salvation?
Hebrews
2:1 Therefore we ought to give the more earnest heed to
the things which we have heard, lest at any time we should
let them slip. 2 For if the word spoken (2980) by
angels (32) was stedfast, and every transgression and disobedience
received a just recompence of reward; 3 How shall we
escape, if we neglect so great salvation; which at the first
began to be spoken (2980) by the Lord, and was confirmed
unto us by them that heard him; 4 God also bearing
them witness, both with signs and wonders, and with
divers miracles, and gifts of the Holy Ghost, according to
his own will?
Hebrews
2:5 For unto the angels hath he not put in subjection
the world to come, whereof we speak. 6 But one in a certain
place testified, saying, What is man, that thou art mindful
of him? or the son of man, that thou visitest him? 7 Thou
madest him a little lower than the angels; thou crownedst
him with glory and honour, and didst set him over the works
of thy hands: 8 Thou hast put all things in subjection under
his feet. For in that he put all in subjection under him,
he left nothing that is not put under him. But now
we see not yet all things put under him. 9 But we see Jesus,
who was made a little lower than the angels for the suffering
of death, crowned with glory and honour; that he by the
grace of God should taste death for every man. 10 For it became
him, for whom are all things, and by whom are
all things, in bringing many sons unto glory, to make the
captain of their salvation perfect through sufferings. 11
For both he that sanctifieth and they who are sanctified are
all of one: for which cause he is not ashamed to call them
brethren, 12 Saying, I will declare thy name unto my brethren,
in the midst of the church will I sing praise unto thee. 13
And again, I will put my trust in him. And again, Behold I
and the children which God hath given me. 14 Forasmuch
then as the children are partakers of flesh and blood,
he also himself likewise took part of the same; that through
death he might destroy him that had the power of death, that
is, the devil; 15 And deliver them who through fear of death
were all their lifetime subject to bondage. 16 For verily
he took not on him the nature of angels; but he took
on him the seed of Abraham. 17 Wherefore in all
things it behoved him to be made like unto his brethren,
that he might be a merciful and faithful high priest in things
pertaining to God, to make reconciliation for the sins
of the people. 18 For in that he himself hath suffered being
tempted, he is able to succour them that are tempted.
Paul’s
constant contrast between “angels” in general and the Lord
Jesus Christ throughout Hebrews 1-2 make it clear that when
he states “angels” spoke the Law of Moses in chapter 2:2,
he means that angels in general participated in the giving
of the Law to Moses on Mount Sinai. But the question remains
as to exactly how the angels participated in giving the Law
to Moses.
The
New Testament Affirms God, not Angels, as the Author of the
Law of Moses
Despite
the 3 verses cited above, which all describe the angels participating
in some fashion in the giving of the Law, the New Testament
is clear from the earliest parts of the Gospels that the Law
of Moses is the Law of YHWH God, not just merely of angels.
We see this in Luke 2, which refers to the Law as “the Law
of Moses.”
Luke
2:23 (As it is written in the law of the Lord,
Every male that openeth the womb shall be called holy to the
Lord;) 24 And to offer a sacrifice according to that
which is said in the law of the Lord, A pair of turtledoves,
or two young pigeons…39 And when they had performed all things
according to the law of the Lord, they returned into
Galilee, to their own city Nazareth.
In
calling the Law of Moses, the “law of the Lord,” the New Testament
is asserting that the Law of Moses is the Law of YHWH. This
is demonstrated in Point No. 3 in the quote below from Easton’s
Revised Bible Dictionary concerning the title “Lord.”
Easton’s
Revised Bible Dictionary:
Lord
There
are various Hebrew and Greek words so rendered.
1.
Heb. Jehovah, has been rendered in the English Bible LORD,
printed in small capitals. This is the proper name of the
God of the Hebrews. The form "Jehovah" is retained
only in #Ex 6:3 #Ps 83:18 Isa 12:2 26:4 both in the Authorized
and the Revised Version.
2.
Heb. ‘adon, means one possessed of absolute control. It denotes
a master, as of slaves #Ge 24:14,27 or a ruler of his subjects
#Ge 45:8 or a husband, as lord of his wife #Ge 18:12 The old
plural form of this Hebrew word is _’adonai_. From a superstitious
reverence for the name "Jehovah, " the Jews, in
reading their Scriptures, whenever that name occurred, always
pronounced it _’Adonai_.
3.
Greek kurios, a supreme master, etc. In the LXX. this is invariably
used for "Jehovah" and "‘Adonai."
4.
Heb. ba’al, a master, as having domination. This word is applied
to human relations, as that of husband, to persons skilled
in some art or profession, and to heathen deities. "The
men of Shechem, " literally "the baals of Shechem"
#Jud 9:2,3 These were the Israelite inhabitants who had reduced
the Canaanites to a condition of vassalage #Jos 16:10 17:13
5.
Heb. seren, applied exclusively to the "lords of the
Philistines" #Jud 3:3 The LXX. render it by satrapies.
At this period the Philistines were not, as at a later period
#1Sa 21:10 under a kingly government. (See) #Jos 13:3 1Sa
6:18 There were five such lordships, viz., Gath, Ashdod, Gaza,
Ashkelon, and Ekron.
In
addition, since the Old Testament confirms that God who appeared
to and made a covenant with Abraham is the same God who gave
the Law of Moses, when the New Testament affirms that God
is the one who made a covenant with Abraham, it indirectly
affirms God as the originator of the Law of Moses as well.
Luke
1:68 Blessed be the Lord God of Israel;
for he hath visited and redeemed his people,…72 To perform
the mercy promised to our fathers, and to remember
his holy covenant; 73 The oath which he sware to our
father Abraham.
Acts
3:25 Ye are the children of the prophets, and of the
covenant which God made with our fathers, saying unto Abraham,
And in thy seed shall all the kindreds of the earth be
blessed.
The
New Testament also affirms God, not angels, as the one who
interacted with Moses, exactly as the Exodus account records.
Acts
7:7 And the nation to whom they shall be in bondage will
I judge, said God: and after that shall they come forth,
and serve me in this place. 8 And he gave him the covenant
of circumcision: and so Abraham begat Isaac, and
circumcised him the eighth day; and Isaac begat Jacob;
and Jacob begat the twelve patriarchs…25 For he supposed
his brethren would have understood how that God by his
hand would deliver them: but they understood not…30 And
when forty years were expired, there appeared to him in
the wilderness of mount Sina an angel of the Lord in a flame
of fire in a bush. 31 When Moses saw it,
he wondered at the sight: and as he drew near to behold
it, the voice of the Lord came unto him, 32 Saying,
I am the God of thy fathers, the God of Abraham,
and the God of Isaac, and the God of Jacob. Then Moses
trembled, and durst not behold.
And,
as mentioned above, even in the passages where angels are
said to be involved in the Law of Moses, God is affirmed as
one of the parties in that Covenant, one of the parties that
Moses (the mediator), mediated between (the other party being
the people of Israel). In our main study we examine Deuteronomy
5:4-5, 23-27, 31, which explicitly identifies Moses as the
mediator between one party, God, and the other party, the
people of Israel. Galatians is in perfect agreement with Deuteronomy’s
account of God’s direct involvement in the Law of Moses.
Galatians
3:19 Wherefore then serveth the law? It
was added because of transgressions, till the seed should
come to whom the promise was made; and it was ordained
by angels in the hand of a mediator. 20 Now a mediator
is not a mediator of one, but God is one.
The
New Testament also indirectly affirms the divine origin of
the Law of Moses in the following passages where the Law is
affirmed as synonymous with the worship and service to God
in the Old Testament and as holy, just, and good.
Acts
24:14 But this I confess unto thee, that after the
way which they call heresy, so worship I the God of my
fathers, believing all things which are written in the law
and in the prophets:
Romans
7:12 Wherefore the law is holy, and the commandment
holy, and just, and good…14 For we know that the law is
spiritual: but I am carnal, sold under sin.
1
Timothy 1:8 But we know that the law is good,
if a man use it lawfully;
Furthermore,
when describing a list of items that were conferred upon Israel
by God, such as adoption, glory, covenants, and promises,
the New Testament lists “the Law of Moses” as one of the items
that God conferred upon Israel, which again plainly indicates
the divine origin of the Law of Moses.
Romans
9:4 Who are Israelites; to whom pertaineth the
adoption, and the glory, and the covenants, and the giving
of the law, and the service of God, and the promises.
And,
James also affirms that there is only one lawgiver, God. Therefore,
this clearly necessitates that the Law of Moses came from
God alone and could not have come from any other party.
And,
even when speaking of the Old and New Covenant side by side,
Hebrews affirms that God made both covenants, the Old and
the New, indicating clearly that God was the originator of
the Law of Moses. There is no place for the Law of Moses to
be a covenant between angels and Israel. God is both the maker
and the remover of the Covenant/Law of Moses (and he removes
it because the people so repeatedly and completely broke it,
as Hebrews also indicates).
Hebrews
8:8 For finding fault with them, he saith, Behold, the
days come, saith the Lord, when I will make a new covenant
with the house of Israel and with the house of Judah:
9 Not according to the covenant that I made with their
fathers in the day when I took them by the hand to lead them
out of the land of Egypt; because they continued not in my
covenant, and I regarded them not, saith the Lord. 10
For this is the covenant that I will make with the
house of Israel after those days, saith the Lord; I will
put my laws into their mind, and write them in their hearts:
and I will be to them a God, and they shall be to me a people…13
In that he saith, A new covenant, he hath made the
first old. Now that which decayeth and waxeth old is
ready to vanish away.
Since
the New Testament affirms both that God himself made the covenant
with Israel and that angels were involved, we need to examine
the Old Testament account on these points.
The
Old Testament is Explicit that God Descended
and Communed at Sinai
Exodus
16:7, 10, Exodus 24:16, Numbers 14:14, Deuteronomy 5:4, 24-27,
31, and Deuteronomy 9:10 are all explicit that YHWH God was
seen face to face by Moses and the Israelites, particularly
on Mount Sinai, and it was his voice that was heard by Moses
and the Israelites on Mount Sinai as well.
Exodus
16:7 And in the morning, then ye shall see the glory
of the LORD; for that he heareth your murmurings against
the LORD: and what are we, that ye murmur against
us?...10 And it came to pass, as Aaron spake unto the whole
congregation of the children of Israel, that they looked
toward the wilderness, and, behold, the glory of the LORD
appeared in the cloud.
Exodus
24:16 And the glory of the LORD abode upon mount Sinai,
and the cloud covered it six days: and the seventh day he
called unto Moses out of the midst of the cloud. 17 And
the sight of the glory of the LORD was like devouring
fire on the top of the mount in the eyes of the children
of Israel. 18 And Moses went into the midst of the cloud,
and gat him up into the mount: and Moses was in the mount
forty days and forty nights.
Numbers
14:10 But all the congregation bade stone them with stones.
And the glory of the LORD appeared in the tabernacle of
the congregation before all the children of Israel. 11
And the LORD said unto Moses, How long will this people
provoke me? and how long will it be ere they believe me, for
all the signs which I have shewed among them? 12 I will smite
them with the pestilence, and disinherit them, and will make
of thee a greater nation and mightier than they. 13 And
Moses said unto the LORD, Then the Egyptians shall hear
it, (for thou broughtest up this people in thy might from
among them;) 14 And they will tell it to the inhabitants
of this land: for they have heard that thou LORD
art among this people, that thou LORD art seen face
to face, and that thy cloud standeth over them,
and that thou goest before them, by day time in
a pillar of a cloud, and in a pillar of fire by night…20
And the LORD said, I have pardoned according to thy word:
21 But as truly as I live, all the earth
shall be filled with the glory of the LORD. 22 Because
all those men which have seen my glory, and my miracles,
which I did in Egypt and in the wilderness, and have tempted
me now these ten times, and have not hearkened to my voice;
23 Surely they shall not see the land which I sware unto their
fathers, neither shall any of them that provoked me see it:
24 But my servant Caleb, because he had another spirit with
him, and hath followed me fully, him will I bring into the
land whereinto he went; and his seed shall possess it.
Deuteronomy
5:4 The LORD talked with you face to face in the mount
out of the midst of the fire, 5 (I stood between the
LORD and you at that time, to shew you the word of the
LORD: for ye were afraid by reason of the fire, and went
not up into the mount;) saying, 6 I am the LORD
thy God, which brought thee out of the land of Egypt, from
the house of bondage… 23 And it came to pass, when ye heard
the voice out of the midst of the darkness, (for the mountain
did burn with fire,) that ye came near unto me, even
all the heads of your tribes, and your elders; 24 And ye
said, Behold, the LORD our God hath shewed us his glory and
his greatness, and we have heard his voice out of the
midst of the fire: we have seen this day that God doth
talk with man, and he liveth. 25 Now therefore why should
we die? for this great fire will consume us: if we hear
the voice of the LORD our God any more, then we shall die.
26 For who is there of all flesh, that hath heard
the voice of the living God speaking out of the midst of the
fire, as we have, and lived? 27 Go thou near,
and hear all that the LORD our God shall say: and speak
thou unto us all that the LORD our God shall speak unto thee;
and we will hear it, and do it…Go say to them,
Get you into your tents again. 31 But as for thee, stand
thou here by me, and I will speak unto thee all the commandments,
and the statutes, and the judgments, which thou shalt teach
them, that they may do them in the land which I give
them to possess it.
Furthermore,
Exodus 31:18, Deuteronomy 5:22, and Deuteronomy 9:10 are explicit
that the words on the two stone tablets were written by the
finger of God, were delivered to Moses by God, and were the
same words spoken by God to Moses out of the fire on Mount
Sinai.
Exodus
31:12 And the LORD spake unto Moses, saying,…18
And he gave unto Moses, when he had made an end of
communing with him upon mount Sinai, two tables of testimony,
tables of stone, written with the finger (0676) of God.
Deuteronomy
5:22 These words the LORD spake unto all your assembly
in the mount out of the midst of the fire, of the cloud,
and of the thick darkness, with a great voice: and he added
no more. And he wrote them in two tables of stone, and
delivered them unto me.
Deuteronomy
9:10 And the LORD delivered unto me two tables of stone
written with the finger (0676) of God; and on them was
written according to all the words, which the LORD
spake with you in the mount out of the midst of the fire
in the day of the assembly.
However,
Deuteronomy 4:12 is explicit that the Israelites did not see
the form of God through the fire or cloud, which is why they
did not die from it. (Presumably this would apply to Moses
as well since there is no indication that Moses passed through
the fire or cloud to see God’s glory, a fact which is corroborated
by the events of Exodus 33-34, which is the first and only
occasion in which Moses saw God’s glorious form.) The presence
of this fire will become quite important to understanding
the role of angels in the giving of the Law to Moses and the
Israelites.
Deuteronomy
4:12 And the LORD spake unto you out of the midst of
the fire: ye heard the voice of the words, but saw no similitude;
only ye heard a voice.
The
fact that the Israelites only saw the barrier of fire on Mount
Sinai is further reflected in Deuteronomy 4:23-24, where the
text admonishes the people not to fashion any idols after
any created things, for God is “a consuming fire,” which likewise
reflects that they were allowed to see no form, only the fire.
Deuteronomy
4:23 Take heed unto yourselves, lest ye forget the
covenant of the LORD your God, which he made with you,
and make you a graven image, or the likeness of
any thing, which the LORD thy God hath forbidden thee.
24 For the LORD thy God is a consuming fire, even a
jealous God.
A
similar statement about God being a consuming fire is made
in Deuteronomy 9, which is worth including because of its
relevance to Psalms 104, a passage we will cover later.
Deuteronomy
9:3 Understand therefore this day, that the LORD thy
God is he which goeth over before thee; as a consuming fire
he shall destroy them, and he shall bring them down before
thy face: so shalt thou drive them out, and destroy them quickly,
as the LORD hath said unto thee…10 And the LORD delivered
unto me two tables of stone written with the finger of God;
and on them was written according to all the words, which
the LORD spake with you in the mount out of the midst of the
fire in the day of the assembly…15 So I turned
and came down from the mount, and the mount burned with fire:
and the two tables of the covenant were in my two hands.
Exodus
19:21 also confirms that the people did not see the form of
God but only the barrier of fire when it states that the people
were not allowed to come onto the mountain in order to gaze
at the sight of God, at which point upon seeing him in his
glory, they would die.
Exodus
19:16 And it came to pass on the third day in the morning,
that there were (06963) thunders and lightnings (01300), and
a thick cloud upon the mount, and the voice (06963)
of the trumpet exceeding loud; so that all the people
that was in the camp trembled. 17 And Moses brought forth
the people out of the camp to meet with God; and they
stood at the nether part of the mount. 18 And mount Sinai
was altogether on a smoke, because the LORD descended upon
it in fire: and the smoke thereof ascended as the smoke
of a furnace, and the whole mount quaked greatly…21
And the LORD said unto Moses, Go down, charge the people,
lest they break through unto the LORD to gaze, and many of
them perish.
According
to Exodus 19:16-18, the cloud apparently preceded God’s descent
himself upon the mount. Moreover, Exodus 24:17 indicates that
the only aspect of the glory of God that the people saw was
the fire. The cloud and fire were acting as a buffer between
the glorious form of YHWH God and Moses and the rest of the
people. And although Deuteronomy 4:36 states that God made
the people to hear his voice “out of heaven,” verse 12 of
the same chapter indicates that God spoke to the Israelites
out of the midst of the fire, which the verse indicates seemingly
concealed his form from them although he spoke from within
it.
Deuteronomy
4:36 Out of heaven he made thee to hear his voice,
that he might instruct thee: and upon earth he shewed thee
his great fire; and thou heardest his words out of
the midst of the fire.
Moreover,
other passages such as Exodus 19:11, 17-18, 20 specify that
God did not just speak from a heavenly above beyond the sky
and stars but that he did in fact descend upon the mountain
in the fire (and cloud). Consequently, the reference to “out
of heaven” is most likely either a reference to God’s descent
“from heaven” or a reference to the sky, where the cloud hovered
just above the mountain.
Exodus
19:9 And the LORD said unto Moses, Lo, I come unto
thee in a thick cloud, that the people may hear when I speak
with thee, and believe thee for ever. And Moses told the
words of the people unto the LORD. 10 And the LORD said
unto Moses, Go unto the people, and sanctify them to
day and to morrow, and let them wash their clothes, 11
And be ready against the third day: for the third day the
LORD will come down in the sight of all the people upon mount
Sinai. 12 And thou shalt set bounds unto the people round
about, saying, Take heed to yourselves, that ye go not up
into the mount, or touch the border of it: whosoever toucheth
the mount shall be surely put to death: 13 There shall not
an hand touch it, but he shall surely be stoned, or shot through;
whether it be beast or man, it shall not live: when the
trumpet soundeth long, they shall come up to the mount. 14
And Moses went down from the mount unto the people, and sanctified
the people; and they washed their clothes. 15 And he said
unto the people, Be ready against the third day: come not
at your wives. 16 And it came to pass on the third day
in the morning, that there were (06963) thunders and lightnings
(01300), and a thick cloud upon the mount, and the
voice (06963) of the trumpet exceeding loud; so that all
the people that was in the camp trembled. 17 And Moses brought
forth the people out of the camp to meet with God; and
they stood at the nether part of the mount. 18 And mount
Sinai was altogether on a smoke, because the LORD descended
upon it in fire: and the smoke thereof ascended as the
smoke of a furnace, and the whole mount quaked greatly.
19 And when the voice (06963) of the trumpet sounded long,
and waxed louder and louder, Moses spake, and God answered
him by a voice. 20 And the LORD came down upon mount Sinai,
on the top of the mount: and the LORD called Moses up
to the top of the mount; and Moses went up. 21 And the
LORD said unto Moses, Go down, charge the people, lest they
break through unto the LORD to gaze, and many of them
perish. 22 And let the priests also, which come near
to the LORD, sanctify themselves, lest the LORD break forth
upon them. 23 And Moses said unto the LORD, The people
cannot come up to mount Sinai: for thou chargedst us,
saying, Set bounds about the mount, and sanctify it.
24 And the LORD said unto him, Away, get thee down, and thou
shalt come up, thou, and Aaron with thee: but let not the
priests and the people break through to come up unto the LORD,
lest he break forth upon them. 25 So Moses went down unto
the people, and spake unto them. 20:1 And God spake
all these words, saying, 2 I am the LORD thy God, which
have brought thee out of the land of Egypt, out of the house
of bondage. 3 Thou shalt have no other gods before me…18 And
all the people saw the thunderings (06963), and the lightnings
(03940), and the noise (06963) of the trumpet, and the
mountain smoking: and when the people saw it, they
removed, and stood afar off. 19 And they said unto Moses,
Speak thou with us, and we will hear: but let not God speak
with us, lest we die.
So,
there was YHWH God himself, face to face with his people,
with only the line of fire and cloud between them as they
heard his voice, who wrote the first tablets with his own
hand, and gave them to Moses on the mount. The Old Testament
is explicit and leaves no room for doubt that YHWH God was
on the mount giving the Law to Moses.
Pulling
it All Together
Although
the presence of YHWH God on the mount and his role in giving
Moses and Israel the Law is explicit and overwhelmingly attested
to, the role of angels is yet to be identified. There is one
hint from the time of Moses concerning this. Deuteronomy 33:1-4
speaks of God coming to Mount Sinai and it indicates that
“he came with” thousands of holy ones, which is most likely
referential to angels.
Deuteronomy
33:1 And this is the blessing, wherewith Moses the man
of God blessed the children of Israel before his death. 2
And he said, The LORD came from Sinai, and rose up
from Seir unto them; he shined forth from mount Paran, and
he came with ten thousands of saints: from his right hand
went a fiery (0799) (0784) law (01881) for them. 3 Yea,
he loved the people; all his saints are in thy hand:
and they sat down at thy feet; every one shall receive of
thy words. 4 Moses commanded us a law (08451), even
the inheritance of the congregation of Jacob.
In
addition, the fact that the people of Israel are not considered
holy enough to go up and even touch the mountain (Exodus 19:22-23)
makes it unlikely that the word for “holy ones” who come to
Sinai with God in Deuteronomy 33:2 is a reference to the people
of Israel. Rather, the people are kept at the “foot” of the
mountain while the angels, the holy ones, come to the mountain
with God and engulf it in fire. We will see more evidence
for this as we move forward.
Furthermore,
Deuteronomy 33:2 states that from God’s right hand went forth
“a fiery law for them.” The Hebrew text contains one of two
possible Hebrew renderings for “fiery law,” either the single
compound word “eshdath” (Strong’s No. 0799), which means “fiery
law” or “fire as a law” or the two words from which “eshdath”
is formed. “Esh” (Strong’s No. 0784) means “fire” and “dath”
(Strong’s No. 01881) means “decree, law, or edict.”
No matter which word for “law” or “decree” is used here, it
is entirely different from verse 4 of the same chapter which
refers to the “Law” given by Moses, using the Hebrew word
“torah” (Strong’s No. 08451) rather than “eshdath” or “dath.”
0799
‘eshdath
from
0784 and 01881; TWOT-174b?; n f
AV-fiery
1; 1
1)
fiery law, fire of a law, fire was a law (meaning uncertain)
0784
‘esh
a
primitive word; TWOT-172; n f
AV-fire
373, burning 1, fiery 1, untranslated variant 1, fire + 0800
1, flaming 1, hot 1; 379
1)
fire
1a)
fire, flames
1b)
supernatural fire (accompanying theophany)
1c)
fire (for cooking, roasting, parching)
1d)
altar-fire
1e)
God’s anger (fig.)
01881
dath
of
uncertain (perhaps foreign) derivation; TWOT-458; n f
AV-law
9, decree 9, commandment 2, manner 1, commission 1; 22
1)
decree, law, edict, regulation, usage
1a)
decree, edict, commission
1b)
law, rule
08451 towrah
or torah
from
03384; TWOT-910d; n f
AV-law
219; 219
1)
law, direction, instruction
1a)
instruction, direction (human or divine)
1a1)
body of prophetic teaching
1a2)
instruction in Messianic age
1a3)
body of priestly direction or instruction
1a4)
body of legal directives
1b)
law
1b1)
law of the burnt offering
1b2)
of special law, codes of law
1c)
custom, manner
1d)
the Deuteronomic or Mosaic Law
As
a result of these factors, we must ask the following question.
Could the fiery law in verse 3 perhaps be a reference not
to the Law of Moses but to a decree God issued to the angels
accompanying him that caused them to be as fire? After all,
God himself took the form of a fiery angel in Exodus 3-4.
And could it be that this is what Psalms 104:1, 4 is reflecting
when it states, “O LORD…thou art clothed with honour and majesty…Who
maketh his angels spirits; his ministers a flaming fire.”
Psalms
104:1 Bless the LORD, O my soul. O LORD my God, thou art
very great; thou art clothed with honour and majesty…4
Who maketh his angels spirits; his ministers a flaming
fire:
Could
Psalm 104:1-4 be the Psalmist reflecting on God’s fiery appearance
on Mount Sinai, so that the Psalmist is expressing that in
Deuteronomy 33:1-3, God issued a decree to his holy ones for
them to become fire and wind to form the fire and cloud that
“clothed” him, hiding his glorious form from the sight of
the people so they would not die by seeing his face in all
its glory?
All
of these considerations would explain the involvement of angels
on Mount Sinai. And when we further consider the vocabulary
in Acts 7 and Galatians, where the involvement of angels is
presented, we may find a further reflection of these concepts.
Both Acts 7 and Galatians 3 use related Greek words when they
speak of the Law being “ordained” through angels. The Greek
word for “disposition” in Acts 7:53 is the word “diatage”
(Strong’s No. 1296.)
Acts
7:2 And he said, Men, brethren, and fathers, hearken;
The God of glory appeared unto our father Abraham, when
he was in Mesopotamia, before he dwelt in Charran…30 And when
forty years were expired, there appeared to him in
the wilderness of mount Sina an angel of the Lord in
a flame of fire in a bush. 31 When Moses saw it,
he wondered at the sight: and as he drew near to behold
(2657) it, the voice of the Lord came unto him,
32 Saying, I am the God of thy fathers, the
God of Abraham, and the God of Isaac, and the God of Jacob.
Then Moses trembled, and durst not behold (2657)…35
This Moses whom they refused, saying, Who made thee
a ruler and a judge? the same did God send to be a
ruler and a deliverer by the hand of the angel which appeared
to him in the bush…37 This is that Moses, which said
unto the children of Israel, A prophet shall the Lord your
God raise up unto you of your brethren, like unto me; him
shall ye hear. 38 This is he, that was in the church
in the wilderness with the angel which spake to him in
the mount Sina, and with our fathers: who
received the lively oracles to give unto us… 52 Which of the
prophets have not your fathers persecuted? and they have slain
them which shewed before of the coming of the Just One; of
whom ye have been now the betrayers and murderers: 53 Who
have received the law by (1519) the disposition (1296) of
angels (32), and have not kept it.
1296
diatage
from
1299; TDNT-8:36,1156; n f
AV-disposition
1, ordinance 1; 2
1)
a disposition, arrangement, ordinance
“Diatage”
is derived from “diatasso,” (Strong’s No. 1299), which is
the word used in Galatians 3 where it is translated as “ordained.”
Galatians
3:19 Wherefore then serveth the law? It was added
because of transgressions, till the seed should come to whom
the promise was made; and it was ordained (1299)
by (1223) angels (32) in the hand of a mediator. 20 Now
a mediator is not a mediator of one, but God
is one.
1299
diatasso
from
1223 and 5021; TDNT-8:34,1156; v
AV-command
7, appoint 4, ordain 3, set in order 1, give order 1; 16
1)
to arrange, appoint, ordain, prescribe, give order
Both
“diatage” and “diatasso” are compound words created from two
other Greek words, “dia” (Strong’s No. 1223), meaning, “through”
and “tasso” (Strong’s No. 5021), meaning, “to put in order,
to station.”
1223
dia
a
primary preposition denoting the channel of an act; TDNT-2:65,149;
prep
AV-by
241, through 88, with 16, for 58, for ... sake 47, therefore
+ 5124 44, for this cause + 5124 14, because 52, misc 86;
646
1)
through
1a)
of place
1a1)
with
1a2)
in
1b)
of time
1b1)
throughout
1b2)
during
1c)
of means
1c1)
by
1c2)
by the means of
2)
through
2a)
the ground or reason by which something is or is not done
2a1)
by reason of
2a2)
on account of
2a3)
because of for this reason
2a4)
therefore
2a5)
on this account
5021
tasso
a
prolonged form of a primary verb (which latter appears only
in certain tenses); TDNT-8:27,1156; v
AV-appoint
3, ordain 2, set 1, determine 1, addict 1; 8
1)
to put in order, to station
1a)
to place in a certain order, to arrange, to assign a place,
to appoint
1a1)
to assign (appoint) a thing to one
1b)
to appoint, ordain, order
1b1)
to appoint on one’s own responsibility or authority
1b2)
to appoint mutually, i.e. agree upon
For
Synonyms see entry 5844
As
mentioned earlier, it must be noted that in Galatians 3:19-20
it is clearly Moses, not the angels, whose hand mediates between
God and the people. Consequently, we must consider whether
or not these Greek words are simply intending to convey that
during the encounter on Mount Sinai, God and Moses were separated
by an ordered station of angels in the form of fire, and that
all communication between God and Moses took place “through”
that ordered station of angels, through that wall of fire.
Potentially further supporting this notion is the fact that
Acts 7:53 uses the Greek word “eis” along with “diatage.”
“Ies” (Strong’s No. 1519) is the Greek word meaning “into,
unto, towards, or among.”
1519
eis
a
primary preposition; TDNT-2:420,211; prep
AV-into
573, to 281, unto 207, for 140, in 138, on 58, toward 29,
against 26, misc 322; 1774
1)
into, unto, to, towards, for, among
Is
it possible that Acts 7 is referring to the Law of Moses being
received physically “though” or “among” an ordered arrangement
of angels?
And
when we examine Galatians 3:19, we find that Paul likewise
uses the Greek word for “through” (“dia,” Strong’s No. 1223)
right alongside “diatasso.” Could so Paul be saying that the
Law was ordained or given physically through a barrier of
angels, with Moses acting as the Mediator between God (the
Lawgiver) and the people of Israel (the receivers of the Law)
and the angels acting as a shield so that the people would
not see God?
These
interpretations are quite compatible with the Old Testament
accounts. The New Testament simply includes additional detail,
the role of the angels, a factor which the Old Testament does
not explicitly comment on. But the other details are the same
in both Old and New Testament accounts. In this sense, the
New Testament reflects the first century Jewish interpretation
of certain details in the accounts found in Exodus and Deuteronomy.
When reflecting on certain details, such as the obscuring
wall of fire, the command of fire, the holy ones that came
with God by the thousands to the mount, and the references
to thunder and lightning (which we will cover below), it would
seem that by the first century, the Jews had concluded the
angels were present and involved when God descended and gave
the Law to Israel through Moses.
If
we do accept these interpretations of Acts 7 and Galatians
3 (that the Law was given physically through or among a barrier
of angels), what about Hebrews 2:2, which describes the angels
as speaking the Law of Moses when it was given?
Hebrews
2:1 Therefore we ought to give the more earnest heed to
the things which we have heard, lest at any time we should
let them slip. 2 For if the word spoken (2980) by
angels (32) was stedfast, and every transgression and disobedience
received a just recompence of reward; 3 How shall we
escape, if we neglect so great salvation; which at the first
began to be spoken (2980) by the Lord, and was confirmed
unto us by them that heard him; 4 God also bearing
them witness, both with signs and wonders, and with
divers miracles, and gifts of the Holy Ghost, according to
his own will?
The
Greek word for “spoken” in verse 2 appears below.
2980
laleo
a
prolonged form of an otherwise obsolete verb; TDNT-4:69,505;
v
AV-speak
244, say 15, tell 12, talk 11, preach 6, utter 4, misc 3,
vr speak 1; 296
1)
to utter a voice or emit a sound
2)
to speak
2a)
to use the tongue or the faculty of speech
2b)
to utter articulate sounds
3)
to talk
4)
to utter, tell
5)
to use words in order to declare one’s mind and disclose one’s
thoughts
5a)
to speak
Is
there some detail in the Old Testament accounts to which this
statement might correspond? Exodus 19:16 and 20:18 describe
that on the day when God descends from heaven to the mount,
there are “thunderings” and “lightnings,” which the people
see and hear and are afraid.
Exodus
19:9 And the LORD said unto Moses, Lo, I come unto
thee in a thick cloud, that the people may hear when I speak
with thee, and believe thee for ever. And Moses told the
words of the people unto the LORD. 10 And the LORD said
unto Moses, Go unto the people, and sanctify them to
day and to morrow, and let them wash their clothes, 11
And be ready against the third day: for the third day the
LORD will come down in the sight of all the people upon mount
Sinai. 12 And thou shalt set bounds unto the people round
about, saying, Take heed to yourselves, that ye go not up
into the mount, or touch the border of it: whosoever toucheth
the mount shall be surely put to death: 13 There shall not
an hand touch it, but he shall surely be stoned, or shot through;
whether it be beast or man, it shall not live: when the
trumpet soundeth long, they shall come up to the mount. 14
And Moses went down from the mount unto the people, and sanctified
the people; and they washed their clothes. 15 And he said
unto the people, Be ready against the third day: come not
at your wives. 16 And it came to pass on the third day
in the morning, that there were (06963) thunders and lightnings
(01300), and a thick cloud upon the mount, and the
voice (06963) of the trumpet exceeding loud; so that all
the people that was in the camp trembled…20:18 And
all the people saw the thunderings (06963), and the lightnings
(03940), and the noise (06963) of the trumpet, and the
mountain smoking: and when the people saw it, they
removed, and stood afar off. 19 And they said unto Moses,
Speak thou with us, and we will hear: but let not God speak
with us, lest we die.
In
Exodus 20:18 as the Hebrew word for “lightning” is “lappiyd”
(Strong’s No. 03940), which means “torch.” However, this is
the only time in its 14 occurrences that “lappiyd” is translated
as “lightning.” Seven times “lappiyd” is translated as “lamp,”
twice as “firebrand,” once as “brand,” and once as “burning.”
It would appear from its usage that the normal meaning of
“lappiyd” is more like the flickering fire of a lamp.
03940 lappiyd
or lappid
from
an unused root probably meaning to shine; TWOT-1122a; n m
AV-lamp
7, firebrand 2, torch 2, brand 1, lightning 1, burning 1;
14
1)
torch
In
contrast to “lappiyd,” the normal Hebrew word for “lightning”
used throughout the Old Testament is “baraq” (Strong’s No.
01300), which is translated as “lightning” 14 out of the 21
times that “baraq” occurs in the Old Testament.
01300
baraq
from
01299; TWOT-287a; n m
AV-lightning
14, glittering 4, bright 1, glitter 1, glittering sword 1;
21
1)
lightning
1a)
lightnings, lightning flashes
1b)
of flashing arrow-head (fig.)
Out
of the 10 times that the plural English word “lightnings”
occurs in the Old Testament, 9 times it is “baraq.” The remaining
occurrence is here in Exodus 20:18, where it is “lappiyd.”
And out of the 9 times that the singular English word “lightning”
appears in the Old Testament, 5 times it is “baraq,” 2 times
it is “chaziyz” (Strong’s No. 02385), which means “thunderbolt,
lightning flash,” 1 time it is “bazaq” (Strong’s No. 0965),
which means “lightning, lightning flash,” and 1 time it is
“owr” (Strong’s No. 0216), which means simply, “light.”
02385
chaziyz
from
an unused root meaning to glare; TWOT-635a; n m
AV-lightning
2, bright clouds 1; 3
1)
thunderbolt, lightning flash, lightning, storm, cloud
0965
bazaq
from
an unused root meaning to lighten; TWOT-226a; n m
AV-lightning
1; 1
1)
lightning, lightning flash
0216
‘owr
from
0215; TWOT-52a; n f
AV-light(s)
114, day 2, bright 1, clear 1, flood 1, herbs 1, lightning
1, morning 1, sun 1; 123
1)
light
1a)
light of day
1b)
light of heavenly luminaries (moon, sun, stars)
1c)
day-break, dawn, morning light
1d)
daylight
1e)
lightning
1f)
light of lamp
1g)
light of life
1h)
light of prosperity
1i)
light of instruction
1j)
light of face (fig.)
1k)
Jehovah as Israel’s light
In
Exodus 19:16, it is “baraq” that is used to describe lightning
on the mountain, not “lappiyd,” and consequently, the two
verses seem parallel. Consequently, the use of “baraq” alongside
“thunderings” in chapter 19:16 informs us that the use of
“lappiyd” alongside “thunderings” again in chapter 20:18 should
likewise be understood as “lightnings.” These descriptions
would be understood to refer to the normal, natural phenomenon
of lightning and thunder. However, the only other time that
“baraq” is used in the five books of Moses is in Deuteronomy
32:41, where it clearly refers to the glittering, gleaming,
or shining of a sharpened sword. This will become important
momentarily.
In
addition, in both Exodus 19:16 and 20:18, the word translated
into the English “thunder” is “qowl” or “qol” (Strong’s No.
06963), which simply means “voice, sound, noise.” While “qowl”
is used to refer to “thunder” 10 times in the Old Testament
and to “thunderings” 2 times, it is most often translated
as “voice,” 383 times out of its 506 occurrences.
06963 qowl
or qol
from
an unused root meaning to call aloud; TWOT-1998a, 2028b; n
m
AV-voice
383, noise 49, sound 39, thunder 10, proclamation + 05674
4, send out + 05414 2, thunderings 2, fame 1, misc 16; 506
1)
voice, sound, noise
1a)
voice
1b)
sound (of instrument)
2)
lightness, frivolity
In
light of these usages of “lappiyd” and “qowl,” could it be
that Exodus 19 and 20 are referring to actual voices, maybe
even the voices of the angels? Is it possible that rather
than thunder and lightning, the description here is of voices
and flickerings like that of lamps (lappiyd) flashing within
the burning fire that is covering the mountain? And if so,
could this be the basis for Paul’s statement in Hebrews 2:2
that the Law of Moses was uttered by angels, the voices of
the fiery forms of the angels on the Mount but ultimately
spoken to Moses by God himself. Perhaps Paul’s parallel in
Hebrews 2 is the words of the Word of God repeated by the
angels and the words of the incarnate Word repeated by his
apostles, which God bore witness to with miracles (Hebrews
2:3-4).
Hebrews
2:1 Therefore we ought to give the more earnest heed to
the things which we have heard, lest at any time we should
let them slip. 2 For if the word spoken (2980) by
angels (32) was stedfast, and every transgression and disobedience
received a just recompence of reward; 3 How shall we
escape, if we neglect so great salvation; which at the first
began to be spoken (2980) by the Lord, and was confirmed
unto us by them that heard him; 4 God also bearing
them witness, both with signs and wonders, and with
divers miracles, and gifts of the Holy Ghost, according to
his own will?
Furthermore,
Paul’s own comments later in Hebrews confirm his understanding
that the “thunderings” referred to in Exodus 19 and 20 were
actually the voices of angels.
Hebrews
12:18 For ye are not come unto the mount that might
be touched, and that burned with fire, nor unto blackness,
and darkness, and tempest, 19 And the sound of a trumpet,
and the voice of words; which voice they that heard
intreated that the word should not be spoken to them any more:
20 (For they could not endure that which was commanded, And
if so much as a beast touch the mountain, it shall be stoned,
or thrust through with a dart: 21And so terrible was the sight,
that Moses said, I exceedingly fear and quake:) 22
But ye are come unto mount Sion, and unto the city
of the living God, the heavenly Jerusalem, and to an innumerable
company (3461) of angels, 23 To the general
assembly and church of the firstborn, which are written
in heaven, and to God the Judge of all, and to the spirits
of just men made perfect.
In
the quote above from Hebrews 12, Paul specifically describes
Mount Sinai, including the fire, the cloud, the darkness,
and the trumpet, but he does not mention the thunderings or
lightnings. It is also worth noting that the rest of Hebrews
12 goes on to describe further items related to Exodus 19
and 20, including that God did indeed descend to the earth
to speak to the Israelites on Mount Sinai (Exodus 19:18),
the earth quaking (Exodus 19:18) and the reference to God
as a consuming fire (Deuteronomy 4:23-24, 9:3, 10, 15).
Hebrews
12:25 See that ye refuse not him that speaketh. For if
they escaped not who refused him that spake on earth,
much more shall not we escape, if we turn away
from him that speaketh from heaven: 26 Whose voice
then shook the earth: but now he hath promised, saying,
Yet once more I shake not the earth only, but also heaven.
27 And this word, Yet once more, signifieth the removing
of those things that are shaken, as of things that are made,
that those things which cannot be shaken may remain. 28 Wherefore
we receiving a kingdom which cannot be moved, let us have
grace, whereby we may serve God acceptably with reverence
and godly fear: 29 For our God is a consuming fire.
Four
points must not be overlooked from Hebrews 12. First, Hebrews
12:25 is clearly meant as a restatement or parallel of Hebrews
2:3 with both passages using the phrase “how shall we escape.”
Hebrews
2:3 How shall we escape, if we neglect so great salvation;
which at the first began to be spoken by the Lord, and was
confirmed unto us by them that heard him;
Consequently,
the subject matter is the same in Hebrews 12 as it is in Hebrews
2. As such, Paul’s understanding of the subject matter will
also be the same in both passages.
Second,
Paul is clear that God spoke on earth during giving of the
Law. This is seen in Hebrews 12:25. Consequently, since chapter
12 is plain that Paul understood God himself spoke on earth
at Mount Sinai, chapter 2 could not negate that God was present
on Mount Sinai as though God were using angels as proxies
in his place.
Three,
Paul seems to mention everything about Sinai except the thunderings
and lightnings. Perhaps Paul understood those to be references
to the voices of the fiery angels flickering in the larger
fire that engulfed the mountain.
And
four, in chapter 22:12, Paul is clear that he understood angels
were present on Mount Sinai when the Law was given. According
to Paul, when a person becomes a Christian, they metaphorically
“come to” the heavenly mount Sion similar to the Israelite
entering the covenant of Moses by coming to Mount Sinai. And
continuing his contrast, Paul states that there is “an innumerable
company of angels” on the heavenly Mount Sion. This implies
that Paul understood that there was also a company of angels
on Mount Sinai. In fact, the Greek word for “innumerable company”
is “murias” (Strong’s No. 3461), which principally means,
“ten thousand.”
3461
murias
from
3463; ; n f
AV-ten
thousand times ten thousand 2, two hundred thousand thousand
+ 1417 2, innumerable multitude 1, ten thousand 1, innumerable
company 1, fifty thousand + 3902 1, thousands 1; 9
1)
ten thousand
2)
an innumerable multitude, an unlimited number
3)
innumerable hosts
In
saying this, Paul directly parallels Deuteronomy 33:2, which
describes God coming to Mount Sinai with “ten thousand” of
his holy ones, which we have already interpreted as a reference
to angels. The Hebrew word for “ten thousand” is “rebabah”
(Strong’s No. 07233), which is also defined below.
Deuteronomy
33:1 And this is the blessing, wherewith Moses the man
of God blessed the children of Israel before his death. 2
And he said, The LORD came from Sinai, and rose up
from Seir unto them; he shined forth from mount Paran, and
he came with ten thousands (07233) of saints: from
his right hand went a fiery (0799) (0784) law (01881) for
them. 3 Yea, he loved the people; all his saints are
in thy hand: and they sat down at thy feet; every one
shall receive of thy words. 4 Moses commanded us a law
(08451), even the inheritance of the congregation
of Jacob.
07233
rebabah
from
07231; TWOT-2099d; n f
AV-ten
thousand 13, million 1, many 1, multiply; 16
1)
multitude, myriad, ten thousand
It
is very clear that Paul interpreted Deuteronomy 33:2 as a
reference to God being accompanied by ten thousand (or tens
and tens of thousands, etc.) angels on Mount Sinai. And it
seems also likely that Paul understood the flashes within
the fire and the voices recorded in Exodus 19 and 20 to be
the speaking of angels, flickering like lamps, rather than
natural thunder and lightning. Furthermore, in light of these
facts, it also seems most likely that Paul understood these
fiery angels to be repeating the words of God just as we ought
not to resist Jesus’ words, which have heard repeated by his
apostles.
And
on this note, it is also evident that in general the New Testament
understood angelic speaking to be associated with the sound
of “thunder.” We find this to be particularly true of John,
who authored John’s Gospel and the book of Revelation.
John
12:28 Father, glorify thy name. Then came there a voice
from heaven, saying, I have both glorified it,
and will glorify it again. 29 The people therefore,
that stood by, and heard it, said that it thundered:
others said, An angel spake to him.
Revelation
4:5 And out of the throne proceeded lightnings and
thunderings and voices: and there were seven lamps
of fire burning before the throne, which are the seven
Spirits of God.
Revelation
6:1 And I saw when the Lamb opened one of the seals, and
I heard, as it were the noise of thunder, one of the four
beasts saying, Come and see.
Revelation
8:5 And the angel took the censer, and filled it with
fire of the altar, and cast it into the earth: and
there were voices, and thunderings, and lightnings, and an
earthquake.
Revelation
10:3 And cried with a loud voice, as when a lion
roareth: and when he had cried, seven thunders uttered
their voices. 4 And when the seven thunders had uttered
their voices, I was about to write: and I heard a voice
from heaven saying unto me, Seal up those things which
the seven thunders uttered, and write them not.
Revelation
11:19 And the temple of God was opened in heaven, and
there was seen in his temple the ark of his testament: and
there were lightnings, and voices, and thunderings,
and an earthquake, and great hail.
Revelation
14:2 And I heard a voice from heaven, as the voice
of many waters, and as the voice of a great thunder: and
I heard the voice of harpers harping with their harps:
Revelation
16:18 And there were voices, and thunders, and lightnings;
and there was a great earthquake, such as was not since men
were upon the earth, so mighty an earthquake, and so
great.
Revelation
19:6 And I heard as it were the voice of a great multitude,
and as the voice of many waters, and as the voice of mighty
thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth.
Moreover,
as we can see from the quotes above, the book of Revelation
speaks of angels in terms of “lamps of fire” just as “lappiyd,”
(Strong’s No. 03940) from Exodus 20:18 means, “torch” and
is translated as “lamp” half of the 14 times that it occurs
in the Old Testament. And the book of Revelation also many
times associates angelic voices, lightnings, and thunders
as well as the imagery of fiery lamps. Thus, the New Testament
clearly understood the thunder and lightning in Exodus 19
and 20 to be associated with the appearance and speech of
angels. So, it should be no surprise to find Paul writing
in Hebrews of angels speaking, or perhaps repeating, the words
of God as God dictated the Law to Moses.
In
conclusion, we return to Hebrews 2.
Hebrews
2:1 Therefore we ought to give the more earnest heed to
the things which we have heard, lest at any time we should
let them slip. 2 For if the word spoken (2980) by
angels (32) was stedfast, and every transgression and disobedience
received a just recompence of reward; 3 How shall we
escape, if we neglect so great salvation; which at the first
began to be spoken (2980) by the Lord, and was confirmed
unto us by them that heard him; 4 God also bearing
them witness, both with signs and wonders, and with
divers miracles, and gifts of the Holy Ghost, according to
his own will?
In
light of the scriptural facts that we have outlined above,
it is clear that here in Hebrews 2 the author’s comparison
is not necessarily intended to demonstrate superiority, as
though there would be some worse fate for disobeying the New
Covenant than for disobeying the Old Covenant. Instead, the
author’s comparison is intended merely to assure that disobeying
the New Covenant would result in being cut off. His proof
for this is that the punishment for disobeying the Old Covenant
was being cut off from the land of the living as well. Thus,
in the author’s argument, since both Covenants were spoken
by God on earth and confirmed by others (angels and men) the
consequence for disobedience is also assuredly the same for
both. Consequently, there is nothing in Hebrews 2 that replaces
God with angels as the one who spoke the Law to Moses on Sinai.
Rather, both Covenants were originated and first spoken by
God on earth but then repeated by witnesses, angels in the
case of the Old Covenant and the apostles in the case of the
New Covenant.
Common
Elements in Additional Passages
In
addition, we should also note a few other passages from both
the Old and New Testament confirming this familiar scene in
which angels, themselves engulfed in flame, attend to YHWH
God as he appears in glory.
Elements
of Joel 2 parallel YHWH’s descent upon Mount Sinai including
the sounding of the trumpet, the darkness and cloud, the earthquake,
and the fire, as well as the fact that the Lord is accompanied
by an army, who appear to be carrying out his command or decree
as they attack within the midst of a consuming fire.
Joel
2:1 Blow ye the trumpet in Zion, and sound an
alarm in my holy mountain: let all the inhabitants of the
land tremble: for the day of the LORD cometh, for it
is nigh at hand; 2 A day of darkness and of gloominess,
a day of clouds and of thick darkness, as the morning spread
upon the mountains: a great people and a strong; there
hath not been ever the like, neither shall be any more after
it, even to the years of many generations. 3 A fire devoureth
before them; and behind them a flame burneth: the land is
as the garden of Eden before them, and behind them a desolate
wilderness; yea, and nothing shall escape them. 4 The
appearance of them is as the appearance of horses; and as
horsemen, so shall they run. 5 Like the noise of chariots
on the tops of mountains shall they leap, like the noise
of a flame of fire that devoureth the stubble, as a strong
people set in battle array. 6 Before their face the people
shall be much pained: all faces shall gather blackness.
7 They shall run like mighty men; they shall climb the wall
like men of war; and they shall march every one on his ways,
and they shall not break their ranks: 8 Neither shall one
thrust another; they shall walk every one in his path: and
when they fall upon the sword, they shall not be wounded.
9 They shall run to and fro in the city; they shall run
upon the wall, they shall climb up upon the houses; they shall
enter in at the windows like a thief. 10 The earth shall
quake before them; the heavens shall tremble: the sun
and the moon shall be dark, and the stars shall withdraw their
shining: 11 And the LORD shall utter his voice before his
army: for his camp is very great: for he is
strong that executeth his word: for the day of the LORD
is great and very terrible; and who can abide it?
In
the New Testament, Peter comments on this coming of the Lord
and likewise describes that it will be accompanied by fire,
no doubt the fire described in Joel 2.
2
Peter 3:4 And saying, Where is the promise of his coming?
for since the fathers fell asleep, all things continue as
they were from the beginning of the creation. 5 For
this they willingly are ignorant of, that by the word of God
the heavens were of old, and the earth standing out of the
water and in the water: 6 Whereby the world that then was,
being overflowed with water, perished: 7 But the heavens
and the earth, which are now, by the same word are kept
in store, reserved unto fire against the day of judgment
and perdition of ungodly men. 8 But, beloved, be not ignorant
of this one thing, that one day is with the Lord as
a thousand years, and a thousand years as one day. 9 The
Lord is not slack concerning his promise, as some men
count slackness; but is longsuffering to us-ward, not willing
that any should perish, but that all should come to repentance.
10 But the day of the Lord will come as a thief in the
night; in the which the heavens shall pass away with a great
noise, and the elements shall melt with fervent heat, the
earth also and the works that are therein shall be burned
up. 11 Seeing then that all these things
shall be dissolved, what manner of persons ought ye
to be in all holy conversation and godliness, 12 Looking
for and hasting unto the coming of the day of God, wherein
the heavens being on fire shall be dissolved, and the elements
shall melt with fervent heat? 13 Nevertheless we, according
to his promise, look for new heavens and a new earth, wherein
dwelleth righteousness.
Joel
2 and 2 Peter 3 both talk about the destruction of the land
by the fire of God’s well-ordered army, leaving behind a new
earth. This might be thought of as similar to burning a field
in order to restore its fertility so that a new and rejuvenated
earth might emerge just like after the destruction of the
Flood. And the fact that Joel 2 comments on the “well-ordered”
ranks of the army could very well parallel Acts 7, where Stephen
potentially comments on the Law of Moses being given through
a the well-ordered arrangement or station of angels.
And,
in perfect harmony with Joel’s description of the army of
God accompanying God and engulfed on all sides by fire, the
New Testament also describes the coming of Jesus Christ occurring
amid the accompaniment of angels, the arrangement or order
of fire recorded in Deuteronomy 33:1-4.
Likewise,
just as Joel describes the coming of God accompanied by fire
and angels and just as 2 Peter describes the return of Christ
accompanied by fire, Jesus himself describes his return accompanied
by the angel including the angels in their glory.
Matthew
16:27 For the Son of man shall come in the glory of
his Father with his angels; and then he shall reward every
man according to his works.
Matthew
25:31 When the Son of man shall come in his glory,
and all the holy angels with him, then shall he sit upon
the throne of his glory:
Mark
8:38 Whosoever therefore shall be ashamed of me and of
my words in this adulterous and sinful generation; of him
also shall the Son of man be ashamed, when he cometh
in the glory of his Father with the holy angels.
Luke
9:26 For whosoever shall be ashamed of me and of my words,
of him shall the Son of man be ashamed, when he
shall come in his own glory, and in his Father’s, and
of the holy angels.
Jesus’
descriptions in the passages above provide a corroborating
comparison concerning the events on Mount Sinai when the Law
of Moses was given, particularly that angels were present
in a fiery form. Perhaps the glory of angels is their fiery
form, which men can see and not die, while the glorious appearance
of God cannot be seen face to face by mortal men without them
dying. Angels can also appear simply as men, such as in Genesis
18-19 and Daniel 8:15-17, Daniel 9:21, Daniel 10:5, 18, and
12:6-7. So, it would appear that the angel of YHWH also came
earliest simply in the appearance of a man and then in the
burning bush, he came in the fiery form that angels also have,
and yet only later in Exodus 33-34 did he reveal to Moses
his glorious form, which Moses could not see face to face
and live. On Mount Sinai, he apparently also came in that
glorious form but it was concealed by the fire of the army
of angels.
Ultimately,
a consistent picture emerges from both the Old and the New
Testaments. It was God himself who came to earth and gave
the Law of Moses. Angels were involved, most likely forming
an ordered barrier of fire so that the people could not see
God’s glory. The Law then passed from God through the barrier
of angels to Moses who only later saw the glory of God in
Exodus 33-34. And as the Law was given, the angels flickered
amidst the fire and repeating the words that they heard from
the pre-incarnate Word, thus bearing witness to it just as
the apostles heard the words of the incarnate Word and bore
witness to them. Since both Covenants were spoken by God on
earth and born witness to by others (angels and men), we will
surely die for rejecting the New Covenant just as anyone died
for rejecting the Covenant of Sinai.