In the first two chapters of Hebrews the writer sets before us the superiority of the resurrected and glorified Christ in contrast to the angels. 

Among the Old Testament texts referenced by the writer is Psalm 8:3-6

When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet… ~ Psalm 8:3-6 

Unfortunately, many Christians who have been influenced by Word of Faith and/or the New Apostlic Reformation doctrine have been taught that they have the authority to give directives to angels, and this belief has fostered a wrong interpretation of the text above. 

In Psalm 8:5, the Hebrew word for angels is elohim, which is often used as a reference to God in the Old Testament, though not exclusively as reference to God. However, since it does often refer to God, Word of Faith and New Apostolic Reformation indoctrination persuades Christians that they have authority over the angels because the phrase “a little lower than the angels”  is said to be a misinterpretation and should be rendered as “a little lower than God.”

Is there scriptural grounds for this view?

Well, no, not if we believe in interpreting scripture with scripture. The fallacy of this conclusion is easily understood when we consider how elohim is used elsewhere in the Old Testament,and when we consider how the writer of Hebrews interprets Psalm 8:5.

As stated, the Hebrew word elohim does not refer exclusively to God though it is used to refer to God in the Old Testament at various times. It also refers to human judges and rulers, false gods and goddesses, and the angels.

Below are some examples of its use when not referring to Yahweh, the One true God.

Judges:

If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, let him pay double. If the thief be not found, then the master of the house shall be brought unto the judges (elohim), to see whether he have put his hand unto his neighbour’s goods. ~ Exodus 22:7-8 

In Psalm 82:1-2 it is used in reference to God (elohim) holding the rulers and judges (elohim) accountable for their injustices.

A Psalm of Asaph. God (elohim) stands in the congregation of the mighty; He judges among the gods (elohim). How long will you judge unjustly, And show partiality to the wicked? Selah ~ Psalm 82:1-2

False gods and goddesses:

For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods (elohim) of Egypt I will execute judgment: I am the LORD. ~ Exodus 12:12

Thou shalt have no other gods (elohim) before me. ~ Exodus 20:3 

And call ye on the name of your gods (elohim), and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:24

Now I know that the Lord is greater than all gods (elohim): for in the thing wherein they dealt proudly he was above them. ~ Exodus 18:11

Will you not possess whatever Chemosh your god (elohim) gives you to possess? So whatever the LORD our God takes possession of before us, we will possess. ~ Judges 11:24 

Because that they have forsaken me, and have worshipped Ashtoreth the goddess (elohim) of the Zidonians, Chemosh the god (elohim) of the Moabites, and Milcom the god (elohim) of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. ~ 1 Kings 11:33

Angels:

In Psalm 97:7 we read, Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods (elohim).

The word, gods, at the end of this text is a reference to the angels and echos the language found in Job 1:6; 2:1; and 38:7 which refers to the angels as “sons of God”, not to be confused with the only begotten Son of God. A few Old Testament texts use the language “sons of God” as a reference to angels because they are heavenly beings that were created by God. They are not begotten sons.

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? ~ Hebrews 1:5

When the writer of Hebrews references Psalm 8:3-6 in Hebrews 2, he interprets the meaning of man being made a little lower than the angels as meaning exactly that! He does not set forth the doctrine that man was made a little lower than God.

For unto the angels hath he not put in subjection the world to come, whereof we speak. 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? 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: 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. 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. ~ Hebrews 2:5-9

Notice that the word angels is used three times in Hebrews 2:5-9, and notice that the writer of Hebrews is quoting from Psalm 8. In all three mentions of the angels in this section the Greek word is aggelos, which is a reference to angels and messengers throughout the New Testament. It never refers to God.

The majority of the time it refers to angels which serve as messengers of God all throughout the scriptures. At other times it refers to messengers such as John the Baptist who was sent as the forerunner of Jesus. 

The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. ~ Mark 1:1-2 

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. ~ Matthew 11:7-10  9 (See also Luke 7:27)

In Luke 7:24 it is used as a reference to those who were sent by John the Baptist to enquire of Jesus. In James 2:25 it is a reference to the Israeli spies that Rahab the harlot protected, and in 2 Corinthians 12:7 it is a reference to Paul’s thorn in the flesh, the messenger of Satan.

Throughout the New Testament, aggelos occur 176 times. Never once does it refer to God. It almost always refers to the angels, with a few exceptions such as mentioned above, at which times it refers to messengers.

Now, If we know that the writer of Hebrews uses this word when he quotes from Psalm 8:5, we ought to be able to reach the conclusion that the writer of Hebrews understood that Psalm 8:5 is telling us that man was made as little lower than then the angels, and not a little lower than God.

In Hebrews alone, this word is used12 times (1:4,5,6,7,13;   2:2,5,7,9,16; 12:22, and 13:2 ).

In closing, I want you to consider that when the writer of Hebrews quotes Psalm 8:5, he is making a point about Jesus. He tells us that we do not yet see all things that God has put under man’s feet, 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. ~ Hebrews 2:9

When the Word of Faith and New Apostlic Reformation doctrine attempts to make Psalm 8:5 to mean that humanity was made a little lower than God, the emphasis is not humility, but exaltation. When the writer of Hebrews mentions it in reference to Jesus, it is the humbling of himself and taking on flesh and blood so as to be acquainted with human suffering so that he might make reconciliation between God and sinners.

The very spirit behind the interpretation that man was made a little lower than God is in opposition to the self sacrificing love that Christ demonstrated when he being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. ~ Philippians 2:6-8

If Jesus was simply made a little lower than God, but remained above the angels, there would be no point in the writer of Hebrews making an emphasis that Jesus was exalted above the angels when God glorified him after his resurrection.