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Moses a Servant, Christ a Son

Therefore, brothers and sisters, holy partners in a heavenly calling, consider that Jesus, the apostle and high priest of our confession, ²was faithful to the one who appointed him, just as Moses also “was faithful in all God’s house.” ³Yet Jesus is worthy of more glory than Moses, just as the builder of a house has more honor than the house itself. ⁴(For every house is built by someone, but the builder of all things is God.) ⁵Now Moses was faithful in all God’s house as a servant, to testify to the things that would be spoken later. ⁶Christ, however, was faithful over God’s house as a son, and we are his house if we hold firm the confidence and the pride that belong to hope.

Warning against Unbelief

⁷ Therefore, as the Holy Spirit says,

“Today, if you hear his voice,

do not harden your hearts as in the rebellion,

as on the day of testing in the wilderness,

where your ancestors put me to the test,

though they had seen my works ¹⁰for forty years.

Therefore I was angry with that generation,

and I said, ‘They always go astray in their hearts,

and they have not known my ways.’

As in my anger I swore,

‘They will not enter my rest.’ ”

¹² Take care, brothers and sisters, that none of you may have an evil, unbelieving heart that turns away from the living God. ¹³But exhort one another every day, as long as it is called “today,” so that none of you may be hardened by the deceitfulness of sin. ¹⁴For we have become partners of Christ, if only we hold our first confidence firm to the end. ¹⁵As it is said,

“Today, if you hear his voice,

do not harden your hearts as in the rebellion.”

¹⁶ Now who were they who heard and yet were rebellious? Was it not all those who left Egypt under the leadership of Moses? ¹⁷But with whom was he angry forty years? Was it not those who sinned, whose bodies fell in the wilderness? ¹⁸And to whom did he swear that they would not enter his rest, if not to those who were disobedient? ¹⁹So we see that they were unable to enter because of unbelief.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1. Wherefore, holy brethren, etc. He concludes the preceding doctrine with a necessary exhortation, that the Jews should attentively consider what sort of being and how great Christ is. As he had before, by naming him a teacher and a priest, briefly compared him with Moses and Aaron, so he now includes both clauses; for he adorns him with two titles, as he sustains a twofold character in the Church of God. Moses was a prophet and a teacher, and Aaron was a priest; but the two offices belong to Christ. If then we seek rightly to know him, we must inquire what sort of being he is; yea, he must be clothed with his own power, lest we lay hold on an empty shadow and not on him. ⁵³⁵³ He calls them “holy brethren.” Stuart takes holy as meaning “consecrated, devoted, i.e. to Christ, set apart as Christians.” The people of Israel were called holy in the same sense, not because they were spiritually holy, but because they were set apart and adopted as God’s people. The word saints, at the commencement of Paul’s Epistles, means the same thing. — Ed.

First, the word consider, is important, for it intimates that singular attention is required, as he cannot be disregarded with impunity, and that at the same time the true knowledge of Christ is sufficient to dissipate the darkness of all errors. And to encourage them the more to pursue this study, he reminds them of their calling; as though he had said, “God favored you with no common grace when He called you into his kingdom; ⁵⁴⁵⁴ The word heavenly, may also mean a call from heaven. See chapter 12:25. It is no doubt both, it is a call to the enjoyment of heavenly things, as well as a call that comes from heaven. — Ed. it now remains that you have your eyes fixed on Christ as your leader in the way.” ⁵⁵⁵⁵ This is the only place in which Christ is called an Apostle, the design no doubt was to institute a comparison between him and Moses, who is often said to have been sent by God, as Christ is said to have been sent by the Father: they might both therefore be rightly called Apostles, i.e., messengers sent by God. And then he adds, high priest, that he might afterwards make a comparison between him and Aaron.
He had before exalted Christ as a teacher above all the prophets, including no doubt Moses among the rest; but here refers to Moses as the leader of the people, as one sent especially by God to conduct them from Egypt through the wilderness to the land of Canaan. But as our call is from heaven and to heaven, Christ is sent as a messenger to lead us to the heavenly country. We hence see that in this connection the “heavenly calling” is to be taken most suitably as a call to heaven. — Ed. For the calling of the godly cannot be otherwise confirmed than by a thorough surrender of themselves to Christ. We ought not therefore to regard this as said only to the Jews, but that it is a general truth addressed to all who desire to come into the kingdom of God; they ought sedulously to attend to Christ, for he is the sole instructor of our faith, and has confirmed it by the sacrifice of himself; for confession, or profession, is to be taken here for faith, as thought he had said, that the faith we profess is vain and of no avail, unless Christ be its object. ⁵⁶⁵⁶ The simpler meaning of this phrase is to view it as sort of Hebraism, when a noun is put for an adjective or a participle; and it is so rendered by Schleusner and Stuart, “professed by us,” or, “whom we profess.” See similar instances in chapter 10:23, and in 2 Corinthians 9:13. — Ed.

2. Who was, or is faithful, etc. This is a commendation of the apostleship of Christ, in order that the faithful may securely acquiesce in him; and he commends it on two grounds, because the Father has set him to be over us as our teacher, and because Christ himself has faithfully performed the office committed to him. These two things are always necessary to secure authority to a doctrine; for God alone ought to be attended to, as the whole Scripture testifies; hence Christ declares, that the doctrine which he delivered was not his own, but the Father’s, (John 7:16;) and in another place he says, “He who received me, receiveth him who has sent me.” (Luke 9:48.) For we say of Christ, that as he is clothed with our flesh, he is the Father’s minister to execute his commands. To the calling of God is added the faithful and upright performance of duty on the part of Christ; and this is required in true ministers, in order that they may obtain credence in the Church. Since these two things are found in Christ, doubtless he cannot be disregarded without despising God in him.

As also Moses, etc. Omitting for a while the priesthood, he speaks here of his apostleship. For as there are two parts in God’s covenant, the promulgation of the truth, and so to speak, its real confirmation, the full perfection of the covenant would not appear in Christ, were not both parts found in him. Hence the writer of the epistle, after having mentioned both, roused attention by a brief exhortation. But he now enters on a longer discussion, and begins with the office of a teacher: he therefore now compares Christ only with Moses. The words, in all his house, may be applied to Moses; but I prefer to apply them to Christ, as he may be said to be faithful to his Father in ruling his whole house. It hence follows, that none belong to the Church of God except those who acknowledge Christ. ⁵⁷⁵⁷ This testimony as to Moses is found in Numbers 12:7. God says there “in all mine house;” we ought therefore to consider “his” here as referring to God or to Christ, and not to Moses.
“For this man,” οὖτος; it is better to render it here he, as it is sometimes rendered, and is so rendered in this place by Doddridge, Macknight and Stuart. The connection is with “consider,” in the first verse; “for,” a reason is given for the exhortation; “for he,” i.e., the apostle and high priest before mentioned, etc. — Ed.

3. For this man (or, he) was counted worthy, etc. Lest he might appear to make Moses equal to Christ, he reminds us of his superior excellency; and this he proves by two arguments, Moses so ruled the Church, that he was still a part and member of it; but Christ being the builder, is superior to the whole building, — Moses while ruling others, was ruled also himself, as he was a servant; but Christ being a Son possesses supreme power.

It is a frequent and wellknown metaphor used in Scripture to call the Church the house of God. (1 Timothy 3:15.) And as it is composed of the faithful, each of them is called a living stone. (1 Peter 2:5.) They are also sometimes called the vessels with which the house is furnished. (2 Timothy 2:20.) There is then no one so eminent that he is not a member, and included in the universal body. God being the builder, alone is to be set above his own work; but God dwells in Christ, so that whatever is said of God is applicable to him.

If any one objects and says that Christ is also a part of the building because he is the foundation, because he is our brother, because he has a union with us and then that he is not the masterbuilder because he himself was formed by God: in reply to these things we say that our faith is so founded on him that he still rules over us that he is in such a way our brother that he is yet our Lord, that he was so formed by God as man that he nevertheless by his Spirit revives and restores all things as the eternal God. The Scripture employs us various metaphors to set forth Christ s grace towards us; but there is no one which derogates from his honor mentioned here by the Apostle; for what is stated here is that all ought to be brought down to their own state because they ought to be in subjection to the head and that Christ alone is exempt from this submission, because he is the head.

If it be again objected and said that Moses was no less a masterbuilder than Paul who gloried in this title: to this I reply that this name is applied to prophets and teachers but not with strict correctness; for they are only the instruments and indeed dead instruments, except the Lord from heaven gives efficacy to what they do; and then they so labor in building the Church, that they themselves form a part of the structure; but the case is wholly different as to Christ, for he ever builds up the Church by the power of his own Spirit. Besides, he stands far above the rest, for he is in such a way the true temple of God, that he is at the same time the God who inhabits it.

⁵³ He calls them “holy brethren.” Stuart takes holy as meaning “consecrated, devoted, i.e. to Christ, set apart as Christians.” The people of Israel were called holy in the same sense, not because they were spiritually holy, but because they were set apart and adopted as God’s people. The word saints, at the commencement of Paul’s Epistles, means the same thing. — Ed.

⁵⁴ The word heavenly, may also mean a call from heaven. See chapter 12:25. It is no doubt both, it is a call to the enjoyment of heavenly things, as well as a call that comes from heaven. — Ed.

⁵⁵ This is the only place in which Christ is called an Apostle, the design no doubt was to institute a comparison between him and Moses, who is often said to have been sent by God, as Christ is said to have been sent by the Father: they might both therefore be rightly called Apostles, i.e., messengers sent by God. And then he adds, high priest, that he might afterwards make a comparison between him and Aaron. He had before exalted Christ as a teacher above all the prophets, including no doubt Moses among the rest; but here refers to Moses as the leader of the people, as one sent especially by God to conduct them from Egypt through the wilderness to the land of Canaan. But as our call is from heaven and to heaven, Christ is sent as a messenger to lead us to the heavenly country. We hence see that in this connection the “heavenly calling” is to be taken most suitably as a call to heaven. — Ed.

⁵⁶ The simpler meaning of this phrase is to view it as sort of Hebraism, when a noun is put for an adjective or a participle; and it is so rendered by Schleusner and Stuart, “professed by us,” or, “whom we profess.” See similar instances in chapter 10:23, and in 2 Corinthians 9:13. — Ed.

⁵⁷ This testimony as to Moses is found in Numbers 12:7. God says there “in all mine house;” we ought therefore to consider “his” here as referring to God or to Christ, and not to Moses. “For this man,” οὖτος; it is better to render it here he, as it is sometimes rendered, and is so rendered in this place by Doddridge, Macknight and Stuart. The connection is with “consider,” in the first verse; “for,” a reason is given for the exhortation; “for he,” i.e., the apostle and high priest before mentioned, etc. — Ed.