3. As to the comparison in these words, “as Moses,” we may con- sider,—
(1.) That the apostle was now entering upon the greatest strength of the Hebrews, and that wherein they were most warily and tenderly to be dealt withal; for although they would allow that the angels were in some respect above Moses, yet they adhered unto their old institutions principally on his account, as one who was so eminently testified unto by God himself. He was the visible internuncius and mediator between God and their forefathers when . their church-state was erected, and they were brought into the enjoyment of those privileges wherein they were exalted above all the nations of the world. The apostle, therefore, deals not with them in this matter directly until he had made such a declaration of the person of Christ, and proved him to be so incomparably ex- alted above the angels, that they could not be justly prejudiced if he preferred him before Moses also; and which that he should do was of indispensable necessity unto his design.
(2.) That whereas, treating concerning the angels, he urgeth those testimonies concerning them which respect their service and subjection, coming to speak of Moses, he produceth the highest and most honourable testimony that is given concerning him in the whole Scripture. And hereby he both at once grants all that they had to plead concerning him in this matter, and removes all suspi-
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VER. 1, 2.] EPISTEL OT THE HEBREWS. 517
cion from himself, as though he intended to derogate any thing from him; under a jealousy whereof he suffered much, as is known, amongst the Jews. Moreover, he discovers a consistency between the true honour of Moses and the exaltation of Christ, which as yet many of them did not understand, but thought that if Christ and the gospel were established, Moses must be cast off and condemned.
(3.) In this comparison he minds them that the Lord Jesus was the great promised prophet of the church, whom they were to attend unto on pain of being cut off from the people of God. God says unto Moses, Deut xviii. 18, “I will raise up a prophet 1)02,” “like unto thee,” “as thou art.” And yet it is said, Deut. xxxiv. 10, that “ there was no prophet in Israel 1¥3,” “like unto Moses,” or, “as Moses.” One signal prophet there was to be raised up that should be like unto him; that is, who should give new laws and ordinances unto the church, which no other prophet was to do.
And thus doth the apostle make an entrance into his intended proof of the preference or pre-eminence of Christ above Moses:— 1. He grants that they were both prophets, both apostles of God, sent by him to declare his mind and will; 2. That they were both faithful in the discharge of their office and trust; 3. That this trust extended itself to the whole church, and all that was to be done therein in the worship of God. Wherein the difference lay he de- clares in the next verse. .
And in these two verses we may observe much of that wisdom which Peter ascribes unto Paul in his writing of this epistle. He is, as was said, entering upon the strongest hold of the Jews, that whereon they abode most pertinaciously in the observation of their ceremonial institutions, namely, the dignity and fidelity of Moses. At the entrance, therefore, of this discourse, he useth a compellation manifesting his intense love towards them and care of them, calling them his “ brethren;” and therewithal minds them of that eminent privilege whereof by Jesus Christ they were made “partakers,” even the “heavenly calling,” which by the gospel they had received. Then, entering upon his designed comparison between Christ and Moses, wherein he was to be preferred above him, he doth it not before he had evinced not only that he was more excellent than the angels, but also far exalted above the whole creation of God, and, besides, the author of such incomparable and unspeakable mercies as no otherwise were or could be communicated unto men. Again, he lets them know that he was so far from derogating any thing from the honour and authority of Moses, as he was falsely accused to do, that he grants as much concerning him, and ascribes as much unto him, as any of themselves could justly grant or ascribe. And there- fore, in the entrance of his discourse, he declares him to have been the legate, apostle, or ambassador of God unto the people, in the
518 AN EXPOSITION OF THE [CHAP. III.
sense before declared; and that in the discharge of his office and duty, he behaved. himself with that fidelity which God himself ap- proved of. This being the sum of what was pleaded by the Jews on the account of Moses, it is all granted and confirmed by the apostle. How suitable this course of procedure was to the removal of their prejudices, to inform their minds, to endear their affections, and consequently what wisdom was used in it, is open and evident. It remains that we consider the observation which is principally intended in the words, leaving others to be afterwards expressed.
XI. A diligent, attentive consideration of the person, offices, and work of Jesus Christ, is the most effectual means to free the souls of men from all entanglements of errors and darkness, and to keep them constant in the profession of the truth.