As also Moses (as xai Movofs). The highest example of human fidelity known to the readers.
In all his house (év 6\@ 7@ otk@ adtod). Const. with was Faithful. Jesus was faithful even as Moses was faithful.
* Some interesting data and remarks on the use of ‘I,’? ‘“‘we” and ‘‘you’’ in the Epistle may be found in Harnack’s article, ‘‘ Probabilia tiber die Adresse und den Verfasser des Hebrierbriefs,’? in Preuschen’s Zeitschrift fiir die neutestamentliche Wissenschaft und die Kunde des Urchristenthums, Heft i. s. 24.
Cu. III.] THE EPISTLE TO THE HEBREWS. 411
The subject of the high-priesthood of Christ, introduced in this verse, is not carried out in detail by showing the superiority of Jesus to earthly high priests. This is reserved for chs. v.—vii. Instead, the writer proceeds to show that Christ is superior to Moses, as he has already shown his superiority to angels. He will thus have shown Christ’s superiority to both the agencies by which the old covenant was mediated. The subject is a delicate one to treat for Jewish readers to whom Moses was the object of the deepest veneration ; but the treatment displays tact by placing Moses in the foreground beside Christ as an example of fidelity to his commission. Justice is thus done to the familiar histor- ical record, and to God’s own testimony, Num. xii. 7. The general sense of the comparison is that Moses was as faithful as any servant in a house can be, while Christ was not a serv- ant in the house, but a son, and displayed his fidelity in that: capacity.
3. Was counted worthy (7&i@ra). Used both of reward which is due (1 Tim. v. 17) and of punishment (Heb. x. 29).
Of more glory (aAelovos ddEns). Comp. ch. ii. 8, 9.
Inasmuch as (xa@ dcov). Rend. by so much as. The argument is based on the general principle that the founder of a house is entitled to more honour than the house and its individual servants. There is an apparent confusion in the working out, since both God and Christ appear as builders, and Moses figures both as the house and as a servant in the house. The point of the whole, however, is that Moses was a part of the O. T. system —a servant in the house; while Christ, as one with God who established all things, was the founder and establisher of both the Old and the New Testa- ment economies.
4, He that built all things is God (6 ravra xatacKevdcas eds). The verb includes not only erection, but furnishing with the entire equipment. See ch. ix. 2; 1 Pet. ii. 10. The
412 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IIL
verb °P. The application of built or established to Christ (ver. 8) is guarded against possible misapprehension. Christ is the establisher, but not by any independent will or agency. As the Son he is he that built, but it is as one with God who built all things. The special foundership of Christ does not contradict or exclude the general foundership of God.*
5. And Moses. Kal and introduces the further develop- ment of the thought of vv. 2, 3—/fidelity, and the corre- sponding honour. It is not a second proof of the superiority of Christ to Moses. See Num. xii. 7.
A servant (Gepdrrov). N.T.°. Comp. Apoc. xv. 3. Often in LXX, mostly as translation of sy servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, Oeparrwy kupiov servant of the Lord, Wisd. x. 16. In Class. and N. T. the word emphasises the performance of a pres- ent service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb Gepamevewv: service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the Qepdzrwy is of a nobler and freer character than that of the dotAes or bondservant. The verb is used of a physician’s tendance of the sick. Xenophon (Mem. iv. 8, 9) uses it of the gods taking care of men, and, on the other hand, of men’s worshipping the gods (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matt. viii. 7; L. v. 15, and on is worshipped, Acts xvii. 25.