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"Whose House are we IF . . . . ."
(3: 2 - 6).
pp. 152 - 156
When the apostle wished to lead the Hebrew believers to appreciate the excellency of
Christ, he first drew attention to the difference that must be realized between God
speaking "by the prophets" and God speaking "in Son". He then proceeds to speak of the
excellent name of Christ as compared with angels, and again the emphasis is, "Thou art
My Son". In chapter 3: the apostle approaches the tenderest spot in the Hebrew mind,
the place and honour of Moses. In the Jewish hymns for the Sabbath come the words:
"Thou calledst him Thy faithful servant, and didst put a glorious crown on his head
when he stood before Thee in Mount Sinai, etc.".
The Scriptures themselves emphasize the isolated dignity of Moses:
"I will raise them up a Prophet from among their brethren, like unto thee, and will put
My words in His mouth . . . . . whosoever will not hearken unto My words which He shall
speak in My name, I will require it of him" (Deut. 18: 18, 19).
Deuteronomy 34: 10 adds:
"There arose not a prophet since in Israel like unto Moses, whom the LORD knew
face to face."
When the apostle spoke of the angels he did not hesitate to show their inferiority to
Christ, but when he speaks of Moses, he is careful to bring forward the highest
commendation which Scripture affords. Christ was faithful, as also Moses was faithful in
all his house. The reference is to Numb. 12: 6-8 where the Lord severely reproves the
attitude of Aaron and Miriam, saying:
"lf there be a prophet among you, I the LORD will make Myself known unto him in a
vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful
in all Mine house. With him will I speak mouth to mouth, even apparently, and not in
dark speeches; and the similitude of the LORD shall he behold."
There can be no question that in all the range of Old Testament history no name could
mean so much to a Hebrew as that of Moses. The apostle had to overcome this
reasonable prejudice, and show them One Who was greater than Moses, inasmuch as the
New Covenant of spirit and life was greater than the Old Covenant with its ministration
of death. In the first case he would bid them consider the essential difference between
Moses and Christ. Moses was a part of the house over which he ruled, but Christ was the
actual Builder of the house Himself. This of necessity spoke of the greater honour of
Christ, but in verse 4 the arguments are brought forward which form the climax of his
testimony in Heb. 1: 1, 2.
"For every house is builded by some man; but He that built all things is God" (Heb. 3: 4).