After having in this fashion completed the comparison with the angels, he makes a parallel with the mighty Moses, greater than all the prophets, so that after showing the difference to be infinite, he may show at the same time the contrast between the covenants, the promises and of course the priests. Once again he mingles exhortation with the comparison lest he seem to be doing it on purpose rather than under pressure of a kind of necessity.

According to the words of the wise Solomon in the Proverbs,^[1] he was created. The Lord, he says, created me. And he is called the beginning of the evangelical way which leads us to the kingdom of heaven, since he is not a creature in substance but was made the way in the divine dispensation. For being made and being created have the same meaning. In fact, as he was made a way, so also was he made a door, a shepherd, a messenger, a sheep, and, in turn, a high priest and apostle, different names given according to the different conceptions.

Because it is also the work of a high priest to enter God’s presence first and then to bring the others close to him, he [Paul] quite rightly calls him high priest, because he did this in fact. Blessed Paul calls him this because by the resurrection of the dead he ascended into heaven and sat down at the right hand of God, and by these events he gave us, too, closeness to God and participation in the good things.

For if he were high priest as God, he would be so before the incarnation. As it is, that he became the apostle of our confession after the incarnation is taught us by the epistle to the Galatians: But when the time had fully come, God sent forth his Son, born of a woman.^[1]

But once for all heavenly things were made accessible to humans, when one of us humans was assumed and, according to the law of human nature, died and was raised from the dead in a marvelous fashion and, because immortal and incorruptible by nature, ascended into heaven. And he became high priest for the rest of humankind and the pledge for their ascension into heaven. CATECHETICAL

The Word of God . . . is also called angel^[1] and apostle for as angel he announces what it is necessary to know, and as apostle he is sent forth to testify to what is announced. As our Lord himself said, He that hears me hears him that sent me.^[2] This can be made clear from the writings of Moses, in which this is to be found: And the angel of the Lord spoke to Moses in a flame of fire out of the bush and said, ‘I am he who is, God of Abraham, God of Isaac, God of Jacob, the God of your fathers; go down to Egypt and bring out my people.’ ^[3] . . . But these words were uttered to demonstrate that Jesus Christ is the Son of God, an apostle, who was first the Word and appeared, now in the form of fire, now in the image of the bodiless creatures. . . . The Jews, continuing to think that the Father of the universe had spoken to Moses when it was the Son of God, who is called both angel and apostle, who spoke to him, were rightly censured both by the prophetic Spirit and by Christ himself, since they knew neither the Father nor the Son. . . . What was said out of the bush to Moses, I am he who is the God of Abraham and the God of Isaac and the God of Jacob and the God of your fathers, was an indication that they, though dead, still existed and were Christ’s own people. For they were the first of all people to devote themselves to seeking after God, Abraham being the father of Isaac, and Isaac of Jacob, as Moses also recorded.

Being about to place him before Moses in comparison, Paul led his discourse to the law of the high priesthood; for they all had a high esteem for Moses. . . . Therefore he begins from the flesh and goes up to the Godhead, where there was no longer any comparison. He began from the flesh, from his human nature, by assuming for a time the equality, and says, as Moses also was faithful in all God’s house. Nor does he at first show his superiority, lest the hearers should start away and straightway stop their ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses.

As great as is the difference between creature and creator, he is saying, so great is the difference between Moses and Christ.

One who has been worthy of much more glory. He discussed in what ways Moses is equal to Christ, now he talks about Christ’s superiority. Of much more. Who is that? Christ, who is the Word incarnate. More glory than Moses, just as the builder of a house has more honor than the house itself. Now he talks about the highest superiority of God over human beings. He says Moses was a faithful ruler over the whole household, that is, over the whole people, yet Moses himself was one of them. Therefore, the humanity of Christ is worthy of so much more honor than the honor of Moses, as the creator is superior to the creation, just as the builder of a house has more honor than the house itself. By house he means the people who were with Moses, yet Moses was one of them while Christ was the one who created the house.

The apostles received the gospel for us from the Lord Jesus Christ. Jesus, the Christ, was sent from God. Thus Christ is from God and the apostles from Christ. In both instances the orderly procedure depends on God’s will. And so the apostles, after receiving their orders and being fully convinced by the resurrection of our Lord Jesus Christ and assured by God’s Word, went out in the confidence of the Holy Spirit to preach the good news that God’s kingdom was about to come. They preached in country and city and appointed their first converts, after testing them by the Spirit, to be the bishops and deacons of future believers. Nor was this any novelty, for Scripture had mentioned bishops and deacons long before. For this is what Scripture says somewhere: I will appoint their bishops in righteousness and their deacons in faith.^[1]

And is it any wonder that those Christians whom God had entrusted with such a duty should have appointed the officers mentioned? For the blessed Moses too, who was a faithful servant in all God’s house,^[2] recorded in the sacred books all the orders given to him, and the rest of the prophets followed in his train by testifying with him to his legislation. Now, when rivalry for the priesthood arose and the tribes started quarreling as to which of them should be honored with this glorious privilege, Moses asked the twelve tribal chiefs to bring him rods, on each of which was written the name of one of the tribes. These he took and bound, sealing them with the rings of the tribal leaders; and he put them in the tent of the testimony on God’s table. Then he shut the tent and put seals on the keys, just as he had on the rods. And he told them, Brothers, the tribe whose rod puts forth buds is the one God has chosen for the priesthood and for his ministry.^[3] Early the next morning he called all Israel together, six hundred thousand strong, and showed the seals to the tribal chiefs and opened the tent of testimony and brought out the rods. And it was discovered that Aaron’s rod had not only budded but was actually bearing fruit. What do you think, dear friends? Did not Moses know in advance that this was going to happen? Why, certainly. But he acted the way he did in order to forestall anarchy in Israel and so that the name of the true and only God might be glorified. To him be the glory forever and ever. Amen.

Now our apostles, thanks to our Lord Jesus Christ, knew that there was going to be strife over the title of bishop. It was for this reason and because they had been given an accurate knowledge of the future that they appointed the officers we have mentioned. Furthermore, they later added a codicil to the effect that, should these die, other approved men should succeed to their ministry. In the light of this, we view it as a breach of justice to remove from their ministry those who were appointed either by them (i.e., the apostles) or later on and with the whole church’s consent, by others of the proper standing, and who, long enjoying everybody’s approval, have ministered to Christ’s flock faultlessly, humbly, quietly and unassumingly. For we shall be guilty of no slight sin if we eject from the episcopate men who have offered the sacrifices with innocence and holiness. 1

But since he said, as Moses, do not think that he is as Moses; the glory of this high priest is greater than that of Moses inasmuch as the maker of a house has greater honor than the house. Similarly the honor of the Lord and the Son is greater than that of the servant Moses. Every house was built by someone, but he who created Moses and built all things is God. And Moses was certainly faithful, but as an assistant, as a servant was faithful to testify to the things that were to be spoken later. In truth Christ is not a faithful servant like Moses, but as a son he was faithful, and not over the shrine of the temple but over the souls of people. In fact, we are his house if we stand firm in his confidence and are not brought into disorder while in the glory of his hope. But if we transgress, we cause his suffering.

From hardness comes unbelief. As in bodies the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the Word of God. For it is probable that some even disbelieved those things which had already been done; hence he says, Take heed. . . . Because the argument from the future is not so persuasive as from the past, he reminds them of the history in which they had lacked faith. For if your fathers, he says, because they did not hope as they ought to have hoped, suffered these things, much more will you. To them also is this word addressed, for today, he says, is ever, so long as the world lasts. Therefore, exhort one another daily, as long as it is called ‘today.’ That is, edify one another, raise yourselves up, lest the same things should befall you. Lest any one of you be hardened by the deceitfulness of sin. Do you see that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, when it is come into a depth of evils, becomes contemptuous^[1] and, having become contemptuous, it endures not even to believe, in order thereby to free itself from fear.

Many have evil, unbelieving hearts. To have an evil, unbelieving heart means to have no faith. Evil is the love of property, wantonness, alcohol, and the like. . . . Beware that your heart may not become evil and unbelieving; unbelief, he says, is separation from the living God.

This word comes to ones who have already come to faith, as I understand it. So that it is fitting for you to praise the same things so that you might remain in the same opinions once and for all. This then Paul says, because those who believe and who have received the Spirit share in the substance of Christ, since they have received some physical fellowship with him. Then finally it remains to guard thoroughly this beginning with an uncontaminated mind.

Take also another like expression. To this day whenever Moses is read a veil lies over their minds.^[1] Does to this day mean up to the time that Paul wrote the words and no longer? Does it not mean until this present day and indeed to the very end? And if Paul should say, We are come all the way to you with the gospel of Christ, having hope, when your faith is increased, to preach the gospel in lands beyond you,^[2] you can see clearly that the phrase all the way sets no limit but indicates what lies beyond. With what meaning, therefore, ought you to recall the words till he has put all enemies? Just the same as in another saying of Paul, But exhort each other daily, as long as it is called ‘today,’ which clearly means for all time. For as we must not talk of a beginning of the days of Christ, so never suffer anyone to speak of an end of his kingdom. For Scripture says, his kingdom is an everlasting kingdom.^[3]

Give us this day our superessential^[1] bread. Ordinary bread is not superessential, but this holy bread is superessential in the sense of being ordained for the essence of the soul. Not of this bread is it said that it passes into the stomach and is discharged into the drain.^[2] No, it is absorbed into your whole system to the benefit of both soul and body. By this day he means daily, as in Paul’s while it is called ‘today.’

Today^[1] means always, for the one who gives us advice pertaining to salvation must always have our attention. The Apostle expressed the meaning of this word powerfully: But encourage one another every day, as long as it is called. ‘today.’

He said today, that they might never be without hope. Exhort one another daily, he says. That is, even if persons have sinned, as long as it is today, they have hope; let them not then despair so long as they live. Above all things indeed, he says, Let there not be an evil, unbelieving heart. But even if there should be, let no one despair, but let that one recover; for as long as we are in this world, the today is in season.

He introduces the present age as one day.^[1]

What is the beginning of confidence? It means faith, through which we subsisted and have come to be and have been made to share in being.

We shared in death with Christ the Lord through all-holy baptism, and after being buried with him we prefigured the resurrection, provided of course we kept faith firm. He referred to this by the phrase first confidence. Through it we were renewed, we were joined to Christ the Lord, and we shared the grace of the all-holy Spirit.

He says that those who have believed and shared in the Spirit have become partakers in Christ’s hypostasis in that they have received a certain natural communion with him. Now there remains the task of preserving this foundation with a pure resolve.

They died, for they could not enter the promised land. They merely looked over toward the land of promise, but they could not enter it. The Jews beheld the promised land but could not enter it. They died in the desert. . . .We, their children, under the leadership of Jesus, have come to the Jordan and entered the promised land.

God urged them to leave for the promised land, but some spoke in opposition, citing fear and the multitude of the enemy. Hence God consumed them all individually in the desert and brought in their children in place of them.

He wishes to show that all who went out through Moses perished because of their unbelief, so that these might fear all the more since they were in a similar situation to those against whom he was making the argument.

To whom did he swear that they should never enter his rest? To those who did not want to obey Moses, Aaron, Joshua and Caleb . . . So we see that they were unable to enter the land promised to them, not because of their evil actions, even though they were wicked, but because of unbelief in the Word of God.