Hebrews 2.16–17
C. iii. 1, 2. “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed [ or made] Him, as also Moses [was faithful] in all His house.”
Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. 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 also Moses in all His house”: nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. “Who was faithful,” he says, “to Him that made Him”—made [Him] what? “Apostle and High Priest.” He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.
“As also Moses in all His house,” that is, either among the people, or in the temple. But here he uses the expression “in His house,” just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by “house” he means the people, he added, “whose house we are” (c. iii. 6); that is, we are in His creation. Then [comes] the superiority.
Ver. 3. “For this man was counted worthy of more glory than Moses,” (Again [he is speaking] of the Flesh), “inasmuch as he who hath builded [the house] hath more honor than the house”; [Moses] himself also (he means) was of the house. (Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it.) If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one’s house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him [is] God. Moses he means. And see how he covertly shows the superiority. “Faithful,” he says, “in all His house,” being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say “the artificer hath more honor than his works,” but “he that hath builded the house, than the house.” (Ver. 4.) “But He that built all things is God.” Thou seest that he is speaking not about the temple but about the whole people.
Ver. 5. “And Moses verily [was] faithful in all His house, as a servant, for a testimony of those things which were to be spoken.” See also another point of superiority, that [which is derived] from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. (Ver. 6.) “But Christ as a Son over His own house.” Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father’s property as a master, but the other as a servant.
“Whose” [i.e.] God’s “house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.” Here again he encourages them to press forward nobly, and not to fall: for we shall be the “house” of God (he says), as Moses was, “if we hold fast our confidence and our rejoicing firm unto the end.” He however (he would say) that is distressed in his trials, and who falls, doth not glory: he that is ashamed, he that hideth himself, has no confidence, he that is perplexed doth not glory.
And then he also commends them, saying, “if we hold fast the confidence and the rejoicing of the hope firm unto the end,” implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm “in full assurance of faith,” without being shaken by their trials.
[5.] And be not astonished, that the [words] “Himself being tempted” (c. ii. 18) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, “The Lord looked down from heaven, and beheld all the sons of men” (Ps. xiv. 2), that is, accurately acquainted Himself with all things; and again, “I will go down, and see whether they do altogether according to the cry of them” (Gen. xviii. 21); and again, “God cannot endure the evil ways of men” (Gen. vi. 5?), the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.
“Whence holy brethren” (he says “whence” instead of “for this cause”), “partakers of an heavenly calling”—(seek nothing here, if ye have been called yonder—yonder is the reward, yonder the recompense. What then?) “Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful] in all His house.” (What is “who was faithful to Him that appointed Him?” it is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, “as also Moses in all His house”) that is, know who your High Priest is, and what He is, and ye will need no other consolation nor encouragement. Now he calls Him “Apostle,” on account of His having been “sent,” and “high priest of our profession,” that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.
“For a testimony of those things which shall be spoken.” What meanest thou? Doth God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, “Hear, O heaven, and give ear, O earth, for the Lord hath spoken”— Isa. i. 2 —and “Hear ye ravines, foundations of the earth, for the Lord hath a controversy with His people”— Mic. vi. 2), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless.
Ver. 6. “But Christ as a Son.” The one takes care of the property of others, but this One of His own. “And the rejoicing of the hope.” Well said he “of the hope.” For since the good things were all in hope, and yet we ought so “to hold it fast,” as even now to glory as for things which had already come to pass: for this cause he says, “the rejoicing of the hope.”
And adds, “let us hold it firm unto the end.” (Rom. viii. 24.) For “by hope we are saved”; if therefore “we are saved by hope,” and “are waiting with patience” (Rom. viii. 25), let us not be grieved at present things, nor seek now those that have been promised afterwards; “For” (he says) “hope which is seen is not hope.” For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.
[6.] Let us not then be troubled, let no man be troubled, when he seeth the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.
Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teacheth us when he says, “For this cause many [are] weak and sickly among you, and many sleep.” (1 Cor. xi. 30.) And again, “I have delivered such an one to Satan.” (1 Cor. v. 5.) And the prophet says, “for she hath received of the Lord’s hand her sins double” (Isa. xl. 2); and again David, “Behold mine enemies that they are multiplied above the hairs of my head and [with] an unjust hatred have they hated me”: “and forgive Thou all my sins.” (Ps. xxv. 19, 18.) And again another: “O Lord, our God, give peace unto us; for Thou hast rendered all things to us again.” (Isa. xxvi. 12.)