Son Surpasses Moses

The Letter to the Hebrews next demonstrates the superiority of the sonly word by comparing it to Moses, Israel’s Great Lawgiver. Implicit in its argument is the priority of the “word spoken in the Son” over even the Mosaic legislation, and at this point in the Letter, the comparison is most appropriate. Moses certainly did mediate God’s law to Israel and was the greatest of the prophets. Nevertheless, the “Son” surpasses even him in status and glory.

In the Letter’s opening paragraph, it compares the “word spoken in” Jesus to the earlier revelations given “in the prophets.” Although Moses is the chief representative of this illustrious group, he is also more honored than all the other prophets.

And unlike the others, God spoke to Moses face-to-face, not through visions and riddles. His greater rank now serves to emphasize the superiority of Jesus over the prophets that preceded him, including Moses.

  • Whence, holy brethren |partners| in a heavenly calling, attentively consider the Apostle and High– priest of our confession– ||Jesus|| As one |faithful| to him who made him: as |Moses also in {all} his house|. For |of more glory than Moses| hath ||this one|| been counted worthy– by as much as more honour than |the house| hath ||he that prepared it||; For |every house| is prepared by someone,– but |he that hath prepared all things| is ||God||. |Even Moses| indeed, was faithful in all his house, |as an attendant| ||for a witness of the things which were to be spoken||; But ||Christ|| as |a Son| over his house,– whose house are |we|– if |the freedom of speech and boast of the hope, {throughout firm}| we hold fast.” - (Hebrews 3:1-6 – The Emphasized Bible).


The preceding passage in Chapter 2 designated Jesus as our “merciful and faithful high priest,” and this is now reaffirmed. As our “apostle,” he is the one sent from God to deliver His final word and lead His people out of bondage. As our “High Priest,” he represents believers before God and intercedes for them.

The descriptions of Jesus as “one faithful to Him who made him,” and of Moses as one faithful “also in all His house,” allude to the following passage from the Greek version of the Old Testament, the Septuagint:

  • Then Yahweh came down, in a pillar of cloud, and stood at the entrance of the tent,– and called Aaron and Miriam, and they both went forth. Then said he, Hear, I beseech you, my words. <When ye have your prophet> <As Yahweh, in a vision> will I make myself known |unto him|; <In a dream> will I speak with him. <Not so> my servant Moses,– <In all my house> ||trusty|| is he: <Mouth to mouth> do I speak with him, And plainly– not in dark sayings, And <the form of Yahweh> doth he discern,– Wherefore, then, were ye not afraid to speak against my servant– against Moses?” – (Numbers 12:5-8 - The Emphasized Bible).

Moses is the only one to whom Yahweh spoke face-to-face; that is, until Jesus appeared. In Jewish tradition, Moses received greater honor than even angels.

Since Christ is superior to the angels, and since disobedience to his word requires far greater punishment than disobeying the Torah that Moses received from angels, the superiority of the Son’s word over that of Moses follows logically.

The words “faithful,” “priest” and “house” allude to the prophecy that Yahweh would “raise up a FAITHFUL PRIEST, and according to that which is in my heart and in my soul will he do. Therefore, will I build for him AN ASSURED HOUSE” - (1 Samuel 2:35).

Jesus is now presented as that promised “FAITHFUL PRIEST” who has been set over God’s “HOUSE” - (compare Hebrews 10:1-14).


Thus, Jesus is worthy of more honor than even Moses, just as the one who prepares the house is worthy of more honor than the house. He is associated closely with the “builder” of the house, namely, God, and he is set over that very house. In contrast, Moses was a servant IN this “house.”

The Greek verb rendered “prepare” or kataskeuazō in the passage means “to prepare, equip,” not to “build” (Strong’s - #G2680). In Greek literature, it is used for supplying furnishings to equip a household for habitation.

The word “house” points to the living community of God’s covenant people. Jesus is “over His house whose house we are.” Believers “are” (present tense) his household if they hold fast their “confidence and boast of hope,” namely, holding firmly to their confession and the “word of the Son.”

Nowhere does the argument denigrate Moses or reduce his honored status. The point is not some flaw in Moses’ character or conduct, but that as great as his position was, that of the Son is even greater. Though Moses gave Israel the Law at Sinai, he belonged to the past era that has been eclipsed by the Son, Jesus of Nazareth.

The comparison with Moses prepares the reader for the next section concerning the generation of Israel that received the Mosaic “word” but failed “to hold fast to their confidence and hope.”

To now abandon the final revelation that God has “spoken” in His Son and return to the former and incomplete “word” will result in horrific consequences. Disobeying the word of the Son would be an act of tremendous respect to the one who now “sits at the right hand of the Majesty on high” after his having achieved the “purification of sins” on our behalf.



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