Theological scholars who have compared the Epistle to the Hebrews with the Epistles of Paul have dwelt on the theological differences, but the moral differences are greater. In the Epistle to the Hebrews the emphasis is laid on the service of Jesus to mankind: it is this that makes him, as it made Solomon, worthy of worship as a God, and the ancient God with his sacrifices is virtually represented as transforming himself and his government to the measure of Jesus. Jesus is complete and perfect man, no part or power of his divine nature accompanying him on earth. But we see in Philippians ii. 7, and other passages, the primitive idea fading away, and Jesus pictured as a divine being in the mere semblance and disguise of a man, no real man at all; a theory which prevails in the story of the transfiguration, where the disguise is for a moment thrown aside. The earlier idea of his genuine humanity was still strong enough to prevent any stories of miracles wrought by Jesus from arising, the resurrection being a miracle wrought by God after the work of Jesus was "finished," as he is said to have proclaimed from the stake. But legends of miracles became inevitable after the theory of his disguise was diffused, and also stories of the vituperation, anathemas, and attitudinizings, which are so offensive in a man, but so characteristic of the whole history of Jahveh, with whom he was gradually identified. A gentleman does not call his opponents vipers and consign them to hell, but Jahveh is not under any such obligations. And, alas, disregard of the humanities did not, as we have seen, stop there even in Paul's time. In the further development, that of Jesus the magician, the personal character of Jesus was sadly sacrificed, and it is only due to the superstition that prevents the New Testament narratives from being read in a common sense way that people generally are not shocked by some of the representations.