Who is faithful to him that made him, as was also Moses in all his house.

“But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next: "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 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"; that is, we are in His creation. "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.”

“As was said above, the old law had its authority from three sources, namely from the Angel, from Moses, and from Aaron the high priest. Now the Apostle above preferred Christ, the author of the new testament, to the Angels through whom the law was given; here he intends to prefer him to Moses, who was the promulgator and, as it were, the lawgiver of the old testament. And concerning this he does two things. First he prefers Christ to Moses; second he concludes from this that Christ must be obeyed most effectively, at the words, Wherefore, as. Concerning the first he does two things. First he sets forth the dignity of Christ; second he shows what is common to Christ and Moses, at the word, of more. Concerning the first he does two things, for first he sets down the condition of those to whom he speaks; second he sets down the condition of him of whom he speaks, at the word, consider. Now those to whom he speaks he describes in three ways. First from charity. Hence he says brothers, as if to say: because you are brothers by the seed of Abraham, and of Christ, and among yourselves to one another. Matt. 23:8: You are all brothers, etc. Likewise brothers of Christ. Above 2:11: he is not ashamed to call them brothers. Now charity makes this brotherhood. Ps. 132:1: Behold how good and how pleasant, etc. Second, he also describes them from holiness, when he says holy. And this on account of the receiving of the sacraments, by which we are sanctified by Christ. 1 Cor. 6:11: but you have been washed, but you have been sanctified, etc. Third, he describes them from their calling, when he says partakers of the heavenly calling. Now this calling can be understood to be heavenly in two ways: either by reason of the end, or by reason of the principle. By reason of the end indeed, because they were called not to earthly things, as in the old testament, but they were called to the heavenly kingdoms. 1 Thess. 2:12: he called us to his kingdom and glory. 1 Pet. 2:9: who called out of darkness into his marvelous light. By reason of the principle indeed, because it is not from our merits, nor from human invention, but from heavenly grace alone. Gal. 1:6: he called through his grace. Rom. 8:30: and those whom he predestined, these he also called. Is. 41:2: who raised up the just one from the east, called him to follow him. Now he says partakers, because not only the Jews were called to the grace of faith and of the new testament, but also the gentiles. Col. 1:12: he has made us worthy to share in the lot of the saints in light. Because therefore you are in charity, and holy, and called to heavenly things, you ought to hear gladly one speaking of him, through whom these things come to you. Consequently he describes him of whom he speaks, when he says consider. Below ch. 12:2: looking to Jesus, the author and finisher of faith, etc. But whom? The apostle, he says, and high priest of our confession, Jesus. For the Apostle in what follows prefers Christ to Moses and Aaron, and therefore ascribes to him the dignity of both: of Moses, namely because he was sent by God. Ps.: he sent Moses his servant. And of Aaron, who was high priest. Ex. 28:1: bring also to yourself Aaron, etc. But Christ was sent as apostle more excellently than Moses. Ex. 4:13: I beseech you, Lord, send whom you will send, as if to say: you are going to send another more worthy one. Likewise he himself is high priest and priest. Ps. 109:5: you are a priest forever according to the order of Melchisedech. As it were, then, he here sets forth first his principal condition, saying wherefore, that is, therefore, brothers, consider the apostle, as if to say: pass over considering that apostle, that is, Moses who was sent, and the high priest Aaron, and consider the apostle and high priest of our confession, that is, him whom we confess. For this is necessary for salvation, that we confess him. Rom. 10:10: with the heart one believes unto righteousness, but with the mouth confession is made unto salvation. Or of confession, that is, of spiritual sacrifice. For every priest is ordained for offering sacrifices. Now sacrifice is twofold, namely bodily or temporal. And Aaron was instituted for this. But there is another sacrifice, spiritual, which consists in the confession of faith. Ps. 49:23: the sacrifice of praise shall honor me. And Christ was instituted for this sacrifice, not for bulls. Is. 1:11: I have not wanted the holocausts of rams, and the fat of fatlings, and the blood of calves, and lambs, and he-goats. And a little after, there follows: do not offer sacrifice any more in vain. Then when he says who is faithful, etc., he compares Christ to Moses. Concerning Aaron he makes special mention below. And he first sets down here, as has been said, that in which they agree; second, that in which Christ surpasses Moses, at the words for of more glory. Common to Christ and Moses is faithfulness toward God; and therefore he says who is faithful. Here it should be known that all this which is said here about Moses is founded upon that which is found in Num. 12:7, where the Lord shows the excellence of Moses, after Aaron and Miriam had quarreled against him, where these words are set down which the Apostle here alleges. For there it is said thus: but not so my servant Moses, who is most faithful in all my house. Where, if we attend well, Moses is commended more than in any other place of the Bible. And therefore the Apostle takes this as the most excellent statement for the commendation of Moses. But this can apply both to Christ and to Moses. For concerning Moses it is clear from the history itself alleged. It is also understood of Christ, because he, according as he is man, is faithful to him who made him, namely to God the Father, who made him, namely apostle and high priest — not according to the divine nature, because in that respect he was not made, nor created, but begotten — but according to the human nature. Rom. 1:3: who was made to him of the seed of David according to the flesh. Now he was faithful to God the Father: first, by not attributing to himself what he had, but to the Father. John ch. 7:16: my teaching is not mine. Second, because he sought his glory, not his own. John 8:50: I do not seek my own glory. And at 7:18 it is said: he who seeks the glory of him who sent him, this one is true, and there is no injustice in him. Third, because he perfectly obeyed the Father. Phil. 2:8: made obedient unto death. Christ, therefore, is faithful to him who made him, as also Moses was, and this in all his house, which house is the whole company of the faithful, concerning which Ps. 92:7: holiness becomes your house, O Lord. Or in all his house, that is, in the whole world, not only in Judea, as Moses was. Is.: I have given you as a light of the gentiles, that you may be my salvation unto the end of the earth. Then when he says for of more glory, he prefers Christ to Moses, and this as to two things. First as to power; second as to condition, at the words and Moses. Now in commending Christ, he commends him as having had honor in all the house, as Moses did; but he shows that Christ excels him. Here he first sets down his reason; second he makes it clear, at the words for every. Now the Apostle's reason is that greater glory is owed to him who made the house than to him who inhabits it; but Christ built the house. Ps. 73:16: you have made the dawn and the sun. Prov. 9:1: wisdom has built herself a house, that is, the Church. For Christ himself, through whom grace and truth came to be, built the Church as a lawgiver. But Moses as the announcer of the law; and therefore glory is owed to Moses only as to an announcer. Hence also his face shone, concerning which Ex. 34:29 and 2 Cor. 3:7: so that the children of Israel could not look intently at the face of Moses because of the glory of his countenance. The text, therefore, continues thus: you say that Christ is faithful as Moses was; why then should we neglect to consider? Surely because he has been held worthy of more glory than Moses, by as much as the lord of the house, who built it, has more glory. As if to say: although Moses is greatly honorable, yet Christ is more honorable, as the builder of the house, and as the principal lawgiver. Job 36:22: behold, God is exalted in his strength, and none is like him among lawgivers. If, then, glory is owed to Moses, Christ is worthy of a greater one. 2 Cor. 3:9: if the ministration of condemnation is in glory, much more will the ministry of justice be in glory. Consequently he proves the minor of his reasoning, when he says for every house is built by someone. Now the minor is that Christ built this house; and he proves this, first, because every house needs a builder; second, because this house of which he speaks was built by Christ, at the words but he who all things. First, therefore, he proves that this house, like any other, needs a builder, because diverse things are not joined together except by some one thing, as is clear in the case of a man-made house, in which the wood and stones of which it is composed are united by someone. Now the aggregate of the faithful, which is the Church and the house of God, is gathered from diverse peoples, namely Jews and gentiles, slaves and free. And therefore the Church, like every house, is built by someone uniting it. Of this reasoning he sets down only the conclusion, supposing the truth of the premises from the evidence of the fact. 1 Pet. 2:5: yourselves, as living stones, are built up spiritual houses, etc. Eph. 2:20: built upon the foundation of the apostles and prophets, etc. Then when he says but he who created all things is God, he proves that Christ is the builder of this house, for he himself is the God who made all things. And if this is understood of the whole world, it is plain. Ps. 32:9: he spoke, and they were made, etc. But there is another, spiritual creation, which is effected through the Spirit. Ps. 103:30: send forth your spirit, and they shall be created, and you shall renew the face, etc. And this is done by God through Christ. Jas. 1:18: of his own will he begot us by the word of truth, that we might be a kind of beginning of his creature. Eph. 2:10: we are his handiwork, created in Christ Jesus unto good works. God, therefore, created this house, namely the Church, out of nothing, that is, from the state of sin, into the state of grace. Therefore Christ, through whom he made all things — above 1:2: through whom he also made the ages. John 1:3: all things were made through him, and without him, etc. — is more excellent, inasmuch as he has the power of a maker, than Moses, who was only an announcer. Then when he says and Moses indeed, he prefers Christ to Moses as to condition, and concerning this he does two things. First he sets down his reason; second he makes it clear, at the words which house. Now his reason is this: it is agreed that a lord, and in his own house, is of greater esteem than a servant, and in the house of his lord. But Moses is faithful as a servant, and in the house of his lord; Christ, however, as lord, and in his own house; therefore, etc. Concerning this it should be known that the Apostle very diligently notes those words written of Moses, in which two things are said of him: for he is called a servant, and he is also called faithful, not in his own house, but in the house of our God. And as to these two things, he prefers Christ to Moses. First he shows what applies to Moses; second what applies to Christ, at the words but Christ as a son. He says, therefore, that Moses was faithful as a servant, that is, as a faithful steward. Matt. 25:21: well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things. Now Christ is in a certain way a servant, namely according to the flesh — Phil. 2:7: taking the form of a servant — but Moses was the servant of God in setting forth the words of God to the children of Israel. From this it is clear that, because he was a faithful servant, the things which he said were ordered to another, namely to Christ. And this was for a testimony of the things which were to be said. John 5:46: if you believed Moses, you would perhaps believe me also, for he wrote of me. Acts 10:43: to him all the prophets bear witness. Because, therefore, he was a servant, he was accordingly not in his own house, but in another's; and because the things he said were a testimony of the things that were to be said of Christ, Moses was therefore in every way less than Christ. Then when he says but Christ, he shows what applies to Christ, namely that Christ is not as a servant, but as a son in the house of the Father, and consequently his own, because he is the natural heir. Above 1:2: whom he appointed heir of all things, etc. For the Church is the house of Christ. Prov. 14:1: a wise woman builds her house. Ps. 2:7: the Lord said to me: you are my son, etc. Matt. 3:17: my beloved son, etc. He is, therefore, not a servant, but a son, and in his own house; but Moses is a servant, and in another's house. John 8:35: the son remains forever. Then when he says which house we are, he shows what this house is. This house is the faithful, and they are the house of Christ, who believe in Christ. 1 Tim. 3:15: in the house of God, which is the Church. And also because Christ dwells in them. Eph. 3:17: that Christ may dwell through faith in your hearts. This house, therefore, we the faithful are. Now for this, that we may be the house of God, four things are necessary, which are required concerning a house, which are not in a tent. And the Apostle touches on these. First, that our hope and faith be certain and permanent; but a tent, even if it is firm, can nevertheless quickly be moved. And it signifies those who believe for a time, and in the time of temptation fall away; but those are the house who retain the word of God. And therefore he says if we hold fast our confidence. It was said above that confidence is hope with firm expectation and without fear. 2 Cor. 3:4: such confidence we have through Christ toward God. Second, that it be ordinately disposed. And therefore he says the glory of hope, that is, ordered to the glory of God, so that, other things being held in contempt, we may glory in the hope of glory. Jer. 9:24: let him who glories, glory in this, to know and understand me. Third, that it be persevering. Hence he says unto the end. Matt. 10:22: he who perseveres unto the end, he shall be saved. Fourth, that it be firm, namely so that it may not be moved by any adversity. Hence he says firm. Below ch. 6:18f.: we have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm.”

“Who was faithful to him that appointed him,.... Or "made him"; Christ, as man, was made, but not as God; nor is the apostle speaking of the divine nature of Christ, but of his offices: wherefore this phrase designs the constitution and settlement of him in office; which may take in the eternal appointment of him as Mediator; the open promise of him in time; his mission, unction, and attestation from God; and his manifestation and declaration as such, at his ascension and session at God's right hand, when he was made Lord and Christ. Now, as Mediator, he had a trust reposed in him; as the persons of all God's elect, and a fulness of all grace for them; the treasures of wisdom and knowledge, and eternal life and happiness; and also the glory of God in their salvation: which trust he has faithfully discharged as an apostle, and high priest; in a declaration of the whole will of God; in acknowledging it was his Father's doctrine he brought, and in seeking not his own, but his Father's glory; in redeeming and saving the persons committed to him; in distributing his grace to them; and in bringing them safe to glory; and in taking care of things pertaining to God: as also Moses was faithful in all his house; the passage referred to is in Num 12:7 and which seems not so much to intend the fidelity of Moses in managing the affairs of God's house, as the largeness of the trust reposed in him, the dignity and honour conferred on him, and the power and authority he was invested with, in having the whole house of Israel committed to his care and charge, in which he exceeded all other prophets; and so the faithfulness of Christ is not so much to be understood of the discharge of his trust, as of the trust itself; and the sense is, that he was trusted much by God the Father, who constituted him Mediator, even as Moses was; and this sense best agrees with Heb 3:5. And De Dieu has observed, that the Hebrew word in Misnic writings (t), signifies, as it does, one that is trusted, or is fit to be trusted, as Christ and Moses were; though the former is much more worthy than the latter, as follows. (t) Misn. Sanhedrin, c. 3. sect. 2.”

“Who was faithful to him - In Num 12:7, God gives this testimony to Moses: My servant Moses - is faithful in all my house; and to this testimony the apostle alludes. House not only means the place where a family dwells, but also the family itself. The whole congregation of Israel was the house or family of God, and God is represented as dwelling among them; and Moses was his steward, and was faithful in the discharge of his office; strictly enforcing the Divine rights; zealously maintaining God's honor; carefully delivering the mind and will of God to the people; proclaiming his promises, and denouncing his judgments, with the most inflexible integrity, though often at the risk of his life. Jesus Christ has his house - the whole great family of mankind, for all of whom he offered his sacrificial blood to God; and the Christian Church, which is especially his own household, is composed of his own children and servants, among and in whom he lives and constantly resides. He has been faithful to the trust reposed in him as the apostle of God; he has faithfully proclaimed the will of the Most High; vindicated the Divine honor against the corrupters of God's worship; testified against them at the continual hazard of his life; and, at last, not only died as a victim to cancel sin, but also as a martyr to his faithfulness. Christ's faithfulness, says Leigh, consists in this: "That he has as fully revealed unto us the doctrine of the Gospel, as Moses did that of the law; and that he hath faithfully performed and fulfilled all the types of himself and all the things signified by Moses' ceremonies, as Moses hath faithfully and distinctly set them down." But there is a sense given to the word נאמן neeman, Num 12:7, which we translate faithful, by several of the Jewish writers, which is well worthy of note: it signifies, say they, "one to whom secrets are confided, with the utmost confidence of their being safely and conscientiously kept." The secret of God was with Moses, but all the treasures of wisdom and knowledge were in Christ. Life and immortality were comparatively secrets till Christ revealed and illustrated them, and even the Divine nature was but little known, and especially the Divine philanthropy, till Jesus Christ came; and it was Jesus alone who declared that God whom no man had ever seen. Moses received the secrets of God, and faithfully taught them to the people; Jesus revealed the whole will of God to mankind. Moses was thus faithful to a small part of mankind, viz. the Jewish people; but in this sense Jesus was faithful to all mankind: for he was the light to enlighten the Gentiles, and the glory of his people Israel.”

“He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses. Who was faithful--The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (Heb 2:17). So Moses in God's house (Num 12:7). appointed him--"made Him" HIGH PRIEST; to be supplied from the preceding context. Greek, "made"; so in Heb 5:5; Sa1 12:6, Margin; Act 2:36; so the Greek fathers. Not as ALFORD, with AMBROSE and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (Deu 18:15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.”