And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were to be said:

“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." 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," 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." 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.”

“"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. "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" - and "Hear ye ravines, foundations of the earth, for the Lord hath a controversy with His people"), much more men; that is, that they may be witnesses, when themselves the Jews are shameless.”

“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.”

“And Moses verily was faithful in all his house as a servant,.... Moses was not only a servant to the Israelites, but he was also the Lord's servant, a servant of his choosing, sending, and approving; he was a servant in holy things, and served the Lord heartily, sincerely, and ingenuously, with all becoming fear and reverence, respect, and honour, and with all ready and cheerful obedience; the house in which he was a servant, was not his own, but belonged to God, even the Son of God, as appears from the following verse; he was not a servant in the world, and with respect to civil things, and the affairs of Providence, but in the church of God, and in divine things; and he was faithful here, and that in all things; he did all things exactly according to the pattern showed him in the Mount; and the apostle strongly affirms all this, as well he might, since there was full proof of it, and God himself had bore a testimony to it: and the end of his being a servant here was, for a testimony of those things which were to be spoken after; these words may regard his faithful testification of God's will to the people of Israel, after he was fixed as a servant in God's house; or what he said afterwards concerning the Messiah, of whom he spake and wrote, and of whom he bore an honourable testimony, Deu 18:1 or they may have respect to the things spoken after Moses's time, by the prophets, Christ, and his apostles, which agreed with the testimony of Moses; or to the things afterwards spoken of in this epistle; to which may be added, that Moses in his office was typical of things to be spoken and done by the Messiah, when he came; as his deliverance of the children of Israel out of Egypt; his leading them through the Red sea and wilderness, to Canaan's land; his giving them the law from Mount Sinai; the erection of the tabernacle, with all its furniture, and the institution of sacrifices and the like.”

“As a servant - The fidelity of Moses was the fidelity of a servant; he was not the framer of that Church or house; he was employed, under God, to arrange and order it: he was steward to the Builder and Owner. For a testimony of those things - Every ordinance under the law was typical; every thing bore a testimony to the things which were to be spoken after; i.e. to Jesus Christ, his suffering, death, and the glory which should follow; and to his Gospel in all its parts. The faithfulness of Moses consisted in his scrupulous attention to every ordinance of God; his framing every thing according to the pattern showed him by the Lord; and his referring all to that Christ of whom he spoke as the prophet who should come after him, and should be raised up from among themselves; whom they should attentively hear and obey, on pain of being cut off from being the people of the Lord. Hence our Lord told the Jews, Joh 5:46 : If ye had believed Moses, ye would have believed me, for he wrote of me; "namely;" says Dr. Macknight, "in the figures, but especially in the prophecies, of the law, where the Gospel dispensation, the coming of its Author, and his character as Messiah, are all described with a precision which adds the greatest lustre of evidence to Jesus and to his Gospel."”

“faithful in all his house--that is in all GOD'S house (Heb 3:4). servant--not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward. for a testimony of, &c.--in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (Heb 8:5; Heb 9:8, Heb 9:23; Heb 10:1).”