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Hebrews 2:17
Wherefore in all things it behoved him to be made like untohis brethren, that he might be a merciful and faithful high priest in thingspertaining to God, to make reconciliation for the sins of the people.

John 6:38-40
For I came down from heaven, not to do mine own will, but the will of him that sent me…

John 7:18
He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.

appointed.

1 Samuel 12:6
And Samuel said unto the people,It is the LORD that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt.

as.

Hebrews 3:5
And Moses verilywas faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

Numbers 12:7
My servant Mosesis not so, whois faithful in all mine house.

Deuteronomy 4:5
Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it.

all.

Hebrews 3:6
But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

Ephesians 2:22
In whom ye also are builded together for an habitation of God through the Spirit.

1 Timothy 3:15
But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

just as Moses was faithful in all God’s house
Moses is presented as a type of Christ, serving as a faithful servant in God's house, which refers to the people of Israel.Numbers 12:7 states, "My servant Moses; he is faithful in all my house." This comparison elevates the status of Jesus, showing that while Moses was a servant, Jesus is the Son over God's house (Hebrews 3:6). The "house" here symbolizes the community of believers, both in the Old Covenant with Israel and the New Covenant with the Church. Moses' faithfulness involved leading the Israelites out of Egypt, receiving the Law, and guiding them through the wilderness, all of which prefigure Christ's redemptive work. The cultural context of Moses' leadership during the Exodus is foundational for understanding the Jewish heritage and the continuity of God's plan through Jesus.

Appointed him.--Literally,made Him,an expression which some ancient (Ambrose and other Latin fathers,--apparently also Athanasius) and many modern writers have understood as relating to the creation of the human nature of our Lord. It is probable, however, that1Samuel 12:6 is in the writer's mind. "It is the Lord that made Moses and Aaron, and that brought your fathers up out of the land of Egypt." As there Samuel speaks of the raising up of Moses and Aaron, constituted by God deliverers of the people; so here our thought must rest on Him who constituted Jesus "Apostle and High Priest."

As also Moses.--These words, which give the key to the following verses, are quoted fromNumbers 12:7, where Moses is placed in contrast with prophets in Israel to whom the Lord will make Himself known by vision or dream. "My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth." The "house" or household is God's. people Israel. To others will God reveal Himself in various ways in regard to the many parts of the house, the many concerns of the household. Throughout the whole house Moses was the recipient of the divine commands, and was faithful--"faithful" (as one of the Targums paraphrases), "as chief of the chiefs of my court."

(1) that "his house" meansGod's house, as' is plain from the text cited,i.e. the house of him who appointed him;

(2) that "in all his house" has reference to Moses only, not to Christ; for the main point of what follows is that Christ isover God's house, not in it, as Moses was. As to the verbποιήσαντα (translated in A.V. "appointed "), it may have been suggested by1 Samuel 12:6, where the LXX. readsΚύριος ὁ ποίησαςτὸν Μωυσῆν καὶ τὸν Ἀαρὼν, the Hebrew verb beingעַשׂה, which seems to mean in this case "constitute," not "create" (so Gesenius). The preceding words,ἀπόστολον καὶἀρχιερέα, though it is not necessary to supply them as understood, may be taken here to rule the meaning ofποιήσαντι (cf. for a similar use of the verb without a second accusative following,Mark 3:14,καὶ ἐποίησε δώδεκα. Thus the Arian inference from the word, that Christ is represented as a creature, is groundless. Nor need reference be supposed to his human birth or conception, thetemporalis generatio of the man Jesus (Athanasius, Ambrose, and other Fathers). Certainly not to his eternal generation (as Bleek and Lunemann); such reference is foreign to the idea of the passage; nor could the wordποιεῖν with any propriety be so used.

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