to the One who appointed Him
This phrase highlights the divine commissioning of Jesus by God the Father. The Greek word for "appointed" is "poieō," which can mean to make, do, or appoint. It signifies that Jesus' role was not self-assumed but divinely ordained. This appointment underscores the Trinitarian relationship and the divine plan of salvation, where Jesus willingly submits to the Father's will, reflecting His humility and obedience.

just as Moses was faithful
Here, the author of Hebrews draws a parallel between Jesus and Moses, both of whom were faithful in their respective roles. Moses, a central figure in Jewish history, is revered for his leadership and faithfulness in delivering God's law to Israel. The comparison serves to elevate Jesus' status, showing that while Moses was a faithful servant, Jesus is the faithful Son. This connection would resonate with Jewish Christians, affirming Jesus' superiority and continuity with the Old Testament.

in all God’s house
The term "house" in this context refers to the people of God, the community of believers. The Greek word "oikos" can mean a physical house or household, but here it symbolizes the spiritual family of God. Moses was faithful in leading the Israelites, God's chosen people, while Jesus is faithful over the entire spiritual household of God, which includes all believers. This phrase emphasizes the unity and continuity of God's plan from the Old Covenant to the New Covenant, with Jesus as the ultimate fulfillment.

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, that 1Samuel 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 from Numbers 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" means God'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 is over God's house, not in it, as Moses was. As to the verb ποιήσαντα (translated in A.V. "appointed "), it may have been suggested by 1 Samuel 12:6, where the LXX. reads Κύριος ὁ ποίησας τὸν Μωυσῆν καὶ τὸν Ἀαρὼν, the Hebrew verb being עַשׂה, which seems to mean in this case "constitute," not "create" (so Gesenius). The preceding words, ἀπόστολον καὶ ἀρχιερέα, though it is not necessary to supply them as understood, may be taken here to rule the meaning of ποιήσαντι (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, the temporalis 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 word ποιεῖν with any propriety be so used.

Parallel Commentaries ...