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Heb_3:4. The author has spoken, Heb_3:2, of the house of God, and yet, Heb_3:3, has ascribed the founding and preparing of the same to Christ. For the justification of this apparent contradiction does the remark, Heb_3:4, serve. Although every house has its special preparer, yet this notwithstanding, it is God who has prepared all things. That special foundership of Christ does not exclude the universal higher foundership of God. The proposition Heb_3:4 is incidental to the main argument. It is not, however, to be enclosed in a parenthesis, because αὐτοῦ , Heb_3:5, refers back to θεός , Heb_3:4.
In the second clause, θεός is subject, and ὁ δὲ πάντα κατασκευάσας predicate. Wrongly has θεός been ordinarily taken by others as predicate, and as subject either ὁ δὲ πάντα κατασκευάσας or merely ὁ δέ , since πάντα κατασκευάσας was taken as a defining adjunct. The second member of the proposition was then referred to Christ, and the statement found therein that Christ is God. So Theodoret, Oecumenius, Theophylact, Clarius, Beza, Estius, Jac. Cappellus, Cornelius a Lapide, Cameron, Piscator, Owen, Seb. Schmidt, Wittich, Braun, Akersloot, Calmet, Bengel, Cramer, Whitby, Stuart, Baumgarten, and many others; also still Woerner. But with this thought the sequel is not in keeping. For not of Christ’s being God, but of His exalted relation to the house of God as the υἱός , while Moses was only a θεράπων , does the author speak, Heb_3:5-6.
πάντα ] denotes not the universality of all created things, thought of as a unity, but in general: each and all, that exists.