For every house is builded (or, established) by some one; but he that built (or, established) all things is God. Of the second clause of this verse "God" is rightly taken by modern commentators as the subject, not the predicate, though the Fathers generally take it otherwise. Thus Theodoret, regarding as a ὁ πάντα κατασκευάσας designation of Christ, views this clause as an assertion of his Deity on the ground of his being the Founder of all things. But this view introduces an idea out of keeping with the argument, and especially with the preceding expression, "faithful to him who appointed him," in which Christ, in his office as the Christ, is distinguished from the Creator of all who appointed him to that office. The verse seems to be interposed in elucidation of the preceding ὁ κατασκευάσας αὕτον, to make it clear that the Founder of the house spoken of is God himself, and thus to give full effect to the proportionate glory of Christ in comparison with that of Moses. Thus: the glory of Christ is greater than that of Moses by so much as the honor of the founder of a house is greater than that of the house;—of the founder, we say; for every house has some founder: but God is the original Founder of all things, and therefore of necessity the Founder of this house of his own in which Moses was a servant. The verse, thus interpreted, seems (as intimated there) to fall in with the train of thought mere naturally than it can be shown to do if Christ is 'regarded as the Builder. Possibly "all things" may be purposely used to denote the house itself over which Christ, as Son, is Lord. For, though the expression seems too wide for the limited house in which Moses was a servant, it is net so for the expanded and consummated house over which Christ in glory reigns; of. Hebrews 1:2, "Whom he appointed Heir of all things;" and Hebrews 2:8, "Thou hast put all things in subjection under his feet;" the last being said in especial connection with the "glory and honor" wherewith Christ "has been counted worthy" to be crowned. It is not necessary to confine the meaning of "God's house" to the Mosaic dispensation, or to assign to it (as some have done) two separate meanings in the eases of Moses and of Christ. It may be regarded as a comprehensive term, including in its general meaning the Law, the gospel, and the final consummation the whole dispensation of redemption, beginning with the Law, and completed at the second advent. Moses held office in its early stage, and there only as a servant; in its ultimate development it comprises "all things," and over "all things," thus comprised, Christ, as SON, has been shown to be by inheritance absolute Lord.
And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were afterwards to be spoken; but Christ, as Son over his house. We have already anticipated the explanation of this passage, which, according to the view taken above, is a setting forth of the distinction between Christ and Moses intended from the first; that of one being "Son over," the other but "servant in," the house of God. The rendering of the A.V., "his own house," in Hebrews 3:6, where Christ is spoken of, is not justifiable. It is true that we have no means of knowing whether αὐτοῦ or αὑτοῦ was intended, and that even αὐτοῦ might, according to the usage of Hellenistic Greek, refer to Christ; but if the writer bad so intended it, he might easily have avoided ambiguity by writing ἑαυτοῦ, etc. He has not done so; and, therefore, it is most natural to take "his house" in the same sense throughout the passage; viz. As "God's house," referred to in Numbers 12:7, whence the expression is taken. We observe further that "the things that were afterwards to be spoken ( τῶν λαληθησομένων)" must be taken as denoting the future "speaking" of God to man "in his SON" (of. Hebrews 1:1); not, as some interpret, the speaking through Moses himself in the Law. Moses was inferior to Christ, not only in respect to his personal position as a servant, but also in respect to his work as such; which was only to testify beforehand, typically and prophetically, to a fuller revelation to come. Whose house we are. Here begins the transition to the warning intended when the "holy brethren" were first called on to "consider the Apostle and High Priest of our confession," who has now been seen to be so much greater than Moses. We Christians constitute this completed "house of God," over which Christ reigns as Son; if only warned by the example of the Israelites under Moses, we forfeit not our higher calling. This condition is expressed by If we hold fast the confidence (or, our confidence) and the rejoicing (rather, boast) of the (i.e. our) hope firm unto the end. παῤῥησιά (often rendered "boldness;" see below, Hebrews 4:16; Hebrews 10:19, Hebrews 10:35) is the confidence felt by assured believers; καύχημα is the boast thereupon ensuing. This word (as also καυχᾶσθαι) is often used by St. Paul (cf. Romans 4:2; Romans 5:2; 1 Corinthians 5:6 : 1 Corinthians 9:15; 2 Corinthians 1:14; 2 Corinthians 5:12; 2 Corinthians 9:3; Galatians 6:4; Philippians 1:26; Philippians 2:16). Its proper meaning is not (as is by many supposed) the materies gloriandi, but the uttered boast itself (see note on 1 Corinthians 5:6, in the 'Speaker's Commentary'). The con- eluding words, μέχρι τέλους βεβαίαν, are omitted in the Codex Vatican, and, notwithstanding the preponderance of authority in their favor, may have been interpolated (as is supposed by Mill, Tischendorf, Alford, and Delitzsch) from Numbers 12:14, especially as the reading is not βεβαίον, so as to agree with the substantive immediately preceding, but βεβαίαν, as in Numbers 12:14.