Hebrews 3:6

3:1-6 Christ is to be considered as the Apostle of our profession, the Messenger sent by God to men, the great Revealer of that faith which we profess to hold, and of that hope which we profess to have. As Christ, the Messiah, anointed for the office both of Apostle and High Priest. As Jesus, our Saviour, our Healer, the great Physician of souls. Consider him thus. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever. Close and serious thoughts of Christ bring us to know more of him. The Jews had a high opinion of the faithfulness of Moses, yet his faithfulness was but a type of Christ's. Christ was the Master of this house, of his church, his people, as well as their Maker. Moses was a faithful servant; Christ, as the eternal Son of God, is rightful Owner and Sovereign Ruler of the Church. There must not only be setting out well in the ways of Christ, but stedfastness and perseverance therein to the end. Every meditation on his person and his salvation, will suggest more wisdom, new motives to love, confidence, and obedience.

But Christ as a son over his own house; {6} whose {d} house are we, if we hold fast the {e} confidence and the rejoicing of the hope firm unto the end. (6) He applies the former doctrine to his purpose, exhorting all men by the words of David to hear the Son speak, and to give full credit to his words, seeing that otherwise they cannot enter into that eternal rest. (d) That is, Christ's. (e) He calls confidence the excellent effect of faith (by which we cry Abba, that is, Father), and to confidence he adds hope.

But Christ Replacing the human name Jesus, and being the official name which marks his position over the house. As a son (ὡς υἱὸς) The fidelity of Moses and the fidelity of Christ are exhibited in different spheres: of Moses in that of servant; of Christ in that of son. Over his own house (ἐπὶ τὸν οἶκον αὐτοῦ) Comp. Hebrews 10:21, and notice ἐπὶ over his house, and ἐν in all his house, of Moses. For "his own house" rend. "his house," referring to God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant: that the main point is fidelity, and that therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his fidelity. Comp. Hebrews 5:8. The implication is that Christ's position involved peculiar difficulties and temptations. Whose house (οὗ) God's house. The church is nowhere called the house of Christ. We (ἡμεῖς) Even as was the house in which Moses served. The Christian community is thus emphatically designated as the house of God, implying the transitoriness of the Mosaic system. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16; Ephesians 2:22; 1 Peter 4:17.

Hold fast (κατάσξωμεν) The verb is used in N.T. as here, 1 Thessalonians 5:21; Plm 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. The confidence and the rejoicing of the hope (τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος) The combination confidence and rejoicing N.T.o. Rejoicing or boasting of hope N.T.o, but comp. 1 Thessalonians 2:19. For παρρησία confidence see on 1 Timothy 3:13. The entire group of words, καύχημα ground of glorying, καύχησις act of glorying, and καυχᾶσθαι to glory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ (ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12, Ephesians 3:13; Philippians 3:3. continued...

Hebrews 3:6 . Χριστὸς δὲ , but Christ ) Moses yields to Him. An ambassador, in the absence of the king, is very highly distinguished—in the presence of the king, he falls back among the multitude. Here also supply πιστός ἐστι , is faithful . The Son shows His faithfulness in all that belongs to His Father and in all that is His own.— ἐπὶ , over ) This ἐπὶ , על , over, shows His surpassing power: ἐν , in, is applied to Moses, Hebrews 3:5 .— αὐτοῦ , His, of Him) of GOD, ch. Hebrews 10:21 .— ὅς ) This reading is very old.[23] Some read οὗ , from its alliteration with αὐτοῦ . In this case Paul should have written οὗ ὁ οἶκος , as Erasmus showed at the beginning. For we say, οὗ τὸ πτύον , ἧς ὁ ἀδελφος , ὧν τὸ στόμα , ὧν τὰ ὀνόματα , οὗ ἡ πληγὴ , ὧν τὰ κῶλα , οὗ ἡ φωνὴ , οὗ ἡ οἰκία . The question here is not, Whose house is it? for that very point is just now denoted by the αὐτοῦ . His; but, What is the house? as distinguished from that of which Moses was a portion.— ἐὰν , if ) The same sentiment is found at Hebrews 3:14 . An abbreviated expression: the house are we , since we have confidence: the house we shall be , if we retain our confidence. There is an expression of Paul’s very similar, Colossians 1:23 , note.— τὴν παῤῥησίαν ) A word of frequent occurrence in this epistle: παῤῥησία , ch. Hebrews 4:16 , Hebrews 10:19 ; Hebrews 10:35 ; and ἐλπὶς ch.

Hebrews 6:11 ; Hebrews 6:18 , Hebrews 7:19 , Hebrews 10:23 , in like manner πληροφορία , ὑπόστασις , παῤῥήσιαν , confidence , viz. towards GOD: καύχημα , glorying , with respect to enemies.— κατάσχωμεν , if we hold fast ) So Hebrews 3:14 ; ch. Hebrews 10:23 . So κρατεῖν , Hebrews 4:14 , Hebrews 6:18 . [23] The Gnomon here agrees with the 2d Ed. and the Germ. Vers., having changed the decision of the older Ed., which had given the preference to the reading οὖ .—E. B. οὖ is the reading of ABC and Rec. Text; ὃς of D( Δ ) corrected, f Vulg. Lucif.—ED. Hebrews 3:6

6 . as a Son over his own house ] Rather, “over His (i.e. God’s) house.” In the words “Servant” and “Son “we again (as in Hebrews 1:5 ; Hebrews 1:8 ) reach the central point of Christ’s superiority to Moses. The proof of this superiority did not require more than a brief treatment because it was implicitly involved in the preceding arguments. whose house are we ] This is a metaphor which the writer may well have learnt in his intercourse with St Paul ( 2 Corinthians 6:16 ; Ephesians 2:21-22 . Comp. 1 Peter 2:5 ). the confidence ] Literally, “our cheerful confidence,” especially of utterance, as in Hebrews 10:19 ; Hebrews 10:35 . The word rendered “confidence” in Hebrews 3:14 is different. This boldness of speech and access, which were the special glory of the old democracies, are used by St John also to express the highest Christian privilege of filial outspokenness ( 1 John 3:21 ). Apollos, the probable writer of this Epistle, was known for this bold speech ( Acts 18:26 ), and evidently feels the duty and privilege of such a mental altitude ( Hebrews 4:16 ; Hebrews 10:19 ; Hebrews 10:35 ). the rejoicing of the hope ] Rather, “the glorying of our hope.” The Greek word means “an object of boasting,” as in Romans 4:2 ; 1 Corinthians 5:6 , &c.

The way in which the writer dwells on the need for “a full assurance of hope” ( Hebrews 6:11 ; Hebrews 6:18-19 ) seems to shew that owing to the delay in Christ’s coming his readers were liable to fall into impatience ( Hebrews 10:36 , Hebrews 12:1 ) and apathy ( Hebrews 6:12 , Hebrews 10:25 ). firm unto the end ] The same phrase occurs in Hebrews 3:14 . The word “firm” being feminine does not agree with the neuter word “object of boast,” and the repetition of the phrase by a writer so faultlessly rhetorical is singular. It cannot however be regarded as a gloss, for it is found in all the best Manuscripts. unto the end ] That is, not “until death,” but until hope is lost in fruition; until this dispensation has attained to its final goal. This necessity for perseverance in well-doing is frequently urged in the N. T. because it was especially needed in times of severe trial. Matthew 10:22 ; Colossians 1:23 , and see infra Hebrews 10:35-39 .

6. But Christ—was and is faithful (Heb 3:2). as a son over his own house—rather, "over His (God's, Heb 3:4) house"; and therefore, as the inference from His being one with God, over His own house. So Heb 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Heb 3:2, 5] [Chrysostom]. An ambassador in the absence of the king is very distinguished—in the presence of the king he falls back into the multitude [Bengel]. whose house are we—Paul and his Hebrew readers. One old manuscript, with Vulgate and Lucifer, reads, "which house"; but the weightiest manuscripts support English Version reading. the rejoicing—rather, "the matter of rejoicing." of the hope—"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [Chrysostom]. firm unto the end—omitted in Lucifer and Ambrose, and in one oldest manuscript, but supported by most oldest manuscripts.

(6) But Christ as a son over his own house. —Rather, over His house. Throughout this passage ( Hebrews 3:2 ; Hebrews 3:5-6 ) “His house” must be taken in the sense of the quotation, as the house of God. Whereas Moses was faithful as a servant in this house of God, Christ was faithful as a son set over His Father’s house. The antithesis is complete: the one is a servant for witness, the other a Son having a natural right to rule. The concluding words in Hebrews 3:5 have no formal answer here, but the contrast is not the less distinctly expressed. The name Christ (which here occurs for the first time) is in this Epistle never a mere name: it contains implicitly the thought that all that to which Moses bore witness has reached its fulfilment now. Christ has come: God’s house, formerly typified by Israel, is now manifested as it really is, containing all “sons” whom God leads to glory ( Hebrews 2:10 ). The terms applied by constant usage to the one nation are thus successively enlarged: the “seed of Abraham” ( Hebrews 2:16 ), “the people” ( Hebrews 2:17 ), the “house of God” (see Hebrews 10:21 ). If we hold fast the confidence.—Better, If we hold the boldness and the glorying of our hope firm unto the end. Faithful to his practical purpose, the writer adds to the words “whose house are we” the indispensable condition.

The “house” exists (“are we”), to it belong all who possess the Christian “hope;” but for assured and final appropriation of the promise there must be steadfastness “unto the end.” This exhortation differs from that in Hebrews 2:1-4, in that it more distinctly implies that those who are addressed have a possession which they may lose. The Christian “hope,” that aspect of faith which is turned towards the future, is naturally often in the writer’s thoughts. The words associated are very striking: hope gives us boldness (see 2Corinthians 3:12), and of this hope we make our boast. “Boldness” is spoken of again (in Hebrews 4:16; Hebrews 10:19; Hebrews 10:35): properly meaning “freedom of speech,” it denotes the confident, bold feelings and demeanour which connect themselves with the free utterance of thought.

But Christ as a son over his own house; the anointed gospel Prophet by God the Father, Hebrews 1:9 , who was eminently faithful and true to his trust, who is Heir and Lord of all, and therefore by the law of nature and nations is above the best servant, Galatians 4:1 . Who is the Head and Lord over his own church, which he purchased by his own blood, Acts 20:28 , and built for himself. Moses was in it but a servant, fulfilling his Master’s will and pleasure, and ordering all in it agreeable to it. Whose house are we; the Hebrews’ personal privilege, as well as the Prophet’s excellency, persuading and obliging them to know by consideration what is represented to them, and to influence their hearts to a perseverance under his teaching and government in their Christian course, because they are parts of his house, and members of his church; a particular house, and body, and church to him, and members of the catholic one. A temple, wherein God doth inhabit and dwell by his Spirit, 1 Corinthians 3:16,17 : compare Ephesians 2:21 3:17 1 Timothy 3:15 . A house he will glorify and perfect with his own presence, and which he will fill with transcendently more glory than he did the literal temple, Exodus 40:34,35 2 Chronicles 7:1,2 Isa 6:1,5 : compare Haggai 2:6 . But how completely shall it be filled with his glory in heaven! Philippians 3:21 . How should such a glorious state influence them to a sincere perseverance in his religion!