but Christ is faithful as a Son over his house. We are his house, if we hold fast our confidence and the glorying of our hope firm to the end.
Parallel Translations
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but Christ is faithful as a Son over his house. We are his house, if we hold fast our confidence and the glorying of our hope firm to the end.
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But Christ as a sonne hath rule over the housse whose housse are we so that we hold fast the confydence and the reioysynge of that hope vnto the ende.
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But Christ is as the Sonne, ouer his owne house, whose house we are, if we holde fast that confidence and that reioycing of that hope vnto the ende.
Cross-references (35)
Passages linked to Hebrews 3:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 6:16 What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.”
- 1 Corinthians 3:16 Don’t you know that you are a temple of God, and that God’s Spirit lives in you?
- Hebrews 10:35 Therefore don’t throw away your boldness, which has a great reward.
- 1 Corinthians 6:19 Or don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own,
- Hebrews 6:11 We desire that each one of you may show the same diligence to the fullness of hope even to the end,
- 1 Peter 2:5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
- Hebrews 3:14 For we have become partakers of Christ, if we hold the beginning of our confidence firm to the end,
- Hebrews 4:11 Let’s therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience.
- Hebrews 10:23 let’s hold fast the confession of our hope without wavering; for he who promised is faithful.
- Matthew 10:22 You will be hated by all men for my name’s sake, but he who endures to the end will be saved.
- Colossians 1:23 if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard, which is being proclaimed in all creation under heaven, of which I, Paul, was made a servant.
- 1 Timothy 3:15 but if I wait long, that you may know how men ought to behave themselves in God’s house, which is the assembly of the living God, the pillar and ground of the truth.
- Hebrews 1:2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
- Hebrews 4:14 Having then a great high priest who has passed through the heavens, Jesus, the Son of God, let’s hold tightly to our confession.
- Hebrews 10:38-39 But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him.” But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.
- 1 Peter 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you, who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials,
- Revelation 3:11 I am coming quickly! Hold firmly that which you have, so that no one takes your crown.
- Matthew 24:13 But he who endures to the end will be saved.
- Romans 15:13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
- 1 Thessalonians 5:16 Always rejoice.
- Psalms 2:12 Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who take refuge in him.
- 2 Thessalonians 2:16 Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace,
- Revelation 2:18 “To the angel of the assembly in Thyatira write: “The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things:
- Revelation 2:25 Nevertheless, hold that which you have firmly until I come.
- Romans 5:2 through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.
- Romans 11:22 See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
- Galatians 6:9 Let’s not be weary in doing good, for we will reap in due season, if we don’t give up.
- Ephesians 2:21-22 in whom the whole building, fitted together, grows into a holy temple in the Lord; in whom you also are built together for a habitation of God in the Spirit.
- Hebrews 3:2-3 who was faithful to him who appointed him, as also Moses was in all his house. For he has been counted worthy of more glory than Moses, because he who built the house has more honor than the house.
- 1 Peter 1:8 whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory,
- Psalms 2:6-7 “Yet I have set my King on my holy hill of Zion.” I will tell of the decree: Yahweh said to me, “You are my son. Today I have become your father.
- Isaiah 9:6-7 For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.
- Matthew 16:18 I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.
- John 3:35-36 The Father loves the Son, and has given all things into his hand. One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”
- Romans 12:12 rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 6. Whose house are we, etc. As Paul in…
6. Whose house are we, etc. As Paul in his Epistle to the Romans, after having prefaced that he was appointed to be the Apostle of the Gentiles, adds, for the sake of gaining credit among them, that they were of that number; so now the author of this epistle exhorts the Jews who had already made a profession of Christ to persevere in the faith, that they might be deemed as being in Gods household. He had said before that God’s house was subject to the authority of Christ. Suitably to this declaration is added the admonition that they would then have a place in God’s family when they obeyed Christ. But as they had already embraced the gospel, he mentions their condition if they persevered in the faith. For the word hope I take for faith; and indeed hope is nothing else but the constancy of faith. He mentions confidence and rejoicing, or glorying, in order to express more fully the power of faith. And we hence conclude that those who assent to the Gospel doubtfully and like those who vacillate, do not truly and really believe; for faith cannot be without a settled peace of mind, from which proceeds the bold confidence of rejoicing. And so these two things, confidence and rejoicing, are ever the effects of faith, as we stated in explaining Romans the 5th chapter, and Ephesians the 3rd chapter
But to these things the whole teaching of the Papists is opposed; and this very fact, were there nothing else, sufficiently proves that they pull down the Church of God rather than build it. For the certainty by which alone we are made, as the Apostle teaches us, holy temples to God, they not only darken by their glosses, but also condemn as presumption. Besides, what firmness of confidence can there be when men know not what they ought to believe? And yet that monstrous thing, implicit faith, which they have invented, is nothing else than a license to entertain errors. This passage reminds us that we are always to make progress even unto death; for our whole life is as it were a race.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He calleth that excellent effect of faith (whereby we…
He calleth that excellent effect of faith (whereby we cry, Abba, that is, Father) confidence, and to confidence he joineth hope.
He applieth the former doctrine to this end, exhorting all men by the words of David to hear the Son himself speak, and to give full credit to his words, seeing that otherwise they cannot enter into that eternal rest.
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To wit, Christ’s.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 6 But Christ as a son over his own…
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.
Ver. 6. Whose house are we] And he is bound (by his own promise) to repair. He also is our dwelling house, Psa 90:1., and by the civil law, De domo sun nemo extrahi debet, aut in ius vocari. A man’s house is his castle.
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If we hold fast] See here a just description of the invisible Church of Christ.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain But Christ as a son over his own house;…
But Christ as a son over his own house; the anointed gospel Prophet by God the Father, Heb 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, Gal 4:1. Who is the Head and Lord over his own church, which he purchased by his own blood, Act 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, 1Co 3:16,17; compare Eph 2:21; 3:17; 1Ti 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, Exo 40:34,35; 2Ch 7:1,2; Isa 6:1,5; compare Hag 2:6. But how completely shall it be filled with his glory in heaven! Phi 3:21. How should such a glorious state influence them to a sincere perseverance in his religion!
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If we hold fast the confidence; a tenacious holding, as with both hands, with our utmost strength, against all insinuations and temptations of all adversaries whatsoever, which would either entice or force them from it. παρρησιαν της ελπιδος, is an ingenuous, bold, and confident profession of our hope before all the world, without doubting, wavering, or fearful shaking about what is the true object of it, let the persecutions or sufferings for it be what they will.
And the rejoicing of the hope: hope here is a firm expectation of salvation in eternal glory by Jesus Christ. It necessarily includes in it faith, for we cannot hope for that we do not believe; and faith representing to the soul from the gospel, Christ purchasing, and the Father in him covenanting and promising to give it to us, if we truly believe in and sincerely obey him, so as we may on the surest and best grounds look out for it, and expect it, Heb 3:14; 6:11; Act 26:6,7; compare Col 1:5,23; Tit 2:13; 1Pe 1:3. This hope keeps up the soul in a joyous and glorious condition under all threatening evil; it makes Christians glory in tribulation, Rom 5:2,3; 12:12; rejoicing in want of sensible good, 2Co 6:10; compare 1Pe 5:10.
Firm unto the end; both this confidence and glorying of hope must be retained firm to the end. Persevere they must in the exercise of them with stability and constancy, till they reach the salvation of their souls, Col 1:23; 1Pe 1:5-10; which Christians are not to trust to their own power to compass, but on the continued assistance of God in the use of those means that he hath appointed thereunto, who will never be wanting to such who do so rely on him, and constantly seek it from him, 1Co 1:8,9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But Christ as a Son over his own house,....…
But Christ as a Son over his own house,.... As Moses was not, though the Jews say that he was (a) and (b), "lord and master of the house"; yea, and , "the Son of the house" (c); but this he was not: Christ is the Son and heir, the Lord and master; he is a Son, not by creation, or by adoption, or by office, but by nature: hence it appears that he is God, and is equal with God; and this his sonship is the foundation of his office, and he becomes the heir of all things: and when he is said to be "as a Son", it does not intend mere resemblance; but is expressive of his right to heirship and government, and of the esteem and reverence he had in his house, and of his fidelity as a Son there; and though he was a servant, as man and Mediator, and had a great piece of service to perform, and which he has performed with diligence and faithfulness, yet he was also a Son, Lord and heir, as Moses was not; and he is over the house of God, as King, priest, and prophet in it, and as the firstborn, Son and heir, and as the master and governor of it; and which is called his own, because given him by the Father, purchased by himself, and which he has built, and in which he dwells:
whose house are we; believers in Christ, whether Jews or Gentiles; who, as lively stones, are built up a spiritual house, in whom Christ dwells by faith, and over whom he presides and reigns:
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if we hold fast the confidence and the rejoicing of the hope firm unto the end. These words are not to be understood as a condition of the former assertion; nor is a final falling away from grace to be inferred from hence, for the supposition proves not such an inference, but the contrary; namely, that they that have true faith, hope, and confidence, shall keep them to the end; and therefore are the house of Christ: besides, the doctrine of apostasy is quite repugnant to the apostle's argument; according to which, Christ might have no house, and can have none till men have persevered: but the apostle's design is to give a word of exhortation to himself and others, to hold fast the confidence; and so the words are rather descriptive of the persons, who are the house of Christ; such who have a good hope, through grace, wrought in them, and can rejoice in hope of the glory of God; and can use freedom of speech and boldness at the throne of grace; and have an holy confidence of interest in the love of God, and salvation by Christ, and go on in the exercise of these graces to the end of their days.
(a) Zohar in Lev. fol. 2. 2. (b) Tzeror Hammor, fol. 35. 2. (c) Lexic. Cabalist. p. 203.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain But Christ was faithful as a Son; whose house…
But Christ was faithful as a Son; whose house we are, while we hold fast, and shall be unto the end, if we hold fast our confidence in God, and glorying in his promises; our faith and hope.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. But Christ as a Son over his…
Verse 6. But Christ as a Son over his own house] Moses was faithful as a servant IN the house; Jesus was faithful, as the first-born Son, OVER the house of which he is the Heir and Governor. Here, then, is the conclusion of the argument in reference to Christ's superiority over Moses. Moses did not found the house or family, Christ did; Moses was but in the house, or one of the family, Christ was over the house as its Ruler; Moses was but servant in the house, Christ was the Son and Heir; Moses was in the house of another, Christ in his own house.
It is well known to every learned reader that the pronoun αυτου, without an aspirate, signifies his simply; and that with the aspirate, αυτου, it signifies his own: the word being in this form a contraction, not uncommon, of εαυτου. If we read αυτου without the aspirate, then his must refer to God, Heb 3:4.
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But Christ as a Son over his (that is, God's) house: if we read αυτου, with the aspirate, as some editions do, then what is spoken refers to Christ; and the words above convey the same sense as those words, Ac 20:28: Feed the Church of God, which he hath purchased with his own blood. Some editions read the word thus; and it is evident that the edition which our translators used had the word αυτου, his own, and not αυτου, his. The Spanish and London Polyglots have the same reading. From the most ancient MSS. we can get no help to determine which is to be preferred, as they are generally written without accents. The two first editions of the Greek Testament, that of Complutum, 1514, and that of Erasmus, 1516, have αυτου, his; and they are followed by most other editions: but the celebrated edition of Robert Stephens, 1550, has αυτου, his own. The reading is certainly important; but it belongs to one of those difficulties in criticism which, if the context or collateral evidence do not satisfactorily solve it, must remain in doubt; and every reader is at liberty to adopt which reading he thinks best.
Whose house are we] We Christians are his Church and family; he is our Father, Governor, and Head.
If we hold fast the confidence] We are now his Church, and shall continue to be such, and be acknowledged by him IF we maintain our Christian profession, την παρρησιαν, that liberty of access to God, which we now have, and the rejoicing of the hope, i.e. of eternal life, which we shall receive at the resurrection of the dead. The word παρρησια, which is here translated confidence, and which signifies freedom of speech, liberty of access, c., seems to be used here to distinguish an important Christian privilege. Under the old testament no man was permitted to approach to God: even the very mountain on which God published his laws must not be touched by man nor beast and only the high priest was permitted to enter the holy of holies, and that only once a year, on the great day of atonement; and even then he must have the blood of the victim to propitiate the Divine justice. Under the Christian dispensation the way to the holiest is now laid open; and we have παρρησιαν, liberty of access, even to the holiest, by the blood of Jesus. Having such access unto God, by such a Mediator, we may obtain all that grace which is necessary to fit us for eternal glory; and, having the witness of his Spirit in our heart, we have a well grounded hope of endless felicity, and exult in the enjoyment of that hope. But IF we retain not the grace, we shall not inherit the glory.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain But Christ as a Son over his own house…
But Christ as a Son over his own house - He is not a servant. To the whole household or family of God he sustains the same relation which a son and heir in a family does to the household. That relation is far different from that of a servant. Moses was the latter; Christ was the former. To God he sustained the relation of a Son, and recognized Him as his Father, and sought in all things to do his will; but over the whole family of God - the entire Church of all dispensations - he was like a son over the affairs of a family. Compared with the condition of a servant, Christ is as much superior to Moses as a son and heir is to the condition of a servant. A servant owns nothing; is heir to nothing; has no authority, and no right to control anything, and is himself wholly at the will of another. A son is the heir of all; has a prospective right to all; and is looked up to by all with respect. But the idea here is not merely that Christ is a son; it is that as a son he is placed over the whole arrangements of the household, and is one to whom all is entrusted as if it were His own.
Whose house we are - Of whose family we are a part, or to which we belong. That is, we belong to the family over which Christ is placed, and not to what was subject to Moses.
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If we hold fast - A leading object of this Epistle is to guard those to whom it was addressed against the danger of apostasy. Hence, this is introduced on all suitable occasions, and the apostle here says, that the only evidence which they could have that they belonged to the family of Christ, would be that they held fast the confidence which they had unto the end. If they did not do that, it would demonstrate that they never belonged to his family, for evidence of having belonged to his household was to be furnished only by perseverance to the end.
The confidence - The word used here originally means “the liberty of speaking boldly and without restraint;” then it means boldness or confidence in general.
And the rejoicing - The word used here means properly “glorying, boasting,” and then rejoicing. These words are used here in an adverbial signification, and the meaning is, that the Christian has “a confident and a rejoicing hope.” It is:
(1)Confident - bold - firm. It is not like the timid hope of the Pagan, and the dreams and conjectures of the philosopher; it is not that which gives way at every breath of opposition; it is bold, firm, and manly. It is.
(2)Rejoicing” - triumphant, exulting. Why should not the hope of heaven fill with joy? Why should not he exult who has the prospect of everlasting happiness?
Unto the end - To the end of life. Our religion, our hope, our confidence in God must he persevered in to the end of life, if we would have evidence that we are his children. If hope is cherished for a while and then abandoned; if people profess religion and then fall away, no matter what were their raptures and triumphs, it proves that they never had any real piety. No evidence can be strong enough to prove that a man is a Christian, unless it leads him to persevere to the end of life.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Christ, as a Son in his own house: which…
Christ, as a Son in his own house: which house, or Church of the faithful are we: and Christ is our only Lord and Master, equally with the Father, and the Holy Ghost; but we are all members, and profitable members, if we retain firm confidence in him, and the glory of hope, or a glorious hope unto the end. (Witham) --- Hitherto St. Paul endeavours to detach the Hebrews from Moses and the law, to attach them to Christ and his gospel. What follows, is an exhortation to persevere in the faith, lest we come to be cast off like the Jews.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But Christ--was and is faithful (Heb 3:2).
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, Heb 3:5] [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].
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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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. But—After this conceded tribute to Moses we next…
6. But—After this conceded tribute to Moses we next have Christ’s superiority. Moses was in, Christ is over, the house. Own expresses an emphasis not in the Greek; the same pronoun for his is used of Moses (Heb_3:5) and of Christ here.
Whose—Referring to Christ. For having established under this striking image of house Christ’s superiority as proprietor of the dispensations, our apostle makes a beautiful transition from this divine proprietorship to the solemn warning against apostasy from Christ, which now follows. We—The writer and his Hebrew Christian brethren. They are now part of the house; they will be permanent part, if. For it is clear that the writer assumes that they are now in possession of a true confidence and rejoicing, which they have only to hold fast. The whole of the remainder of the chapter assumes that they are now true Christians; the exhortation is, to stay just as they are: the great fear is that they will not, but that they will apostatize and finally perish.
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Confidence—Greek, free, bold utterance; of which the inward foundation is confidence of faith and feeling.
Rejoicing—Or, exultation. Confidence is the firm, solid assurance; rejoicing is the joyful hope and glorying built on that solid foundation.
Firm—With unmovableness. End of our probationary life. At that end all danger is at an end. We then cannot fall. For though we still be free agents, intrinsically able to choose wrong in the blessed paradise, there is no wrong to choose. Our hearts will be so attuned with the heart of the holy Christ that an unholy emotion cannot enter. Our spirits, filled with the blessed Spirit, can give no entrance to an unholy thought. We are no longer “prisoners of hope,” but prisoners of everlasting joy. We are immovable parts of Christ’s eternal house. The clause unto the end, has been rejected, as being really inserted here from Heb_3:14. Delitzsch thinks our apostle would not use the phrase twice. Unreasonably, for it is truly an emphatic repetition, a repetition of what is really the point of the whole epistle. It is retained by the best authorities; by Tischendorf in the fourth edition of his Testament.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. as a Son over his own house] Rather,…
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 Heb_1:5; Heb_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 (2Co_6:16; Eph_2:21-22. Comp. 1Pe_2:5).
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the confidence] Literally, “our cheerful confidence,” especially of utterance, as in Heb_10:19; Heb_10:35. The word rendered “confidence” in Heb_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 (1Jn_3:21). Apollos, the probable writer of this Epistle, was known for this bold speech (Act_18:26), and evidently feels the duty and privilege of such a mental altitude (Heb_4:16; Heb_10:19; Heb_10:35).
the rejoicing of the hope] Rather, “the glorying of our hope.” The Greek word means “an object of boasting,” as in Rom_4:2; 1Co_5:6, &c. The way in which the writer dwells on the need for “a full assurance of hope” (Heb_6:11; Heb_6:18-19) seems to shew that owing to the delay in Christ’s coming his readers were liable to fall into impatience (Heb_10:36, Heb_12:1) and apathy (Heb_6:12, Heb_10:25).
firm unto the end] The same phrase occurs in Heb_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. Mat_10:22; Col_1:23, and see infra Heb_10:35-39.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) But Christ as a son over his own…
(6) But Christ as a son over his own house.—Rather, over His house. Throughout this passage (Heb_3:2; Heb_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 Heb_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 (Heb_2:10). The terms applied by constant usage to the one nation are thus successively enlarged: the “seed of Abraham” (Heb_2:16), “the people” (Heb_2:17), the “house of God” (see Heb_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 Heb_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 2Co_3:12), and of this hope we make our boast. “Boldness” is spoken of again (in Heb_4:16; Heb_10:19; Heb_10:35): properly meaning “freedom of speech,” it denotes the confident, bold feelings and demeanour which connect themselves with the free utterance of thought.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain What we are to Christ.
What we are to Christ.
To us Christ is related as Apostle and High Priest (ver. 1). To Christ we are related as the house where he holds the unique position of Son, Heir, Director.
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I WE ARE MORE TO CHRIST THAN EVER HIS BRETHREN COULD BE TO MOSES. Moses had great authority, honorable position, but he was never as a son over his own house. Moses at best was the steward, and even he bad checks which reminded him that he was but the first among servants, not an all-controlling lord. And yet he was a man to be honored. Mark this in the Epistle, that its writer, in exalting Christ, exalted Moses also; whereas the enemies of Christ only exalted Moses, that by the same movement they might correspondingly depreciate Christ. The nation of Israel was as the house where Moses dwelt as appointed responsible director and custodian. A servant certainly, but a servant of a peculiar kind. He is called yerapwn . Nowhere else in the New Testament is a servant called by this name; it is as if there must be a unique description for a unique relation. If simple servitude had been all needing to be signified, doulov would have done; if simple ministry, diakonov would have done. But Moses has a servant-name to himself; as much as to say, "Among all the servants of God there has been none greater than Moses." The word indicates at one and the same time service and the greatest responsibility that could rest on mere man. Moses was the great steward of God in God"s house for the time being, even the people of Israel. Compare him with the man spoken of as Joseph"s steward. (Gen_43:19 Gen_44:4) Consider also the question of Jesus in Luk_12:42: "Who then is that faithful and wise steward (oikonomov), whom his lord shall make ruler over his household (yerapeia)?" "It is required in a steward that he shall be found faithful. " Thus the nation of Israel was a great deal to Moses, but not so much as we are to Christ. We are for the use of Christ, at his disposal, under his control, in a way far transcending the control which Moses had over Israel. Moses died and Joshua succeeded. Joshua died and others succeeded. But as a Son over his house, over the successive generations of Christians, Jesus is, emphatically, "the same yesterday, and today, and forever.
II THE CONDITIONS WHICH MAKE US ABIDINGLY THE HOUSE OF CHRIST. We are the house of Christ who is the Son of God. It is a great destiny to feel that we are of use and service to him. Bat the use and service depend on our perseverance. Christ asks great, arduous, necessarily painful things from his household. Not that he rejoices in pain everything but that; but to hold a place under him requires faithfulness in extremities. His household may have to resist unto blood, striving against sin. As to the members of Christ"s household, Christ has infused into their hearts an expectation of serving him amid surroundings and conditions far different to those of the present service. And this expectation is one which at times makes them confident and also free of speech in their approaches to their Master. It is an expectation in which they can glory as the world looks curiously on them, because of present things they give up for the sake of the expectation. But here is the peril lest the confidence and the expectation sink so low in the heart as to lose power over the life. Moses was faithful in his house, but the house was not faithful. The privations and delays of the wilderness well-nigh killed the joy of liberty from Egyptian bondage, and the noble aspirations towards the land promised by Jehovah. Jesus will be faithful in the household of God; and some in that household will always be faithful to Jesus, through whatever dubious and protracted experiences. The point is one for the individual. Will he, through impatience and want of the single eye, the straightforward gaze, lose his place and promotion in the household of God? Y.
Ver. 6. The Church, God"s temple.
But Christ as a Son over his house; whose house are we, etc. Observe
I THE CHURCH IS THE TEMPLE OF GOD. It is here designated his house." And St. Paul speaks of "the house of God, which is the Church of the living God." Individual Christians are spoken of as temples of God. (1Co_3:16) And the whole company of Christians are spoken of as "a holy temple", (Eph_2:20-22) and "a spiritual house". (1Pe_2:5) The figure suggests several ideas; e.g.:
1. Design for its construction. The tabernacle was built and furnished by Moses in accordance with minute directions from God. "Look that thou make them after their pattern, which was showed thee in the mount". (Ex 25) Solomon erected and furnished the temple from plans which he received from his father David, and for the making of which David was divinely instructed. "All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern". (1Ch_28:11-19) And of the sublime spiritual temple God himself is the great Architect. This spiritual house, from its foundation to its top stone, is being built after the Divine plan. Hence, we may infer, it will be strong and stable, sublime and beautiful, ere
2. Cohesion of its several portions. This glorious edifice is "fitly framed together." There is unity of design, unity of construction, etc. The Church of Christ is one in a unity more true and deep than that of any outward forms, or symbols, or organizations. It is one in its filial relation to the great Father, in its faith in the redeeming Son, as being inhabited by the Holy Spirit, and as consecrated to the glorious cause of Christ. In these respects all true Christians are one.
3. Inhabitation by God. God dwelt in symbol in the tabernacle of Moses and in the temple of Solomon. The sacred Shechinah was there in the holy of holies. By his Spirit he dwells in every Christian. "Ye are the temple of God, and the Spirit of God dwelleth in you." He dwells also in the Church as a whole. In Christ Jesus ye are builded together for a habitation of God in the Spirit.
II CHRIST IS THE BUILDER OF THIS TEMPLE. In ver. 3 he is spoken of as "he that built the house." "On this rock," said he, "I will build my Church." Christians "are his workmanship;" they "are God"s building.
"The Lord aided to the Church daily those that were being saved." All other laborers on the glorious edifice work under him. He allots them their respective duties, appoints them their sphere of operation, sustains them in their work, and crowns their work with success. Passing to another figure, Paul "planted, Apollos watered; but God gave the increase.
III CHRIST IS THE LORD OF THIS TEMPLE. Our text teaches that Christ as a Son is over this house of God. He is "Head over all things to the Church". (Eph_1:22) "The Church is subject to Christ". (Eph_5:23, Eph_5:24) "He is the Head of the body, the Church... that in all things he might have the pre-eminence." "One is your Master, even the Christ." His authority is supreme in the Church, higher than that of conferences or councils, synods or convocations, archbishops or lopes; and it should be recognized as such and loyally obeyed. He ordained the laws of the Church; he instituted its sacraments, etc.
IV PERSONAL INCORPORATION IN THIS TEMPLE IS CONDITIONAL. "Whose house are we, if we hold fast the confidence," etc. Here are two conditions:
1. The maintenance of assured Christian confidence. This confidence, or boldness, as Ebrard says, "is nothing else than the pistiv itself in its most direct and most practical expression, manifesting itself as the inward power of the peace which dwells in the heart, in circumstances of outward difficulty It denotes that joyful boldness which flows from within and is victorious over unfavorable circumstances; it is joyfulness felt in situations in which others would despair; hence it is the immediate fruit of the objective peace obtained with God through the atonement.
2. The maintenance of their exultant hope. "If we hold fast the... glorifying of our hope." Here also Ebrard"s note is excellent. "The Jews boasted of their descent from Abraham, (Joh 8) of their temple and priesthood, of their being the chosen people of God all palpable and manifest advantages. The poor Christians had nothing of the kind in which they could glory. Regarded by the Gentiles as a Jewish sect, by the Jews as apostates from the people of Israel, forming no state, no people, without rulers, without a head except One who was crucified, the refuse and off scouring of the people, they had nothing of which to boast but the glory which they hoped to receive." But how splendid a hope was theirs! the hope of perfect holiness and of perfect blessedness. And such a hope is ours. Let us, then, "hold fast our confidence and the glorying of our hope firm unto the end. W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. But Christ as a son. Moses was a…
6. But Christ as a son. Moses was a waiting man in the Lord's house, but Christ, the Son, is Lord over the house, his own church. Whose house we are. “Ye are God's building” (1 Cor. 3:9); “My church” (Matt. 16:18). If we hold fast the confidence. We Christians, are Christ's house, and will continue to be Christ's house, if we hold fast, etc. The possibility of falling away, as Israelites fell away from God's house of Israel, is pointed out in the following verses.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:6 We are part of Christ’s house if we…
3:6 We are part of Christ’s house if we keep our courage. The author could not give unqualified assurance to those who were drifting away from Christ and the church. Those who persevere in the faith have assurance that they are part of God’s house (see 3:14; Rom 8:9, 17; 11:22; 2 Cor 13:5; Col 1:22-23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.