(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 holdfastthe 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 2 Corinthians 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.
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,.... 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:
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.
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 2 Corinthians 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.
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:
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.