SEV Biblia, Chapter 3:6
mas Cristo, como hijo sobre su casa, la cual casa somos nosotros, si hasta el fin retuviremos firme la confianza y la esperanza gloriosa.
Clarke's Bible Commentary - Hebrew 3:6
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 autou, without an aspirate, signifies his simply; and that with the aspirate, autou, it signifies his own: the word being in this form a contraction, not uncommon, of eautou. If we read autou without the aspirate, then his must refer to God, ver. 4.
But Christ as a Son over his (that is, God's) house: if we read autou, 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, Acts xx. x18: 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 autou, his own, and not autou, 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 autou, his; and they are followed by most other editions: but the celebrated edition of Robert Stephens, 1550, has autou, 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, thn parrhsian, 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 parrhsia, 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 parrhsian, 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.
John Gill's Bible Commentary
Ver. 6. But Christ as a Son over his own house , etc..] As Moses was not, though the Jews say that he was tybd hyram and tybh l[b f49 , lord and master of the house; yea, and tyb b , the Son of the house f50 ; 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.
Matthew Henry Commentary
Verses 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 seriou thoughts of Christ bring us to know more of him. The Jews had a hig opinion of the faithfulness of Moses, yet his faithfulness was but 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 Sovereig 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 mor wisdom, new motives to love, confidence, and obedience.
Greek Textus Receptus
χριστος 5547 δε 1161 ως 5613 υιος 5207 επι 1909 τον 3588 οικον 3624 αυτου 846 ου 3739 οικος 3624 εσμεν 2070 5748 ημεις 2249 εανπερ 1437 την 3588 παρρησιαν 3954 και 2532 το 3588 καυχημα 2745 της 3588 ελπιδος 1680 μεχρι 3360 τελους 5056 βεβαιαν 949 κατασχωμεν 2722 5632
Vincent's NT Word Studies
6. But Christ. Replacing the human name Jesus, and being the official name which marks his position over the house.
As a son (wv uiov). 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 (epi ton oikon autou). Comp. ch. x. 21, and notice ejpi over his house, and ejn 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. ch. v. 8. The implication is that Christ's position involved peculiar difficulties and temptations.
Whose house (ou). God's house. The church is nowhere called the house of Christ.
We (hmeiv). 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 Cor. iii. 16, 17; 2 Corinthians vi. 16; Eph. ii. 22; 1 Peter 4. 17.
Hold fast (katasxwmen). The verb is used in N.T. as here, 1 Thessalonians v. 21; Philemon 13; of restraining or preventing, Luke iv. 42; of holding back or holding down with an evil purpose, Rom. i. 18; 2 Thessalonians ii. 7; of holding one's course toward, bearing down for, Acts xxvii. 40.
The confidence and the rejoicing of the hope (thn parrhsian kai to kauchma thv elpidov). The combination confidence and rejoicing N.T.o . Rejoicing or boasting of hope N.T.o , but comp. 1 Thess. ii. 19. For parrhsia confidence see on 1 Tim. iii. 13. The entire group of words, kauchma ground of glorying, kauchsiv act of glorying, and kaucasqai to glory, is peculiarly Pauline. Outside of the Pauline letters kaucasqai occurs only Jas. i. 9; iv. 16; kauchsiv only Jas. iv. 16; and kauchma 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 (ejlpidov 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. Rom. v. 3; Eph. iii. 12, 13; Philip. iii. 3. Firm unto the end (mecri telouv bebaian). Textually, there is some doubt about these words. Westcott and Hort bracket them. Tischendorf retains, and Weiss rejects them. The latter part of this verse marks the transition to the lesson of the wilderness-life of the exodus; the writer fearing that the fate of the exodus-generation may be repeated in the experience of his readers. We are God's house if we steadfastly hold fast our Christian hope, and do not lose our faith as Israel did in the wilderness. The exhortation to faith is thrown into the form of warning against unbelief. Faith is the condition of realizing the divine promise. The section is introduced by a citation from Psalm xcv. 7, 8.
