6<\/strong>. as a Son over his own house<\/em> ] Rather, “over His (i.e. God’s) house.” In the words “Servant” and “Son “we again (as in Heb 1:5<\/span>; Heb 1:8<\/span>) 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.<\/p>\n whose house are we<\/em> ] This is a metaphor which the writer may well have learnt in his intercourse with St Paul (2Co 6:16<\/span>; Eph 2:21-22<\/span>. Comp. 1Pe 2:5<\/span>).<\/p>\n the confidence<\/em> ] Literally, “our cheerful confidence,” especially of utterance, as in Heb 10:19<\/span>; Heb 10:35<\/span>. The word rendered “confidence” in Heb 3:14<\/span> 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<\/span>). Apollos, the probable writer of this Epistle, was known for this bold speech (Act 18:26<\/span>), and evidently feels the duty and privilege of such a mental altitude (Heb 4:16<\/span>; Heb 10:19<\/span>; Heb 10:35<\/span>).<\/p>\n the rejoicing of the hope<\/em> ] Rather, “the glorying of our hope.” The Greek word means “an object of boasting,” as in Rom 4:2<\/span>; 1Co 5:6<\/span>, &c. The way in which the writer dwells on the need for “a full assurance of hope” (Heb 6:11<\/span>; Heb 6:18-19<\/span>) seems to shew that owing to the delay in Christ’s coming his readers were liable to fall into impatience (Heb 10:36<\/span>, Heb 12:1<\/span>) and apathy (Heb 6:12<\/span>, Heb 10:25<\/span>).<\/p>\n firm unto the end<\/em> ] The same phrase occurs in Heb 3:14<\/span>. 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.<\/p>\n unto the end<\/em> ] 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<\/span>; Col 1:23<\/span>, and see infra Heb 10:35-39<\/span>.<\/p>\n But Christ as a Son over his own house – <\/B>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.<\/P> Whose house we are – <\/B>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.<\/P> If we hold fast – <\/B>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.<\/P> The confidence – <\/B>The word used here originally means the liberty of speaking boldly and without restraint; then it means boldness or confidence in general.<\/P> And the rejoicing – <\/B>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:<\/P> (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.<\/P> (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?<\/P> Unto the end – <\/B>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.<\/P><\/p>\n Verse 6<\/span>. But Christ as a Son over his own house<\/B><\/I>] Moses was faithful as a servant<\/I> IN the house; Jesus was faithful, as the first-born Son<\/I>, 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<\/I> the house, or one of the family, Christ was over<\/I> the house as its Ruler; Moses was but servant<\/I> in the house, Christ was the Son<\/I> and Heir<\/I>; Moses was in the house of another<\/I>, Christ in his own house<\/I>.<\/P> <\/P> It is well known to every learned reader that the pronoun , without an aspirate<\/I>, signifies his<\/I> simply; and that with the aspirate<\/I>, , it signifies his own<\/I>: the word being in this form a contraction, not uncommon, of . If we read without the aspirate<\/I>, then his<\/I> must refer to God<\/I>, Heb 3:4<\/span>.<\/P> <\/P> But Christ as a Son over his<\/I> (that is, God’s) house<\/I>: if we read , with the aspirate<\/I>, as some editions do, then what is spoken refers to Christ<\/I>; and the words above convey the same sense as those words, Ac 20:28<\/span>: Feed the Church of God, which he hath purchased with his own<\/I> blood<\/I>. Some editions read the word thus; and it is evident that the edition which our translators used had the word , his<\/I> own<\/I>, and not , his<\/I>. 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<\/I>, 1514, and that of Erasmus<\/I>, 1516, have , his<\/I>; and they are followed by most other editions: but the celebrated edition of Robert Stephens<\/I>, 1550, has , his<\/I> own<\/I>. 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.<\/P> <\/P> Whose house are we<\/B><\/I>] We Christians are his Church<\/I> and family<\/I>; he is our Father, Governor, and Head.<\/P> <\/P> If we hold fast the confidence<\/B><\/I>] We are now his Church, and shall continue<\/I> to be such, and be acknowledged by him IF we maintain our Christian profession, , that liberty of<\/I> access to God<\/I>, which we now have, and the rejoicing of the hope<\/I>, i.e. of eternal life, which we shall receive at the resurrection of the dead. The word , which is here translated confidence<\/I>, and which signifies freedom of speech, liberty of<\/I> access<\/I>, c., seems to be used here to distinguish an important Christian privilege. Under the old testament no man was permitted to approach to God<\/I>: 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 , liberty of access<\/I>, 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<\/I> the grace<\/I>, we shall not inherit the glory<\/I>.<\/P> <\/p>\n But Christ as a son over his own house; the anointed gospel Prophet by God the Father, Heb 1:9<\/span>, 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<\/span>. Who is the Head and Lord over his own church, which he purchased by his own blood, Act 20:28<\/span>, and built for himself. Moses was in it but a servant, fulfilling his Masters will and pleasure, and ordering all in it agreeable to it. <\/P> Whose house are we; the Hebrews personal privilege, as well as the Prophets 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<\/span>,17<\/span>; compare Eph 2:21<\/span>; 3:17<\/span>; 1Ti 3:15<\/span>. 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<\/span>,35<\/span>; 2Ch 7:1<\/span>,2<\/span>; Isa 6:1<\/span>,5<\/span>; compare Hag 2:6<\/span>. But how completely shall it be filled with his glory in heaven! Phi 3:21<\/span>. How should such a glorious state influence them to a sincere perseverance in his religion! <\/P> 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. <\/span>, 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. <\/P> 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<\/span>; 6:11<\/span>; Act 26:6<\/span>,7<\/span>; compare Col 1:5<\/span>,23<\/span>; Tit 2:13<\/span>; 1Pe 1:3<\/span>. 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<\/span>,3<\/span>; 12:12<\/span>; rejoicing in want of sensible good, 2Co 6:10<\/span>; compare 1Pe 5:10<\/span>. <\/P> 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<\/span>; 1Pe 1:5-10<\/span>; 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<\/span>,9<\/span>. <\/P> <\/p>\n 6. But Christ<\/B>was and isfaithful (Heb 3:2<\/span>). <\/P> as a son over his ownhouse<\/B>rather, “over His<\/I> (GOD’S,Heb 3:4<\/span>) house”; andtherefore, as the inference<\/I> from His being one with God, overHis own house.<\/I> So Heb 10:21<\/span>,”having an High Priest over the house of God.<\/I>“Christ enters His Father’s house as the Master [OVERit], but Moses as a servant [INit, Heb 3:2<\/span>; Heb 3:5<\/span>][CHRYSOSTOM]. Anambassador in the absence of the king is very distinguishedin thepresence of the king he falls back into the multitude [BENGEL].<\/P> whose house are we<\/B>Pauland his Hebrew readers. One old manuscript, with Vulgate<\/I> andLUCIFER, reads, “which<\/I>house”; but the weightiest manuscripts support EnglishVersion<\/I> reading. <\/P> the rejoicing<\/B>rather,”the matter of rejoicing.” <\/P> of the hope<\/B>“ofour<\/I> hope.” Since all our good things lie in hopes, weought so to hold fast our hopes as already to rejoice, as though ourhopes were realized [CHRYSOSTOM].<\/P> firm unto the end<\/B>omittedin LUCIFER and AMBROSE,and in one oldest manuscript, but supported by most oldestmanuscripts.<\/P><\/p>\n But Christ as a Son over his own house<\/strong>,…. 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:<\/p>\n whose house are we<\/strong>; 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:<\/p>\n if we hold fast the confidence and the rejoicing of the hope firm unto the end<\/strong>. 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.<\/p>\n a Zohar in Lev. fol. 2. 2. b Tzeror Hammor, fol. 35. 2. c Lexic. Cabalist. p. 203.<\/p>\n Whose house are we <\/B> ( <\/SPAN><\/span>). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.<\/P> If we hold fast <\/B> ( <\/SPAN><\/span>). Condition of third class with <\/SPAN><\/span> and second aorist (effective) active subjunctive of <\/SPAN><\/span>. This note of contingency and doubt runs all through the Epistle. We are God’s house if we do not play the traitor and desert.<\/P> Boldness <\/B> (<\/SPAN><\/span>)<\/P> and glorying <\/B> ( <\/SPAN><\/span>) some had lost. The author makes no effort to reconcile this warning with God’s elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have <\/SPAN><\/span> (firm unto the end), but it is clearly genuine in verse 14<\/span>. He pleads for intelligent confidence. <\/P> <\/p>\n But Christ. Replacing the human name Jesus, and being the official name which marks his position over the house. <\/P> As a son [ ] <\/SPAN><\/span>. 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. <\/P> Over his own house [ ] <\/SPAN><\/span>. Comp. ch. Heb 10:21<\/span>, 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. Heb 5:8<\/span>. The implication is that Christ ‘s position involved peculiar difficulties and temptations. <\/P> Whose house [] <\/SPAN><\/span>. God ‘s house. The church is nowhere called the house of Christ. <\/P> We [] <\/SPAN><\/span>. 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. 1Co 3:16<\/span>, 17<\/span>; 2Co 6:16<\/span>; Eph 2:22<\/span>; 1 Peter 4. 17<\/span>. <\/P> Hold fast [] <\/SPAN><\/span>. The verb is used in N. T. as here, 1Th 5:21<\/span>; Phl 1:13<\/span>; of restraining or preventing, Luk 4:42<\/span>; of holding back or holding down with an evil purpose, Rom 1:18<\/span>; 2Th 2:7<\/span>; of holding one’s course toward, bearing down for, Act 27:40<\/span>. <\/P> The confidence and the rejoicing of the hope [ ] <\/SPAN><\/span>. The combination confidence and rejoicing N. T. o. Rejoicing or boasting of hope N. T. o, but comp. 1Th 2:19<\/span>. For parrhsia confidence see on 1Ti 3:13<\/span>. 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 1:9<\/span>; Jas 4:16<\/span>; kauchsiv only Jas 4:16<\/span>; 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 5:3<\/span>; Eph 3:12<\/span>, 13<\/span>; Phi 3:3<\/span>. Firm unto the end [ ] <\/SPAN><\/span>. 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 Psa 95:7<\/span>, 8<\/span>.<\/P> <\/p>\n Exhortation Against Doubt or Unbelief)<\/strong><\/p>\n <\/strong><\/p>\n 1) “But Christ as a son,”<\/strong> (Christos de hos huios) “Yet Christ as a son,” as, or in an heir-manner; as one presiding over an heritage which he purchased with his own blood, Act 20:28<\/span>, Eph 3:21<\/span>; Eph 5:25<\/span>.<\/p>\n 2) “Over his own house,”<\/strong> (epi ton oikon autou) “Over his household;’ his program of worship, praise, and service (the church) in the midst of which he walks, over which he is the head, for which he will one day return; He left his house, . It is the pillar and the ground of the truth, 1Ti 3:15<\/span>.<\/p>\n 3) “Whose house are we,”<\/strong> (hou oikos esmen hemeis) “Whose house (household, church) we are; The “we” to whom Paul wrote as “Holy brethren, partakers of the heavenly calling,” were, like Paul, members of His church body, or house, perhaps at Jerusalem, Heb 3:1<\/span>.<\/p>\n 4) “If we hold fast,”<\/strong> (ean kataschomen) “if we hold fast or steadfastly,” if we hold to, embrace, and espouse the work Christ left for us to do in his house, , 1Ti 3:14-15<\/span>; 1Pe 2:5<\/span>; 1Pe 2:9-10<\/span>.<\/p>\n 5) “The confidence and the rejoicing of the hope,”<\/strong> (ten parresian kai to kauchema tes elpidos) “The confidence (the Trust, commission of his work, Mat 28:18-20<\/span>) and the (kauchema) “the occasion of our boasting,” that as he went away with outstretched hands, blessing his church, his bride, even so he will return; This is our hope, Act 1:11<\/span>; Tit 2:13-15<\/span>; Heb 6:19-20<\/span>.<\/p>\n 6) “Firm unto the end,”<\/strong> (mechri telous bebaion) “Firm, holding infidelity, until the end of the household era of the church,” when he shall return, as he went away, Act 1:10-11<\/span>; Rev 22:11-12<\/span>; 2Co 11:2<\/span>; Rev 19:5-9<\/span>. Special Glory awaits every faithful member of the Lord’s church, at his coming.<\/p>\n 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. (59) 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 5 th chapter, and Ephesians the 3 rd chapter <\/p>\n 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. <\/p>\n (59) It is better for “hope” here to be retained in its proper meaning; for in verse 12 the defect of it is traced to unbelief. Were the words “confidence” and “rejoicing” rendered adjectivally, the meaning would be more evident, — “If we hold firm our confident and joyful hope to the end.” So we may render a similar form of expression in verse 13, “through deceitful sin,” as “newness of life” in Rom 6:4<\/span>, means “new life.” The most common practice is to render the genitive in such instances as an adjective, but this is not always the case. <\/p>\n Hope is “confident” or assured, while it rests on the word of God, and is “joyful” while it anticipates the glory and happiness of the heavenly kingdom. <\/p>\n But Beza and Doddridge take words apart, “freedom of profession and boasting of hope,” or according to Beza, “the hope of which we boast.” Macknight renders them “the boldness and the glorifying of the hope.” The secondary meaning of the word παρρησία is confidence, and of καύχημα, joy or rejoicing, and the most suitable here, as it comports better with holding fast, or firm. — Ed. <\/p>\n (6) But Christ as a son over his own house.<\/strong>Rather, over His house.<\/em> Throughout this passage (Heb. 3:2<\/span>; Heb. 3:5-6<\/span>) 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 Fathers 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<\/span> 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: Gods house, formerly typified by Israel, is now manifested as it really is, containing all sons whom God leads to glory (Heb. 2:10<\/span>). The terms applied by constant usage to the one nation are thus successively enlarged: the seed of Abraham (Heb. 2:16<\/span>), the people (Heb. 2:17<\/span>), the house of God (see Heb. 10:21<\/span>).<\/p>\n If we hold<\/strong> fast<\/strong> the confidence.<\/strong>Better, If we hold the boldness and the glorying of our hope firm unto the end.<\/em> 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<\/span>, 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 writers thoughts. The words associated are very striking: hope gives us boldness (see 2Co. 3:12<\/span>), and of this hope we make our boast. Boldness is spoken of again (in Heb. 4:16<\/span>; Heb. 10:19<\/span>; Heb. 10:35<\/span>): properly meaning freedom of speech, it denotes the confident, bold feelings and demeanour which connect themselves with the free utterance of thought.<\/p>\n 6<\/strong>. <\/strong> But<\/strong> After this conceded tribute to Moses we next have Christ’s superiority. Moses was in<\/strong>, Christ is over<\/strong>, the house. Own <\/strong> expresses an emphasis not in the Greek; the same pronoun for his <\/strong> is used of Moses (Heb 3:5<\/span>) and of Christ here. <\/p>\n Whose<\/strong> Referring to Christ. For having established under this striking image of house <\/strong> 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<\/strong> The writer and his Hebrew Christian brethren. They are <\/strong> now part of the house<\/strong>; they will be permanent part, if<\/strong>. For it is clear that the writer assumes that they are now <\/strong> in possession of a true confidence <\/strong> and rejoicing<\/strong>, which they have only to hold fast<\/strong>. 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. <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n