히브리서 3:6 주석

In this chapter the apostle applies what he had said in the chapter foregoing concerning the priesthood of Christ, I. In a serious pathetic exhortation that this great high priest, who was discovered to them, might be seriously considered by them (Heb 3:1-6). II. He then adds many weighty counsels and cautions (Heb 3:7 to the end).

INTRODUCTION TO HEBREWS 3 The apostle having discoursed, in the preceding chapters, concerning the dignity of Christ's person, and his wondrous grace in the assumption of human nature, and suffering in the room and stead of his people, exhorts the Hebrews in this to a serious consideration of him, attention to him, and faith in him, and constancy in it; the arguments he uses to engage them to these things are taken from the grace and benefit they themselves were partakers of through him, from the office in which he was, and his faithfulness to his Father in the discharge of it, Heb 3:1 which is illustrated in the case of Moses, who was faithful in the house of God, and whom Christ excelled, and therefore was worthy of more honour; partly, because he is the builder of the house; and partly, because he is a Son in it, when Moses was only a servant; which house is Christ's own, and consists of true and steadfast believers in him, Heb 3:2, wherefore the exhortation to regard him is renewed, enforced, and expressed in the words of the Holy Ghost, Heb 3:7 which are taken out of Psa 95:7 and applied to the present case: hence the apostle cautions against unbelief, as being a great evil in itself, and bad in its consequence, causing persons to depart from the living God, Heb 3:12, in order to prevent which he advises to a daily exhortation of each other to their duty, that so they might not be hardened in sin through the deceitfulness of it, Heb 3:13 and the rather it became them to be concerned to hold fast their faith in Christ to the end, since this is the grand evidence of being a partaker of him, Heb 3:14. And then the exhortation in the above passage of Scripture is recited, Heb 3:15 to show, that though not all the persons spoken of, yet some did provoke the Lord by their unbelief, and unbecoming carriage, Heb 3:16 wherefore, by the example of punishment being inflicted on such, of which instances are given in the forefathers of these people, such as their carcasses falling in the wilderness, and their not entering into the land of Canaan, which they could not, because God swore they should not, being grieved and provoked by them, and because of their unbelief, they are dissuaded from the same evils, lest they should be punished in like manner, Heb 3:17.

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.

But since he said, “as Moses,” do not think that he is as Moses; “the glory of this” high priest “is greater than that of Moses inasmuch as the maker of a house has greater honor than the house.” Similarly the honor of the Lord and the Son is greater than that of the servant Moses. “Every house was built by someone,” but “he who created Moses” and “built all things is God. And Moses was certainly faithful,” but as an assistant, “as a servant was faithful to testify to the things that were to be spoken later.” In truth Christ is not a faithful servant like Moses, but “as a son” he was faithful, and not over the shrine of the temple but over the souls of people. In fact, “we are his house if we stand firm in his confidence” and are not brought into disorder while “in the glory of his hope.” But if we transgress, we cause his suffering.

"But Christ as a Son over His own house." Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father's property as a master, but the other as a servant. "Whose" (i.e. God's) "house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." Here again he encourages them to press forward nobly, and not to fall: for we shall be the "house" of God (he says), as Moses was, "if we hold fast our confidence and our rejoicing firm unto the end." He however (he would say) that is distressed in his trials, and who falls, doth not glory: he that is ashamed, he that hideth himself, has no confidence, he that is perplexed doth not glory. And then he also commends them, saying, "if we hold fast the confidence and the rejoicing of the hope firm unto the end," implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm "in full assurance of faith," without being shaken by their trials.

"But Christ as a Son." The one takes care of the property of others, but this One of His own. "And the rejoicing of the hope." Well said he "of the hope." For since the good things were all in hope, and yet we ought so "to hold it fast," as even now to glory as for things which had already come to pass: for this cause he says, "the rejoicing of the hope." And adds, "let us hold it firm unto the end." For "by hope we are saved"; if therefore "we are saved by hope," and "are waiting with patience," let us not be grieved at present things, nor seek now those that have been promised afterwards; "For" (he says) "hope which is seen is not hope." For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint, preparing us for our contests, and stir up our mind. For this cause then all these things were done.

— "But Christ as a Son." For even if he is called faithful, Paul says, it is as a genuine Son that he is faithful, fulfilling the will of the Father, rather the common will of the holy Trinity. "whose house we are."Here we are the house of Christ, the faithful, according to what is written: "I will dwell in them." (Lev. 27:12; 2 Cor. 6:16) — "if we hold fast the confidence." We shall be his house if we do not shrink back because of the faith that belongs to him, but boast with boldness, and hope to receive good things from Him as God, not being shaken or doubting in anything.

But Christ is faithful as a true Son and heir, fulfilling the works of the Father according to His will. Truly, the difference between such a Master and a servant is beyond comparison. The house of Moses was the people, of which he himself was also a part. And Christ has a house, that is, us, but only if we stand firm to the end and do not fall. Here he urges them to be steadfast in afflictions and not to lose heart: then we too, like Moses, will be the house of God. He praises them, showing that they have made a beginning of that which must be continued to the end. He well said: "the boldness and the boasting of hope." For everyone who firmly hopes that there will be a recompense already boasts of the expected as though it were present, and does not lose heart; on the contrary, he has even greater confidence when he endures afflictions for the sake of Christ whom he loves.

168. – Then (v. 6), But Christ was faithful over God's house as a son, he shows what belongs to Christ, namely, that Christ is not as a servant but as a Son in His Father's house and, consequently, in His own, because He is the natural heir: 'Whom he has appointed heir of all things, by Whom also he made the world' (Heb. 1:2). For the Church is Christ's house: 'A wise woman builds her house' (Pr. 14:1); 'The Lord has said to me: You are my son, this day have I begotten you' (Ps. 2:7); 'My beloved son in whom I am well pleased' (Mt. 3:17). Therefore, He is not a servant but a Son, and in His own house, whereas Moses is a servant in another's house: 'The son abides forever' (Jn. 8:55). 169. – Then when he says, We are his house, he shows what that house is; for that house is the faithful, who are the house of Christ, because they believe in Christ: 'In the house of God which is the Church' (1 Tim. 3:15) and also because Christ dwells in them: 'That Christ may dwell by faith in your hearts' (Eph. 3:17). Therefore, this house is we, the faithful. But in order that we be the house of God four things are required, which are necessary in a house and are not in a tent: first, that our hope and faith be firm and permanent; but a tent, even though it be firm, can be quickly moved and signifies those who believe for a while, but in time of temptation fall away. But they are the house who retain the word of God. Therefore, he says, if we hold fast our confidence. For it has been stated above that confidence is hope with firm expectation and without fear: 'And such confidence we have through Christ towards God' (2 Cor. 3:4). Secondly, that it be properly ordained; therefore, he says, and pride in our hope, i.e., ordained to the glory of God, so that scorning all else, we may take pride in the hope of glory: 'Let him who glories, glory in knowing and having known me' (Jer. 9:14). Thirdly, that it be preserving; hence, he says, unto the end: 'He that perseveres to the end, he shall be saved' (Mt. 10:22). Fourthly, that it be firm and not dislodged by any adversity; hence, he says, hold fast: 'Who have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm' (Heb. 6:18).

Jesus is the High Priest of our profession, Heb 3:1. And is counted worthy of more honor than Moses, as the Son Israelites did, and were excluded from the earthly rest in Canaan, Heb 3:7-11. We should be on our guard against unbelief, Heb 3:12. And exhort each other, lest we be hardened through the deceitfulness of sin; and we should hold fast the beginning of our confidence to the end, and not provoke God as the Israelites did, and who were destroyed in the wilderness, Heb 3:13-17. They were promised the earthly rest, but did not enter because of unbelief, Heb 3:18, Heb 3:19.

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, αὑτου, it signifies his own: the word being in this form a contraction, not uncommon, of ἑαυτου. If we read αυτου without the aspirate, then his must refer to God, Heb 3:4. But Christ as a Son over his (that is, God's) house: if we read αὑτου, 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, Act 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 αὑτου, 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 αὑτου, 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 παρῥησιαν, 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 παρῥησια, which is here translated confidence, and which signifies freedom of speech, liberty of access, etc., 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 παρῥησιαν, 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.

THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19) Wherefore--Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (Heb 12:2). The Greek word is often used by Luke, Paul's companion (Luk 12:24, Luk 12:27). brethren--in Christ, the common bond of union. partakers--"of the Holy Ghost." heavenly calling--coming to us from heaven, and leading us to heaven whence it comes. Phi 3:14, "the high calling"; Greek "the calling above," that is, heavenly. the Apostle and High Priest of our profession--There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"--Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father (Joh 20:21), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [BENGEL]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (Mat 21:37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (Joh 20:21). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart. profession--"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.

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]. 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.