But Christ as the Son in his own house: which house are we, if we hold fast the confidence and glory of hope unto the end.

“"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.”

“As was said above, the old law had its authority from three sources, namely from the Angel, from Moses, and from Aaron the high priest. Now the Apostle above preferred Christ, the author of the new testament, to the Angels through whom the law was given; here he intends to prefer him to Moses, who was the promulgator and, as it were, the lawgiver of the old testament. And concerning this he does two things. First he prefers Christ to Moses; second he concludes from this that Christ must be obeyed most effectively, at the words, Wherefore, as. Concerning the first he does two things. First he sets forth the dignity of Christ; second he shows what is common to Christ and Moses, at the word, of more. Concerning the first he does two things, for first he sets down the condition of those to whom he speaks; second he sets down the condition of him of whom he speaks, at the word, consider. Now those to whom he speaks he describes in three ways. First from charity. Hence he says brothers, as if to say: because you are brothers by the seed of Abraham, and of Christ, and among yourselves to one another. Matt. 23:8: You are all brothers, etc. Likewise brothers of Christ. Above 2:11: he is not ashamed to call them brothers. Now charity makes this brotherhood. Ps. 132:1: Behold how good and how pleasant, etc. Second, he also describes them from holiness, when he says holy. And this on account of the receiving of the sacraments, by which we are sanctified by Christ. 1 Cor. 6:11: but you have been washed, but you have been sanctified, etc. Third, he describes them from their calling, when he says partakers of the heavenly calling. Now this calling can be understood to be heavenly in two ways: either by reason of the end, or by reason of the principle. By reason of the end indeed, because they were called not to earthly things, as in the old testament, but they were called to the heavenly kingdoms. 1 Thess. 2:12: he called us to his kingdom and glory. 1 Pet. 2:9: who called out of darkness into his marvelous light. By reason of the principle indeed, because it is not from our merits, nor from human invention, but from heavenly grace alone. Gal. 1:6: he called through his grace. Rom. 8:30: and those whom he predestined, these he also called. Is. 41:2: who raised up the just one from the east, called him to follow him. Now he says partakers, because not only the Jews were called to the grace of faith and of the new testament, but also the gentiles. Col. 1:12: he has made us worthy to share in the lot of the saints in light. Because therefore you are in charity, and holy, and called to heavenly things, you ought to hear gladly one speaking of him, through whom these things come to you. Consequently he describes him of whom he speaks, when he says consider. Below ch. 12:2: looking to Jesus, the author and finisher of faith, etc. But whom? The apostle, he says, and high priest of our confession, Jesus. For the Apostle in what follows prefers Christ to Moses and Aaron, and therefore ascribes to him the dignity of both: of Moses, namely because he was sent by God. Ps.: he sent Moses his servant. And of Aaron, who was high priest. Ex. 28:1: bring also to yourself Aaron, etc. But Christ was sent as apostle more excellently than Moses. Ex. 4:13: I beseech you, Lord, send whom you will send, as if to say: you are going to send another more worthy one. Likewise he himself is high priest and priest. Ps. 109:5: you are a priest forever according to the order of Melchisedech. As it were, then, he here sets forth first his principal condition, saying wherefore, that is, therefore, brothers, consider the apostle, as if to say: pass over considering that apostle, that is, Moses who was sent, and the high priest Aaron, and consider the apostle and high priest of our confession, that is, him whom we confess. For this is necessary for salvation, that we confess him. Rom. 10:10: with the heart one believes unto righteousness, but with the mouth confession is made unto salvation. Or of confession, that is, of spiritual sacrifice. For every priest is ordained for offering sacrifices. Now sacrifice is twofold, namely bodily or temporal. And Aaron was instituted for this. But there is another sacrifice, spiritual, which consists in the confession of faith. Ps. 49:23: the sacrifice of praise shall honor me. And Christ was instituted for this sacrifice, not for bulls. Is. 1:11: I have not wanted the holocausts of rams, and the fat of fatlings, and the blood of calves, and lambs, and he-goats. And a little after, there follows: do not offer sacrifice any more in vain. Then when he says who is faithful, etc., he compares Christ to Moses. Concerning Aaron he makes special mention below. And he first sets down here, as has been said, that in which they agree; second, that in which Christ surpasses Moses, at the words for of more glory. Common to Christ and Moses is faithfulness toward God; and therefore he says who is faithful. Here it should be known that all this which is said here about Moses is founded upon that which is found in Num. 12:7, where the Lord shows the excellence of Moses, after Aaron and Miriam had quarreled against him, where these words are set down which the Apostle here alleges. For there it is said thus: but not so my servant Moses, who is most faithful in all my house. Where, if we attend well, Moses is commended more than in any other place of the Bible. And therefore the Apostle takes this as the most excellent statement for the commendation of Moses. But this can apply both to Christ and to Moses. For concerning Moses it is clear from the history itself alleged. It is also understood of Christ, because he, according as he is man, is faithful to him who made him, namely to God the Father, who made him, namely apostle and high priest — not according to the divine nature, because in that respect he was not made, nor created, but begotten — but according to the human nature. Rom. 1:3: who was made to him of the seed of David according to the flesh. Now he was faithful to God the Father: first, by not attributing to himself what he had, but to the Father. John ch. 7:16: my teaching is not mine. Second, because he sought his glory, not his own. John 8:50: I do not seek my own glory. And at 7:18 it is said: he who seeks the glory of him who sent him, this one is true, and there is no injustice in him. Third, because he perfectly obeyed the Father. Phil. 2:8: made obedient unto death. Christ, therefore, is faithful to him who made him, as also Moses was, and this in all his house, which house is the whole company of the faithful, concerning which Ps. 92:7: holiness becomes your house, O Lord. Or in all his house, that is, in the whole world, not only in Judea, as Moses was. Is.: I have given you as a light of the gentiles, that you may be my salvation unto the end of the earth. Then when he says for of more glory, he prefers Christ to Moses, and this as to two things. First as to power; second as to condition, at the words and Moses. Now in commending Christ, he commends him as having had honor in all the house, as Moses did; but he shows that Christ excels him. Here he first sets down his reason; second he makes it clear, at the words for every. Now the Apostle's reason is that greater glory is owed to him who made the house than to him who inhabits it; but Christ built the house. Ps. 73:16: you have made the dawn and the sun. Prov. 9:1: wisdom has built herself a house, that is, the Church. For Christ himself, through whom grace and truth came to be, built the Church as a lawgiver. But Moses as the announcer of the law; and therefore glory is owed to Moses only as to an announcer. Hence also his face shone, concerning which Ex. 34:29 and 2 Cor. 3:7: so that the children of Israel could not look intently at the face of Moses because of the glory of his countenance. The text, therefore, continues thus: you say that Christ is faithful as Moses was; why then should we neglect to consider? Surely because he has been held worthy of more glory than Moses, by as much as the lord of the house, who built it, has more glory. As if to say: although Moses is greatly honorable, yet Christ is more honorable, as the builder of the house, and as the principal lawgiver. Job 36:22: behold, God is exalted in his strength, and none is like him among lawgivers. If, then, glory is owed to Moses, Christ is worthy of a greater one. 2 Cor. 3:9: if the ministration of condemnation is in glory, much more will the ministry of justice be in glory. Consequently he proves the minor of his reasoning, when he says for every house is built by someone. Now the minor is that Christ built this house; and he proves this, first, because every house needs a builder; second, because this house of which he speaks was built by Christ, at the words but he who all things. First, therefore, he proves that this house, like any other, needs a builder, because diverse things are not joined together except by some one thing, as is clear in the case of a man-made house, in which the wood and stones of which it is composed are united by someone. Now the aggregate of the faithful, which is the Church and the house of God, is gathered from diverse peoples, namely Jews and gentiles, slaves and free. And therefore the Church, like every house, is built by someone uniting it. Of this reasoning he sets down only the conclusion, supposing the truth of the premises from the evidence of the fact. 1 Pet. 2:5: yourselves, as living stones, are built up spiritual houses, etc. Eph. 2:20: built upon the foundation of the apostles and prophets, etc. Then when he says but he who created all things is God, he proves that Christ is the builder of this house, for he himself is the God who made all things. And if this is understood of the whole world, it is plain. Ps. 32:9: he spoke, and they were made, etc. But there is another, spiritual creation, which is effected through the Spirit. Ps. 103:30: send forth your spirit, and they shall be created, and you shall renew the face, etc. And this is done by God through Christ. Jas. 1:18: of his own will he begot us by the word of truth, that we might be a kind of beginning of his creature. Eph. 2:10: we are his handiwork, created in Christ Jesus unto good works. God, therefore, created this house, namely the Church, out of nothing, that is, from the state of sin, into the state of grace. Therefore Christ, through whom he made all things — above 1:2: through whom he also made the ages. John 1:3: all things were made through him, and without him, etc. — is more excellent, inasmuch as he has the power of a maker, than Moses, who was only an announcer. Then when he says and Moses indeed, he prefers Christ to Moses as to condition, and concerning this he does two things. First he sets down his reason; second he makes it clear, at the words which house. Now his reason is this: it is agreed that a lord, and in his own house, is of greater esteem than a servant, and in the house of his lord. But Moses is faithful as a servant, and in the house of his lord; Christ, however, as lord, and in his own house; therefore, etc. Concerning this it should be known that the Apostle very diligently notes those words written of Moses, in which two things are said of him: for he is called a servant, and he is also called faithful, not in his own house, but in the house of our God. And as to these two things, he prefers Christ to Moses. First he shows what applies to Moses; second what applies to Christ, at the words but Christ as a son. He says, therefore, that Moses was faithful as a servant, that is, as a faithful steward. Matt. 25:21: well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things. Now Christ is in a certain way a servant, namely according to the flesh — Phil. 2:7: taking the form of a servant — but Moses was the servant of God in setting forth the words of God to the children of Israel. From this it is clear that, because he was a faithful servant, the things which he said were ordered to another, namely to Christ. And this was for a testimony of the things which were to be said. John 5:46: if you believed Moses, you would perhaps believe me also, for he wrote of me. Acts 10:43: to him all the prophets bear witness. Because, therefore, he was a servant, he was accordingly not in his own house, but in another's; and because the things he said were a testimony of the things that were to be said of Christ, Moses was therefore in every way less than Christ. Then when he says but Christ, he shows what applies to Christ, namely that Christ is not as a servant, but as a son in the house of the Father, and consequently his own, because he is the natural heir. Above 1:2: whom he appointed heir of all things, etc. For the Church is the house of Christ. Prov. 14:1: a wise woman builds her house. Ps. 2:7: the Lord said to me: you are my son, etc. Matt. 3:17: my beloved son, etc. He is, therefore, not a servant, but a son, and in his own house; but Moses is a servant, and in another's house. John 8:35: the son remains forever. Then when he says which house we are, he shows what this house is. This house is the faithful, and they are the house of Christ, who believe in Christ. 1 Tim. 3:15: in the house of God, which is the Church. And also because Christ dwells in them. Eph. 3:17: that Christ may dwell through faith in your hearts. This house, therefore, we the faithful are. Now for this, that we may be the house of God, four things are necessary, which are required concerning a house, which are not in a tent. And the Apostle touches on these. First, that our hope and faith be certain and permanent; but a tent, even if it is firm, can nevertheless quickly be moved. And it signifies those who believe for a time, and in the time of temptation fall away; but those are the house who retain the word of God. And therefore he says if we hold fast our confidence. It was said above that confidence is hope with firm expectation and without fear. 2 Cor. 3:4: such confidence we have through Christ toward God. Second, that it be ordinately disposed. And therefore he says the glory of hope, that is, ordered to the glory of God, so that, other things being held in contempt, we may glory in the hope of glory. Jer. 9:24: let him who glories, glory in this, to know and understand me. Third, that it be persevering. Hence he says unto the end. Matt. 10:22: he who perseveres unto the end, he shall be saved. Fourth, that it be firm, namely so that it may not be moved by any adversity. Hence he says firm. Below ch. 6:18f.: we have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm.”

“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 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.”

“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 the 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.”

“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.”