ヘブライ人への手紙 3:6

聖書日本語

6 キリストは御子として、神の家を治めるのに忠実であられたのである。もしわたしたちが、望みの確信と誇とを最後までしっかりと持ち続けるなら、わたしたちは神の家なのである。

Bible Verse Review
  from Treasury of Scripure Knowledge

as: Hebrews 1:2, Hebrews 4:14, Psalms 2:6, Psalms 2:7, Psalms 2:12, Isaiah 9:6, Isaiah 9:7, John 3:35, John 3:36, Revelation 2:18

whose: Hebrews 3:2, Hebrews 3:3, Matthew 16:18, 1 Corinthians 3:16, 1 Corinthians 6:19, 2 Corinthians 6:16, Ephesians 2:21, Ephesians 2:22, 1 Timothy 3:15, 1 Peter 2:5

if: Hebrews 3:14, Hebrews 4:11, Hebrews 6:11, Hebrews 10:23, Hebrews 10:35, Hebrews 10:38, Hebrews 10:39, Matthew 10:22, Matthew 24:13, Galatians 6:9, Colossians 1:23, Revelation 2:25, Revelation 3:11

rejoicing: Romans 5:2, Romans 12:12, Romans 15:13, 1 Thessalonians 5:16, 2 Thessalonians 2:16, 1 Peter 1:3-6, 1 Peter 1:8

Reciprocal: Exodus 25:8 - I may dwell Numbers 4:16 - the oversight Numbers 9:8 - I will Deuteronomy 34:10 - there arose Joshua 1:2 - Moses 2 Kings 18:12 - Moses 1 Chronicles 17:14 - in mine 1 Chronicles 28:6 - he shall Isaiah 56:5 - will I Ezekiel 46:10 - General Zechariah 14:21 - in the Matthew 12:41 - behold Luke 10:2 - the Lord John 1:17 - the law John 8:35 - but John 13:1 - unto John 17:6 - they Romans 11:22 - if thou 1 Corinthians 3:9 - ye are God's building 1 Corinthians 15:2 - keep in memory 2 Corinthians 3:9 - exceed Galatians 5:1 - Stand Galatians 6:10 - especially 2 Timothy 1:13 - Hold Hebrews 5:8 - he were Hebrews 7:28 - maketh the Hebrews 12:28 - have James 5:11 - we count 1 Peter 1:13 - hope 1 Peter 3:15 - the hope 1 John 5:14 - this Revelation 2:13 - thou holdest

Gill's Notes on the Bible

But Christ as a Son over his own house,.... As Moses was not, though the Jews say that he was מאריה דבית a and בעל הבית b, "lord and master of the house"; yea, and בן בית, "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.

Barnes' Notes on the Bible

But Christ as a Son over his own house - 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.

Whose house we are - 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.

If we hold fast - 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.

The confidence - The word used here originally means “the liberty of speaking boldly and without restraint;” then it means boldness or confidence in general.

And the rejoicing - 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:

(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.

(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?

Unto the end - 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.

Clarke's Notes on the Bible

Verse Hebrews 3:6. 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 αυτου, without an aspirate, signifies his simply; and that with the aspirate, αυτου, it signifies his own: the word being in this form a contraction, not uncommon, of εαυτου. If we read αυτου without the aspirate, then his must refer to God, Hebrews 3:4.

But Christ as a Son over his (that is, God's) house: if we read αυτου, 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 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 αυτου, 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 αυτου, 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 παρρησιαν, 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 παρρησια, 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 παρρησιαν, 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.