Hebrews 3:6
But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm to the end.
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EXPOSITORY (ENGLISH BIBLE)
(6) But Christ as a son over his own house.—Rather, over His house. Throughout this passage (Hebrews 3:2; Hebrews 3:5-6) “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 Father’s 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 Hebrews 3:5 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: God’s house, formerly typified by Israel, is now manifested as it really is, containing all “sons” whom God leads to glory (Hebrews 2:10). The terms applied by constant usage to the one nation are thus successively enlarged: the “seed of Abraham” (Hebrews 2:16), “the people” (Hebrews 2:17), the “house of God” (see Hebrews 10:21).

If we hold fast the confidence.—Better, If we hold the boldness and the glorying of our hope firm unto the end. 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 Hebrews 2:1-4, 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 writer’s thoughts. The words associated are very striking: hope gives us boldness (see 2Corinthians 3:12), and of this hope we make our boast. “Boldness” is spoken of again (in Hebrews 4:16; Hebrews 10:19; Hebrews 10:35): properly meaning “freedom of speech,” it denotes the confident, bold feelings and demeanour which connect themselves with the free utterance of thought.

3:1-6 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 serious thoughts of Christ bring us to know more of him. The Jews had a high opinion of the faithfulness of Moses, yet his faithfulness was but a 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 Sovereign 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 more wisdom, new motives to love, confidence, and obedience.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.

6. 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, 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.

But Christ as a son over his own house; the anointed gospel Prophet by God the Father, Hebrews 1:9, 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, Galatians 4:1. Who is the Head and Lord over his own church, which he purchased by his own blood, Acts 20:28, and built for himself. Moses was in it but a servant, fulfilling his Master’s will and pleasure, and ordering all in it agreeable to it.

Whose house are we; the Hebrews’ personal privilege, as well as the Prophet’s 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, 1 Corinthians 3:16,17: compare Ephesians 2:21 3:17 1 Timothy 3:15. 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, Exodus 40:34,35 2 Chronicles 7:1,2 Isa 6:1,5: compare Haggai 2:6. But how completely shall it be filled with his glory in heaven! Philippians 3:21. How should such a glorious state influence them to a sincere perseverance in his religion!

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. parrhsian thv elpidov, 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.

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, Hebrews 3:14 6:11 Acts 26:6,7: compare Colossians 1:5,23 Tit 2:13 1 Peter 1:3. This hope keeps up the soul in a joyous and glorious condition under all threatening evil; it makes Christians glory in tribulation, Romans 5:2,3 12:12; rejoicing in want of sensible good, 2 Corinthians 6:10; compare 1 Peter 5:10.

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, Colossians 1:23 1 Peter 1:5-10; 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, 1 Corinthians 1:8,9. 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; {6} whose {d} house are we, if we hold fast the {e} confidence and the rejoicing of the hope firm unto the end.

(6) He applies the former doctrine to his purpose, exhorting all men by the words of David to hear the Son speak, and to give full credit to his words, seeing that otherwise they cannot enter into that eternal rest.

(d) That is, Christ's.

(e) He calls confidence the excellent effect of faith (by which we cry Abba, that is, Father), and to confidence he adds hope.

EXEGETICAL (ORIGINAL LANGUAGES)
Hebrews 3:6. Χριστὸς δέ ὡς υἱός] Christ, on the other hand, in His capacity as Son, sc. πιστός ἐστιν. Upon this supplement depends ἐπὶ τὸν οἶκον αὐτοῦ (comp. Matthew 25:21; Matthew 25:23); and as υἱός forms an ascent from the preceding θεράπων, so does ἐπί form an ascent from the preceding ἐν. Erasmus, Paraphr.; Vatablus, Piscator, Grotius, Delitzsch, Moll, and others supply to Χριστὸς δὲαὐτοῦ simply ἐστίν, whereby, however, the relation of just proportion between Hebrews 3:5 and Hebrews 3:6 is destroyed. The opening words of Hebrews 3:5, moreover,—inasmuch as they attach themselves not only to Hebrews 3:3, but also again to Hebrews 3:2,—manifestly point to the fact that the author will indicate not the mere difference between Christ and Moses, but their difference within the quality common to both. Yet others, as Bleek, de Wette, and Bisping, supply a double πιστός ἐστιν, the first after Χριστὸς δέ, the second after αὐτοῦ; since, as the Vulgate, Beza, Estius, Grotius, Owen, Er. Schmid, Calov, Wolf, Carpzov, Cramer, Baumgarten, Gabler, Valckenaer, Böhme, Kuinoel, Klee, Tholuck, and others, they refer αὐτοῦ back to υἱός: Christ, however, is faithful, as a son is faithful over his house. But a satisfactory ground for taking οἶκος αὐτοῦ, Hebrews 3:6, otherwise than the same expression Hebrews 3:5, is not to be found. The house of God, or the divine kingdom, is for Moses and Christ the common sphere of operation; only by the position which the two occupy towards this house, are they distinguished the one from the other.

As αὐτοῦ, Hebrews 3:6, so is the relative οὗ, with which the author prepares the way for a transition to the paraenesis, not to be referred to Christ (Oecumenius, Jac. Cappellus, Piscator, Owen, Whitby, Bleek, de Wette, Bisping, Woerner, al.), but to God (Chrysostom, Theodoret, Calvin, Stengel, Stuart, Delitzsch, Alford, Maier, Moll, Kurtz, Hofmann, and others); although as regards the matter itself even the former reference would not be incorrect, since the house of God, Hebrews 3:2, is likewise characterized as the house of Christ, Hebrews 3:3.

The article before οἶκος was not imperatively required, although the whole Christian community forms a single indivisible house of God, since the notion of the word was one sufficiently well known, and, moreover, adequately defined by that which precedes.

The absolute declaration: οὗ οἶκός ἐσμεν ἡμεῖς, on the import of which 1 Corinthians 3:9; 1 Corinthians 3:16, 2 Corinthians 6:16, Ephesians 2:20 ff., 1 Timothy 3:15, 1 Peter 2:5; 1 Peter 4:17, is to be compared,[57] and which is taken in a strangely perverted way by Ebrard (p. 137) and Delitzsch as the logical antithesis to ΕἸς ΜΑΡΤΎΡΙΟΝ ΤῶΝ ΛΑΛΗΘΗΣΟΜΈΝΩΝ, Hebrews 3:5, the author limits by a condition.

The fuller ἘΆΝΠΕΡ is foreign to the epistles of Paul.

ΤῊΝ ΠΑῤῬΗΣΊΑΝ] not the bold confession (Cornelius a Lapide, Grotius, Hammond, Limborch, Whitby, Heinrichs, and others), to which βεβαίαν κατάσχωμεν would not be fitting, but cheerful confidence as a disposition. Comp. Hebrews 4:16, Hebrews 10:19; Hebrews 10:35. τὴν παῤῥησίαν, to which Τῆς ἘΛΠΊΔΟς[58] belongs in like manner as to τὸ καύχημα (against Riehm, Lehrbegr. des Hebräerbr. p. 739), is the main idea, whereas καὶ τὸ καύχημα adds only an explicative subsidiary factor. That is manifest from the feminine βεβαίαν (which Stengel wonderfully refers back, in a constructio ad sensum, to ἐλπίδος). Instances of the agreement of the adjective in point of gender with the remoter substantive, in cases where this forms the principal idea, occur also with the classics. Comp. Hom. Il. xv. 344: τάφρῳ καὶ σκολόπεσσιν ἐνιπλήξαντες ὀρυκτῇ; Hesiod. Theogon. 972 f.: ὃς εἶσʼ ἐπὶ γῆν τε, καὶ εὐρέα νῶτα θαλάσσης, πᾶσαν; Xenophon, Anab. 1:5, 6 : ὁ δὲ σύγλος δύναται ἑπτὰ ὀβολοὺς καὶ ἡμιοβόλιον Ἀττικούς; Thucydides, 8:63: πυθόμενος τὰ περὶ τὴν ναυμαχίαν καὶ τὸν Στρομβιχίδην καὶ τὰς ναῦς ἀπεληλυθότα. See Bernhardy, Syntax, p. 431.

The ἐλπίς is the Christians’ hope of the consummation of the kingdom of God, and the glorification of the Christians bound up therewith. Comp. Romans 5:2, also Hebrews 6:11; Hebrews 6:18; Hebrews 7:19; Hebrews 10:23.

καύχημα, however, is not here either equivalent to καύχησις (Bleek, de Wette, Tholuck, Stengel, Bisping, Maier, and others), any more than 2 Corinthians 5:12; 2 Corinthians 9:3, which have been unwarrantably appealed to (see Meyer ad loc.), but denotes the subject of the boasting. Sense: provided we shall have maintained the Christians’ hope as a cheerful confidence and subject of boasting firm unto the end.

μέχρι τέλους] not: until the death of each individual (Schlichting, Grotius, Kuinoel); not: “until the final decision of the readers in favour of going over to Christianity” (!Ebrard), but as Hebrews 3:14; Hebrews 6:11, 1 Corinthians 1:8, al., unto the end of the present order of the world, intervening with the coming again of Christ, and thought of as in the near future (comp. Hebrews 10:25; Hebrews 10:37), at which time faith shall pass over into sight, hope into possession.

[57] Philo, too, often employs the same figure, applying it to the human soul. Comp. de Somn. p. 587 E (ed. Mangey, I. p. 643): σπούδασον οὖν, ὦ ψυχή, θεοῦ οἶκος γενέσθαι, ἱερὸν ἅγιον κ.τ.λ.—De resip. Noë, p. 282 E (ed. Mangey, I. p. 402): τίς γὰρ οἶκος παρὰ γενέσει δύναιτʼ ἂν ἀξιοπρεπέστερος εὑρεθῆναι θεῷ πλὴν ψυχῆς τελείως κεκαθαρμένης καὶ μόνον τὸ καλὸν ἡγουμένης ἀγαθόν; … κατοικεῖν δὲ λέγεται ἐν οἴκῳ ὁ θεὸς οὐχ ὡς ἐν τόπῳ (περιέχει γὰρ τὰ πάντα πρὸς μηδενὸς περιεχόμενος), ἀλλʼ ὡς πρόνοιαν καὶ ἐπιμέλειαν ἐκείνου τοῦ χωρίου διαφερόντως ποιούμενος· παντὶ γὰρ τῷ δεσπόζοντι οἰκίας ἡ ταύτης κατὰ τὸ ἀναγκαῖον ἀνῆπται φροντίς.

[58] Both words are found combined in Josephus likewise, Antiq. xvi. 3. 3 : καὶ δεινὸς ὢν τὸν τρόπον Ἀντίπατρος, ἐπειδὴ παῤῥησίας τινὸς τῆς οὐ πρότερον οὔσης ἐλπίδος ἀντεποιήσατο, μίαν ἔσχεν ὑπόθεσιν κακοῦν τοὺς ἀδελφούς, κ.τ.λ.6. as a Son over his own house] Rather, “over His (i.e. God’s) house.” In the words “Servant” and “Son “we again (as in Hebrews 1:5; Hebrews 1:8) 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.

whose house are we] This is a metaphor which the writer may well have learnt in his intercourse with St Paul (2 Corinthians 6:16; Ephesians 2:21-22. Comp. 1 Peter 2:5).

the confidence] Literally, “our cheerful confidence,” especially of utterance, as in Hebrews 10:19; Hebrews 10:35. The word rendered “confidence” in Hebrews 3:14 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 (1 John 3:21). Apollos, the probable writer of this Epistle, was known for this bold speech (Acts 18:26), and evidently feels the duty and privilege of such a mental altitude (Hebrews 4:16; Hebrews 10:19; Hebrews 10:35).

the rejoicing of the hope] Rather, “the glorying of our hope.” The Greek word means “an object of boasting,” as in Romans 4:2; 1 Corinthians 5:6, &c. The way in which the writer dwells on the need for “a full assurance of hope” (Hebrews 6:11; Hebrews 6:18-19) seems to shew that owing to the delay in Christ’s coming his readers were liable to fall into impatience (Hebrews 10:36, Hebrews 12:1) and apathy (Hebrews 6:12, Hebrews 10:25).

firm unto the end] The same phrase occurs in Hebrews 3:14. 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.

unto the end] 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. Matthew 10:22; Colossians 1:23, and see infra Hebrews 10:35-39.Hebrews 3:6. Χριστὸς δὲ, but Christ) Moses yields to Him. An ambassador, in the absence of the king, is very highly distinguished—in the presence of the king, he falls back among the multitude. Here also supply πιστός ἐστι, is faithful. The Son shows His faithfulness in all that belongs to His Father and in all that is His own.—ἐπὶ, over) This ἐπὶ, על, over, shows His surpassing power: ἐν, in, is applied to Moses, Hebrews 3:5.—αὐτοῦ, His, of Him) of GOD, ch. Hebrews 10:21.—ὅς) This reading is very old.[23] Some read οὗ, from its alliteration with αὐτοῦ. In this case Paul should have written οὗ ὁ οἶκος, as Erasmus showed at the beginning. For we say, οὗ τὸ πτύον, ἧς ὁ ἀδελφος, ὧν τὸ στόμα, ὧν τὰ ὀνόματα, οὗ ἡ πληγὴ, ὧν τὰ κῶλα, οὗ ἡ φωνὴ, οὗ ἡ οἰκία. The question here is not, Whose house is it? for that very point is just now denoted by the αὐτοῦ. His; but, What is the house? as distinguished from that of which Moses was a portion.—ἐὰν, if) The same sentiment is found at Hebrews 3:14. An abbreviated expression: the house are we, since we have confidence: the house we shall be, if we retain our confidence. There is an expression of Paul’s very similar, Colossians 1:23, note.—τὴν παῤῥησίαν) A word of frequent occurrence in this epistle: παῤῥησία, ch. Hebrews 4:16, Hebrews 10:19; Hebrews 10:35; and ἐλπὶς ch. Hebrews 6:11; Hebrews 6:18, Hebrews 7:19, Hebrews 10:23, in like manner πληροφορία, ὑπόστασις, παῤῥήσιαν, confidence, viz. towards GOD: καύχημα, glorying, with respect to enemies.—κατάσχωμεν, if we hold fast) So Hebrews 3:14; ch. Hebrews 10:23. So κρατεῖν, Hebrews 4:14, Hebrews 6:18.

[23] The Gnomon here agrees with the 2d Ed. and the Germ. Vers., having changed the decision of the older Ed., which had given the preference to the reading οὖ.—E. B.

οὖ is the reading of ABC and Rec. Text; ὃς of D(Δ) corrected, f Vulg. Lucif.—ED.But Christ

Replacing the human name Jesus, and being the official name which marks his position over the house.

As a son (ὡς υἱὸς)

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 (ἐπὶ τὸν οἶκον αὐτοῦ)

Comp. Hebrews 10:21, and notice ἐπὶ over his house, and ἐν 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. Hebrews 5:8. The implication is that Christ's position involved peculiar difficulties and temptations.

Whose house (οὗ)

God's house. The church is nowhere called the house of Christ.

We (ἡμεῖς)

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 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16; Ephesians 2:22; 1 Peter 4:17.

Hold fast (κατάσξωμεν)

The verb is used in N.T. as here, 1 Thessalonians 5:21; Plm 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40.

The confidence and the rejoicing of the hope (τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος)

The combination confidence and rejoicing N.T.o. Rejoicing or boasting of hope N.T.o, but comp. 1 Thessalonians 2:19. For παρρησία confidence see on 1 Timothy 3:13. The entire group of words, καύχημα ground of glorying, καύχησις act of glorying, and καυχᾶσθαι to glory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα 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 (ἐλπίδος 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. Romans 5:3; Ephesians 3:12, Ephesians 3:13; Philippians 3:3.

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