2—5.
αὐτόν: 4. “mas γὰρ οἶκος κατασκευάζεται ὑπό τινος: 6 δὲ τὰ πάντα d
Ν “- κατασκευάσας, Θεός. 5. “καὶ Μωσῆς
c. 16. In Wendland’s ed., ii. 147) 6 κτησάμενος τὸ κτῆμα τοῦ κτήματος ἀμείνων καὶ τὸ πεποιηκὸς τοῦ γεγονότος, and by Menander and other comic poets as quoted by Justin (Afol., i. 20) μείζονα τὸν δημιουργὸν τοῦ σκευαζοµένον. Weiss, however, is of opinion that it is not a general principle that is being stated, but that Tod οἴκου refers directly to the house of God.] 6 κατασκευάσας includes all that belongs to the comple- tion of a house, from its inception and plan in the mind of the architect to its puilding and furnishing and filling witha household. Originally the word means to equip or furnish, κατασκευάζειν τὴν οἰκίαν τοῖς σκεύεσιν, Diog. L. v. 14. So συμπόσιον κατασ. Plato, Rep., 363 C. σκεύεσιν ἰδίοις τὴν ναῦν κατεσκεύα- σα, Demosth., Polyc., 1208. Thence, like our word ‘furnish’? or “ prepare,’’ it took the wider meaning of ‘‘ making ”’ or “building”? or “providing”. Thus the shipbuilder κατασκ. the ship; the mason κατασ. the tower. So in Heb. xi. 7 κατεσκεύασε κιβωτόν, cf. I Peter iii. 20, (Further, see Stephanus and Bleek). In the present verse it has its most comprehensive meaning, and includes the planning, building, and filling of the house with furniture and with a household. The household is more directly in view than the house. The argument involves that Jesus is iden- tified with the builder of the house, while Moses is considered a part of the house. It is the Son (who in those last Days has spoken God’s word to men through the lips of Jesus), who in former times also fulfilled God’s purpose by building His house απ creating for Him a people. And lest the readers of the epistle should object that Moses was as much the builder of the old as Jesus of the new, the writer lifts their mind from the management of the system or Church to the creation of it.
Ver. 4. πᾶς γὰρ οἶκος . . « θεός. ‘For every house is built by someone, ἢ but he that built all is God.’”’ Over and! above the right conduct of the house there 1s a builder. No house, no religious system, grows of itself; it has a cause in the will of one who is greater than it. There is a “someone”? at the root of all that appears in history. And He who planned and brought into being πάντα,