{"id":3802,"date":"2014-11-24T16:10:17","date_gmt":"2014-11-24T20:10:17","guid":{"rendered":"https:\/\/figuresofspeechinthebible.net\/?page_id=3802"},"modified":"2022-05-13T03:58:26","modified_gmt":"2022-05-13T07:58:26","slug":"hypocatastasis","status":"publish","type":"page","link":"https:\/\/figuresofspeechinthebible.net\/?page_id=3802","title":{"rendered":"Hypocatastasis"},"content":{"rendered":"

HYPOCATASTASIS; or, IMPLICATION.
\nA Declaration that implies the Resemblance<\/em> or Representation<\/em>;
\nor Comparison by Implication<\/strong><\/em>.<\/span><\/span><\/span><\/p>\n


\nHy ‘-po-cat-as ‘-ta-sis<\/em>. Greek, \u1f51\u03c0\u03bf\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2, substitution or implication;
\nfrom \u1f51\u03c0\u03cc (hypo<\/em>), underneath, \u03ba\u03b1\u03c4\u03ac (kata<\/em>), down<\/em>, and \u03c3\u03c4\u03ac\u03c3\u03b9\u03c2, (stasis<\/em>), a stationing<\/em>.
\nHence, a putting down underneath<\/em>.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\n


\nAs a figure, it differs from Metaphor<\/a><\/em>, because in a metaphor the two nouns
\nare both named and given; while, in Hypocatastasis<\/em>, only one is named and the other is implied, or as it were, is put down underneath out of sight. Hence Hypocatastasis<\/em>
\nis implied resemblance or representation: i.e<\/em>., an implied Simile<\/a><\/em> or Metaphor<\/em>.
\nIf Metaphor<\/em> is more forcible than Simile<\/em>, then Hypocatastasis<\/em> is more forcible than Metaphor<\/em>, and expresses as it were the superlative degree of resemblance.<\/span><\/span><\/span><\/p>\n


\nFor example, one may say to another, \u201cYou are like a beast.\u201d This would be Simile<\/em>, tamely stating a fact. If, however, he said, \u201cYou are a beast\u201d that would be Metaphor<\/em>. But, if he said simply, \u201cBeast!\u201d that would be Hypocatastasis<\/em>, for the other part of the Simile<\/em> or Metaphor<\/em> (\u201cyou\u201d), would be implied and not stated.<\/span><\/span><\/span><\/p>\n


\nThis figure, therefore, is calculated to arouse the mind and attract and excite the attention to the greatest extent.<\/span><\/span><\/span><\/p>\n


\nSo well known was it to the ancients, that it received this significant name.
\nBut it is, today, unmentioned by literary men, though it is often unconsciously used by them. Thus, their language is enriched by its use, while the figure is unknown, even by name!<\/span><\/span><\/span><\/p>\n


\nWhat a proof of the sad neglect into which this great subject has fallen;
\nand what an example of the consequent loss which has ensued.<\/span><\/span><\/span><\/p>\n


\nThis beautiful and far-reaching figure frequently occurs in Scripture.
\nThe Lord Jesus Himself often used it, and that with wonderful effect.<\/span><\/span><\/span><\/p>\n


\nIts beauty and force will be at once seen, if we compare one or two passages.<\/span><\/span><\/span><\/p>\n


\nWhen, in Jer. 49:19, we read of the king of Babylon coming up against Edom, it says: \u201cBehold, he shall come up like a lion . . . against the habitation of the strong\u201d: etc<\/em>. Here, we have a Simile<\/em>, and the feelings are unmoved, as it is only against Edom that the assault is made.<\/span><\/span><\/span><\/p>\n


\nBut it is a very different case in Jer. 4:7, where the same king of Babylon is spoken of as coming up against Zion. In the heat of excited feeling he is not named, but only implied.<\/span><\/span><\/span><\/p>\n


\n\u201cThe lion is come up from his thicket.\u201d<\/span><\/span><\/span><\/p>\n


\nSo, in all the other cases, it will be well to contrast every example of Hypocatastasis<\/em> with both Simile<\/em> and Metaphor<\/em>, in order to gather the full force of its meaning and
\nthe reason for its use instead of either of the other two.<\/span><\/span><\/span><\/p>\n


\nPsa. 22:16 (17)\u2014\u201cDogs have compassed me about.\u201d
\nHere He does not say that his enemies were like dogs, or that they were dogs; no:
\nthe word \u201cenemies\u201d is not mentioned. It is implied: and by a kind of Prosopopoeia<\/em>,
\nthey are spoken of as \u201cdogs.\u201d It means of course, \u201cmine enemies have compassed me about\u201d as the next sentence goes on to explain.
\nSee also under Paronomasia<\/em>.<\/span><\/span><\/span><\/p>\n


\nMatt. 15:13\u2014\u201cEvery plant, which my heavenly Father hath not planted,
\nshall be rooted up.\u201d<\/span><\/span><\/span><\/p>\n


\nThis is Hypocatastasis<\/em>, bordering on Allegory<\/em>.
\nPersons are implied, though only plants are named. The solemn lesson of this implication is, that unless the work in the heart be that of God Himself, all is vain.
\nIt is useless therefore to attempt to effect conversion or to impart a new nature by personal appeals, persuasions, or excitement. This is only to make the flesh religious, and \u201cthat which is born of the flesh is flesh.\u201d<\/span><\/span><\/span><\/p>\n


\nMatt. 16:6\u2014\u201cBeware of the leaven of the Pharisees, and of the Sadducees.\u201d
\nThere the word \u201cdoctrine\u201d is implied. Had the Lord said, \u201cthe doctrine of the Pharisees is like leaven,\u201d that would have been Simile<\/em>, and a cold, bare statement of fact; but He did not say so. Had He said \u201cthe doctrine of the Pharisees is leaven,\u201d that would have been Metaphor<\/em>; much bolder, much more forcible, but not so true to fact though much truer to truth. But He did not say so. He took the word \u201cdoctrine\u201d and put it down underneath, and did not mention it at all. He only implied it: and this was Hypocatastasis<\/em>.<\/span><\/span><\/span><\/p>\n


\nNo wonder then that the attention of the disciples was excited and attracted.
\nNo wonder their interest was aroused: for this was the Lord’s object. \u201cThey reasoned among themselves, saying. It is because we have taken no bread. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand? . . . How is it that ye do not understand that I spake not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Saducees? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees\u201d(verses 6-12).<\/span><\/span><\/span><\/p>\n


\nThis example is remarkable when we compare it with another, in the previous chapter, which we give next; and out of its textual order for the purpose of contrast.<\/span><\/span><\/span><\/p>\n


\nMatt. 15:26\u2014\u201cIt is not meet to take the children’s bread, and to cast it to dogs.\u201d
\nHere, the Lord Jesus, did not say to the woman of Canaan, Thou art a dog of the Gentiles (which would have been Metaphor<\/em>), but He left out all reference to her,
\nand only referred to her by implication, substituting a \u201cdog\u201d for herself. The woman, unlike the disciples (in chap. 16), at once saw and understood what the Lord implied, viz<\/em>., that it was not meet to take that which belonged to Israel and give it to a Gentile (or a dog of a Gentile as they were called by the Jews), \u201cAnd she said, Truth, Lord.\u201d What she felt is clear: \u201cIt is quite true; Thou art perfectly right; I called Thee \u2018the Son of David,\u2019 and deserved no answer; I pleaded for \u2018help\u2019 and said: \u2018Lord, help me\u2019; but I made no confession as to who the \u2018me\u2019 was: no acknowledgment of my unworthiness and unmeetness as \u2018a dog of the Gentiles.\u2019 \u201d \u201cTruth, Lord: yet the dogs eat of the crumbs which fall from their master’s table. Then Jesus answered and said unto her, O woman, great is thy faith.\u201d<\/span><\/span><\/span><\/p>\n


\nSo, it is \u201cgreat faith\u201d to understand what the Lord implied by the use of this beautiful figure, and it is \u201clittle faith\u201d not to understand it! even though the former was spoken of a Gentile woman, and the latter of the apostles of the Lord.
\nSee also under Synecdoche<\/em> and Meiosis<\/em>.<\/span><\/span><\/span><\/p>\n


\nJohn 2:19<\/a>\u2014\u201cDestroy this temple, and in three days I will raise it up.\u201d
\nThe Lord Jesus did not say that His body was like the temple (that would have been Simile<\/em>),
\nor that it was His body (that would have been Metaphor<\/em>). He merely implied the word body, as verse 21 plainly declares: \u201cHe spake of the temple of his body.\u201d<\/span><\/span><\/span><\/p>\n


\nHere was neither \u201cgreat faith\u201d nor \u201clittle faith,\u201d but wilful unbelief of His words. His disciples remembered them after He was raised from the dead, and believed. His enemies remembered them before and perverted them: \u201cThis fellow said, I am able to destroy the temple of God, and to build it in three days\u201d (Matt. 26:61<\/a>) He said no such thing. What He foretold was that they would destroy \u201cthis temple\u201d of His body, and that He should raise it again from the dead in three days, and build it again. See also under Heterosis<\/em>.<\/span><\/span><\/span><\/p>\n


\nOther examples are: \u2014
\nMatt. 3:10<\/a>\u2014Where, by the axe being laid to the root of the trees, etc., is implied the result of the ministry of John the Baptist. The same is the case with verse 12.<\/span><\/span><\/span><\/p>\n


\nMatt. 5:29, 30<\/a>\u2014May also be explained by this figure better than by Hyperbole<\/em> (q.v<\/em>.). The right eye, etc<\/em>., is compared by implication to the most highly prized possession.<\/span><\/span><\/span><\/p>\n


\nMatt. 7:3-5<\/a>\u2014The mote and beam refer by implication to anything that perverts the vision.<\/span><\/span><\/span><\/p>\n


\nMatt. 7:6\u2014Here \u201cdogs\u201d and \u201cswine\u201d are compared by implication to persons.<\/span><\/span><\/span><\/p>\n


\nMark 1:17\u2014\u201cI will make you to become fishers of men.\u201d The Lord does not say like fishers, nor does He use direct metaphor. The resemblance is only by implication.<\/span><\/span><\/span><\/p>\n


\nActs 20:29\u2014\u201cI know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.\u201d<\/span><\/span><\/span><\/p>\n


\nThus does the Holy Spirit inform us, by Implication, as to the true character of \u201capostolic succession,\u201d in order to impress the solemn fact on our minds.<\/span><\/span><\/span><\/p>\n


\nFrom \u201cFigures Of Speech Used In The Bible\u201d by E. W. Bullinger,
\n(Public Domain) pages 744-747. Adapted for website compatibility.
\nSee original at link. \u00a0 \u00a0\u00a0 Stream<\/a> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Download<\/a>.
\n.<\/span>
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HYPOCATASTASIS; or, IMPLICATION. A Declaration that implies the Resemblance or Representation; or Comparison by Implication. Hy ‘-po-cat-as ‘-ta-sis. Greek, \u1f51\u03c0\u03bf\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2, substitution or implication; from \u1f51\u03c0\u03cc (hypo), underneath, \u03ba\u03b1\u03c4\u03ac (kata), down, and \u03c3\u03c4\u03ac\u03c3\u03b9\u03c2, (stasis), a stationing. Hence, a putting down underneath. As a figure, it differs from Metaphor, because in a […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":360,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-3802","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3802","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3802"}],"version-history":[{"count":10,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3802\/revisions"}],"predecessor-version":[{"id":15441,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/3802\/revisions\/15441"}],"up":[{"embeddable":true,"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=\/wp\/v2\/pages\/360"}],"wp:attachment":[{"href":"https:\/\/figuresofspeechinthebible.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3802"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}