하나님나라를 꿈꾸며(Kingdom of God)

From the basic sense of “to set down,” “to put in place,” there derive the following meanings which are significant in the NT.

1. “To conduct,” “to bring,” “to lead to,” Hom. Od., 13, 274; Hdt., I, 64; BGU, I, 93, 22; Jos. 6:23; 2 Ch. 28:15 (בּוֹא hi); Ac. 17:15.

2. “To set in an elevated position, in an office,” “to instal,” a. with simple acc. of person, P. Hibeh, 29, 21 (3rd cent. b.c.); ἐπρ́τροπον: P. Ryl., II, 121, 15; 153, 18; πρεσβυτέρους: Tt. 1:5; pass. Hb. 5:1; 8:3; Diod. S., XVII, 62; Philo Mut. Nom., 151; b. with acc. and ἐπί and gen., Jos. Ant., 2, 73; Gn. 39:4; Mt. 24:45; Lk. 12:42; ἐπὶ πολλῶν σε καταστήσω: Mt. 25:21, 23; Ac. 6:3; 7:27; pass. ἐπὶ τῆς Αἰγύπτου κατασταθείς, APF, II (1902), 429, 12; with acc. and ἐπί and dat.: ἐπὶ πᾶσιν τοῖς ὑπάρχοσιν: Mt. 24:47; Lk. 12:44; with acc. and ἐπὶ and acc.: Xenoph. Cyrop., 8, 1, 9; Isoc., 12, 132; καταστήσεις ἐπὶ σεαυτὸν ἄρχοντα οὐκ ἀλλότριον: Philo Spec. Leg. IV, 157; Ps. 8:6; 1 Βασ‌. 8:5; c. with double acc.: Hdt., VII, 105; P. Hibeh, 82, 14; τινὰ ἀρχιερέα: Diog. L., IX, 64; Jos. Ant., 12, 360; Ex. 2:14; Gr. Sir. 32(35):1; ἀνθρώπους ἀρχιερεῖς Hb. 7:28; partly combined with b.: Lk. 12:14; Ac. 7:10, 27, 35; d. with final inf., also in the gen. or with εἰς: δικάζειν, 1 Βασ‌. 8:5; τοῦ δοῦναι, Mt. 24:45; Lk. 12:42; εἰς τὴν ἀρχήν: Jos. Ant., 17, 232; εἰς τὸ προσφέρειν δῶρα: Hb. 8:3.

3. With double accusative: “To make someone something,” “to put him in a certain position or state,” pass. “to be instituted as something,” “to become something,” perf. “to be something.” There is no philological ground for the common suggestion that the element of judgment predominates rather than the actual fact. The state itself is always presupposed.

All secular usage supports this. κλαίοντά σε καταστήσει: Eur. Andr., 635; ἔρημον καὶ ἄπορον κατέστησεν; Plat. Phileb., 16b; (Monobazos) κατέστησεν ἐγκύμονα (made Helen pregnant): Jos. Ant., 20, 18. Cf. also the combinations of καθιστάναι with εἰς or ἐν: εἰς ἀνάγκην: Lys., 3, 3; εἰς ἀγῶνα: Plat. Ap., 24c; τὴν πόλιν ἐν πολέμῳ, Plat. Menex., 242a. Cf., too, the mid. and pass.: ἀνάγκῃ τὴν ναυμαχίαν πεζομαχίαν καθίστασθαι: Thuc., II, 89 (the battle at sea is forced into a battle on land); οἱ μὲν ὀφθαλμῶν ἰητροὶ κατεστέασι, οἱ δὲ κεφαλῆς: Hdt., 2, 84 (not “they are reckoned,” but “they are”); Kronos, Ares, Aphrodite ἐπιτάραχοι καὶ ἐπίδικοι καθίστανται: Vett. Val., I, 22 (43, 22 f., Kroll). The word is distinguished from ποιεῖν with the acc. or from γίγνεσθαι only to the degree that there is the suggestion of a spectator confirming the situation which has arisen: ψευδῆ γʼ ἐμαυτὸν οὐ καταστήσω πόλει: Soph. Ant., 658. There is no thought of a distinction between judgment and reality.

The best examples of koine usage are in the pap.¹ Particularly instructive is P. Oxy., II, 281, from the time of Paul, 20–50. Syra, daughter of Theon, complains before the judge Heracleides concerning her husband, whom she once took into her house without any means of support (λειτὸν παντελῶς ὄντα): οὐ διέλειπεν κακουχῶν με καὶ ὑβρίζων καὶ τὰς χεῖρας ἐπιφέρων καί τῶν ἀναγκαίων ἐνδεῆ καθιστάς, ὕστερον δὲ καὶ ἐνκατέλιπέ με λειτὴν καθεστῶσαν. διὸ ἀξιῶ συντάξαι καταστῆσαι αὐτὸν ἐπὶ σέ. In the first two cases the reference is to the actual state of affairs; καθιστάς has the sense of reddens, καθεστῶσαν of οὖσαν. In the third case we have a technical form of sense 1., “to lay before the judge.” But this does not justify us in claiming that the forensic concept of affirmation affects the ordinary usage.

Theologically the most significant verse is R. 5:19: ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. Here, too, there is hardly any linguistic or material difference between κατεστάθησαν and ἐγένοντο.² The meaning is that “as the many became sinners through the disobedience of the one man, so the many become righteous through the obedience of the one.” This does not imply that the forensic element is absent. 2 C. 5:21 and Gl. 3:13 show that in Paul ποιεῖν and γίνεσθαι do not necessarily bear an effective sense; they may also have an affective. The context decides. In R. 5 the forensic element is evident at v. 18 (κατάκριμα—δικαίωσις). Vv. 13f. also show that in the judgment of God the thing which counts is not exclusively the nature of the individual but the dominant character of the old (or the new) creation (→ ἐν, II, 541 f.).³ According to the current Jewish view God decides qualitatively in the sense that the quality ultimately decides His sentence and our destiny. Borrowing from other Jewish conceptions,⁴ Paul boldly reverses the relation. God’s sovereign sentence decides both destiny and quality. To be sure, guilt is involved. Yet it is in Adam that the many, and virtually all, became sinners. Conversely, the many, again virtually all, but in fact believers, become righteous in Christ in spite of their own sin (δικαιοῦντα τὸν ἀσεβῆ, R. 4:5). They will stand forth as righteous in God’s judgment. Pronounced righteous, they will then normally become righteous in fact as well (R. 8:3 f.). Here, however, the emphasis is on the judicial sentence of God, which on the basis of the act of the head determines the destiny of all. The subtleties which have rightly been found in the passage lie in the teaching rather than the wording. The suggestion that Paul has united senses 1. and 2. into a pregnant eschatological riddle is too artificial.⁵

4. The other NT passages lead us to a similar result. Thus true realisation is implied at 2 Pt. 1:8: ταῦτα … οὐκ ἀργοὺς … καθίστησιν. At Jm. 4:4: ἐχθρὸς τοῦ θεοῦ καθίσταται is more pregnant than a mere ἐστίν:⁶ he proves himself to be, he is in God’s eyes, an enemy, and he really is this. Jm. 3:6: καὶ ἡ γλῶσσα πῦρ. ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα,⁷ “and the tongue is a fire; it is present among our members as a world of iniquity, and it corrupts the whole man.” The sense would allow of ἐστίν, but the aspect of affirmation is expressed more strongly by καθίσταται.