313
κατὰ τὸ "πλοῦτος 1 τῆς δόξης αὐτοῦ " δυνάμει 3 " κραταιωθῆναι " διὰ 5 ο. 1.7
Tren.
τοῦ πνεύματος αὐτοῦ “eis τὸν * ἔσω * ἄνθρωπον, 17. ” κατοικῆσαι τὸν t=Col.i. τι.
ii. 40; 1 Cor. xvi. 13 only; Neh. ii. 18. w=ch. ii. 21 al.
x Rom. vii. 22; see 2 Cor. iv. 16.
u Lukei. 80,
v Acts xxi. 4; Rom. v. 5; 1 Cor. ii. ro al.
y Col. i. το, ii. g al.
tov πλουτον, with D°KL, etc., Fathers; το πλουτος SABCDEFGP 673, 116,
Ath.-ms., Ephr. ; το πληθος 17. Σεν Suv. FG, Copt. ; δυναμιν Mac.
spiritual relationship. It is not possible, however, to give proper expression to the thought in English. In the Greek there is a play upon the words πατήρ, πατριά, which cannot be reproduced. Some have supposed that Paul has certain Rabbinical notions in view here, or that he is glancing at certain Gnostic theories, or at the vain worship ofangels. But there isno ground for such far-fetched suppositions. The Rabbinical conceits regarding angels and. the Gnostic speculations were both very different from anything suggested here. Ver. 16. ἵνα ϑῴη ὑμῖν κατὰ τὸν πλοῦ- τον τῆς δόξης αὐτοῦ: that He would grant you according to the riches of His glory. The tva introduces the subject of the prayer, representing it, however, also as the thing which he had in view in pray- ing and which made the purpose of his prayer (see under i. 17 above). For the δῴη of the TR (with DKL, etc.), the RV (with LTTrWH) gives δῷ as in ΒΝΑΟΕ, 17, etc. (see under i. 17 above), For τὸν πλοῦτον (TR, with D®°KL, etc.) read again τὸ πλοῦτος, with \BBACDF, etc. The δόξα is the whole revealed perfections of God, not merely His grace or His power ; and the clause belongs more fitly to the δῷ than to the following δυνάμει κραταιωθῆναι. The measure of the gift for which Paul prays on behalf of the Ephesians is nothing short of those per- fections of God which are revealed now in their glorious fulness and inexhaustible wealth (cf. i. 7, 18; ii. 4, 7).---δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ: to be strengthened by power through His Spirit. The δυνάμει is taken by some as the dat. of manner, or as an adverbial expression = mightily. But the former mention of the ἐγκακεῖν suggests that the power is regarded here as 7m the subjects rather than as put forth by God. Others make it the dat. of reference, or take it to denote the particular form in which the strengthening was to take effect, viz., in the form of fower as contrasted with knowledge or other kinds of gifts. But there is nothing to suggest limitation to one special capacity. Such limitation indeed would be inconsistent with the
comprehensive εἰς τὸν ἔσω ἄνθρωπον. It is best understood as the dat. instrum. The strengthening was to take effect by means of power imparted or infused, and this impartation of power was to be made through the Spirit of God.—eis τὸν ἔσω ἄνθρωπον : into the inward man. The ‘inward man ” is viewed here as the recip- tent, that into which the strengthening was to be poured, or the object towards which the gift was directed. The εἰς, therefore, has its full force of ‘‘ into,” and is not to be reduced either to “‘in” (RV), or to “‘in regard of” (Mey.). The phrase ὁ ἔσω ἄνθρωπος has certain parallels in classical Greek, e.g., 6 ἐντὸς ἄνθρωπος (Plato, Rep., ix., p. 589), 6 εἴσω ἄνθρωπος (Plotin., Enn., v., 1, 10); and it is con- ceivable that these philosophical expres- sions had become popularised in course of time, and had penetrated even into the common speech of Jews, or at least into the vocabulary of educated Jews. But the question is—What is the force of the phrase in the NT itself? The two terms 6 ἔσω ἄνθρωπος, ὁ ἔξω ἄνθρωπος denote the two sides or aspects of the nature of man, soul and body, real and phenomenal, enduring and perishable (cf. the contrast in 2 Cor. iv. 16) ; as the terms ὁ παλαιὸς ἄνθρωπος, ὁ καινὸς (νέος) ἄν- θρωπος denote his twofold moral nature. The ὁ ἔσω ἄνθρωπος itself occurs only thrice in the NT, and all three occur- rences are in the Pauline Epistles (Rom. vii. 22; 2 Cor. iv. 16; Eph. iii. 16). It has different shades of meaning there, but the same general sense, viz., that of the personal subject, the rational, moral self, somewhat similar to the νοῦς in Rom. vii. 23, and the ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος of 1 Pet. iii. 4. In this ἔσω ἄνθρωπος the goodness of the law of God can be recognised so that one can delight in that law. But there is another law that warsagainst it and brings it into subjection (Rom. vii. 19-23). Hence the ἔσω ἄνθρωπος has to be regenerated, and so becomes “ the new man,” ὃ καινὸς ἄνθρωπος, that is created after God (6 κατὰ Θεὸν κτισθείς, Eph. iv. 24), or 6 véos ἄνθρωπος, that is renewed (avaxay-