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of vigour shall penetrate to and find scope in the inward man.

‘The inward man’ is the true self, which answers to the Divine pattern; and is contrasted with ‘the outer man’ (2 Cor. 4:16), the material frame, through which for a time the ‘self’ finds expression in terms of earth. Comp. 2 Cor. 4:16 oJ e[sw hJmw'n a[nqrwpo" ; Rom. 7:22. This is according to GOD'S will our informing personality, moulding, if it fulfils its part, all that comes within its influence. This idea is suggested by the variant oJ e[swqen a[nqrwpo" in 2 Cor. l. c.

Thus the prayer is that Divine influence may reach to the master spring of the whole life and not simply contribute to the development of any one part of it.

17. The object of the prayer is expressed in another and a final form, even the continual indwelling of Christ according to His promise (John 14:23) which is the most perfect strengthening. Katoikh'sai is parallel with krataiwqh'nai , and in both cases the aorist marks the decisive act by which the blessing is conveyed.

For katoikei'n the permanent dwelling, as opposed to paroikei'n the temporary sojourning (Lk. 24:18; Heb. 11:9), see Col. 1:19; 2:9; and compare katoikhthvrion Eph. 2:22; Apoc. 18:2.
ejn tai'" kardivai" ] the seat of character.
dia; t. p. ] through the constant action of Christian faith, which is at once the expression and the support of personal strength.
ejn ajg. ejrriz. kai; teqem .] The construction of these words is most difficult. It is possible to connect ejn ajgavph/ alone or the whole clause with the preceding sentence. In favour of connecting ejn ajg . with what precedes the parallels of Eph. 1:4, 4:2 may be urged; but the usage in the Epistle is not uniform (6:7 metj eujn. doul .), and the words give a peculiar force to ejrriz. kai; teqem . which seem to require some such definition. On the other hand the examples which are quoted to justify the connexion of the whole clause with the foregoing sentence as an irregular nominative are not really adequate. In Col. 2:2 sumbibasqevnte" is equivalent to aiJ kardivai , and in other cases Eph. 4:2; Col. 3:16, & c., the transition is part of a complete change of construction. It seems best therefore to connect the clause with what follows: that having been rooted and grounded in love — this would be the characteristic fruit of Christ's presence— ye may be strong enough...to know the love of Christ .... The peculiar emphasis on ejn ajgavph/ explains the irregular position of i{na
as in similar cases, Acts 19:4; 2 Cor. 2:4, & c. A like reason explains the order in Lk. 24:48 f. ajrxavmenoi ajpo; jIerous. uJmei'" mart. t. ; and in Eph. 1:18 pefwt. t. ojfq. t. k. eij" to; eijdevnai and Eph. 6:18 dia; pavsh" proseuch'" kai; dehvsew" proseucovmenoi .

The words ejrriz. kai; teq . combine without confusing the images of the vine and the temple, the ideas of life and stability (comp. 1 Cor. 3:9). Love, which Christ's presence brings (John 17:26), is the source of growth and the stay of endurance. The perfects, which express the abiding result of Christ's dwelling, do not exclude the idea of progress which is marked in the parallel phrase in Col. 2:7 ejrrizwmevnoi kai; ejpoikodomouvmenoi. jErrizwmevnoi (Latt. radicati ) occurs in the N. T. only in these two passages. For teqemeliwmevnoi see Col. 1:23.

18. ejxiscuvshte ] may be fully strong enough. jIscuv" describes strength absolutely, duvnami" power relatively, kravto" might as overpowering. katalabevsqai ] to apprehend. See Acts 4:13; 10:34; 25:25. su;n pa'sin toi'" aJg .] Such knowledge is not an individual privilege, but a common endowment. The co-operation of all is required for the attainment of the full conception. Saintship—consecration—is the condition of spiritual knowledge.
tiv to; pl. kai; mh'k....kai; bavqo" ] The form of the clause shews that the four


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