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While Greek anthropology kept clear distinctions between mind, soul, and body, Hebrew anthropology was more holistic—such elements were not clearly distinguishable and tended to blend into each other. It is perhaps best, therefore, to regard the inner person as consisting of all conceivable internal elements, such as what we would call the mind, the heart, and the soul. Or, as Best, summarizes, it expresses "the moral and spiritual side in people." Ephesians 3:16Pillar Commentary
the Fatherhood of God is the source of all familial relationships, whether they be human, earthly, relationships, or nonhuman, heavenly ones. And He is the loving and powerful cosmic Father from whom every family in heaven and on earth is namedPillar Commentary
Adoption is the more specific idea introduced here and was a very significant concept in the ancient world, employed by Paul with intent. Under Roman law, adoption bestowed all the privileges of naturally born children, with one very famous example: Gaius Octavian Thurinus was adopted by Julius Caesar and became Augustus Caesar—the first Roman emperor. The ancient world could hardly imagine a greater endorsement of adoption than that. But Paul did.Pillar Commentary
The main theme of Ephesians is easy to summarize with the phrase unity in the inaugurated new creation. Paul starts out teaching at some length on the church's unity as it is rooted in God's counsel and then in his redemptive accomplishment in the incarnate Son sealed to believers in the Holy Spirit. We see throughout Ephesians the rich, biblical teaching of a full and free salvation accomplished by the triune God and received by faith alone. But biblical faith is a living faith, which necessarily manifests its presence through loveEphesians, Evangelical Exegetical Commentary (Bellingham, WA: Lexham Press, 2015), 35
drunkenness is to be avoided since it impairs cognitive function. This is why it "leads to reckless living." When cognitive function is impaired, people are less likely to act with care and more prone to act recklessly. The command stands in contrast to the Roman penchant for banquets, which were often characterized by drunkenness and debauchery. Moreover, some Greco-Roman religions regarded drunkenness as the means of achieving union with a god. Indeed, the cult of Dionysus, which was well-known within Ephesus, embraced the vine as their cultic symbol.Pillar Commentary, Ephesians
Sexual immorality refers to any kind of "unsanctioned sexual intercourse," which, given Paul's Jewish heritage, refers to any kind of intercourse outside marriage. Such activity could be viewed as contrary to walking in love in that sex outside the covenant of marriage does not properly respect the other person—without proper commitment, it uses and abuses the other.Pillar Commentary, Ephesians
Jesus's self-sacrifice for us is the example of love that believers are to emulate as they walk in love. While they will not be able to duplicate his self-sacrifice—since they cannot die an atoning death for the sins of others—they may nevertheless imitate his example as they exercise love that is self-sacrificial, costly, and offered for the sake of others' well-being.Pillar Commentary, Ephesians
It is certainly a mistake to claim that agape-love always refers to self-sacrificial love, or to the nature of God's love. While it may refer to such things, it may also refer to a "warm regard for and interest in another," to affection, high esteem, satisfaction, or pleasure.Pillar Commentary, Ephesians
Thus, in their efforts to be like God, believers ought to focus on God's nature as Father and our nature as his children. Instead of asking, "What would Jesus do?" we should ask, "Who is God our Father, and what does it mean to be his child?"Pillar Commentary, Ephesians
we cannot fashion our own identities in a vacuum according to our own self-determination. Our identity is inextricably grounded in the fatherhood of God.
Paul reminds his readers that the one to whom he prays is more than able to do what is asked. He goes out of his way to stress how far beyond our comprehension God is able to act with the use of phrases such as "above all," and "far beyond" what we might ask or think to ask. The CSB captures it neatly with the contemporary idiomatic translation—God is able to go "above and beyond." Indeed, he is able to do more than we can even imagine asking. Remembering this about God inspires prayer since we know how powerful he is to grant our requests.Pillar Commentary
The modern western focus on individual identity is not shared by Paul or his readers and there is no a priori reason why we should assume that Paul refers to a group in which all individuals could be specifically identified. However, this reading does call into question the notion that God would identify a group without deciding the individuals who constitute the group. That is, would God elect a group without at the same time electing the individuals who constitute that group?Pillar Commentary
Union gathers up faith union with Christ, mutual indwelling, trinitarian, and nuptial notions. Participation conveys partaking the events of Christ's narrative. Identification refers to believers' location in the realm of Christ and their allegiance to his lordship. Incorporation encapsulates the corporate dimensions of membership in Christ's body.Paul and Union with Christ
"Believers partake in these central Christ-events, so what is true of Christ in his resurrection and ascension is true also of those who believe in him.Paul and Union with Christ
f there is one theological theme to which Ephesians contributes more than any other Pauline letter, it would be his theology of union with Christ. While it is prevalent in his other letters, especially Colossians, the theme of union of Christ is deeply woven into the fabric of Ephesians. It is central to every other major theme in the letter, such as salvation, Jew and gentile reconciliation, the church, walking in the light, and spiritual warfare. Indeed, it could be argued that union with Christ is the single most essential theological ingredient for the argument of Ephesians. 2 Corinthians 13:11Pillar Commentary
Ephesians shares with Colossians its interest in the cosmic supremacy of Christ over all competing supernatural powers and all creation (e.g., Eph 1:20–22; Col 1:15–17). While other Pauline letters demonstrate a high Christology, none are so bold in their christological claims as Ephesians and Colossians. The two letters also share a strong interest in believers' union with Christ, especially the notion of having been made alive and raised with ChristPillar Commentary
though the practice of magic was illegal in the Roman Empire, and was regarded socially deviant, it nevertheless flourished in Ephesus. As such, Ephesus has been described as a "metropolis for magic," with a reputation in the ancient world for its widespread magical practicesPillar Commentary
Paul may have felt that some of the content sent to the Colossians would be relevant to other churches in the region too, so he reused and expanded it to create a general letter. The impersonal nature of "Ephesians" is therefore by design so that it would be equally appropriate for churches in general rather than just one specific church.Pillar Commentary
Ephesians is rightly regarded as one of the most significant letters of human history.
As grandiose as that may sound, adulation for the letter to the Ephesians can hardly be overstated. It is, in its own way, majestic, profound, exhilarating, and—if its message is taken seriously—nothing short of earth-shattering. Its scope is cosmic, addressing the whole of creation—including physical and spiritual realms—and eternal, addressing the mission of God before the foundation of the world through to its ultimate fulfillment in the age to come.Pillar Commentary
Among the Pauline writings, only Romans can match Ephesians as a candidate for exercising the most influence on Christian thought and spirituality.
A devastating earthquake in AD 23 stunted the growth for a while, and the effects of Mark Antony's pillaging of the city also continued to cause the growth to be slow in the first half of the first century AD, when Paul was present in the cityEphesians, Evangelical Exegetical Commentary (Bellingham, WA: Lexham Press, 2015), 34
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