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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
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
it is important to understand Roman-era slavery and how it differed from more recent forms of slavery, especially that of the United States and Britain until the nineteenth century. Constituting at least 10 percent of the Roman Empire, swelling up to 30 percent in the city of Rome itself, slavery was a major strata of Roman society. Rather than being based on race, people could become slaves through economic necessity, war, kidnapping, or by birth.Pillar Commentary
There is no sin which does more deface God's image than drunkenness; it disguises a person and does even unman him. Drunkenness makes him have the throat of a fish, the belly of a swine, and the head of an ass. Drunkenness is the shame of nature, the extinguisher of reason, the shipwreck of chastity, and the murder of conscience. Drunkenness is hurtful for the body; the cup kills more than the cannon.
Our aim should be God's glory, but many drink to this end: that they may the easier forget God, forget Him in His threats which stick in their souls after sermon; forget Him in His judgments, which have taken hold of some of their companions. They drink to the end they may drown conscience and put off all thoughts of death and judgment; to the end they may harten [i.e., encourage] and harden themselves against all the messages of God and make themselves both to know and move at God's own words, as in this prophesy we find afterward. How many a man's heart can tell him that this hath been one of his special errands to the cup?
What one sin more mangles and defaces God's image and man's beauty than this? How doth it dam up the head and spirits with mud? Blow the cheeks with wind? Fill the eyes and nose with fire? Lade the hands and legs with water? Plague, in short, the whole man with the diseases of a horse, the belly of a cow, the head of an ass…and turn him into a very walking dunghill?
I had rather be a sober heathen than a drunken Christian, a chaste heathen than an unclean believer.
Take heed and beware of the detestable sin of drunkenness, which is a beastly sin, a voluntary madness, a sin that unmans thee and makes thee like the beasts that perish; yea, sets thee below the brute beasts, which will not drink to excess.
A drunkard is the annoyance of modesty, the spoiler of civility, the destruction of reason, the brewer's agent, the alehouse benefactor, his wife's sorrow, his children's trouble, his own shame, his neighbors' scoff, a walking swill bowl, the picture of a beast, and a monster of a man.
While the wine is in thy hand, thou art a man; when it is in thy head, thou art become a beast. The drunkard cries to his fellow, "Do me reason," but the drink answers, "I will leave thee no reason; scarce so much as a beast, for they will drink no more than they need." Diogenes being urged to drink immoderately cast the drink on the ground. Being reproved for that loss, he answered, "If I had drunk it, I had lost both the drink and myself."
Ultimately, slaves and human masters are subjected to the same Lord and both must obey him. This undermines the institution of slavery by refusing to accept that slaves are the property of their human masters or share less inherent value. Slaves and masters stand on an equal footing before Christ.Pillar Commentary
Paul's purpose in the household code is more immediate and of practical benefit for those who are living in the household. The abolition of slavery—inspired in part by Paul's undermining of it—would take centuries to achieve.Pillar Commentary
Unlike enslaved persons in the American institution of slavery, Roman slaves could rise to positions of significant social responsibility, working as doctors, tutors, and government officials. They could manage household finances, earn their own money, and even purchase their own freedom.Pillar Commentary
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
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