Calling the Ephesian Christians to a normal, full spiritual life, Paul speaks of their need to be renewed by the "breath" ("spirit") of the mind so that they may become different, new people, capable of living a righteous life in accordance with God's plan for humanity and its purpose. This new life is what the apostle considers Christian life in the proper sense of the word (vv. 20-24). Such an appeal fully corresponds to the ideas about spiritual life generally accepted in Paul's day in the rabbinic environment. Their quintessence is expressed in the well-known command to love God "with all your heart, with all your being ("all your soul"), and with all your strength" (Deut 6:5). A person's spiritual life is determined by the choice of the heart, which in the language of the Bible denotes the center of the human person where choices are made and decisions are taken that determine a person's relationship with God and with people, and where the system of values that determines his whole life is formed. In Greek, already from ancient times, this center came to be called the "mind," and the Greek philosophers connected with the concept of "mind" what the biblical authors writing in Hebrew placed in the concept of the "heart." It was precisely the spiritual influence ("spirit") of this "mind-heart" that renewed a person, and first of all his inner world, what the Bible usually calls the "soul," by which here is meant not the personal principle familiar to us, but the inner life force.

In this sense Paul speaks of the "renewal of the inner man," which is no surprise: a person's spiritual renewal always begins from within, although in the normal case it is never limited to his inner world alone. And the apostle, speaking of the renewal of the "inner man," also believes that it must be followed by a change in the whole life of the one who has turned to God. It is no accident that he contrasts two ways of life: the former one, which many Ephesian Christians evidently lived before their conversion (vv. 17-19), and the new one to which Paul calls them (vv. 25-32). But if before Christ came into the world the matter was the choice or rejection of the path of righteousness, now the matter is the choice or rejection of the Kingdom and salvation. And the apostle once again calls the faithful to remain faithful to the end, having chosen the Kingdom.

As a rule, the beginning of this verse draws our attention. How can one be angry – and not sin, if the Lord Himself likened anger to the violation of the sixth command of Moses "Thou shall not kill"? And in the same chapter of the epistle to Ephesians, Paul named anger among the defects, which must be put away from us. But is the Holy Scripture not speaking so often about the anger of God, and Jesus also is not foreign to anger! (See Mk 3:5).

The possible resolution of the problem can be James 1:20, where the human anger is set against God's truth. Thus there are two various angers: sinful human anger and the righteous Divine anger. Sin is the object of the righteous anger, the object of the sinful anger - the sinner. So, we can understand the first half of the verse like this: either you sin with anger, either be angry not of a sinful anger (which is not on the sinner, but on sin).

But the second half of the verse summarizes in both cases - "let not the sun go down upon your wrath". You should not come to standstill "in anger, it is necessary to bring it {anger} before God’s Face so that He annihilates it as our sin or accepts it in His righteous anger, and fills us with His mercy.