The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of Ephesians - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of Ephesians: Christ and His Church, The Eternal Vocation.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

Gene Exod Levi Numb Deut Josh Judg Ruth 1Sam 2Sam 1Kin 2Kin 1Chr 2Chr Ezra Nehe Esth Job_ Psal Prov Eccl Song Isai Jere Lame Ezek Dani Hose Joel Amos Obad Jona Mica Nahu Haba Zeph Hagg Zech Mala Matt Mark Luke John Acts Roma 1Cor 2Cor Gala Ephe Phil Colo 1The 2The 1Tim 2Tim Titu Phle Hebr Jame 1Pet 2Pet 1Joh 2Joh 3Joh Jude Reve

The Book of Ephesians - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

EPHESIANS - CHRIST AND HIS CHURCH, THE ETERNAL VOCATION

INTRODUCTION - Ephesians 1:1-1:2

1. The Message - Eph. 1:1

2. The Salutation - Eph. 1:2

Part A: THE CHURCH - THE HEAVENLY CALLING - Ephesians 1:3-3:21

Inclusive Preliminary Benediction - Eph. 1:3

A1. Predestination "Before the Foundation of the World" - Eph. 1:4-1:23

  1. The Predestined Purpose - 1:4-1:6
  2. The Predestined Method - 1:7-1:14
  3. The Parenthical Prayer - 1:15-1:23

A2. Edification "Now ... made Nigh" - Eph. 2:1-2:22

  1. The Materials. Individuals the Workmanship of God - 2:1-2:10
  2. The Building. The Union of such Individuals in the one Church - 2:11-2:22

A3. Vocation "Unto all generations for ever and ever" - Eph. 3:1-3:21

  1. The Personal Parenthesis - 3:2-3:13
  2. The Great Prayer - 3:1 and 3:14-3:19
  3. The Great Doxology - 3:20-3:21

Part B: THE CHURCH - THE EARTHLY CONDUCT - Ephesians 4:1-6:18

B1. Concerning the Church - Eph. 4:1-4:16

  1. Basic Unity - 4:1-4:6
  2. Growth - 4:7-4:12 and 4:14-4:16
  3. Ultimate Unity - 4:13

B2. Concerning Conduct - Eph. 4:17-6:9

  1. Individual - 4:17-5:21
  2. Family - 5:22-6:4
  3. Household - 6:5-6:9

B3. Concerning Conflict - Eph. 6:10-6:18

  1. "Put on the Armour"
  2. "Take up the Armour"
  3. "Stand"

CONCLUSION - Ephesians 6:19-6:24

1. Personal Conclusion - Eph. 6:19-6:22

2. Resultant final Benediction - Eph. 6:23-6:24

Introduction

It is open to question whether this letter was originally sent to the church at Ephesus alone, or to a group of churches in Asia, of which Ephesus was one. The words "at Ephesus" are considered to be doubtful. The fact that there is no salutation, or directly personal matter in the letter, would seem to lend force to the idea that it was intended for a group of churches. Unlike many of the other letters of Paul, this one does not seem to have been called out by any local circumstance, but is rather a document concerning the whole Church.

The absence of local colouring makes it unnecessary to dwell upon the history of the church at Ephesus. All of it, so far as recorded, is to be found in the Acts, and in the Apocalypse.

The letter may be spoken of as the Manifesto of the Church's ultimate vocation. In it the apostle is no longer dealing in detail with the fundamental doctrine of salvation as he did in the letter to the Romans, nor with the Church's equipment for present service, as in those to the Corinthians; but with the still more glorious matter of the Church's eternal vocation. This, however, is not a doctrine revealed merely for the sake of the instruction of the intelligence of the believer. It has its bearing upon the present life, and while the first half of the epistle deals with the heavenly calling, the second half shows the effect that will be produced by an understanding of this upon the present life.

The contents may thus simply be analysed; Introduction (1:1-1:2); the Church, the heavenly Calling (1:3-3:21); the Church, the earthly Conduct (4:1-6:18); Conclusion (6:19-6:24).

The apostle introduced himself by claiming apostleship through the will of God, and then carefully defined those to whom the letter is addressed. He wrote to the saints, that is, to such as live by faith in Christ Jesus. He saluted his readers with the benediction of grace and peace.

A. The Church. The heavenly Calling - Ephesians 1:3-3:21

The main object of the letter is suggested by the benediction which affirms the blessedness of God, and declares that He has conferred blessing upon the saints in Christ.

Following closely upon this introductory benediction, the subject of the Church's heavenly calling is commenced. It falls into three sections: Predestination, or the Church's origin; Edification, or the Church's construction; Vocation, or the Church's function.

Before the foundation of the world God chose One, even Christ, and all who put their faith in Him. God's predestination of the saints was to such relationship with Christ as should issue in their being holy, in order to the manifestation of His grace. Predestination was not only to this purpose, but included the method of redemption by blood, the revelation and consequent realization of grace in the character of such as believed. This doctrine of grace created desires in the heart of the apostle for the saints, which he expressed in prayer. This prayer asked that they might have a full knowledge of the purpose, and of the power at their disposal for its realization.

Passing to the subject of the edification, or building of the Church according to the predestined purpose and method, he first described the materials of the building. These are individuals living in the midst of conditions absolutely opposed to the will and purpose of God. These are made alive, raised up, made to sit in the heavenlies in Christ Jesus. The words "in Christ Jesus" refer to the whole process. Thus out of the deep and awful darkness God brings, through Christ, the materials with which He will build His Church. These are His workmanship as to preparation. The apostle then passed to the subject of the unification of these materials into one building. Writing to Gentiles, he declared that Jew and Gentile were to be united in Christ. Those united become "a holy temple in the Lord," the purpose of which is that it should be "a habitation of God in the Spirit." The creation of the temple is accomplished through the work of Christ. The incoming of the Spirit appropriates the temple according to the intended purpose. Thus the edification or building of the Church goes forward according to predestination.

Dealing with the vocation of the Church the apostle showed that God's dwelling therein is not finality, but rather equipment. By the Church, God Himself is equipped for the display of His blessedness. By the indwelling Spirit the Church is equipped for the fulfilment of her Divine purpose. That purpose is, that to the high intelligences, "the principalities and powers in the heavenlies," the Church is to be the medium for the manifestation of "the manifold wisdom of God." The stupendous magnitude of the subject is clearly set forth in the second prayer of the apostle, which proceeded through causes to an effect. The final petition was "that ye may be filled unto all the fullness of God." In order to this he prayed that they might be rooted and grounded in love, and so, strong to apprehend. In order to this he prayed that Christ might dwell in their hearts. In order to this he prayed that they might be strengthened with power through the Spirit. The division ends with the great doxology. So stupendous is the idea developed that in the presence of it faith staggers, save as it recognizes that God bestows power equal to the accomplishment of the purpose. That power is already at work in those who are saints by faith in Christ.

B. The Church. The earthly Conduct - Ephesians 4:1-6:18

The apostle at once moved to the application of this great doctrine to the present life of the Church, and dealt with it as it concerns the Church as such, as it affects conduct, and as it creates conflict.

The first responsibility of the Church is that it maintain the unity of the Spirit. Having described the unity as to the process of its creation, and its glorious inclusiveness, he dealt with its growth. In doing so he maintained the figure of his previous section, that of building; and yet it is the building of a living organism. To every individual, grace is given, in order that all may grow up toward the ultimate fullness of the entire Church, which he described as a "full grown man, the measure of the stature of the fullness of Christ." There is an individual bestowment of grace from the Head in order that there may be mutual growth into right relationship, and simultaneous action, with the Head.

Turning to the subject of conduct, he dealt first with individual responsibility. In a series of eight remarkable contrasts, illustrating the difference between the old life and the new, he urged the believer to put off the former, and to put on the latter. These contrasts are between lying and truth, malice and mercy, stealing and giving, corrupting and edifying speech, hatred and love, purity and impurity, folly and wisdom, excitement and enthusiasm. This whole section of contrasts and injunctions must be considered and obeyed in the light of the opening words, which describe inclusively the earthly conduct of the people of the heavenly calling. "Walk worthily of the calling." Two commands may be spoken of as the dynamic centres. First, "Grieve not the Holy Spirit of God, in Whom ye were sealed unto the day of redemption," and "Be filled with the Spirit."

Passing from the question of individual conduct the apostle approached that of the Christian family, dealing first with the heads thereof, husbands and wives. The wife is to be subject to the love of the husband, finding the fulfilment of the natural capacities of the love of woman in trusting so perfectly the loved one, as to rejoice in his guidance and direction, knowing that it is the expression of his love. The apostle's teaching concerning the husband was the exact correlative of that concerning the wife. He spoke only of his love, which is to be self-emptying, and is to have as its purpose the perfecting of the wife. The radiant vision of the perfect love of Christ to His Church, and the true ideal of the Church's love to Christ, is the pattern of the relationship which ought to exist between husband and wife. The heads of the house-hold are to bear such relation to each other as is worthy of that high calling of the Church, which is made possible in the glorious union existing between her and her Lord. Concerning children the apostle had two commands, which should be carefully distinguished. The first is that they are to obey, and the second that they are to honour their parents. Obedience is the attitude of the child under age, during the process of training, and ends with the coming of manhood and womanhood. The duty of honouring parents never ends. The responsibility of parents is stated only with reference to fathers. The exercise of authority is to be on the principle of reasonableness; and its method that of nurture, which suggests the thought of development; chastening, which includes restraint in all its forms; and admonition, which is that of warning.

The wider circle of the Christian household is dealt with as to the relationship between servants and masters. Servants are to obey, always remembering that their final reward comes from the hand of Christ. The master is ever to have in mind, as the revelation of his true relation to his servant, his own Master in heaven, and is to remember that with the Lord is no respect of persons.

The last section of the second division of the letter deals with conflict. It is significant that at the close of so great an argument concerning the heavenly calling and the earthly conduct, the apostle should recognize the fact that life on earth after the pattern of the heavens necessarily brings conflict with all the forces that are opposed to God. He recognized that behind all the opposition of man is the more terrific opposition of spiritual forces. While the teaching realizes that the conflict is indeed a terrible one, there is not a single note that indicates the necessity for cowardly fear. Perfect provision is made for the saint in the "whole armour of God." If advantage is taken of this provision, conflict always issues in victory. The armour must not only be put on, it must be taken up; and the soldier must fight. His true attitude in conflict is that of dependence upon God in prayer.

Conclusion

The final injunction in the previous section concerning prayer, merges into the personal element with which the apostle concluded. They were to remember him as "an ambassador in chains." The letter closes with a benediction, consisting of words of peace and of grace, in which the Source of blessing, "God the Father and the Lord Jesus Christ," and the recipients thereof, "all them that love our Lord Jesus Christ in incorruptness," are brought together in suggestive sentences.