Section XI Final Greetings

Ephesians 6:21-24

A. COMMENDATION OF TYCHICUS, 6:21-22

The customary list of greetings to individuals in the churches to which Paul wrote is missing in this Epistle. As indicated in the Introduction, this letter was intended as a general one to be circulated among the churches of Asia Minor. Most naturally, any of the church people to whom it would be read would want to know about Paul's circumstances. The apostle writes here that the bearer of the communication, Tychicus, would be prepared to inform them.

1. The Messenger's Commendation (6:21)

Tychicus' name appears in several places in Paul's letters, and we learn a little of his background from Acts 20:4. His home was somewhere in Asia and he went with Paul to Jerusalem to deliver to the Christians there the offering which the apostle had collected over several years. Tychicus is mentioned in Col. 4:7-9 as the bearer of the Epistle to the Colossian church and probably the letter to Philemon. It is possible that he delivered the lost letter to the Laodiceans, mentioned in Col. 4:16. His name appears again in II Tim. 4:12 and Titus 3:12. These services to the church show why the apostle calls him a beloved brother (ho agapetos adelphos) and faithful minister (pistes diakonos, lit., attendant). The loyalty of Tychicus in serving Paul created a bond of fellowship between them until Paul could call him “a dear brother” and trusted him with this assignment. He could be sent anywhere by Paul, and he would fulfill the task.

2. The Messenger's Task (6:21-22)

Tychicus will convey two bits of information. First, he will make known Paul's affairs, literally, “the things concerning me” (ta kat'eme). He will tell them about the apostle's housing and food and generally how things are going with him. Second, he will give them word about Paul's health. How I do (ti prasso) might be translated “how I fare,”¹ or “how I am” (NEB). Paul says that his messenger will make known to you all things. Tychicus will be prepared to give a full report of these matters.

Verse 22, in which Paul uses the words I have sent, is written from the standpoint of the readers. This is an epistolary aorist in the Greek. Paul is sending (present tense) Tychicus, but at the time they read the letter he will have been sent (past tense). The message concerning the apostle's circumstances will comfort their hearts. They will be strengthened and encouraged in their own situation as they know that God is providentially caring for Paul.

B. BENEDICTION, 6:23-24

In closing this majestic letter, the apostle offers a benedictory prayer in which he mentions “the three great qualities of the Christian life, the three blessings, of which he has said so much in this Epistle.”² The leading redemptive notes which have carried the theme of unity throughout the letter are sounded once again at the conclusion. Paul well knows that a Christian cannot be much of a Christian if he does not excel in peace, in love with faith, and in grace. But these are not natural human virtues; they are gifts from God the Father and the Lord Jesus Christ.

1. Peace and Faith with Love (6:23)

Peace (eirene) is by no means a simple greeting in which one's welfare is the concern. It is more than mental tranquility and composure. Rather, as understood in the Epistle, it is a new relationship between God and man. Peace in its essential nature is reconciliation. To the degree that Christ lives in the heart, we possess peace. As Paul says in 2:14, “He is our peace.” The calm of the soul redeemed is the calm of Christ's indwelling.

Love with faith suggests that love is the primary virtue, which is in accord with Paul's position elsewhere (cf. I Cor. 13: 13). But, though love is basic, it should be accompanied by faithfulness. Paul sees two virtues here, but wants a conjunction of them to appear in our Christian lives. Notice this union of faith and love in 1:15. Faith in Christ makes Christians, but it is the love of Christ shed abroad in human hearts that identifies them as Christians. Faith thus manifests itself in love. Paul prays that these qualities may be given to the brethren. This word emphasizes again his concern that brotherly love remove all barriers between Jew and Gentile, thus creating and maintaining a united people.

2. Grace (6:24)

The final word of this benediction corresponds to the first word of the salutation (cf. 1:2). Grace, classically defined as “the unmerited favor of God,” has been prominent in this Epistle. Now Paul asks God to continue to show divine favor to his readers. He identifies those persons who are to be so blessed as all them that love our Lord Jesus Christ in sincerity. The phrase in sincerity (en aphtharsia) presents some problems. Aphtharsia means literally “incorruption” (Rom. 2:7) and is not usually employed to express moral qualities. But in some instances it means essentially “immortality” (cf. I Cor. 15:42, 50, 53-54). The general Pauline use favors the idea of “imperishableness” or “un-decaying” grace.³

Sincerity therefore is hardly the proper translation. “Undying love” appears in the RSV, and “love incorruptible” in NASB. Westcott's rendering captures a thought in keeping with what Paul has to say in his earlier prayer that they be “rooted and grounded in love” (3:17). He writes that this is a love which is “free from every element liable to corruption.”⁴ The love with which the Spirit fills the cleansed heart is insured against corruption because its source is the pure heart of God. Love is as endurable as God himself.

Though the word is not in the oldest Greek manuscripts, the reader can join some devout copyist who added a ringing Amen to the message of Ephesians.