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The Benediction: The Glory of Grace
Eph. 6:21-24
But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.
As we come to the end of this grand, glorious, and gracious letter, we observe two closing emphases: A Personal Touch and The Permeating Truth.
A Personal Touch (vs. 21-22)
But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.
Tychicus was Paul’s personal representative not only to the church at Ephesus but also to Colosse, as Colossians 4:7-8 is virtually identical to the text here. Besides these two references, Tychicus is mentioned only three other times in the New Testament.
The first mention is in Acts 20:4, along with Aristarchus, Secundus, Gaius, Timothy, and Trophimus, who all accompanied Paul into his ministry in Asia. As verse 1 indicates, this mention immediately follows the riot in Ephesus caused my Demetrius the silversmith’s complaint against Paul’s teaching, which had caused the people to stop buying idols of the goddess Diana. This would seem to indicate that Tychicus witnessed the riot and supported Paul regardless of the dangers. This means he would also have been with Paul when he returned to Jerusalem and was there finally arrested. Upon that arrest, Tychicus no doubt then accompanied Paul on his journey to Rome, with all its hazards and dangers, and stayed with him as he awaited trial. Paul also sent Tychicus on ministry trips. He’s named along with Artemus as a possible relief for Titus in Crete (Titus 3:12), and was soon afterwards dispatched to Ephesus (II Tim. 4:12).
As all those verses clearly indicate, therefore, while Tychicus wrote this letter as Paul dictated it and then delivered it, he was also far more to Paul than just a stenographer and mail man. Paul, indeed, had a three-fold regard for this man.
First, he was a beloved brother. Beloved, of course, is the Greek agapētos, which we first saw back in 5:1, where Paul encourages the Ephesians, “Be ye therefore followers of God, as dear [agapētos] children.” As we’ve noted before (2:4), the Lord Jesus transformed the originally colorless word agapē into the deeper meaning of being totally sacrificial. Being an adjective, then, agapētos here a “loved brother,” a brother, among all brothers in Christ, who is loved sacrificially by the Savior.
It is the word brother, however, that truly captures
our attention here, for this is its only appearance in Ephesians. It translates
adelphos (English “Philadelphia,” city of brotherly love), a compound
made from delphus (not in the NT), “a womb,” and the prefix a,
which is used here in a
“collative” manner, signifying unity.
The picture in adelphos, then, is “one born from the same womb.” Originally, it referred to a physical brother (or sister with the feminine adelphē, 79). Later it came to refer to any near relative, such as a nephew or even a brother-in-law. Finally, there are several examples in the Septuagint where adelphos is used to refer even to fellow Israelites (e.g., Ex. 2:11; Lev. 19:17), showing a close relationship without any physical heritage.
Besides
the obvious physical meaning (e.g., Peter and Andrew, Matt. 4:18), it’s that
very practice of brother being used to refer to fellow Israelites that
was carried over into the New Testament. As one authority observes, the idea of
fellow Christians being brothers appears some thirty times in Acts and 130
times in Paul’s Epistles,[1] so this concept carries
tremendous importance. Let’s meditate on the significance of being a brother
(or sister, 1 Cor. 7:15)
in Christ.
1. It means we have the same parentage. The Christian has been “born again” (literally, “born from above,” Jn. 3:3, 7) and has been “born of God” (1 Jn. 3:9). We now see the deeper principle that we all have the same Father, the Sovereign God of the Universe. As Malachi asked, “Have we not all one father? hath not one God created us?” (2:10). Likewise, Paul often mentioned God being “our Father,” that is, all Christians collectively (Rom. 1:7; Gal. 1:4; 1 Cor. 1:3; Eph. 1:2; etc.).
2.
Being brothers in Christ shows a family relationship. In such verses as Romans
16:14 (and context) and 2 Timothy 4:21, Paul speaks collectively of several
Believers, wonderfully illustrating the family that every Local Church should
be.
3.
Being brothers in Christ shows closeness. So close is the relationship of
Christian brothers that each would lay down his life for another (1 Jn. 3:16).
4. Being brothers in Christ means future inheritance. While earthly siblings might receive different portions when the father’s will is read, all Christians have the same “riches of the glory of his inheritance in the saints” (Eph. 1:18). So as Paul and Tychicus were brothers in Christ, so are each of us, and we should, therefore, act like it.
Second, Tychicus was a faithful minister. Here is some of the highest praise for a person in all the Bible. As we studied back in 3:7, minister is the Greek diakonos, which in secular usage was “a server of tables, a waiter.” The majority of its twenty-nine occurrences, however, go much deeper into spiritual service and how all believers are to minister (i.e. be of service) to the needs of other believers, as in I Peter 4:10: “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.”
As we also studied way back in 1:1, the Greek pistos (faithful) involves two things.
While it’s primary meaning is “exercising faith,” that is, the act of putting
our faith and trust in Christ for salvation, it also means “trustworthy.” Not
only has a Christian put his faith in Christ, but he is now one who is
trustworthy, consistent, constant, reliable, and faithful.
Tychicus, therefore, was a consistent, reliable servant of God and God’s people. I believe that it is safe to assume that when he got to glory, Tychicus heard the best words that a Christian can hear: “Well done, thou good and faithful servant” (Matt. 25:21, 23). Let us each desire that alone, and the only way to assure that is to be a faithful minister.
Third, Tychicus was a “comforter of the saints” (that he might comfort your hearts). In other words, Paul sent Tychicus to be an encouragement to the Ephesians. Comfort translates parakaleō, another word we’ve seen before (4:3). As it originally spoke of summoning someone and at times “to summon to one’s aid for help,” Tychicus is pictured as one who came to the aid of the Ephesians, to encourage them. Because of Paul’s sufferings, he feared people would become discouraged, so it would encourage them to know that Paul was free to teach those who visited him (Acts 28:17-31). And what greater comfort could their be in tell those believers of their wealth in Christ (chapters 1-3) and their walk in Christ (chapters 4-6)?
This challenges each of us to be an encouragement to other Believers. In light of the context about the warfare we are engaged in, we should realize that we’re not fighting alone. All Christians are in the war, so each should encourage others to keep on fighting.
The Permeating Truth (vs. 23-24)
Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.
The three blessings that figure most prominently in Ephesians (peace, love, and faith) occupy the first half of the benediction. But the thing we need to see is that this benediction is much more than a farewell greeting. It’s a prayer for reconciliation. Paul longs to see the whole brotherhood of believers at peace with each other in the one Body of Christ. Once again we see the emphasis of peace and unity, both of which are desperately needed and which come only by mutual love (self-emptying, self-sacrifice; 1:15; 3:17; 4:2, 16).
But it is the theme grace that is the hallmark of all Paul’s benedictions, and it’s a recurring theme throughout Ephesians (1:2, 7; 2:5, 7, 8; 3:2, 8; 4:7; 6:24). As we know, Paul says more about grace in Ephesians than in any other New Testament book, even Romans. Paul has often been called “the Apostle of Grace.” The term appears twice as often as in all the rest of New Testament. Some twenty-two times he speaks of “the Grace of God” and “His Grace.” Additionally, he speaks of “the Grace of Christ” or the “Grace of our Lord Jesus Christ” some fifteen times. Grace is the first word of greeting and the last word of farewell in Paul’s letters. Paul, indeed reveled in this word, and so should we. As we close our study, let us take one last look at thirteen principles of grace.
The Meaning of Grace
As we said, Paul begins and ends with this glorious theme, but what is it? The basic meaning of charis in Classical Greek was “that which affords joy, pleasure, delight.” From this several meanings were derived: grace, favor, thankfulness, gratitude, delight, kindness, etc. Originally, then, the word didn’t carry the idea of something “unmerited”. Why? Greek philosophy believed in human merit and self-sufficiency. Even in that, however, the Greeks thought they needed “a little help” from time to time, so they prayed to their gods for favors and gifts. But this is still far from the New Testament principle of God’s unmerited favor toward totally helpless men.
The New Testament transformed this word. Some of the meanings from the classical Greek are found, but overall the New Testament usage is completely new and unique. Why? Because grace is coupled with the person and work of our Lord Jesus Christ. As we’re told in John 1:17: “Grace and truth came by Jesus Christ.” The definition of grace, therefore is: The unmerited favor of God toward man, manifested primarily thru the person and work of Jesus Christ, apart from any merit or works of man.
The Nature of Grace
As 2:8-9 declares, grace is the direct opposite of law and human merit. Salvation is all of grace; it is grace plus nothing! It is a misunderstanding of grace that is at the very root of all false doctrine concerning salvation. All such teaching tries to mix grace with works, which immediately negates grace.
The Holiness of Grace
God’s holiness demands holiness in others. Through His grace, He provides holiness for us. This is the end and purpose of election: “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love” (1:4), which is “to the praise of the glory of his grace” (v. 6).
The Glory of Grace
Paul’s love for superlatives is very evident in Ephesians. Grace is a marvelous word in itself. But again we underscore Paul’s declaration, “To the praise of the glory of his grace.” This tells us something very important: While God’s essential nature is manifested in His holiness, His essential glory is best manifested in His grace. His almighty power is declared chiefly in the revelation of pity and mercy.
The Riches of Grace
Think of it, as Paul reveals in 1:7-8, God has provided redemption, adoption, and forgiveness according to the riches of His unmerited favor alone. And as we studied there, He gave all these not “out of” His riches, rather “according to” His riches. He has lavished them upon, piled one upon the other, making us spiritually wealthy beyond calculation.
The Salvation of Grace
There are three points to remember according to (2:4-6): God’s mercy has made us alive, God’s love has raised us up, and God’s grace has placed us in the heavenlies. It is all because of grace that we are saved and kept in the state of salvation.
The Purpose of Grace
There is a two-fold purpose of grace according to 2:7: To glorify God and to show kindness to man. Think of this: we are to be God’s display cabinet. We are to show forth the surpassing riches of God’s grace.
The Channel of Grace
As 2:8 declares, that salvation is not only by GRACE, but it is through FAITH. Grace is the cause; faith is the channel. As Spurgeon put it, “Grace is the fountain and the stream: faith is the aqueduct along which the flood of mercy flows down to refresh the thirsty sons of men.”[2]
The Dispensation of Grace
As we studied in 3:1-14, a “dispensation” is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God.[3] There has never been a greater display of God’s grace than in this dispensation. God has progressively come closer and closer down through the ages, but never has He been as close as He is in this age, for He is now IN us.
The Minister of Grace
As we learned in 3:5-8, while other Apostles had knowledge of the Dispensation of Grace, Paul was given the greatest amount of knowledge and responsibility concerning this dispensation. So he was, indeed, the “minister” of this age, the greatest minister, in fact. In a day of total “selfism,” what an indictment it is to read what a humble view Paul had of himself, calling himself “less than the least [literally, ‘leaster’] of all saints” (v. 8). Further, Paul, nor other “full-time” workers, are the only ones who are “ministers.” There is a sense in which all believers are ministers; they minister (serve) to the needs of other believers. As Paul, we do so humbly, not self-centeredly or self-assertively as is popular today.
The Recipients of Grace (4:7)
As 4:7 declares: “unto every one of us is given grace according to the measure of the gift of Christ.” It is God’s elect, those He has known “before the foundation of the world” (1:4), who are the recipients of His wondrous grace.
The Life of Grace
As we learned in 4:25-31, there are five sins that most easily creep into the believer’s life: lying; anger; stealing, corrupt communication (language), and bitterness. The obligation of the recipients of Grace is to live a life that manifests grace. Grace becomes a state in which we live, move, speak, and act.
The Benediction of Grace
We note finally in 6:24 that Paul’s wish for continued grace upon believers is conditioned: with all them that love our Lord Jesus Christ in sincerity. The word sincerity is the Greek aphtharsia, which literally means “incorruption, the incapacity for corruption.” Some commentators see an exegetical problem here; they maintain that since in sincerity (or “in incorruptibility”), we can’t be sure what’s actually incorruptible. Is it grace, love, or even Jesus that’s incorruptible? But as most commentators agree,[4] the most natural sense is, indeed, love. Grace and peace are, therefore, promised to those who truly love the Lord Jesus with a love that doesn’t decline, diminish, or deteriorate.
So as Charles Hodge puts it, our love for Him is “deathless [and] immortal.” R. Kent Hughes adds, “A mighty, surging, growing love for the Savior keeps wide the floodgates of his grace and spiritual riches.” But perhaps John Eadie says it best:
This love to Jesus—filling the entire nature, burning with pure and quenchless fervor, proving itself a holy instinct, unmixed with baser motives and attachments, one and indivisible—is “in incorruption.”[5]
Let us each ask ourselves, “Does that describe my love for the Lord?”
This brings us to the close of our three-and-one-half year journey through the brightest jewel of Paul’s Epistles. Dear Christian Friend, when you find yourself forgetting the wealth you have in Christ, return to chapters 1-3 of Ephesians. On the other, when you need to be reminded of what your walk in Christ should be, return to chapters 4-6. In either situation, there is no better foundation for the Believer than the Epistle to the Ephesians.
It is, therefore, with the Apostle Paul that we say:
Amen.