Original Meaning

THE HEADING IN the NIV for this section—“Final Greetings”—is a misnomer. Paul does not greet anyone. Rather, this section has two purposes: to affirm Tychicus and the additional message he will deliver (vv. 21–22), and to close the letter formally with a benediction/blessing extending peace and grace to the readers (vv. 23–24).

Tychicus, the letter carrier (6:21–22). The instructions concerning Tychicus are paralleled almost verbatim in Colossians 4:7–8. This is the most extensive similarity between these two letters.1 No other parallel between them exceeds seven words.2 That someone copying from Colossians would suddenly copy verbatim here is not convincing, especially since Ephesians 6:23–24 is so unlike the closing of Colossians. Comments about the letter carrier do not appear in Paul’s other letters, except for the commendation of Phoebe in Romans 16:1–2, which serves a different purpose. These instructions make sense only if Tychicus really is the letter carrier for both Colossians and Ephesians. In all likelihood Colossians, Ephesians, and Philemon were all written about the same time and carried by Tychicus to their recipients.

While a courier system existed for official mail, private letters were carried by private messengers or were sent along with people known to be traveling to the desired destination. The closer the relationship between the letter carrier and the sender, the more the former would be expected to give additional information and explanation of details.

The description given for Tychicus is used of Paul’s other close helpers.3 Both Tychicus and the readers are called “brothers,” the only two occurrences of this word in the letter—a common designation by Paul for his fellow workers and Christian friends. At least in some cases the plural form is used generically to include both men and women. The word underscores the bond and sense of family early Christians felt. The NIV translation “dear brother” is a bit archaic. Literally, the text has “beloved brother”; we might say “valued friend.”

At the beginning of the letter Paul described his readers as “the faithful in Christ Jesus.” Similarly, at the end of the letter Tychicus is described as a “faithful servant in the Lord,” underlining the importance of both faithfulness and the idea of being in Christ. The theology of life in Christ not only determines Paul’s understanding of salvation and ethics, it also describes how he sees his Christian friends.

Relatively little else is known about Tychicus. Acts 20:4 indicates he was from Asia and accompanied Paul on the trip to Jerusalem to take the collection from Gentile churches for the Jewish Christians. This was, of course, the trip where Paul was arrested and incarcerated. According to 2 Timothy 4:12 Paul sent Tychicus to Ephesus. It is hard to believe this is coincidental. Titus 3:12 mentions the possibility that Tychicus will be sent to Titus.

The word translated “encourage” in verse 22 carries several nuances (this word is translated “urge” in 4:1 and “comfort” in 2 Cor. 1:4). Paul was in prison, but rather than seeking encouragement for himself, he gives it. This also gives insight into the purpose of the letter: Ephesians is a letter of encouragement.

The closing benediction (6:23–24). No other letter closing is like this one. All of Paul’s letters end with grace bestowed on the readers, and several of them extend peace or love.4 The benediction here is fuller and more liturgical than most, which is not surprising, given the liturgical character of the whole letter. Note the double occurrence of the expression “Lord Jesus Christ” and the four major themes of the letter brought back to mind: peace, love, faith/faithfulness, and grace.

Twelve of Paul’s letters have the greeting “grace to you and peace from God” at the beginning.5 All his letters conclude with a grace benediction, and several either include peace in the closing benediction or have some focus on peace at the end of the letter. But no other letter has the expression “peace … from God” or “love … from God” at the end. This is an obvious effort to underscore God as the source of the peace and love that is extended.

The NIV translation “and love with faith from God” is problematic. This translation is not impossible, but it raises two questions. (1) Is the text saying “May God show you his peace and love,” or “May you show God’s peace and love”? In benedictions we would expect the former, but “with faith” forces the second question. (2) What does it mean to say “May God show you love with faith?” Is this an attempt to say faith is a gift from God too? If faith focuses on human faith, then maybe love does as well.6

A comparison of other blessings of this type shows clearly that grace, love, and peace—and sometimes mercy—are standard items in blessings and that the reference is to God’s gifts and character being conveyed to the recipients.7 In other words, Paul is saying, “May God continue to reveal his loving nature to you.” The benedictions are prayers that God or Christ will be present and active in the people’s lives (see 2 Thess. 3:16). With regard to love at least, the benediction is essentially the same as the prayer in 3:19, that the readers will know Christ’s love.

But what does “with faith” mean then? It could be an abbreviated way of emphasizing the importance of human faith, but a neglected alternative is more likely. Remember that the word translated “faith” also means “faithfulness,” depending on the context. If the focus is on the love and faithfulness that come from God and Christ, the passage makes better sense. This option would be translated: “Peace to the brothers and love with faithfulness from God the Father and the Lord Jesus Christ.” This recalls the emphasis in 1:3 that God has blessed us with every spiritual blessing in Christ as well as the focus on the faithfulness of Christ in 3:12.8 If this translation is correct, verses 23–24 focus on both the faithfulness of Tychicus and the faithfulness of God and on both the love of God and the love of believers.

A second translation difficulty comes at the end of verse 24. If translated literally the text reads: “Grace be with all those loving our Lord Jesus Christ in immortality.”9 These words emphasize the necessity and value of loving Christ, but what is the intent and connection of “in immortality”? The NIV has taken “in immortality” as a description of those who love the Lord and translated the phrase as “with undying love.” The KJV has “in sincerity”;10 the NEB has “grace and immortality.” The problem is primarily understanding where “in immortality” should be connected. Several possibilities exist:

(1) Connect the words to “loving,” as the NIV has done.

(2) Connect them to “grace,” as the NEB has done.

(3) Connect them to “the Lord Jesus Christ,” emphasizing that Christ already reigns in immortality.

(4) See them merely as a general and cryptic way to refer to the eternal consequences of the gospel.11

The third option seems the most likely, both grammatically and theologically. With this focus, readers are reminded of Christ’s exaltation (1:20–23), of their own position with Christ (2:5–6), and of the promise that all things will be summed up in Christ (1:10). God’s grace does not depend on our undying love, but on his faithfulness to his promise.12

Bridging Contexts

APPLICATION OF THE instructions concerning Tychicus have little relevance today. The benediction is directly relevant, but adds little or nothing not encountered earlier in the letter. The main transferable values in this section come in the care Paul had for his Christian friends and in the glimmers of theology expressed in his desire for them. Paul cared deeply both for Tychicus and for his readers. That Paul viewed Tychicus, his helper, as “in the Lord” bestowed a dignity on him and on the relationship that no other expression can match.

The benediction also carries a theology. The focus in the letter and here is on God and Christ as the source of the peace, love, faithfulness, and grace the readers need for life. The benediction reminds us that God provides what believers need through Christ, which is where the letter started in 1:3. Focus is also placed on human response with “all who love our Lord.”

Contemporary Significance

WE TEND TO ignore the relevance of texts like this. Their application may be limited, but they still are significant in shaping how we view God and ourselves. Paul’s view of his friends and his concern for them deserve to be copied. By viewing other Christians as in the Lord and by desiring God’s gifts for them, we change the way we relate to them. We cannot extend God’s peace and love honestly to people we do not care about.

Perhaps the most important application of the text is the reminder that God and Christ are the substance of life. They are the willing source of what we need to live, and all God expects from us is a loving response.

In many ways the benediction is an appropriation of the entire letter. God has provided all you need in Christ; therefore, live worthy of the gift!