Exegetical and Hermeneutical Commentary of Ephesians 6:21
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:
21 22. The mission of Tychicus
21. ye also ] as well as my other friends, near or distant. Perhaps the emphasis has to do with Col 4:7, words written so nearly at the same time: Ephesus as well as Coloss should be kept informed. This, however, opens the question (not to be discussed here) which Epistle was first written, this or the Colossian.
my affairs ] Lit., the things concerning me. So Php 1:12; Col 4:7. The phrase is common in later classical Greek. Omit “ and,” supplied by A.V. after these words.
how I do ] Lit., “ what I do.” But Gr. usage confirms the rendering of A.V. and R.V. The “doing” is faring; exactly as in the English phrase.
Tychicus ] Named elsewhere, Act 20:4; Col 4:7; 2Ti 4:12; Tit 3:12. An examination of these passages and their surroundings shews that Tychicus belonged to the province of Asia, and makes it likely that he was an Ephesian. His character is drawn in noble outlines here and in Col. We see in him one who attracted the Apostle’s love and reliance, in the fellowship of Christ, in a high degree; and the words in 2 Tim. shew that his faithful readiness for service was maintained into the last trying days of St Paul’s life. It is suggested that Tychicus, and his brother Asian, Trophimus, were the two “brethren” associated with Titus in the management of the collection (2Co 8:16-24) for the poor Christians in Judea. Tradition makes Tychicus afterwards bishop of Chalcedon in Bithynia, or of Colophon, or of Neapolis in Cyprus.
See the art. Tychicus in Smith’s Dict. of the Bible; Ellicott here; and Lightfoot on Col 4:7, and p. 11 of his Philippians. Lightfoot shews that the name Tychicus, though not common, occurs in inscriptions and on coins belonging to Asia Minor.
This is the one individual personal allusion in the Epistle.
a beloved brother ] Lit., and better, the, &c. The allusion is to a person well-defined by acquaintance. On the word “brother” see below, on Eph 6:23.
minister ] Gr. diaconos: so in Col 4:7. See on Eph 3:7 above for the essential meaning of the word. In this passage, as in Col., the probable reference is to the activities of Tychicus as St Paul’s helper. Cp. Col 1:7 for the word in a similar connexion. In Php 1:1; 1Ti 3:8 ; 1Ti 3:12; 1Ti 4:6; the word is used to denote holders of a subordinate office in the Christian ministry. And cp. Rom 16:1, where it is used of a Christian woman holding a recognized position in the work of the Church. Here, however, such a meaning is unlikely, the person being of a calibre, and in a connexion with the Apostle, which do not suggest an inferior grade of work. In no passages of the N.T. save Rom., Phil., and 1 Tim., quoted above, has the word diaconos any necessary connexion at all with organized ministry as such. E.g. in Joh 2:5; Joh 2:9, it denotes a “servant” in the commonest sense; in Rom 13:4, a “servant” of God in civil magistracy; in 2Co 3:6, a “servant” of the New Covenant, as an active agent in its promulgation. In Rom 15:8; Gal 2:17; it is used of the Lord Himself.
in the Lord ] The last occurrence in the Epistle of this sacred and pregnant phrase. The life, and the life-work, of Tychicus were altogether conditioned, characterized, and animated, by his union with Christ, and the people of Christ.
Fuente: The Cambridge Bible for Schools and Colleges
But that ye also may know my affairs – May understand my condition, my feelings, and in what I am engaged. To them it could not but be a subject of deep interest.
And how I do – Greek, What I do; that is how I am employed.
Tychicus – Tychicus was of the province of Asia, in Asia Minor, of which Ephesus was the capital; see Act 20:4. It is not improbable that he was of Ephesus, and that he was well known to the church there. He also carried the letter to the Colossians Col 4:7, and probably the Second Epistle to Timothy; 2Ti 4:12. Paul also proposed to send him to Crete to succeed Titus; Tit 3:12. He was high in the confidence of: Paul, but it is not known when he was converted, or why he was now at Rome. The Greeks speak of him as one of the seventy disciples, and make him bishop of Colophon, in the province of Asia.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. That ye also] As well as other Churches to whom I have communicated the dealings both of God and man to me.
May know my affairs] May be acquainted with my situation and circumstances.
And how I do] How I employ my time, and what fruit there is of my apostolical labours.
Tychicus, a beloved brother] We learn, from Ac 20:4, that Tychicus was of Asia, and that he was a useful companion of St. Paul. See the note on the above place.
This same person, and with the same character and commendation, is mentioned in the Epistle to the Colossians, Col 4:7. He is mentioned also in Tit 3:12, and in 2Ti 4:12; from all these places it is evident that he was a person in whom the apostle had the highest confidence, and that he was a very eminent minister of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But that ye also, as well as other churches,
may know my affairs, how I am used by the Romans in my bonds.
How I do, or rather, what I do, i.e. how I behave myself: see Act 28:30,31.
Faithful minister: minister is here taken in a large sense, for any that labour in the gospel, such as were not only ordinary pastors, but evangelists and apostles themselves.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. that ye alsoas I havebeen discussing things relating to you, so that ye also may knowabout me (compare Col 4:7;Col 4:8). NEANDERtakes it, “Ye also,” as well as the Colossians (Col4:6).
my affairsGreek,“the things concerning me.”
how I dohow I fare.
Tychicusan Asiatic,and so a fit messenger bearing the respective Epistles to Ephesus andColosse (Act 20:4; 2Ti 4:12).
a beloved brotherGreek,“the beloved brother”; the same epithet as in Col4:7.
ministerthat is,servant.
in the Lordin theLord’s work.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But that ye also may know my affairs, [and] how I do,…. Both his temporal and spiritual affairs; as that he was in bonds, and how he was supported under them, and of what use they were to others; how that he preached in his own hired house, and with what success; and what ministering brethren he had with him to assist him; and in what condition was the church at Rome where he now was: the apostle’s life and actions would bear the light, and what he did was worthy of imitation, and must be both delightful and useful to know; and the account he sends, by a messenger hereafter named, of whom he gives the following character, that credit might be the more readily given to his relation:
Tychicus, a beloved brother, and faithful minister in the Lord,
shall make known to you all things. This Tychicus was of Asia, who accompanied the apostle in his travels, and went with him to Rome, from whence he sent him to several places to relate his case, and to know the state of the churches, Col 4:7. He calls him “a beloved brother”: he was a “brother”, because he was a partaker of the same grace, was of the same family and household of God, and was of the same function, being a minister of the Gospel, and was a “beloved” one: he was beloved of God and Christ, and of all the saints that knew him, and especially a brother beloved of the Apostle Paul; and where there is brotherhood, there should be love: he also styles him a “faithful minister in the Lord”; he was a “minister” in the work and service of the Lord, in things pertaining to him; he was one of his appointing, qualifying, and sending; and he preached Christ, and him crucified; and was a “faithful” one, to his Lord or master, in whose name he ministered, to the Gospel which he ministered, and to the souls of men to whom he ministered; and a greater character he could not well have; and therefore it need not be doubted but that he would faithfully relate all things concerning the apostle, and what he said might be depended on as truth.
Fuente: John Gill’s Exposition of the Entire Bible
That ye also may know ( ). Final clause with and second perfect subjunctive active of . For Tychicus, see Col 4:7f.
Fuente: Robertson’s Word Pictures in the New Testament
That ye also may know, etc. Compare Cicero to Atticus : “Send us some letter – carrier, that both you may know how it goes with us, and that we may know how you fare and what you are going to do” (v. 18).
Tychicus. See on Col 4:7.
A beloved brother. Rev., correctly, the beloved brother. Tychicus is referred to as well known.
Fuente: Vincent’s Word Studies in the New Testament
1) “But that ye also may know my affairs” (hina de eidete kai’ humeis ta kat eme) “Yet in order that you all have a conception of all things about me.” The “also” indicates there are others, other churches interested in Paul’s affairs or circumstances, Php_1:22; Col 4:7.
2) “And how I do” (ti prasso) “Even what I am doing, practicing, or the behavior of me,” “how I fare,” in the reflexive sense.
3) “Tychicus, a beloved brother and faithful minister in the Lord (Tuchikos ho agapetos adelphos kai pistos diakonos em kurio) “Tychicus, the beloved and faithful brother, even a servant or minister of common things in the Lord,” Col 4:7-9; Act 20:4; 2Ti 4:12; Tit 3:12
This Tychicus was charged with delivering this letter of Ephesians to the church at Ephesus and perhaps to pass it or copies of it to churches and missions in Laeodicea, Colosse, and Crete. He was faithful in the sense of trustworthy, Mat 24:45.
4) “Shall make known to you all things” (panta gnorisei humin) “Shall apprise you of all things,” (relating to my imprisonment), Col 4:10-17,
Tychicus, a companion missionary and fellow helper of Paul, was a servant in material and spiritual matters, a trustee steward of God, and worker with Paul, 1Co 4:1-2; Col 1:7.
Fuente: Garner-Howes Baptist Commentary
21. But that, ye also may know. Uncertain or false reports frequently produce uneasiness, chiefly, no doubt, in weak minds, but sometimes also in thoughtful and steady persons. To prevent this danger, Paul sends Tychicus, from whom the Ephesians would receive full information. The holy solicitude which Paul felt about the interests of religion, or, to use his own language, “the care of all the churches,” (2Co 11:28,) was thus strikingly evinced. When death stood constantly before his eyes, neither the dread of death, nor anxiety about himself, prevented him from making provision for the most distant churches. Another man would have said, “My own affairs require all the attention I can give. It would be more reasonable that all should run to my assistance, than that they should expect from me the smallest relief.” But Paul acts a different part, and sends in every direction to strengthen the churches which he had founded.
Tychicus is commended, that his statements may be more fully believed. A faithful minister in the Lord. It is not easy to say, whether this refers to the public ministry of the church, or to the private attentions which Paul had received from Tychicus. This uncertainty arises from these two expressions being connected, a beloved brother and faithful minister in the Lord. The former refers to Paul, to whom the second may be supposed also to apply. I am more inclined, however, to understand it as denoting the public ministry; for I do not think it probable that Paul would have sent any man who did not hold such a rank in the church, as would secure the respectful attention of the Ephesians.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Eph. 6:21. Tychicus, a beloved brother and faithful minister.If all servants were brethren first, the troubles of our modern commercial life would be few.
MAIN HOMILETICS OF THE PARAGRAPH.Eph. 6:21-22
A Trusted Messenger
I. Commended for his acknowledged Christian character.Tychicus, a beloved brother and faithful minister in the Lord (Eph. 6:21). These are high and honourable designations, and indicate the genuine esteem in which he was held by the apostle. He had become endeared to Paul by the many valuable services he had rendered to him, and by the marked fidelity of his ministerial work. He appears to have joined St. Pauls staff, and remained with him from the time he accompanied him to Jerusalem in the year 59. He was sent to Ephesus to relieve Timothy when Paul desired the presence of the latter at Rome. He was well known to the Asian Church, and every way qualified to discharge the mission with which he was entrusted. He was the beloved brother in his relation to the Church in general, and the faithful minister in the Lord in his special relation to the apostle. It is better to be loved than to be simply popular. Genuine piety forms character, and commands the confidence and respect of all lovers of the truth.
II. Entrusted with personal details of special interest.Whom I have sent unto you for the same purpose, that ye might know our affairs (Eph. 6:22). There were probably some details about St. Pauls imprisonment that could be communicated better in person than by letter, and certain allusions in the letter that could be more fully explained in a personal interview. Every item about Paul was of intense interest to the Asian Churches. Many of the members had been brought to Christ through his instrumentality. They were alarmed as to his fate and as to the future of the gospel. They were anxious to know if there was any prospect of his release and of his return to his missionary labours. Tychicus, enjoying the full confidence of the apostle and the affection of the people, was just the man to give them the information they so eagerly desired, and would be cordially welcomed everywhere. The trusted messenger of a great and good man is regarded for the time being with the reverence and respect cherished towards the man he represents and of whose affairs he is empowered to speak.
III. Competent to minister encouragement.That he might comfort your hearts (Eph. 6:22). Tychicus was not only a newsman and letter-carrier, but also a minister of Christ. He knew how to present his message so as to allay the fears of his hearers, to comfort their hearts, and to encourage their faith in the power and triumph of the gospel, notwithstanding the sufferings of its preachers. The gospel is full of consolation, and it should be the constant aim of the minister to make it known and apply it to the circumstances of his people. A diligent pastor in his visitations comes in contact with much suffering and sorrow, and has many opportunities of administering the balm of gospel comfort. Great tact and sympathy are necessary, especially in visiting the sick. Referring to this, a godly and experienced minister said, Tenderness is essential. Enter the chamber gently. Tread noiselessly. Get near to the sufferer. Speak as softly as may be. Remember his nerves; noise is often torture. Sympathise with his weakness, restlessness, and pain. True you are not come to minister to his body; but enter into his sufferings and symptoms. Ask what his doctor has said. Avoid a professional, official, conventional air. The case may be too grave for cheerful words; but if otherwise, let your face carry a little sunshine into the sick-room. Avoid fussiness. Go with a brothers heart. Be briefbrief in your talk, brief in your readings, brief in your prayersyour whole visit brief. Take up one point. A sick mans brain is soon overtasked, his nerves soon jar, his strength soon fails. Let your good-bye be God bless you. Let your last look be one of tenderness and love. Whatever you are in the pulpit, Barnabas, not Boanerges, is your pattern by the sick-bed. It is the privilege and mission of every minister and believer to be a messenger of comfort and strength to those in trouble. We shall be remembered for our kindness when many of our sermons are forgotten.
Lessons.
1. The character of the good is self-evident.
2. A good man should be trusted and honoured.
3. The value of a good man is recognised in times of stress and difficulty.
GERM NOTES ON THE VERSES
Eph. 6:21-22. Apostolical Care for the Church.
I. Paul was careful to keep up an intercourse and communion with the Churches of Christ.There ought to be fellowship and correspondence among the Churches. They should all unite their endeavours for the common edification and comfort. The Church of Christ is one. We should seek the counsel of sister Churches under our difficulties, and be ready when requested to afford them our counsel under theirs.
II. Paul was solicitous that the Christians among whom he had preached should know of his condition and doings.He was a prisoner, but suffered not his time to pass in restless impatience or useless indolence. He received all who came to him and preached to them the kingdom of God. He instructed his fellow-prisoners. He spent much of his time in prayer. Several of his epistles were written when he was in bonds. Pauls example teaches us that we should do good in every condition.
III. When Paul sends Tychicus he gives him written testimonials that he might be received in the character of a minister.This precaution was taken that the Churches might not be imposed upon by ignorant pretenders or artful deceivers. The Church is a regular, organised community. We are to receive none as ambassadors of Christ but those who come to us according to the order He has settled. Ministers ought to act in concert and unite their labours in building up the kingdom of Christ. Tychicus co-operated with Paul.
IV. Fidelity is an essential part of the ministerial character.Paul calls Tychicus a faithful minister. Such a minister undertakes his work with pure intentions and abides in it with constancy, even though he may meet with worldly discouragements. Tychicus was sent to comfort the Ephesians under their grief for Pauls imprisonment, and to guard them against any discouraging apprehensions. Ministers are to strengthen new converts and young professors to constancy and perseverance in religion by laying before them the comforting and animating motives of the gospel.Lathrop.
A Faithful Minister.
1. It concerns Christians to inform themselves of the life and way of eminent men in the Church, and chiefly of those who have been sufferers for truth, that they may be incited to sympathise with them, to follow their example, and bless the Lord on their behalf.
2. It is in a singular manner required of a minister that he be faithfuldiligent in his work, sincere in his aims and endeavours, neither adding nor paring what God has committed unto him to speak.
3. We should labour so to inform ourselves of the case and carriage of others and how it goes with the affairs of Christs kingdom elsewhere as to draw spiritual edification thence.
4. To know Gods gracious providence towards His suffering servants, together with their undaunted courage under sufferings and the use God makes of their sufferings to advance His truth, is sufficient ground of comfort and encouragement to Gods people.Fergusson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text (Eph. 6:21-22)
21 But that ye also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things: 22 whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.
Thought Questions (Eph. 6:21-22)
391.
How do these verses explain the lack of personal references in Ephesians?
392.
THE INTERPRETERS BIBLE says that these verses were taken down almost word for word from Col. 4:7-8, and were certainly set down with that passage before the writers eyes. Do you agree? Why or why not?
393.
Why might the Ephesians have been in need of some comforting concerning Pauls affairs?
394.
Check your Bible cross-references, or your concordance, concerning Tychicus. What else do we know about him?
Paraphrase
21.
Now that you Ephesians may also know what things have happened to me and what I am doing, I have sent Tychicus unto you, who is a brother greatly beloved for his many excellent qualities, and also is a faithful minister in the Lord, who will make known to you all things concerning me.
22.
I am sending him for this specific purpose that you may know our affairs, and that he may comfort and exhort your hearts by the news of how God has used me even in my imprisonment.
Notes (Eph. 6:21-22)
1.
See Introduction, Section VII, concerning why Paul sent Tychicus with the personal news, rather than including it in this letter, as he did in numerous other letters.
2.
Tychicus is mentioned in Act. 20:4, Col. 4:7, 2Ti. 4:12, and Tit. 3:12. Tychicus was from Asia (Ephesus). Paul calls him a beloved brother, faithful minister, fellow-servant. Paul sent him on several missions, and he did the work with earnestness and ability. He travelled with those who bore the offering for the poor of Judea. We wish we knew more about Tychicus. God has countless such fine workmen in His kingdom, about whom little is known, but when God shall render unto them according to their works, then shall we know them better (and they shall know us better).
Fact Questions
335.
Who was sent to inform the Ephesians of Pauls personal affairs?
336.
How (two ways) does Paul describe Tychicus?
337.
What purposes did Paul have in mind for the Ephesians in sending Tychicus (Eph. 6:22)?
Text (Eph. 6:23-24)
23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all them that love our Lord Jesus Christ with a love incorruptible.
Thought Questions (Eph. 6:23-24)
395.
What word in this benediction is found in the close of every one of Pauls epistles (Rom. 16:20; 1Co. 16:23; etc.)? What does this word mean? (See notes on Eph. 1:6.)
396.
What would be the benefit of faith accompanying love?
397.
What kind of love is incorruptible love? Do you have such love?
Paraphrase
23.
To my brethren at Ephesus whom I have known, and to the faithful in Christ Jesus whose faces I have not seen, I pray that you may have peace, and mutual love with true faith that will preserve the love, from God the Father and the Lord Jesus Christ.
24.
May the favor of God be with all them who love our Lord Jesus with incorruptible sincerity.
Fact Questions
338.
What three things does Paul wish for the Ephesians in Eph. 6:23?
339.
What did Paul wish for all those who love the Lord Jesus (Eph. 6:24)?
340.
What type of love did the Ephesians need to have?
Fuente: College Press Bible Study Textbook Series
(21) That ye alsoi.e., ye as well as others. There is evidently an allusion to Tychicus similar mission to Coloss; and we may, perhaps, also trace some indication of a generality of scope in this Epistle.
Tychicus is first mentioned with Trophimus in Act. 20:4, as being of Asia, and accompanying St. Paul on his last journey from Corinth to Asia, although he is not, like Trophimus, actually named as with the Apostle at Jerusalem. It is highly probable that he was one of the messengers of the churches spoken of in 2Co. 8:18-23, as sent to bear the alms to Jerusalem. We now find him again with St. Paul, and made by him the bearer of this Epistle and the Epistle to the Colossians. Lastly, he is alluded to as still his companion in the interval between the first and second captivity (Tit. 3:2), and in the second captivity is despatched once more to Ephesus (2Ti. 4:12). It is evident that he well deserved the title of a faithful minister to the Apostle; and we note (in 2Ti. 4:11-12) that the command to bring Mark, as being profitable for ministration is immediately connected with the remark, Tychicus have I sent to Ephesus.
A faithful minister.The word minister is diaconus; but there is no reason to think that it is used technically to describe Tychicus as a deacon. In the Colossian Epistle the words and fellowservant are added, showing clearly that the word minister refers only to ministration to St. Paul.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. From the ambassador he now passes to the man. But of his personalities no record is made; no mention more lasting than the breath of his messenger.
Tychicus One of the group of subordinates around Paul, made a group by the attractions of his character. See Col 4:7-8.
Fuente: Whedon’s Commentary on the Old and New Testaments
Closing words (6:21-24).
‘But that you also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, will make all things known to you, whom I have sent to you for this very purpose, that you may know our state and that he may comfort your hearts.’
Tychicus is also mentioned as the bearer of the letter to the Colossians (Col 4:7 see also 2Ti 4:12; Tit 3:12). He is a highly trusted friend and ‘beloved brother’. But his greatest commendation is that he is a faithful servant of Christ. He will give full information about Paul’s position and circumstances. This indeed is why he has spared him, so that he may comfort and strengthen the churches.
The lack of numerous greetings would seem to confirm that the Ephesian letter was intended for a wider circle.
Fuente: Commentary Series on the Bible by Peter Pett
Closing Remarks In Eph 6:21-24 Paul gives his closing remarks to the believers in Ephesians. He discusses the travel plans of Tychicus (Eph 6:21-22), then gives a final benediction (Eph 6:23-24). Note that these remarks are less personal than those in many of his other epistles.
Outline Here is a proposed outline:
1. The Travel Plans of Tychicus Eph 6:21-22
2. Benediction Eph 6:23-24
Eph 6:21-22 The Travel Plans of Tychicus In Eph 6:21-22 Paul discusses the travel plans of Tychicus.
Eph 6:21 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:
Eph 6:22 Eph 6:21-22
Eph 6:21-22 is almost a word for word parallel to Col 4:7-7. These particular passages serve as the strongest witness to the connection between these two prison epistles. It testifies that Paul wrote them at the same time and sent them by the same messenger.
Eph 6:21-22, “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.”
Col 4:7-8, “All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;”
Eph 6:23-24 Benediction In Eph 6:23-24 Paul gives his closing benediction to the believers in Ephesus.
Eph 6:23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
Eph 6:24 Eph 6:24
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. Now Paul closes his epistle to the Ephesians by restating the blessing that he opened his epistle with in Eph 1:2.
Eph 6:24 “in sincerity” Word Study on “sincerity” Strong says the Greek word “sincerity” ( ) (G861) means, “incorruptibility, unending existence,” or figuratively, “genuineness.” BDAG says this word means, “incorruptibility, immortality.”
Comments Thus, we can take a literal or figurative approach to this phrase. (1) Literal Interpretation – BDAG believes the word keeps its literally meaning in Eph 6:24, referring “either to those to love the Lord, and as such are now partakers of the future life, or to the Lord himself, who reigns in immortal glory.” Some modern translations attribute this quality of incorruptibility to those who love the Lord Jesus Christ.
ASV, “Grace be with all them that love our Lord Jesus Christ with a love incorruptible.” (or in incorruption)
God’sWord, “His favor is with everyone who has an undying love for our Lord Jesus Christ.”
NIV, “ Grace to all who love our Lord Jesus Christ with an undying love.”
RSV, “Grace be with all who love our Lord Jesus Christ with love undying.”
YLT, “The grace with all those loving our Lord Jesus Christ–undecayingly! Amen.”
Henry Alford says the phrase “in sincerity” means, “not a fleeting earthly love, but a spiritual and eternal one. And thus only is the word worthy to stand as the crown and climax of this glorious epistle.” He refers to 1Pe 3:4 as an example of a similar use of the word , where Peter contrasts the corruptible silver and gold (1Pe 1:18) with “the incorruptible graces of the renewed man.” [189]
[189] Henry Alford, The Greek New Testament, vol. 3 (London: Rivingtons, 1865), 151.
1Pe 3:4, “But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.”
1Pe 1:18, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;”
However, some modern translations attribute this quality of incorruptibility to the Lord Jesus Christ.
DRC, “Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.”
Murdock, “Grace be with all them who love our Lord Jesus the Messiah without corruptness. Amen.”
NAB, “Grace be with all who love our Lord Jesus Christ in immortality.”
(2) Figurative Interpretation – Others give this phrase a figurative meaning. We meet people today in church, whose love for God does not seem to be genuine because of their conduct. By using the phrase “in sincerity,” Paul is making a distinction between those who are sincere, and those who are not true to the faith.
ISV, “May grace be with all who love the Lord Jesus Christ with sincerity!”
Weymouth, “May grace be with all who love our Lord Jesus Christ with perfect sincerity.”
Eph 6:24 Comments – In Eph 6:24 Paul basically commends the saints at Ephesus into the hands of the Lord Jesus Christ, in much the same way that he did in the book of Acts. We find this statement at the end of all of Paul’s epistles.
Act 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”
Act 20:32, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”
Eph 6:24 “Amen” Comments – In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1 and 2 Peter , 1 and 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Concluding Remarks and Greeting.
v. 21. 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,
v. 22. whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.
v. 23. Peace be to the brethren and love with faith, from God the father and the Lord Jesus Christ.
v. 24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. The epistle to the Ephesians is notable for the fact that it contains no personal discussions. That fact is here explained: But that you also may know my affairs and how I fare, all will Tychicus make known to you, the beloved brother and faithful minister in the Lord. The first Roman imprisonment of Paul was not so severe but that he could freely communicate with his friends and receive their ministrations, Act 28:30-31. And so Tychicus, one of Paul’s younger helpers and valued very highly by him, had spent some time in Rome. This man, undoubtedly also the bearer of the letter, was to give the Ephesian Christians such information of a personal nature as they might be anxious to get. For, as Paul writes, he sent him for that very purpose that they might know all about the affairs of the apostle and his companions. The result of such information would naturally be that the hearts of the Christians in Ephesus might be comforted. They would see that the case of their beloved teacher was not so hopeless as might have seemed to them from reports received before, and thus they would be cheered and encouraged.
The closing benediction differs somewhat from that usually employed by the apostle, but its contents are the same. He wishes peace to the brethren, that peace of God which is in Christ Jesus and which passes all understanding; and love with faith, faith making the Christian, but love being the inevitable companion of faith. Both faith and love are also here represented as having their source in God the Father and in the Lord Jesus Christ. See 2Ti 1:2; Tit 1:4. Both of them together, equal in divine essence, bestow all spiritual blessings. And so the apostle concludes: Grace with all them that love our Lord Jesus Christ, with incorruption. The highest gift is the grace of God in Christ Jesus, and that grace is found in the possession of all those that love the Lord Jesus, and will bring with it eternal, immutable, incorruptible love. Up in heaven, in eternal glory, the love which knows neither change, diminution, nor decay will find its full and glorious expression.
Summary
The apostle states the duties of children and parents, of servants and masters; he describes the Christian’s spiritual enemies, his armor, and its use; he adds an admonition to prayer and intercession, and closes with a recommendation of Tychicus and with an apostolic blessing.
Fuente: The Popular Commentary on the Bible by Kretzmann
Eph 6:21. Tychicus, a beloved brother He was one of St. Paul’s friends and fellow-labourers, and had been his companion in the last interview that he had with the elders of Ephesus, when he sent for them to come to him at Miletus. See Act 20:4; Act 20:17.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 6:21 . ] Serving to make the transition to another subject.
] ye also , not merely the Colossians, Col 4:8-9 . See Introd. 2. While most of the older expositors pass over this in silence (rightly, however, explained in a general sense by Bengel: “perinde ut alii”), Rckert and Matthies strangely enough think that it stands in contradistinction to the apostle himself . From this there would in fact result the absurd thought: “in order that not only I, but also ye may know how it fares with me.”
] my circumstances, my position , Phi 1:22 ; Col 4:7 . See Khner, II. p. 119.
] more precise definition of : what I experience . i.e. how it fares with me, how I find myself . [317] So often also in classical writers, “de statu et rebus, in quibus quis constitutus est et versatur,” Ellendt, Lex. Soph. II. 629. Comp. Ael. V. H . ii. 35, where the sick Gorgias is asked , Plato, Theaet . p. 174 B; Soph. Oed. R . 74; and see Wetstein and Kypke.
] See Act 20:4 ; Col 4:7 ; 2Ti 4:12 . Beyond these passages unknown.
. . .] So Paul characterizes Tychicus by way of commendation , [318] and that ( a ) as his beloved fellow-Christian, and ( b ) as his faithful official servant. As the latter, he was employed by Paul for just such journeys as the present. Comp. 2Ti 4:12 . Mark likewise, according to 2Ti 4:11 , receives from the apostle the testimony that he is for him . Others , like Grotius (comp. Calvin), do not refer to the relation to the apostle, but explain it: servant of the gospel [minister evangelii], while Estius and many understand specially the ecclesiastical office of the deacon . But Col 4:7 , where are united (the latter word softening the relation of service towards the apostle expressed by ), speaks in favour of our view.
] belongs only to , not to as well (in opposition to Meier and Harless), since only the former had need of a specific definition (comp. on Phi 1:14 ), in order to be brought out in its true relation (and not to bear the semblance of harshness). Not beyond the pale of Christian relations was Tychicus servant of the apostle, but in Christ his service was carried on, Christ was the sphere of the same, inasmuch as Tychicus was official of the apostle. is attached without an article, because combined with so as to form one idea.
[317] Others, like Wolf: what I am doing . But that the reader knew. He was doing the one thing, which always occupied him. See vv. 19, 20.
[318] The assumption of a more special design as regards , namely, that it is meant to represent Tychicus as a trustworthy reporter (Grotius), is inadmissible, because Tychicus without doubt was known to the readers (Act 20:4 ). It was otherwise in relation to the Colossians. See on Col 4:7 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
IV. CLOSE OF THE EPISTLE
Eph 6:21-24
1. Personal intelligence is brought by the bearer of the letter
Eph 6:21-22
21But that ye also may know57 my affairs, and how I do [the things concerning me, how I fare]58, Tychicus, a [the] beloved brother and faithful minister in the Lord, shall make known to you all things [shall make all known59 to you]: 22Whom I have sent unto you for the same [this very] purpose, that ye might [may]60 know our affairs, and that he might [may] comfort your hearts.
EXEGETICAL AND CRITICAL
Eph 6:21. But that ye also may know, .Passing over to another subject () the Apostle hastens from the intercession for himself to a conclusion. He wishes that in order to make proper intercession for him, they might also know his condition more exactly, referring them, however, to oral communications. The before points to others (Bengel; perinde ut alii). The immediate antithesis is Tychicus and those who are near Paul in his imprisonment. Not merely those about him (Eph 6:22 : ), even those more remote should know respecting him. It cannot be in antithesis to the Apostle himself (Rueckert and others); this gives no meaning. Even Stiers view: You also on your part should know what I on my part experience and suffer, does not correctly explain the before . To think of the Colossians (Harless, Meyer, Bleek) or of Timothy (comp. 2Ti 4:12) is not warranted by anything in the passage.61
The things concerning me, how I fare, set forth a double object of the communication: (Php 1:12; Col 4:7) denotes the external circumstances, the personal demeanor and state in the same.62Tychicusshall make all known to you. comprises what has already been referred to, pointing to the full and detailed deportment () of Tychicus, who is mentioned in Act 20:4; Col 4:7-8; 2Ti 4:12; Tit 3:12, without imparting any further information than that he was a native of Asia and a serviceable companion of Paul, who here characterizes him as:
The beloved brother and faithful minister in the Lord. designates him as a stout-hearted Christian, as a reliable servant, a servant of the gospel, in accordance with the context, which indicates that Tychicus would come not for personal reasons, but in the interest of the Church ( ), and in agreement with Col 4:7 (where minister and fellow-servant in the Lord marks him as a servant who with Paul is a of Christ). We should not then think (of the ecclesiastical office of the diaconate (Estius), nor yet of a personal servant to Paul himself (Meyer).63 The added phrase , in the Lord, is to be joined with both and since they are connected without the article, thus confirming the reference to the ministry of the Gospel, through which he is a brother; his Christian character he manifests in the service of Christianity. Christ is the sphere of life and effort for Tychicus; hence which refers back to also.
Eph 6:22. Whom I have sent unto you for this very purpose, , for the very purpose, which has been already mentioned [I have sent is on the whole preferable to I send (Wordsworth) or I sent (Alford).E.]That ye may know our affairs.64 must be parallel to the first one, as to , merely extends the circle: the situation, not merely of the Apostle, but of his companions also (Col 4:10-14; Phm 1:10; Phm 1:23-24). Paul does not send there merely in his own interest.
And that he may comfort your hearts, .This denotes the consequence of communication, or the impression which accompanies it. Accordingly it is not necessary to give prominence to ministerial address as the signification here (Stier), Bengel: Ne offenderetis in vinculismeis. [It is better, however, owing to our ignorance of the exact state of the church, to leave the precise reference undefined, and to extend it generally to all particulars in which they needed it (Ellicott).R.]
DOCTRINAL AND ETHICAL
1. Personal and Congregational interests stand in close connection. Still the latter are the preponderating ones; the former must fall into the back-ground. 2. Independency. The proposition of Robinson in the beginning of the 17th century: ctum quemlibet particularem esse totam, integram et perfectam ecclesiam ex suis partibus constantem immediate et independentem [quoad alias ecclesias sub ipso Christo), cannot be justified from the Apostolic age, in which the local churches stood in active intercourse and received suggestions from various quarters. [Every attempt to carry into practice this extreme view of Robinson has resulted either in ecclesiastical anarchy or a quasi-independency, such as exists in Congregational churches.R.]
3. Our times are successful in spreading intelligence in many ways from one parish to another. This is well both for those who desire such personally imparted communications, and for those who make a sacrifice in this service, in order to receive as well as give refreshing, revival, consolation and strength. It always happens so, where the inner life is in action, even though the organization and polity are still incomplete, as in the early churches. Care however should be taken, that there be not mixed with this a dissipation of the strength required for the immediate task, or the merest of curiosity. It is precisely the fresh, glad taking root in the local churches which bears flower and fruit to be imparted for the edification of other churches. [These remarks, so pertinent to such an event as the sending of Tychicus, have a bearing on the influence of ecclesiastical bodies on the congregations within whose bounds they assemble, but more especially on the labors of I those ministers who travel from place to place as! evangelists, revival preachers. The good and the evil attendant on their labors are clearly indicated above. Such journeyings find their parallel not in the travel of the Apostles, but in those of Tychicus.R.]
HOMILETICAL AND PRACTICAL
Comp. Doctr. Notes.Starke:Preachers should behave to each in a friendly, peaceable, affectionate, brotherly manner.It pleases God very much, when preachers are concerned for their hearers, and hearers for their preachers.Rieger:More particular intelligence respecting each other awakens also the more fitting intercession for each other.[It ought to be the aim of the religious newspaper, to do for churches and families what Tychicus was to do for Paul: Communicate such personal intelligence as would comfort the hearts of those who read. Those editors who do this rather than to minister to pride or to provoke angry discussion, well deserve the title beloved brother and faithful minister in the Lord.R.]
Footnotes:
[57] Eph 6:21[The order in B. K. L., great majority of cursives, fathers, is: (so Tischendorf, Meyer, Alford); . A. D. E. F., Latin fathers: (so Lachmann, Ellicott). The former admits of the best explanation of the variation (see Meyer).R.]
[58]Eph 6:21.[ How I fare is less ambiguous than How I do, while the things concerning me is literal and avoids the somewhat uneuphonic juxtaposition: my affairs, how I fare.R.]
[59]Eph 6:21(The order: is accepted by Tischendorf, Meyer, Alford, Wordsworth, Ellicott on the authority of A. K. L. nearly all cursives, good versions, fathers, although . B. D. E. F. (Lachmann) sustain . The probability of a conformation to Col 4:7 leads to this view.The E. V. deviates from the order of the Greek, which would be best brought out by a change to the passive form: all shall be made known to you by Tychicus, the beloved brother and faithful minister in the Lord, whom I have sent, etc. Alford: Tychicus shall make known all to you, the beloved brother and faithful minister in the Lord, whom, etc.R.]
[60]Eph 6:22.[ May instead of might, in accordance with the law of the succession of the tenses (Ellicott).R.]
[61][Alford: As I have been going at length into the matters concerning you, so if you also on your part, wish to know, etc. But this is scarcely an obvious antithesis. Hodge explains indefinitely: You as well as other Christian friends who have manifested solicitude about me in my bonds. The presence of here has been used as an argument in favor of the priority of the Epistle to the Colossians, who are supposed to be referred to (antithetically) in , but though its presence would be naturally explained were the priority of that Epistle fully established, it scarcely amounts to an argument in favor of that hypothesis.R.]
[62][Not what I do, for Paul always did one thing (Meyer).]
[63][Alford and Ellicott follow Meyer, in taking in the sense of servant, Pauls servant, not the servant of the Gospel; they also join with this term alone, as indicating that his service for Paul was yet in Christ. But Braunes view is the more natural oneThe adjective here means trusty, trustworthy, but with no reference to the trustworthiness of his message, as Chrysostom and Bengel imply, since he was probably known to the Ephesians, though not to the Colossians (Meyer).R.]
[64][Alford, referring to the fact that this verse occurs word for word in Col 4:8, except that is substituted there, asks; Does not this variation bear the mark of genuineness with it? Braune (Colossians, p. 82) accepts the reading which conforms exactly to this verse, but the other is defended in the additional notes.R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(21) 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: (22) Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.
Reader ! do observe the humbleness of this great Apostle, in seeking the remembrance of the people’s prayers. Yes! Paul, though so eminently blessed of his Almighty Master, and engaged as he was, in his Lord’s service, and keeping up, us as no doubt he did, constant communion at the throne; yet earnestly begged of every child of God, to be mentioned by them, whenever they went to the heavenly Court. Think then, if Paul was so earnest, that new sup plies of strength, and grace, should be fetched for him, by the prayers of the people; how needful it must be now, in these awful times, in which we live, that the faithful, should bear the Lord’s poor, and weak servants, on their hearts before the throne, daily, and hourly, for strength and grace from the Lord, to qualify them for the arduous work, in the ministry. Brethren, pray for us !
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
21 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:
Ver. 21. But that ye may know ] It is of good use to the Church to know the lives and affairs of men eminent in goodness and of exemplary holiness, that others may express them; as Polycarp did John the Evangelist, as Irenaeus did Polycarp, as Cyprian did Tertullian, Paraeus did Ursin, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 24 .] CONCLUSION OF THE EPISTLE.
Fuente: Henry Alford’s Greek Testament
21 .] But (transition to another subject: the contrast being between his more solemn occupations just spoken of, and his personal welfare) that ye also (the may have two meanings: 1) as I have been going at length into the matters concerning you , so if you also on your part, wish to know my matters, &c.: 2) it may relate to some others whom the same messenger was to inform, and to whom he had previously written. If so, it would be an argument for the priority of the Epistle to the Colossians (so Harl. p. lx, Mey., Wieseler, and Wigger’s Stud. u. Krit. 1841, p. 432): for that was sent by Tychicus, and a similar sentiment occurs there, Eph 4:7 . But I prefer the former meaning) may know the matters concerning me, how I fare (not, ‘ what I am doing ,’ as Wolf: Meyer answers well, that he was always doing one thing : but as in lian, V. H. ii. 35, where Gorgias being sick is asked ; or as in Plut. inst. Lac. p. 241 (Kypke), where when a Spartan mother asks her son ; he answers, ‘all have perished’) Tychicus (Act 20:4 .Col 4:7Col 4:7 . 2Ti 3:122Ti 3:122Ti 3:12 . He appears in the first-cited place amongst Paul’s companions to Asia from Corinth, classed with as . Nothing more is known of him) shall make known all to you, the beloved brother (reff.) and faithful (trustworthy) servant (‘ minister ’ is ambiguous, and might lead to the idea of Estius, who says on ‘ in Domino ,’ ‘non male hinc colligitur Tychicum sacra ordinatione diaconum fuisse:’ see Col 4:7 , where he is , and note there) in the Lord (belongs to , not to both . and . He , Christ’s work being the field on which his labour was bestowed); whom I sent to you for this very purpose (not ‘ for the same purpose ,’ as E. V.) that ye may know the matters respecting us (see Col 4:8 , where this verse occurs word for word, but with for these words. Does not this variation bear the mark of genuineness with it? The are those mentioned Col 4:10 ) and that he may comfort (we need not assign a reason why they wanted comfort: there would probably be many in those times of peril) your hearts .
Fuente: Henry Alford’s Greek Testament
Eph 6:21-22 . Statement regarding Tychicus and his mission.
Fuente: The Expositors Greek Testament by Robertson
Eph 6:21 . [ ] , : but that ye also may know my affairs, how I do . The metabatic , passing on to a different subject. The order is given in [876] [877] [878] [879] , etc.; in [880] [881] [882] , Syr., etc. The evidence is almost equally balanced. LTTr prefer the former order; WH give it in the margin. The has its proper force of “also,” and points, therefore, to others as well as the Ephesians as possessing or being interested in the knowledge of Paul’s affairs. Those who take the Epistle to the Colossians to be prior to this one, naturally think of the Colossians as in view. But in the Epistle itself there is nothing to indicate who these others were. For = “my circumstances,” cf. Phi 1:22 ; Col 4:7 ; also Tob 10:8 ; Est 1:22Est 1:22 . , not = “what I do,” but “how I fare,” in the reflexive sense (Lat., me habeo ) common from schylus downwards. Here it is explanatory of . [ ] : Tychicus shall make known to you . is omitted in [883] 1 [884] , Syr., etc. is placed by the TR before (as in [885] [886] [887] , Syr.-P., Chr., Theod., etc.; after it by LTTr WRV (as in [888] [889] [890] [891] [892] [893] [894] , 17, 37, 116, 120, Syr.-Sch., Copt., etc.). , usually so accented, but in WH, is mentioned again in Act 20:4 ; Col 4:7 ; 2Ti 4:12 ; Tit 3:12 . We gather from these passages that he was a native of proconsular Asia (Act 20:4 ), possibly of Ephesus itself (see Light., Philip. , p. 11); that he was with Paul towards the close of his third missionary journey (Act 20:4 ); and again at the time when the Epistle to the Colossians was written; and yet again at the end of the Apostle’s career (Tit 3:12 ; 2Ti 4:12 ). It is probable that he went to Jerusalem, as Trophimus did (Act 21:29 ), in all likelihood as a delegate of his Church, the words not belonging to the true text of Act 20:4 . We find him here charged with the delivery of the circular letter known as the Epistle to the Ephesians, probably at the chief centres, Laodicea, Coloss, etc., where Christian communities had been formed in Asia. He is mentioned also in connection with missions to Crete and to Ephesus (Tit 3:12 ; 2Ti 4:12 ). : the beloved brother and faithful minister in the Lord . In the sister Epistle he is described in the same terms, but with the addition of . = faithful , in the sense of trusty , as in Mat 24:45 and often elsewhere. The defines the , and does not refer to the whole clause. The service to Paul was service rendered in the Lord , in Christ’s fellowship and Spirit. The term does not carry here the idea of ecclesiastical office, such as the deaconship proper, but refers to ministrations rendered to Paul himself, and so is “servant” or “minister” in the general sense. So in Col 4:7 he is called not only , but Paul’s fellow-servant ( ) in the Lord. This is Paul’s commendation of him to the Churches which he was to visit.
[876] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[877] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[878] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[879] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[880] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[881] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[882] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[883] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[884] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[885] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[886] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[887] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[888] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[889] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[890] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[891] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[892] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[893] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
[894] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Eph 6:21-22
21But that you also may know about my circumstances, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you. 22I have sent him to you for this very purpose, so that you may know about us, and that he may comfort your hearts.
Eph 6:21 “Tychicus, the beloved brother and faithful minister in the Lord” He is mentioned in Act 20:4; Col 4:7; Tit 3:12; 2Ti 4:12. He was the bearer of the letter. Also, he probably carried the letters of Colossians and Philemon to Asia Minor and was accompanied by Onesimus. He also possibly may have carried the letter of Ephesians to all the churches of Asia Minor. He also may have functioned as Paul’s scribe, like Tertius of Rom 16:22.
Eph 6:21-22 These verses are the same in Greek as Col 4:7-8, except Colossians adds “fellow bond servant,” which shows that Paul probably wrote the two books close to the same time.
Eph 6:22 Paul wanted the churches to know of his circumstances so that they could pray for him and not worry about him. He felt he was in God’s plan for his life and ministry (cf. Act 9:15).
“hearts” See Special Topic at Col 2:2.
One wonders if Paul himself did not pen this verse as well as Eph 6:23-24.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
my affairs = the things concerning (App-104.) me.
do = fare. Greek. prasso. Compare Act 15:20.
Tychicus. See Act 20:4. Col 4:7. 2Ti 4:12. Tit 3:12. Named in association with Trophimus (Act 20:4), he also was probably an Ephesian. Compare Act 21:29.
a = the.
beloved. App-135.
faithful. App-150.
minister. App-190.
shall = will.
Fuente: Companion Bible Notes, Appendices and Graphics
21-24.] CONCLUSION OF THE EPISTLE.
Fuente: The Greek Testament
Eph 6:21. ) ye also, as well as others.-, all things) A salutary relation.-, faithful) who will declare to you the truth.
Fuente: Gnomon of the New Testament
Eph 6:21
Eph 6:21
But that ye also may know my affairs, how I do,-Having referred to his captivity, he knew it would be natural for the Ephesians to desire more information about how he fared and his state of mind in captivity. The information regarding Paul and his friends would not be confined to the letter, but would be given no doubt also by Tychicus by word of mouth.
Tychicus,-He was of the province of Asia, in Asia Minor, of which Ephesus was the capital. (Act 20:4). He accompanied Paul on his last journey from Corinth to Asia, although he is not, like Trophimus, actually named with Paul in Jerusalem. It is highly probable that he was one of the messengers of the churches spoken of in Second Corinthians (2Co 8:18-23), as sent to bear the alms to Jerusalem. We now find him again with Paul, and made by him the bearer of this epistle and the one to the Colossians. He is alluded to as still his companion in the interval between the first and second captivity (Tit 3:2), and in the second captivity is dispatched once more to Ephesus. (2Ti 4:12).
the beloved brother and faithful minister in the Lord,-[The character and career of Tychicus are such as show him altogether worthy of the confidence reposed in him by Paul, who sent him again and again on important work, which could be performed only by a man of ability and of high Christian character and experience. Thus all that is known of Tychicus bears out the description given by Paul himself, that he was a beloved brother, a faithful minister and fellow servant of the Lord. The two qualities by which he is noted-lovableness and fidelity-have not only served to embalm his name, but to show that he had a character much like that of Paul.]
shall make known to you all things:-It is supposed that this has reference to his commission as bearer of this epistle. As so sent, Tychicus would be a messenger direct from Paul, and could make known to these brethren, whose solicitude in his behalf was certainly great, all the particulars of his life in the Roman prison.
Fuente: Old and New Testaments Restoration Commentary
7. The Conclusion
CHAPTER 6:21-24
In the preceding verses the great apostle asked the prayers of the saints for himself Thereby he testified in a practical way to the great truth of the body of Christ, the church. The conclusions are brief. Tychicus, a beloved brother and faithful minister in Christ, would make known to them all things, and he was sent also by the loving apostle to comfort their hearts. What a marvelous document this epistle is! What a solid rock to stand upon! What revelations concerning God, and ourselves as redeemed by the blood of His Son! God grant that all His people may increasingly enjoy the riches of this richest portion of His Holy Word.
Fuente: Gaebelein’s Annotated Bible (Commentary)
that: Phi 1:12, Col 4:7
Tychicus: Act 20:4, 2Ti 4:12, Tit 3:12
beloved: Col 4:9, Phm 1:16, 2Pe 3:15
faithful: 1Co 4:17, Col 1:7, 1Ti 4:6, 1Pe 5:12
Reciprocal: Act 15:25 – our Eph 1:1 – which Phi 2:19 – to send Col 1:2 – faithful 1Th 3:2 – our brother
Fuente: The Treasury of Scripture Knowledge
(Eph 6:21.) , , , -But that ye also may know my state, how I fare, Tychicus, the beloved brother and faithful in the Lord, shall make known all things to you. The reading, , is found in A, D1, E, F, G. This verse needs almost no exposition. The supposition that in there is a reference by contrast to the Colossians, has been already noticed in the Introduction. The particle is one of transition to another subject-the conclusion of the epistle. The words -res meae-are a very common Greek idiom (Php 1:12; Act 24:22; Act 25:14), and they are further explained by , a phrase which means how I fare-what or how I do-not what I am employed about in prison, but with the same meaning as in the common salutation-How do ye do. The apostle was well aware of their anxiety to know many particulars as to his health, spirits, condition, facilities and prospects of labour; and not to burden an inspired composition with such minutiae, he charged Tychicus with an oral message. Little is known of Tychicus save what is contained in a few allusions, as in Act 20:4; Col 4:7. In 2Ti 4:12 the apostle says, referring, as some suppose, to this mission-Tychicus have I sent to Ephesus. There is no ground for supposing, with Estius, that refers here to any office in the church. Tychicus, like Mark, was useful for general service. 2Ti 4:11. The words show the spirit and sphere of the labours of Tychicus, that it was Christian service which he rendered to the apostle and their common Lord. We understand to deno te trusty-trewe mynystre. See under Eph 1:1. The previous epithet brother implies his profession of faith, but he was selected to this mission, out of many other believers, because of his trustiness, and he was commended to the Ephesians as one on whom they might rely with implicit confidence. And therefore Paul says of him-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:21. Thayer says TYCHICUS was “an Asiatic Christian, friend and companion of the apostle Paul.” Funk and Wagnalls New Standard Bible Dictionary gives the same information, with additional notes that he carried the epistle of Paul to the Ephesians.
Fuente: Combined Bible Commentary
Eph 6:21. But. With this word of transition the Apostle passes to his brief conclusion.
That ye also; as well as those who are near him. Some explain: you as well as the Colossians to whom I have just written; but this will hold good only when the priority of that Epistle is otherwise established (see Introduction, 2). Alford paraphrases: As I have been going at length into matters concerning you, so if you also on your part, wish to know, etc. But this is far from natural.
The things concerning me, how I fare, not, what I do, for he did but one thing (Meyer). The two phrases point respectively to his external circumstances, and to his demeanor therein.
Tychicus. The bearer of this Epistle and that to the Colossians; mentioned several times in the New Testament (see references), but nothing more known of him than that he was a native of Asia and a faithful companion of Paul.
The beloved brother; a fellow-Christian, probably known to them (Act 20:4).
And faithful minister in the Lord; faithful, trusty, but without reference to the trustworthiness of his message, which is taken for granted. The word minister is that sometimes rendered deacon, but can scarcely have that sense here. Whether it points to his preaching the gospel, or to his ministering to Paul personally, is difficult to decide; comp. Col 4:7, which seems to favor the former view. But Paul seems to have employed him in such personal errands. Yet his ministering was in the Lord, since what he did for Paul was done as Christs work, in fellowship with Him. Some join the last phrase with both nouns.
Shall make known to you all things, i.e., concerning me, etc. In the Greek this comes before Tychicus, etc.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The tender love and affectionate regard which St. Paul bore to these Ephesians in the midst of his sufferings, and during his imprisonment: he not only wrote, but sent to them. No doubt, the apostle had but few, very few, fast friends with him at Rome, whom he could repose entire confidence in, and receive great consolation from; however, he will deny himself to serve them.
A faithful minister of Jesus Christ is so tenderly affectionate towards his flock, that he prefers their spiritual edification before his own private and particular advantage; though St. Paul was now a prisoner, and under a daily expectation of death, and had few to attend him, yet he sends one of his most beloved friends away to them, choosing rather himself to want an attender, than that they should want a comforter: nothing better becomes a minister of Christ than a public spirit.
Observe, 2. The character of the person whom St. Paul sent unto them; he is described,
1. By his name, Tychicus.
2. By his state: he was a brother, that is, a christian, a beloved brother, a brother in Christ.
3. By his office: he was a minister, yea, a faithful minister in the Lord, that is, in the work of the Lord; between whom and St. Paul there was a sweet harmony, an happy union of hearts, a joint care and endeavour in carrying on the interest of Christ amongst the churches.
Behold, how good and pleasant a thing it is, when ministers of Christ are dear to each other; when instead of divisions, emulations, and strife, amongst them, they can give testimonials of each other, as well-deserving; without endeavouring to conceal and obscure the gifts and graces of God, which are eminent in any of their fellow-labourers, on purpose only to set off themselves, that their own performances may be the more taken notice of. St. Paul was far from this spirit, as appears by the character which, upon a fit occasion, he gave of Tychicus.
Observe, 3. The design and end which St. Paul had in sending Tychicus unto them: and that was two-fold;
1. That he might acquaint them with St. Paul’s condition and state: That ye might know my affairs, how I do, and what I do, I have sent Tychicus to declare unto you all things.
What! all things without exception?
Yes, both doings and sufferings; the apostle was ashamed of neither.
Learn thence, That the life and conversation of ministers, both public and private, must and ought to be such that they need not be ashamed to have it known, or concerned that the church should know, what they do, how they manage; to the intent that their people may be deified by their conversation, as well as instructed by their preaching; Tychicus shall declare unto you all things.
The second end St. Paul had in sending Tychicus from himself to the Ephesians was, that he might comfort their hearts. But how could Tychicus do this? These ways:
1. By making known to them the true cause of his sufferings. St. Paul’s enemies had laid heavy things to his charge, these might perhaps fly as far as Ephesus: now, though the apostle regarded little what the wicked world said of him, yet he desired to be set right in the thoughts of the churches, and accordingly sends Tychicus to acquaint them with the cause of his imprisonment.
2. To keep them from discouragement, and being inordinately cast down at the report of his sufferings. No doubt, St. Paul’s chain entered into their souls, and his sufferings were their sorrow; he therefore sends Tychicus, to prevent their immoderate sorrow and mourning upon this account.
3. To comfort their hearts with the report of that holy joy and cheerfulness of spirit which was found with him in and under all his sufferings.
O! it is an excellent sight to behold the saints at liberty mourning over their afflicted brethern; and they that are sufferers become comforters of them that are at liberty.
Lord! never doth thy holy religion appear more glorious, than when thy ministers commend it by their sufferings for it; and no way can they commend it higher, than by an holy, humble cheerfulness of spirit in their sufferings for it; thy ministers preach with for greater advantage from a prison, than they can from a pulpit.
4. Might not St. Paul send Tychicus now to the church at Ephesus, to engage the churches to pray with earnestness for himself, as well as to comfort them?
O! none so covetous of prayers as the ministers of Christ, and no ministers like suffering ministers.
St. Paul sets all the churches at work to pray for him in prison; and great reason for it; a prison has its temptations as well as a palace; when men play the persecutors, the devil forgets not to be a tempter; sometimes he will attempt to soften them with impressions of fear; at another time he hopes to overcome them, and weaken their courage, by their friends’ tears and entreaties; sometimes the devil hopes to embitter a suffering saint’s spirit against his persecutors, and to sour him with the leaven of malice and wrath.
O! it is no easy matter to receive evil, and yet wish none to him from whose hands we have received it; to reserve love for him that shows wrath and hatred to us, is a glorious but a difficult work. But if all this fails, yet the devil hopes to blow him up with pride, and a high conceit of himself, who dares suffer, when others shrink, and is ready to lay down their head, when others pull in their heads, and seek to save themselves in a whole skin. Pride is a salamander, that can live in the very flames of martyrdom; if any saint need the humility of many saints, it is he that is called to suffer for Christ. St. Paul was very sensible of this: he well knew that a suffering condition is full of temptation, that a christian’s strength to carry him through it is not in his own keeping, God must help, or the stoutest champion will quail.
He also knows that prayer is the best means to fetch in that help; and accordingly St. Paul here sends Tychicus to Ephesus, to engage the auxiliary forces of the saints’ prayers on earth, and the posse caeli from heaven, that he might glorify God in a suffering hour.
Fuente: Expository Notes with Practical Observations on the New Testament
Concluding Remarks
Tychius was a Christian from Asia ( Act 20:4 ), who carried this letter as well as the one to Colosse ( Col 4:7 ). He may also have born the letter to Titus as well as doing some further work in Ephesus ( Tit 3:12 ; 2Ti 4:12 ). Paul’s love for him and reference to his faithfulness as a Christian servant would certainly commend him to any church (6:21). Since Tychicus would be the one bringing the letter to them, Paul could tell the Ephesian brethren he had sent him (6:22).
Paul’s desire for them was the peace that passed understanding ( Php 4:7 ). He wanted them to have the love of the gospel which would keep them in the obedient path ( Joh 14:15 ; 1Jn 5:3 ). He also prayed they would have the faith that is so necessary to please God and sustain us in service ( Heb 11:6 ). All of these things come from the Father and his beloved Son (6:23). Paul prayed further that God would bestow upon them his favor, which was unmerited by them. Further, he desired this grace for those who had an incorruptible love for the Lord Jesus Christ (6:24).
Fuente: Gary Hampton Commentary on Selected Books
Eph 6:21-22. That ye also As well as others; may know my affairs The things which have happened to me, and what I am doing at present: or, the things which relate to me, as the expression, , which occurs likewise Php 1:12, signifies. The apostle means that he wished the Ephesians, as well as the Philippians and Colossians, to know what success he had had in preaching at Rome, what opposition he had met with, what comfort he had enjoyed under his sufferings, what converts he had made to Christ, and in what manner the evidences of the gospel affected the minds of the inhabitants of Rome. These, and such like things, he sent Tychicus to make known to them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Eph 6:21-24. Closing Words.The bearer, Tychicus, will give full information as to the writers present condition. Peace to the brethren and grace be with all who in incorruptibility love the Lord Jesus.
Eph 6:21. The emphasis of the wording in the original suggests that the writer is answering inquiries contained in a letter in which his correspondents had given similar information about themselves.
Fuente: Peake’s Commentary on the Bible
Verse 21
Tychicus. This messenger is also mentioned in the Epistle to the Colossians, (Colossians 4:7,) and is supposed to have been intrusted with both Epistles at the same time.
Fuente: Abbott’s Illustrated New Testament
SECTION 17. ABOUT TYCHICUS. FAREWELL.
CH. 6:21-24.
But that ye may know the matters touching me, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make known to you all things, whom I have sent to you for this very thing that ye may know the things about us and that he may encourage your hearts.
Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with incorruptness.
Eph 6:21-22. A close and verbal parallel with Col 4:7-8.
Also ye: as well as others who are to receive like information. It is a note of genuineness. For from Col 4:7 we learn that Tychicus was commissioned to carry intelligence and encouragement to others besides those to whom this letter was written. So slight an indication is not like the work of a personator. And such a one would probably have mentioned Onesimus.
Encourage your hearts: as in Col 4:8.
Eph 6:23-24. Peace: inward rest prompting outward harmony, as in Eph 1:2. At the end of an Epistle, only here and Gal 6:16.
To the brethren: noting their close relation to each other and to Paul. This suggests the addition and love: i.e. one to another, its usual sense when not otherwise defined. See under 1Co 13:1.
With faith: more fully Gal 5:6, faith working by means of love.
From God etc.: source of this inward rest, and of this mutual love associated with faith. For the former compare Eph 1:2; and for the latter 1Jn 4:19, we love because He first loved us. Both peace and love with faith are a work and gift of God and of Christ.
Grace with all who love etc.: a contrast to 1Co 16:22.
In incorruptness: same words in 1Co 15:42. The absence of decay (so Rom 2:7; 2Ti 1:10) which will characterize our resurrection bodies must characterize our present love to Christ.
REVIEW OF THE EPISTLE. As usual, Pauls first words, after a Christian greeting, are praise to God. But, in what seems to have been a circular letter to several Churches, his thanks are not for special blessings to his readers but for the blessings conferred on all the people of God. These he traces to their source in a purpose of God in Christ older than the world but now made known to men, viz. His purpose to unite under the rule of Christ both earth and heaven. This purpose embraces not only those who were long waiting for the appearance of Christ but also the Gentile readers of this Epistle who have already received as a seal of their acceptance the Spirit of God promised of old to Israel.
All this, and what he has heard about their faith and faithfulness, move Paul to constant thanks on his readers behalf. His praise turns imperceptibly into prayer. He prays that God may give to them the Holy Spirit to reveal the things of God and specially to teach how great are the blessings to which He has called them, how rich is the inheritance belonging to the people of God, and how mighty the power at work in those that believe. Of this last Paul gives a measure in the power which raised Christ from the grave and to heaven, above the highest ranks of angels. He adds that God gave Christ, thus exalted, to the Church to be its Head, and the Church to be His body and His fulness.
The assertion that the power which raised Christ from the grave is at work in believers, Paul goes on to prove by saying that, in consequence of their sins which brought them under the anger of God, both his readers and himself were once dead; and that, by saving them through faith, God had raised them from the dead and made them sharers of the throne of Christ. He did this in order to reveal throughout eternity, in His kindness to them, the abundance of His favour to men. This salvation was wrought by the creative power of God, not prompted by any good in man, but designed by God to lead to good works.
Having described salvation as an inward and spiritual change from death to life, Paul goes on to describe it as a changed relation to the covenant-people of God. They who were once far off aliens have, through the death of Christ, been brought near and built into the rising walls of the living temple of God.
In view of all this the Apostle seemed to be approaching God in prayer. But he pauses for a moment to say that to himself and others had been revealed a secret hidden during long ages, viz. Gods purpose, mentioned above, to unite Jews and Gentiles into one body, in order thus to reveal to the various ranks of heaven, by this wonderful accomplishment of a divine purpose, His own manifold wisdom. In view of all this, Paul turns solemnly to God in prayer that He may give to his readers spiritual strength, by the indwelling presence of Christ, that thus they may be able to comprehend the incomprehensible love of God, and that thus they may be made full to an extent limited only by the fulness of God. And, while offering this great prayer he remembers that God is able to surpass in fulfilment all prayers and thoughts of men.
From this mount of transfiguration Paul comes down to discuss, in the light of the glory there revealed, matters of practical life. He begs his readers to walk worthy of their divine call; and specially urges them to do all they can to preserve Christian unity. This last exhortation he supports by pointing to the great spiritual unities on which rest the Christian Church. From unity he passes to the various spiritual gifts with which the triumphant Saviour has enriched His Church in order that it may lay aside the vacillation of childhood and grow into Christian manhood, into a compact and healthy body in which each part helps the well-being and development of the whole. He reminds his readers of the darkness and sin around them, and of the better lesson they have learnt, viz. that in Christ the old life of sin has been laid aside and a new life put on. What is involved in this change, is then expounded in an informal but appropriate series of general precepts. Falsehood, inordinate anger, theft, evil-speaking, and such things must be laid aside: and Christian kindness must take their place. For all sin excludes from the kingdom of God and brings the sinner under the anger of God.
His servants must not only avoid, but rebuke, the shameful practices of the heathen. For they are children of the light: and light ever reveals the hidden things of darkness. All this needs wisdom. Instead of the drunken songs of the godless there must be songs of praise to God. And each must loyally accept his place in the social order.
These last words are a stepping-stone to directions about the three most conspicuous social relations. Wives must view their husbands as set over them by Christ, and thus in some sense sharing His authority. And husbands must remember that this authority lays upon them an obligation to imitate Christs love to, and self-sacrifice for, the Church. Just as the Church is united to Christ as the body to the head, so the ancient record of creation says that husband and wife are one flesh. Consequently, the husbands kindness or unkindness to his wife is kindness or unkindness to himself. In view of this mysterious relation, the husband must love his wife, and the wife reverence her husband, Similar mutual duties, resting upon their relation to Christ, rest upon children and parents, servants and masters.
All that remains is an exhortation to maintain, armed by the might of Christ, an unbroken front in face of the tremendous spiritual enemies arrayed against the Christian. In this inevitable and deadly conflict, God has provided for His servants a complete armament. The truth is their girdle, righteousness their breastplate: and the good news of salvation will fit their feet for the path before them. Faith will preserve them from the darts of the enemy, salvation will enable them to lift up their heads in triumph; and the word which God has put into their lips will be an effective weapon of attack. The Apostle begs their prayers for all Christians, and for himself that he may be able to proclaim the Gospel as the necessities of the case demand.
All personal matters are left to Tychicus, the bearer of the letter.
The width of view already noted as characterizing the Epistles to the Colossians characterizes also that to the Ephesians. But the one Epistle is by no means a duplicate of the other. The same keen eye looks now, with independent gaze, in a some what different direction. And the tone of the letters is different. Forceful argument and appeal against perilous error have given place to the serenity of victory. Again the Apostles thought ascends the stream of time to its source in eternity; not as before to search out the origin of the material universe, but to contemplate the salvation of man when salvation was only a deliberate thought in the eternal mind of God. Even the historic distinction of Jew and Gentile, separated for a time that they may be united for ever, is viewed in the light of this eternal purpose. The various ranks of angels are still in sight. They bow to their ascending Lord; and they will learn from saved and united humanity the many-sided wisdom of God. The conception of the Church receives a marked development. Throughout the Epistle the ideal Church is ever before us, one and manifold, in its relation to the one Spirit and Lord and God, as the permanent realization of the eternal purpose of God, and as the chosen Bride of Christ, purified by Him that she may be His for ever.
Already in other Epistles we have witnessed Pauls approach to God in prayer. But in the Epistle we now close his prayer takes a more sustained and loftier flight. With strong wing he follows, in spiritual elevation, his rising Lord, and with mighty effort endeavours to grasp the infinite love of Christ and to make his own the infinite fulness of God. And on the summit of his lofty flight, raised by the power of God working in him, he seems to join the chorus of the glorified Church in its eternal song.
Fuente: Beet’s Commentary on Selected Books of the New Testament
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:
This isn’t a Biblical imperative to the Missionary to send prayer letters, but it certainly is a good example that they might want to follow. Giving report to those that are praying for you is certainly a good gesture of thanks giving as well as smart strategy – if you have people praying for you, it would seem prudent to have them continue to do so and if reporting will encourage that, then it is plain smart.
This also pictures Paul as a very open and transparent person relating to his own flaws, inabilities and needs. He wasn’t above asking for prayer, he wasn’t above telling others how he was “REALLY” doing.
So often saints tend to keep their fallacies within and their well being a secret lest they seem less than they ought to be. If Paul, an apostle, can be open and up front, why shouldn’t we all – including the pastor and other leadership within our churches?
We see that Paul was not above giving others credit for being a good servant of the Lord. He made mention of the messengers faith and service to the Lord. So often people minister in a church for years without any recognition. Not that they desire it, but that they ought to be recognized by the leadership as Paul did Tychicus.
“A beloved brother” is indicative of an acceptance of this man as a brother in Christ, a person that he ought to hold with some esteem. Often a pastor views his congregation as a body to assist him in advancing to bigger and better things instead of a group of brothers and sisters to be fellowshipped with.
There may be a relational side to a pastor of being shepherd, but there is also the “brother” side that is just as important. You don’t shut out the brother side so that you can assure your position of shepherd.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6:21 {15} 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:
(15) A familiar and very amiable declaration of his state, together with a solemn prayer, with which Paul is accustomed to end his epistles.
Fuente: Geneva Bible Notes
IV. CONCLUSION 6:21-24
Paul’s anticipation of his defense before Nero brought him back to the present in his thinking. His exposition of the mystery of the church to his readers had ended. He had also explained their proper conduct in view of their calling. All that remained was to share with them some personal information and to pray God’s blessing on them.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Tychicus (lit. Chance) accompanied this letter to Ephesus and may have carried it. What Paul wrote about Tychicus and his purpose in sending Tychicus to Ephesus was almost identical to what he wrote in Col 4:7-8. Tychicus’ mission was to give the Ephesian Christians further information about Paul and to comfort and encourage them (cf. Act 20:4; Col 4:7; Tit 3:12; 2Ti 4:12).