TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 6:19–24.
Here, I. He desires their prayers for him, Eph 6:19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints, and particularly for God's faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf: "That utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that I may deliver the whole counsel of God, without any base fear, shame, or partiality." To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the whole gospel was a mystery, till made known by divine revelation; and it is the work of Christ's ministers to publish it. Observe, Paul had a great command of language; they called him Mercury, because he was the chief speaker (Act 14:12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, Eph 6:20. He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ, and persisted in preaching it. Observe, 1. It is no new thing for Christ's ministers to be in bonds. 2. It is a hard thing for them to speak boldly when that is their case. 3. The best and most eminent ministers have need of, and may receive advantage by, the prayers of good Christians; and therefore should earnestly desire them. Having thus desired their prayers,
II.He recommends Tychicus unto them, Eph 6:21, Eph 6:22.
He sent him with this epistle, that he might acquaint them with what other churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he behaved himself in his present circumstances. It is desirable to good ministers both that their Christian friends should know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers. - And that he might comfort their hearts, by giving such an account of his sufferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them that Tychicus was a beloved brother and faithful minister in the Lord. He was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ, and he was very dear to Paul, which makes Paul's love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But the faithful servants of Jesus Christ are wont to prefer the public good to their own private or personal interests.
III.He concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, Eph 6:23, Eph 6:24.
His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace - peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, "I wish the continuance and increase of all happiness to you." And love with faith. This in part explains what he means in the following verse by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Father, etc. All Grace and blessings are derived to the saints from God, through the merit and intercession of Jesus Christ our Lord. The closing benediction is more extensive than the former; for in this he prays for all true believers at Ephesus, and every where else. It is the undoubted character of all the saints that they love our Lord Jesus Christ. Our love to Christ is not acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever men may pretend, where there is not sincerity. The words may be read, Grace be with all those who love our Lord Jesus Christ in incorruption, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever, and whose love to him is uncorrupted by any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour of God, and all good (spiritual and temporal), that is, the product of it, are and shall be with all those who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ that it may be so with all his fellow-christians. Amen, so be it.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The last part of the letter is a petition. His prayer and desire is for peace to the brethren, also love and then faith. For above he has already noted that there was discord among them. Now he adds thanks to those who display faith and who love our Lord Jesus Christ. Thus all is concluded with peace against discord, love eliciting concord and faith in God.
He prays for peace, which is the door of love, to be with the family of God. Having come into this family through the peacemaking of God, he prays that they may abide in the love that comes from faith. For this faith is the gift of God the Father and our Lord Jesus Christ.
"Peace be to the brethren and love with faith from God the Father, and the Lord Jesus Christ."
He invokes upon them, "peace and love with faith." He saith well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith. Either he means this, or that above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things to come. The "peace" which is towards God, and the "love." And if there be peace, there will also be love; if love, there will be peace also. "With faith," because without faith, love amounts to nothing; or rather love could not exist at all without it.
There are many gifts bestowed by God the Father and our Lord Jesus Christ, but of all these peace has a crucial place. This peace passes all understanding. It preserves the body and mind of the saints. It is a certain serenity and tranquillity of a mind at rest. It is protected from the universal storm and maelstrom of perturbations. So also is “love with faith,” which at the same time is given to us by God the Father and the Holy Spirit, so that we may love God from the whole heart and our neighbor as ourselves.
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Summary
Ephesians 6:23 concludes Paul's epistle with a profound benediction, extending a threefold blessing of peace, love, and faith to the Christian community in Ephesus. This verse serves as a powerful summary of the spiritual graces essential for believers, explicitly tracing their origin to the divine source: God the Father and the Lord Jesus Christ. It underscores the foundational virtues that enable harmonious fellowship and a steadfast walk with God, emphasizing that these are not human achievements but gracious provisions from the triune God.
Context
Literary Context
Ephesians 6:23 marks the beginning of Paul's final salutation and benediction in his letter to the Ephesians. It follows his extensive practical exhortations in chapters 4-6, which cover Christian conduct in the church, family, and workplace, culminating in the detailed description of the spiritual armor of God in Ephesians 6:10-20. Having equipped the believers for spiritual warfare, Paul now pronounces a blessing that encapsulates the very essence of the Christian life—peace, love, and faith—which are indispensable for navigating both daily life and spiritual conflict. This benediction sets the tone for the closing remarks, transitioning from instruction and command to a heartfelt expression of pastoral care and divine favor.
Historical & Cultural Context
The letter to the Ephesians was likely written by Paul during his imprisonment in Rome (circa A.D. 60-62). The church in Ephesus was a significant and diverse community, situated in a major Roman provincial capital known for its temple of Artemis and pervasive paganism. Paul had spent a considerable time ministering there, as recounted in Acts 19. Benedictions were a common feature in ancient Greco-Roman letters, but Paul transforms this convention into a rich theological statement. The concept of "peace" (Hebrew shalom, Greek eirēnē) would have resonated deeply with both Jewish and Gentile converts, signifying not merely the absence of conflict but holistic well-being, reconciliation, and divine favor. The emphasis on "God the Father and the Lord Jesus Christ" as the source was a distinctive Christian affirmation in a polytheistic environment.
Key Themes
This verse contributes significantly to several overarching themes in Ephesians. Firstly, it reinforces the theme of divine grace and spiritual blessings, which is prominent from the very opening of the letter in Ephesians 1:3. The peace, love, and faith are presented as gifts "from God the Father and the Lord Jesus Christ," highlighting God's initiative and generosity. Secondly, it underscores the importance of Christian virtues for both individual believers and the corporate body. Paul has consistently called believers to walk in a manner worthy of their calling, emphasizing virtues like humility, gentleness, patience, and love (e.g., Ephesians 4:1-3). Finally, the blessing "to the brethren" reinforces the theme of unity and fellowship within the church, a central concern for Paul throughout Ephesians, particularly in Ephesians 2:11-22 and Ephesians 4:4-6. These virtues are essential for maintaining the "unity of the Spirit in the bond of peace."
Exposition and Analysis
Key Word Analysis
This term, derived from a verb meaning "to join," signifies a state of holistic well-being, harmony, and reconciliation. It is far more than merely the absence of conflict; it encompasses spiritual tranquility, a right relationship with God, and a sense of completeness. In the New Testament, it often refers to the peace with God that comes through Christ and the peace of God that guards the believer's heart.
This is the distinctive New Testament word for divine, unconditional, and self-sacrificial love. It is the benevolent affection that God demonstrates towards humanity and the love that believers are called to manifest towards God and one another. Unlike mere human affection or desire, agápē seeks the highest good of the other, often at personal cost.
This multifaceted term encompasses persuasion, credence, moral conviction, and reliance upon God or Christ for salvation. It implies both belief in the truthfulness of God's revelation and active trust in His promises and person. In this context, "love with faith" suggests that this divine love is not a mere emotion but is rooted in and expressed through genuine, active trust in Christ.
Verse Breakdown
"Peace [be] to the brethren"
This opening phrase functions as a benediction, a pronouncement of blessing. "Peace" (eirḗnē) here signifies not just an absence of strife but a comprehensive well-being, wholeness, and spiritual tranquility that flows from a right relationship with God. It is extended "to the brethren," referring to the collective body of believers in Ephesus and, by extension, to all Christians, emphasizing the communal aspect of this divine gift.
"and love with faith"
This phrase adds two more essential virtues to the blessing. "Love" (agápē) is the self-sacrificial, divine love that characterizes God and is to characterize His people. The preposition "with" (metá) indicates accompaniment or association, suggesting that this love is not isolated but intimately connected with "faith" (pístis). This implies that genuine Christian love is rooted in and empowered by faith in Christ, and conversely, true faith expresses itself through love. It is a love that is enabled by and consistent with one's trust in God.
"from God the Father and the Lord Jesus Christ"
This final clause unequivocally identifies the divine source of these profound blessings. Peace, love, and faith are not human achievements or self-generated virtues but are gracious gifts that originate directly "from" (apó) the ultimate divine authorities: "God the Father" and "the Lord Jesus Christ." This highlights the Trinitarian nature of Christian blessing and emphasizes the complete dependence of believers on God's sovereign provision for their spiritual well-being.
Literary Devices
Ephesians 6:23 employs several potent literary devices. The most prominent is Benediction, a formal prayer or pronouncement of blessing, which sets a tone of divine favor and pastoral care at the close of the letter. The verse also utilizes Triad, grouping "peace," "love," and "faith" together, highlighting their essential and interconnected nature in the Christian life. This grouping emphasizes their foundational importance, echoing other Pauline triads (e.g., faith, hope, and love). The phrase "love with faith" demonstrates Syntactic Juxtaposition, linking these two virtues in a way that suggests their mutual dependence and complementary roles. Furthermore, the explicit naming of "God the Father and the Lord Jesus Christ" as the source functions as a powerful Attribution of Source, underscoring the divine origin and gracious nature of these spiritual gifts, reinforcing the theological truth that all true blessings flow from God.
Theological and Thematic Connections
Ephesians 6:23 profoundly articulates the divine origin of the core virtues of Christian life, emphasizing that peace, love, and faith are not merely human aspirations but supernatural gifts bestowed by God the Father and the Lord Jesus Christ. This highlights the absolute necessity of divine grace for spiritual flourishing. The verse underscores that our capacity for genuine peace (both internal and relational), self-sacrificial love (agápē), and unwavering faith (pístis) is entirely dependent on God's initiative and ongoing provision. It is a theological statement affirming God's active involvement in the spiritual well-being of His children, establishing these virtues as hallmarks of a life reconciled to God and lived in fellowship with Him and other believers.
Reflection and Application
Ephesians 6:23 serves as a timeless reminder that the most precious spiritual commodities—peace, love, and faith—are not earned but are freely given by God the Father and the Lord Jesus Christ. For the individual believer, this calls for a posture of humble dependence and gratitude, recognizing that our ability to experience and manifest these virtues flows directly from our relationship with our divine source. It challenges us to actively cultivate these qualities in our lives, not through self-effort, but by continually drawing upon the grace and power available through Christ. For the community of believers, this verse underscores the essential ingredients for healthy, vibrant fellowship. A church where peace reigns, love abounds, and faith is steadfast is a powerful witness to the world. It encourages us to pray for these blessings for one another, to extend peace and love to our "brethren," and to live out our faith in tangible ways that strengthen the bonds of unity and reflect the character of Christ.
Questions for Reflection
FAQ
What is the significance of "peace, love, and faith" being grouped together in this benediction?
The grouping of "peace, love, and faith" is highly significant, representing a foundational triad of Christian virtues that are deeply interconnected and essential for a thriving spiritual life. "Peace" (eirḗnē) provides the internal and relational harmony necessary for a right relationship with God and others. "Love" (agápē) is the ultimate expression of God's character and the supreme command for believers, enabling self-sacrificial service and unity. "Faith" (pístis) is the means by which we receive God's grace and the conviction that empowers our love and sustains our peace. Paul often links these virtues, as seen in passages like 1 Corinthians 13:13 where faith, hope, and love are highlighted, or Colossians 1:4-5. Here, "love with faith" suggests that genuine Christian love is not merely emotional but is rooted in and expressed through active trust in God, and this faith is what enables us to experience and extend God's peace.
Why does Paul specify "from God the Father and the Lord Jesus Christ" as the source?
Paul's explicit naming of "God the Father and the Lord Jesus Christ" as the source of these blessings underscores a critical theological truth: these spiritual graces are not human achievements but divine gifts. This highlights the divine initiative in salvation and sanctification. It emphasizes that peace with God (e.g., Romans 5:1), the capacity for agape love (e.g., Romans 5:5), and saving faith (e.g., Ephesians 2:8-9) all originate from the Godhead. It also affirms the co-equality and co-operation of the Father and the Son in bestowing these essential spiritual provisions upon believers, reinforcing the core Christian doctrine of the Trinity.
Christ-Centered Fulfillment
Ephesians 6:23 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the very embodiment and source of the peace, love, and faith it blesses. Christ Himself is our peace, having broken down the dividing wall of hostility and reconciled us to God through His cross, offering a peace that surpasses all understanding, as promised in Philippians 4:7. The divine love (agápē) mentioned is supremely demonstrated in Christ's sacrificial death on the cross, for "God so loved the world that he gave his only Son" to redeem humanity. This love, poured into our hearts by the Holy Spirit (e.g., Romans 5:5), empowers believers to love God and one another. Furthermore, the faith spoken of is faith in Jesus Christ, who is the author and perfecter of our faith. Through His finished work, Christ makes it possible for believers to receive these gifts from "God the Father and the Lord Jesus Christ," ensuring that all spiritual blessings are mediated through Him and find their complete reality in His redemptive plan.