TRV
Translation
American Standard Version
Grace be with all them that love our Lord Jesus Christ witha loveincorruptible.
World English Bible Messianic
Grace be with all those who love our Lord Yeshua the Messiah with incorruptible love. Amen.
Geneva Bible (1599)
Grace be with all them which loue our Lord Iesus Christ, to their immortalitie, Amen. Written from Rome vnto the Ephesians, and sent by Tychicus.
Young's Literal Translation
The grace with all those loving our Lord Jesus Christ--undecayingly! Amen.
See also
In the KJVVerse 29,362 of 31,102
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Commentary on Ephesians 6 verses 19–24
19 ¶ And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
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.
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 in sincerity. Amen.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–24. Public domain.
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Gaius Marius VictorinusAD 370
EPISTLE TO THE EPHESIANS 2.6.23-24
He adds “with love undying,” or in imperishability. For his prayers are not only for the present life but for the coming one as well, which is contained in the hope and promise of Christ.
John ChrysostomAD 407
Homily on Ephesians 24
"Grace be with all them that love our Lord Jesus Christ in uncorruptness."
Why does he separate the two here, placing "peace" by itself, and "grace" by itself?
"In uncorruptness," he concludes.
What is this, "in uncorruptness"? It either means, "in purity"; or else, "for the sake of those things which are incorruptible," as, for example, not in riches, nor in glory, but in those treasures which are incorruptible. The "in" means, "through." "Through uncorruptness," that is, "through virtue." Because all sin is corruption. And in the same way as we say a virgin is corrupted, so also do we speak of the soul. Hence Paul says, "Lest by any means your minds should be corrupted." (2 Cor. xi. 3.) And again elsewhere, he says, "In doctrine, showing uncorruptness." For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters. The beauty of the soul is temperance, and righteousness; the health of the soul is courage, and prudence; for the base man is hideous in our eyes, so is the covetous, so is the man who gives himself up to evil practices, and so the coward and unmanly man is sick, and the foolish man is out of health. Now that sins work corruption, is evident from this, that they render men base, and weak, and cause them to be sick and diseased. Nay, and when we say that a virgin is corrupted, we say so, strictly speaking, on this account also, not only because the body is defiled, but because of the transgression. For the mere act is natural; and if in that consisted the "corruption," then were marriage corruption. Hence is it not the act that is corruption, but the sin, for it dishonors and puts her to shame. And again, what would be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture saith, "All flesh had corrupted his way" (Gen. vi. 12); and again, "In intolerable corruption" (Ex. xviii. 18); and again, "Men corrupted in mind." (2 Tim. iii. 8.) Our body is corruptible, but our soul is incorruptible. Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to "the worm that dieth not." For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who saith, "My wounds stink and are corrupt because of my foolishness." (Ps. xxxviii. 5.)
However, "this corruption" of the body "shall put on incorruption" (1 Cor. xv. 53), but the other of the soul, never; for where incorruption is, there is no corruption. Thus is it a corruption which is incorruptible, which hath no end, a deathless death; which would have been, had the body remained deathless. Now if we shall depart into the next world having not corruption, we have that corruption incorruptible and endless; for to be ever burning, and not burnt up, ever wasted by the worm, is corruption incorruptible; like as was the case with the blessed Job. He was corrupted, and died not, and that through a lengthened period, and "wasted continually, scraping the clods of dust from his sore." Some such torment as this shall it undergo, when the worms surround and devour it, not for two years nor for three, nor for ten, nor for ten thousand, but for years without end; for "their worm," saith He, "dieth not."
Theodoret of CyrusAD 458
Interpretation of the Epistle to the Ephesians 6.24
Grace is not simply bestowed indiscriminately upon all but on those who love the Lord and especially upon those who, as well as loving, keep his life-giving laws. Let us keep them also. By keeping them our love for him will be confirmed.
Theodoret of CyrusAD 458
Interpretation of the Epistle to the Ephesians 6.24
The letter to the Ephesians was written from Rome by the hand of Tychicus.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ephesians 6:24 serves as the concluding benediction of Paul's letter, a powerful and concise prayer for God's unmerited favor to rest upon all believers who demonstrate a genuine, uncorrupted, and steadfast love for the Lord Jesus Christ. It encapsulates the core spiritual blessings Paul desires for the Ephesian church, emphasizing the foundational role of divine grace and the essential nature of sincere devotion to Christ as the hallmarks of true faith, bringing the entire epistle to a hopeful and affirming close.
CONTEXT
Literary Context: Ephesians 6:24 functions as the final, heartfelt blessing and farewell in Paul's Epistle to the Ephesians. It immediately follows a series of practical exhortations concerning Christian conduct, including household relationships (Ephesians 5:22-33 and Ephesians 6:1-9), the call to spiritual warfare and the donning of the armor of God (Ephesians 6:10-20), and a personal note about Tychicus, the letter-bearer (Ephesians 6:21-22). This concluding benediction, beginning with "Grace" and ending with "Amen," mirrors the opening salutation of the letter, providing a literary inclusio that frames Paul's comprehensive theological instruction and practical application with an emphasis on God's foundational grace. It serves as a final, pastoral embrace, reinforcing the spiritual well-being of the recipients.
Historical & Cultural Context: The Epistle to the Ephesians was likely written by Paul during his first Roman imprisonment, around A.D. 60-62, as indicated by the postscript of this verse and references to his being a "prisoner for Christ Jesus" (Ephesians 3:1). Ephesus was a prominent Roman city in Asia Minor, a bustling center of commerce, culture, and pagan worship, particularly the cult of Artemis. The church in Ephesus was diverse, comprising both Jewish and Gentile believers, and faced challenges related to maintaining unity, resisting pagan influences, and growing in spiritual maturity. Paul's letter addresses these issues, urging believers to live out their new identity in Christ, emphasizing unity in the Spirit (Ephesians 4:1-6) and spiritual discernment in a hostile world. The closing benediction, therefore, is not merely a polite farewell but a potent spiritual reinforcement for a church navigating complex cultural and spiritual landscapes.
Key Themes: This concluding verse powerfully encapsulates several key themes prevalent throughout the Epistle to the Ephesians. The central concept of grace (Greek: charis) is foundational, appearing prominently at the letter's beginning as the source of salvation (Ephesians 2:8) and continuing as the wellspring of Christian living. The emphasis on love for Jesus Christ underscores the personal and relational core of faith, a theme Paul develops through discussions of Christ's headship over the church (Ephesians 1:22-23) and the church's love for Him. The quality of this love, described as "in sincerity" (Greek: aphtharsia), points to the theme of genuine and incorruptible faith, contrasting with the superficiality and corruption of the surrounding pagan culture. This sincerity is vital for the spiritual maturity and endurance that Paul consistently calls for, especially in the face of spiritual warfare (Ephesians 6:10-12). Ultimately, the verse serves as a final affirmation of God's unwavering blessing upon those who demonstrate authentic devotion to Christ, reinforcing the overarching message of unity, holiness, and steadfastness in the Lord.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 6:24 employs several literary devices that enhance its impact as a closing benediction. Foremost is Benediction, a formal prayer or blessing invoking divine favor, which is characteristic of Pauline epistles' conclusions. The verse functions as a final, comprehensive blessing, wishing God's grace upon the faithful. There is also a strong element of Apostolic Authority, as Paul, the apostle, pronounces this blessing, reinforcing his pastoral care and spiritual authority over the church. The structure of the verse also demonstrates Emphasis through qualification: the blessing of "grace" is not indiscriminate but specifically directed towards those whose love for Christ is characterized "in sincerity," highlighting the crucial quality of genuine devotion. Furthermore, the use of Inclusio is evident when considering the entire letter; the epistle begins with "Grace to you and peace from God our Father and the Lord Jesus Christ" (Ephesians 1:2) and concludes with "Grace [be] with all them that love our Lord Jesus Christ in sincerity. Amen." This literary device frames the entire theological discourse with the overarching theme of God's grace, underscoring its foundational and enduring presence in the Christian life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 6:24, though a brief benediction, is rich with theological significance, synthesizing core Pauline themes. It underscores that God's grace is not merely the means of initial salvation but the continuous, sustaining power for Christian living. This divine favor is uniquely experienced by those whose love for Jesus Christ is not superficial but profound and sincere, reflecting an authentic transformation of the heart. This "incorruptible" love is a testament to the Holy Spirit's work, enabling believers to live out their new identity in Christ, united in Him and empowered to resist the world's corrupting influences. The verse implicitly connects the grace received with the ethical response of genuine devotion, suggesting that true spiritual flourishing is predicated on both God's unmerited gift and humanity's loving, faithful response. It highlights the deeply relational nature of faith, where the Lordship of Christ is acknowledged not just intellectually but with heartfelt, enduring affection, leading to a life characterized by divine favor.
REFLECTION AND APPLICATION
Ephesians 6:24 offers a profound challenge and encouragement for believers today. It calls us to examine the very core of our faith: the quality of our love for Jesus Christ. Is our devotion to Him truly "in sincerity," meaning it is genuine, unadulterated, and enduring, or is it marred by hypocrisy, self-interest, or fleeting emotions? This verse reminds us that the grace of God, which saves us, also empowers us to cultivate such a pure and steadfast love. It urges us to live in constant reliance on this grace, recognizing that our ability to love Christ authentically flows from His unmerited favor. In a world often characterized by superficiality and transient commitments, Paul's final words to the Ephesians serve as a timeless reminder that a deep, incorruptible love for our Lord Jesus Christ is the hallmark of true discipleship and the pathway to experiencing God's continued blessing and presence.
Questions for Reflection
FAQ
What does "in sincerity" truly mean in this context?
Answer: The phrase "in sincerity" translates the Greek word aphtharsia (G861), which literally means "incorruptibility," "immortality," or "imperishableness." In this context, it refers to the quality of love for Jesus Christ. It signifies a love that is genuine, pure, unadulterated, and not subject to decay or corruption. It means loving Christ with a true heart, free from hypocrisy, ulterior motives, or any form of spiritual compromise. This love is steadfast and enduring, reflecting the imperishable nature of the spiritual inheritance believers receive, as described in 1 Peter 1:4.
Why does Paul end his letter with a blessing of "grace"?
Answer: Paul frequently begins and ends his epistles with a benediction of "grace," underscoring its paramount importance in the Christian life. Starting with grace (Ephesians 1:2) establishes it as the foundation of salvation and the Christian walk. Ending with grace (Ephesians 6:24) reinforces that God's unmerited favor is not just for conversion but is the ongoing, sustaining power for believers to live faithfully, love genuinely, and persevere in their spiritual journey. It's a reminder that all spiritual blessings and the ability to live a godly life flow from God's continuous, gracious provision.
Is this verse only for the original recipients in Ephesus, or does it apply to all believers?
Answer: While addressed to the church in Ephesus, the principles within this verse are universal and apply to all believers across all generations. The desire for God's "grace" to be with "all them that love our Lord Jesus Christ in sincerity" is a timeless spiritual truth. The qualities of genuine love for Christ and reliance on God's grace are fundamental to the Christian faith, making this benediction relevant and applicable to every individual who names Jesus as Lord. Paul's letters, though initially sent to specific churches, contain inspired teaching intended for the broader body of Christ, as seen in passages like 2 Timothy 3:16.
CHRIST-CENTERED FULFILLMENT
Ephesians 6:24, though a concluding benediction, profoundly points to Christ as the ultimate source and object of all that it blesses. "Grace" itself is personified and embodied in Jesus Christ, for it is through His sacrificial death that God's unmerited favor is poured out upon humanity (Romans 5:8). He is the "Lord Jesus Christ" whom believers are called to love, and this love is not merely an emotional response but a profound devotion to the One who "loved us and gave himself up for us" (Ephesians 5:2). The "sincerity" or "incorruptibility" of this love is made possible by Christ's transformative work and the indwelling Holy Spirit, who enables believers to walk in newness of life, free from the corruption of sin (Romans 8:9-11). Thus, this verse is not just a wish for spiritual qualities but a recognition that these qualities are cultivated and sustained by a living, active relationship with the resurrected Christ, who is the very essence of grace and the worthy recipient of all genuine, enduring love (Philippians 3:7-8). He is the foundation, the sustainer, and the ultimate goal of the sincere love that marks true discipleship.