The Pulpit Commentary — Ephesians — Section 285

the ea.me ~ity (Trophimus 11.'lsociated with him Wll.'l an Ephesian), he belonged to the same province, ~s tho~e ~ whom he conveyed the Jetter. Of more importance than his country Wll.'l his Christian character, for which the apostle vouches. He limits his consideration to t?e Christian sphere (where Christ appoints and animates), and, within that sphere, Tych1cus was both a beloved brother and faithful minister. He had those qualities of heart which attached men to him, an important element in a mission. He had also those qualities of conscience which, as they made him fit to be entrusted with the gospel, also made him fit for the special service required of him. 3. Definite statement of the object of his mission. "Whom I have sent unto you for this very purpose, that yo may know our state, and that he may comrort yonr hearts." A servant of the Church, he was, in the first instance ; but he was sent by Paul on this special errand. He was not only to communicate information to them regarding Paul, but also regarding Paul's companions in Rome. Through what he communicated, he would comfort their hearts. For the precise bea.rini,t of this we are left to conjecture. He might be able to tell them that the health of Paul and of such a fellow-prisoner as Aristarchus was not suffering from their confinement. He might be able to report that not only Paul, but all of them, were remaining steadfast in the faith of Christ. He might be able to announce some increased liberty in the preaching of the gospel. He might especially be able (with communicated apostolic fervour) to report the preaching of Paul, and himself to present the gospel as the means of comfort. DOUBLE BENEDICTION. 1. First benediction. " Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ." The source from which blessing is invoked is (as at the beginning of the Epistle) God the Father and the Lord Jesus Christ. There is given both the First Cause and the Second Cause. It belongs to God the Father (to whom can it more belong than to him?) to bless his children. Christ is the Second Cause, by whom God made the worlds, by whom also he redeemed aod blesses his people. He is, therefore, also invoked as the Source of ble~sing. (1) First blessing. "Peace be to the brethren." We are to understand "peace" here, as at the beginning of the,Epistle, in the sense of freedom from unrest, as being under the loving care of God. It may mean freedom from persecution, if that is lovingly arranged by God. It may also mean freedom from internal dissensions, if God sees fit to grant that. There is a limitation in the scope of the blessing compared with the langur1gc of the following benediction. We are• not to understand it as peace to the whole Church of Christ, but rather peace to the brethren to whom, in turn, the Epistle was to be sent round. (2) Second blessing. "And love with faith," The apostle (n.s he has done throughout) presupposes faith, but not as a fixed quantity. Rather does ho invoke it in its higher degrees, and, at the same time, invoke love as its concomitant. Let love not lag behind, but let it keep pace with faith. If we tum believingly to God ns our Fnther and Christ as our Saviour, we should also tum affectionately to the brethren. Let there he love (in all its beauty) to manifest the reality and activity of our faith. 2. Second benediction. "Grace be with all them that love our Lon.I Jcsu~ Christ in uncorruptness." The blessing. "Grace." 'l'his is to he understood as in other places. Let there be the outflowing of the Divine compassion. Let there be every litting manHestation of the Divine favour. The scope of the blessing. As to its form, it is catholic. It excludes selfishncsK and denominational jealousies, and takes in the whole circle which Christ acknowledges. As to matter, there are two things poin tc• l to, (1) The grand characteristic of the Christian is love to the Lord Jesus Cl11·i;t. The Christian is one who (appealed to by the Saviour) can say with Peter, "Lord, thou knowest all things; thou knowest that I love thee." Such an affection as God has put into the nature of the child, of the parent, such (in its personal character, in its tender- ness, in its strength) is to be our affection to Christ. Such a virtuous affection (as distinguished from natural affection) as we have toward the brethren, such, purified and heightened, is to be our affection toward the Master. The ground of virtuous affection is moral goodness, and especially one form of it, viz. holy benevolence. We love a man who, besides being conscientious, is filled with universal good will. So we love Christ because (with all dutifulness) he is the perfection of all unselfishness and benevolence toward men. In estimating his character (as an object for our love) we must take into account hie ,-ank in the universe, viz. that he was the Son of God. If a king and one of his subjects were both voluntarily to go into slavery for the purpose of redeeming  286 THE EPISTLE TO THE EPHESIANS. [cH, VI, 1-24,