Ephesians 6:23-24

2. Twofold salutation to the Church

(Ephesians 6:23-24)

23Peace be to the brethren, and love with faith, from God the Father and the Lord 24Jesus Christ. Grace be with all them that [those who] love our Lord Jesus Christ in sincerity [incorruption]. Amen, [omit Amen.]65

EXEGETICAL AND CRITICAL

The form of the greeting is altogether unusual; the third person, not the second, is used in spite of the direct address (Ephesians 6:21-22); instead of ὑμῖν we find in Ephesians 6:23 : τοῖς ἁδελφοῖς, in the usual position of ὑμῖν after the first word of the salutation, and in Ephesians 6:24 we read: μετὰ πάντων τῶν instead of ὑμῶν. Thus a general application corresponding with the universal Epistle is strongly marked. Further we find here divided into two salutations what is elsewhere comprised in one. This points emphatically from the actual effects of grace within the Christian heart and life to the ultimate real ground of the same. Finally, the first salutation begins with “peace,” which elsewhere forms the close, and the second with “grace,” which is the usual beginning. See on Ephesians 1:2. The explanation must accept the sense of the words as used elsewhere, unless other reasons compel a departure from it. In addition this original form supports the originality of this Epistle, its Pauline origin, against the acceptance of a pseudepigraphic work.

Ephesians 6:23. The first salutation. Peace be to the brethren and love with faith.—Εἰρήνη καὶ ὰγάπη μετὰ πίστεως expresses a wish for two things.66 Grammatically the three substantives stand in different relations to each other: the first two are connected as co-ordinate with καί, the third is joined to them with μετά, which unites more closely than καί and σύν, the latter denoting external connection, while μετά points to an external one, to a belonging together (Winer, p. 353). This has its influence on the explanation of the substantives, which must designate internal, ethical things. The first is “peace,” as the fruit of “grace,” out of which it springs (see all the Pauline salutations) [comp. Romans, p. 57], communicated through “mercy,” as the salutations in Epistles to Timothy conjoin; we must therefore refer it to peace of heart, peace with God, rest of soul. The next, “love,” is something springing out of the “peace,” hence love to the brethren, who with us have become children of Him who is Love; this love too is in the closest union with faith. “Faith is the characteristic of proper love (as Galatians 5:6), love is the characteristic of proper faith “(Harless). “There remains, however, a distinction, inasmuch as faith is the ground and beginning, bringing love with it, not the reverse” (Stier). Bengel: Fides præsupponitur ut donum Dei. By “the brethren” we are to understand Christians in general, not those in Asia (Grotius), nor Jewish Christians in particular (Wieseler), nor yet the readers merely (Meyer).67 It is incorrect to take εἰρήνη=concordia (Calvin), ἀγάπη as God’s love (Bengel), or μετά=according to (Meyer). It is arbitrary to introduce here, in accordance with the salutations in the Epistles to Timothy, ἔλεος instead of ἀγάπη (Rueckert), nor is it pertinent either, since “mercy” effects “peace,” and would not occur after the latter.

From God the Father and the Lord Jesus Christ.—Ἀπό denotes the source, as always in the salutations. Paulus conjungit (καί) causam principem (θεοῦ πατρός) cum causa secunda (κυρίου Ἰησοῦ Χριστοῦ). Comp. Ephesians 1:2; Ephesians 1:22; Philippians 2:9.

Ephesians 6:24. The second salutation. Grace be with all, ἡ χάρις μετὰπὰντων.—Elsewhere (Romans 16:20; Rom 16:24; 1 Corinthians 16:23; 2 Corinthians 13:13 : Galatians 6:18; Philippians 4:23; 1 Thessalonians 5:28; 2 Thessalonians 3:18; Philemon 1:25) we find ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ; the simple ἡ χαρις only here, Colossians 4:18; Colossians 1:0 Tim. 6:22; 2 Timothy 4:22 (where, however, ὁ κύριος μετὰ τοῦ πνεύματός σου precedes); Titus 3:15. Paul, after the wish which is directed to what is subjective and ethical, points to its objective ground. The article (ἡ) marks the grace as that which is well-known to all, of which the Epistle bears testimony. The single limitation to “all” is given by the following characteristic designation:

Those who love our Lord Jesus Christ, τῶν .—Thus Paul gives prominence to what should be the agens in every called and baptized Christian. The twofold salutation, bordering on a parallelism, is thus to be distinguished; the first part points to the inner life of the Christian, the second to the principle on which this life is based, with its immediate effect, love to Christ. In this we find then both an advance and a justification of the explanation of ἀδελφοί. [Meyer and most find here alone the wider reference to all real Christians, corresponding to the Anathema in 1 Cor.—R.] So 1 Corinthians 16:22. Comp. John 14:21; John 14:23. Hence the first wish is not for all members of the church, and the second for genuine disciples (Stier); as if the effect were to be wished for the former, and the efficient cause only for the latter! Wieseler finds a most remarkable reference, in the first, to the Jewish Christians, as especially “brethren” after the flesh, in the second to the Gentile Christians, as though they were not brethren; no reader would have thought of this.

In incorruption, ἐν (from ἄφθαρτος, incorruptus, corruptioni et interitui non obnoxius, 1 Corinthians 9:25; 1 Corinthians 15:52; Romans 1:23; 1 Timothy 1:17; 1 Peter 1:4; 1 Peter 1:23; 1 Peter 3:4), is used here as in 1 Corinthians 15:42; 1 Corinthians 15:50; 1 Corinthians 15:53-54; Romans 2:7; 2 Timothy 1:10, where the resurrection of the body is spoken of, and is not to be applied differently. Bengel: ἀφθαρσία dicit sanitatem labis expertem et inde fluentem perpetuitatem. The phrase is an adverbial qualification of ἀγαπώπτων, as Titus 3:15 : τοὺς φιλοῦντας ἡμᾶς ἐν πίστει. [So Meyer, Alford, Hodge, and most recent commentators.] Accordingly it is inadmissible to connect it with χάρις (supplying ἔστω) with the explanation that it is=ἐν , in whom it manifests itself (Harless, Stier and others), still more so, to join it with Χριστόν (Semler), as though the glorified Saviour, and not rather the One in the form of a servant, were the object of the love. It is not=in eternity (Matthies), that would be εἰς αἰῶνα, nor in sincerity [E. V.],68 either of love (Calvin, Calovius and others) or of life (Greek Fathers, Erasmus, Estius), that would be ἐν (Titus 2:7). Luther renders it well: unverrücht [immovably]; the phrase denoting that the love is one belonging to incorruption, not succumbing to the fluctuations and changes of the world. Bengel, who joins it with χάρις, remarks aptly, however: Congruit cum tota summa epistolæ: et inde redundat etiam ἀφθαρσία in amorem fidelium erga Jesum Christum. [Comp. the terse and lucid note of Ellicott in loco, who, after defending the view not commonly accepted, on grammatical and lexical grounds, adds: “in incorruption, i.e., in a manner and in an element that knows neither change, diminution nor decay. Thus then this significant clause not only defines what the essence of the ἀγάπη is, but indicates that it ought to be perennial, immutable, incorruptible.” “Not a fleeting earthly love, but a spiritual and eternal one” (Alford).—R.] There inheres a mighty earnestness in these closing words, which however may not be spared even with a child; the smallest child can love its mother.

Thus the conclusion returns again to the beginning, and this is the more significant, when one remembers, that Paul, who did not himself write his letters, but always dictated them (Romans 16:22), penned the salutation alone with his own hand, as Colossians 4:18 : 1Co 16:21; 2 Thessalonians 3:17, probably also Gal 6:11-18.69 See Laurent, Neutestamentliche Studien, pp. 4–9.

DOCTRINAL AND ETHICAL

1. The Epistle began (Ephesians 1:2) and now it closes with the greeting: “grace be with you!” This grace, God’s condescending love in Christ, is the ground and the goal of all human effort directed toward salvation. 2. From grace there is first brought about in the heart of the Christian, peace with God through our Lord Jesus Christ, the reconciliation, which drives away the unrest caused by the re-echo in our conscience of the accusing and condemning law, making real rest of soul. Then in and by the side of peace toward God there enters love toward our neighbor; both, peace and love, in the convoy of faith which casts itself upon Christ as Lord. The objective grace works subjectively through faith and peace and love, unfolding and moulding the strength and beauty of the human character in every department of life. Christianity animates and exalts in noble activity the Divine in the human, as a whole and in particular, to a blessed and beatifying permanence. 3. We should not be brethren merely through the external church relation, but prove ourselves such in love to the Lord. This will depend on the healthfulness of our faith, which in spite of external “progress,” hindrances, dangers, influences, proves itself from the beginning to the very close by incorruptible love to the Lord Jesus.

[4. The closing benediction (Ephesians 6:24). It differs from all other Pauline benedictions; not in what is wished, but in its definition of those for whom it is wished. This definition makes it a fitting close to our Epistle, the leading idea of which is: “the Church in Christ Jesus.” For we thus have a final definition of those who constitute this Church: “those who love the Lord Jesus Christ in incorruption.” Extensively, then, the Church is not bounded by those external limits necessarily established by ecclesiastical organizations, nor by those logical ones as necessarily defined by detailed dogmatic statement, still less by those empirical ones set up by morbid, fanatical or spasmodic religionism. The empire of love is not co-incident with such boundaries. Still this is not the “broad” territory of indifferentism, ignorance, doubt or unbelief, for the definition is intensive also. The love has for its object “the Lord Jesus Christ,” whom Paul loved. And those who love as Paul loved, must apprehend this Object in good measure as Paul apprehended Him. No one can define how far speculative doubt about the Person of Christ leaves scope for a real love to Him as “the Lord Jesus Christ,” but love seeks to know the dear object, and those who seek Him will find Him, here or hereafter, “as He is.” Love is the best preceptor in Christology. Mere sincerity is not enough; the love must, move in a sphere, partake of a character, “perennial, immutable, incorruptible.” That Christ’s grace alone can beget such a love is evident both from the Apostle’s words and human experience. Those who have it are “in Christ,” of His Body, which, in a fuller, higher sense, like the Head, shall live and love “in incorruption,” through the same “grace.”—R.]

HOMILETICAL AND PRACTICAL

Comp. Doctr. Notes.

Rieger: The sum of the whole Epistle was: God in Christ, before the world began in purpose, God in Christ in the accomplishment of our destined Redemption, God in Christ in the saints, appropriation of this salvation provided for us, unto its consummation in glory; hence the benediction at the conclusion concentrates itself upon fellowship with God and His peace and His love. The smallest child in Christ, and he who is the strongest through God’s Spirit in the inner man, can unite on the precious heart-point of love to Jesus. The grace remains immovable, and out of this the love also reaches to something amaranthine, which in the heat of the contest does not fade away.

Heubner: The love to Jesus must abide, must be immovable, whatever fortunes meet us, however the spirit of the age may change; else it is not pure. Sans in amore mori.

Passavant: Here we have an apostolic conclusion. It is a reminder, first, of that peace, which comes down from God’s heaven alone upon our earth, into our hearts; secondly, of that love, which is pure, holy, Divine; thirdly, Paul reminds the Christians of that faith, which, inseparable from love, living and active through it, born of God, alone is pleasing to God, alone gives to God His glory, alone exalts the soul to Him. Fourthly, we are reminded of that grace, through which first and alone there comes to us all true, eternal, blessed good, continuing ours out of pure mercy and unto eternity.—The whole of vital Christianity is contained in love to Jesus. Those then who love this Jesus with their whole heart, so that in this love they look to Him alone, desire Him alone, follow Him alone, deny themselves for Him, willingly bear His cross and their cross after Him, living to Him and dying to Him—those are Christians, are God’s children, His special, His constant and dear objects of regard.

Stier: If any one loves our Lord Jesus Christ, in vain and in wrong would all the churches pronounce the ban against him, nor are formulas of faith valid against him.

Gerlach: The grace which is the cause of our love to Christ, becomes at the same time the reward of our love to Him; all may be hoped from Him, if one loves Him, all feared, if one does not love Him.

Footnotes:

[65] Ephesians 6:24 [The Rec. inserts ἀμήν, with א.3 D. K. L., most versions and fathers, but, as it is not found in א.1 A. B. F. G. 2 cursives and good minor authorities, it is rejected by Lachmann, Tischendorf, Meyer, Alford, Ellicott and most recent editors, as a liturgical gloss. In regard to such concluding words, the obvious rule is that good authority is sufficient to warrant a rejection, preponderating external evidence being of itself insufficient to establish the genuineness.

The Subscription in the Rec., with K. L., is: πρὸς Ἐφεσίους ̔υχικοῦ. B2 has πρὸς Ἐφεσίὸυς ἐγράφη א.A. B.1 D.:προς Ἐφεσίους, to which F. adds ἐτελέσθη. Comp. the subscriptions to the Epistle to the Colossians.—R.]

[66][Two, not three, for the term “brethren” presupposes “faith” there already. The form indicates also, that he wishes for them “peace “and “love” in inseparable connection with the already present “faith.” Of course the increase of “love” necessarily implies the increase of faith, but the wish is strictly a double one.—R.]

[67][Meyer, followed by Eadie, Alford and Ellicott, takes “the brethren “here as=“you,” finding in the second benediction a wider reference; Braune, on the other hand, seems to refer to the same persons, viz., all Christians. The former view is the more obvious one, but the latter accounts for the peculiar form of the salutation, and accords with the universal character of the Epistle. Still it lays a great stress upon a form that may have no special significance.—R.]

[68][Alford, with right, urges that this would make the Epistle end with an anticlimax, “by lowering the high standard which it has lifted up throughout to an apparent indifferentism and admitting to the apostolic blessing all those, however otherwise wrong, who are only not hypocrites in their love of Christ.”—R.]

[69][Comp. Galatians, in loco, where the additional notes defend the view that the whole of that Epistle was penned by Paul himself. This opinion includes the presupposition that he rarely did so, strengthening therefore, not weakening, the point Dr. Braune here introduces.—R.]