Affairs of the apostle.
1. Why he does not enter on them. "But that ye also may know my affairs, how I do, Tychicus... shall make known to you all things." He knew that they would be anxious to have some account of his affairs. He would have given them a written account but for the fact that Tychicus, the bearer of his letter to them, would be able to give them (and others too, it is implied) a more detailed account by word of mouth. We have already remarked on the absence of the personal in this catholic Epistle. The one exception is the introduction of the name of Tychicus, and it is introduced to account for the absence of details about himself. In the Epistle to the Colossians, along with the same reference to Tychicus, there are numerous salutations. It favors the hypothesis of this being a circular letter (intended for a circle of which Ephesus was the center), that none are conjoined with the apostle in sending salutations, and none are singled out as special objects for salutation (as in the one Church of Colossae).
2. Qualifications of Tychicus. "The beloved brother and faithful minister in the Lord." In Acts 20:4 he is classed as an Asiatic. If he did not, then, belong to the same city (Trophimus associated with him was an Ephesian), he belonged to the same province, as those to whom he conveyed the letter. Of more importance than his country was his Christian character, for which the apostle vouches. He limits his consideration to the Christian sphere (where Christ appoints and animates), and, within that sphere, Tychicus 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 ye may know our state, and that he may comfort your 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 bearing 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 fervor) 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 and blesses his people. He is, therefore, also invoked as the Source of blessing.
2. Second benediction. "Grace be with all them that love our Lord Jesus Christ in uncorruptness." The blessing. "Grace." This is to be understood as in other places. Let there be the outflowing of the Divine compassion. Let there be every fitting manifestation of the Divine favor. The scope of the blessing. As to its form, it is catholic. It excludes selfishness and denominational jealousies, and takes in the whole circle which Christ acknowledges. As to matter, there are two things pointed to.
HOMILIES BY D. THOMAS