only did he send Tychicus with the necessary information concerning his own

affairs, but he concludes, `and that he might comfort your hearts' (Eph. 6:22).

The same is true of Colossians 4:8.  A glimpse is given of the intimate

relationship between Paul's `affairs', `the Mystery', and the `heart's comfort'

of the believer in Colossians 2:1-3:

`For I would that ye knew what great conflict I have for you ... that

their hearts may be comforted ... the full knowledge of the mystery of God

-- Christ, in Whom are hid all the treasures of wisdom and knowledge'

(Author's translation).

The contemplation of this noble spirit falls like a benediction itself in

a world of sordid self-interests and covetousness, but the `peace' and the `love

with faith' so markedly present, come not merely from the heart of man but `from

God the Father and the Lord Jesus Christ' (Eph. 6:23), and so the benediction

falls from Him Who was the strength and the sweetener of Saul of Tarsus.

`Grace be with all them that love our Lord Jesus Christ in sincerity'.

The word translated `sincerity' is aphtharsia, incorruptibility.  Are we

to understand that our love to the Lord is incorruptible, and that this

benediction rests upon those only whose love will never change, but is

incorruptible?  This is the opinion of many.  Dr. Bloomfield, however, cites the

interpretation of Beza to show that the words en aphtharsia are to be read with

the word `grace' and not with `love'.  It is the grace of the Lord that is

imperishable, incorruptible, immortal.  It is a point that perhaps we cannot

settle.  True love is as strong as death.  The grace of the Lord is beyond the

touch of corruption.  Let us seek to love with all sincerity, and rest upon a

grace that reaches out beyond the grave.  Here is the last word of the epistle

-- `incorruptibility'.  Resurrection is stamped on the whole unfolding of the

epistle.  In chapter 1 it is `the power to us-ward that believe', in chapter 2

it is the sphere of our blessings, in chapter 4 it is seen in the new man, in

chapter 5 it forms the exhortation to awake from sleep, and in chapter 6 it

constitutes the strength of the good soldier.

What shall we say to these things?  Who is sufficient for them?  What

shall we render in response?  As we ask these questions in the presence of the

Lord there can be but one answer:

`I follow after, if that I may lay hold of that for which I was laid hold

of by Christ Jesus ... but one thing I do, forgetting those things which

are behind, and reaching forth unto those things which are before,

according to a mark I press toward the goal, for the prize of the high

calling of God in Christ Jesus' (Phil. 3:12-14 author's translation).

So concludes a long but happy, and we trust, profitable, study.  This one

epistle more clearly indicates our peculiar testimony than does any other single

book of Scripture.  To all who have this precious truth at heart, who value

the `good deposit' and realize both its privilege and responsibility, and for

all who may be called to bear witness to the glorious truth enshrined in the

Epistle to the Ephesians, we would humbly but most sincerely repeat the

apostle's prayer: