granted the dispensation of the grace of God to the Gentiles. He was an Ambassador in a

chain, and when he spoke as the Ambassador he spoke with full authority.

It is one thing, however, to pray with a purely doctrinal interest; it is another to pray

because of acquaintance with actual needs. When the reader takes up a printed page, his

mental image of the writer may be far removed from reality. How can intelligent prayer

therefore be offered? The apostle felt this need, and adds to his request for prayer the

means for information. Yet once again, let us observe the delicacy of his method. Here

is no harrowing list of details of prison life, no list of privations and hardships, no pose,

for we know from his own words that he felt a fool when compelled in sheer defence to

appear boastful. What he does do is to give an intimation to those who were desirous of

this intelligent fellowship that the necessary information could be obtained from

Tychicus. That this was no casual mission to fulfil we may gather from the character of

the man who received it:--

The last reference is comforting. Demas had forsaken Paul. All in Asia had left him,

but Tychicus remained faithful. Tychicus and Trophimus are mentioned in Acts 20: 4,

and Trophimus was an "Ephesian" (Acts 21: 29).  Both Tychicus and Trophimus

therefore are connected with Ephesus, and this is a strong argument in favour of the

retention of the word "Ephesus" in verse 1 of this epistle. If the epistle had been written

to "the saints that are", as some have suggested, to whom would Tychicus convey the

message concerning the personal affairs of Paul? Paul's last thought, however, is for the

saints. Not 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 Col. 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 Col. 2: 1-3:--

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 from the heart of man but "from God our 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,