Exegetical and Hermeneutical Commentary of 1 Corinthians 1:3
Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.
3. grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ ] The close association of these words for the preposition is not repeated twice has been held to imply the oneness of substance of the Father and the Son. It is also to be noted that the grace and peace are said to come from our Lord Jesus Christ equally with the Father. The same formula is to be found in the greeting of every epistle. But the most remarkable instance of this form of speech is certainly that in 1Th 3:11 and 2Th 2:16-17, where the Father and the Son stand together as nominatives to a verb in the singular. Grace is here used in the signification of favour, kindness, rather than in the usual theological signification of Divine assistance. The Apostle is speaking of that Divine favour in the sunshine of which the believer is privileged to dwell, and which produces peace of mind as its natural effect. For it is a cardinal point of his teaching that ‘there is henceforth no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit’ It is to be remembered that our word grace is derived from the Latin gratia, the original signification of which is favour, kindness.
Fuente: The Cambridge Bible for Schools and Colleges
Grace be unto you … – See the note at Rom 1:7.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Grace be unto you] For a full explanation of all these terms, See Clarke on Ro 1:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is the common salutation in all Pauls Epistles, only in one or two mercy is also added.
Grace signifies free love.
Peace signifies either a reconciliation with God, or brotherly love and unity each with other: See Poole on “Rom 1:7“. The apostle wisheth them spiritual blessings, and the greatest spiritual blessings, grace and peace, and that not from and with men, but from God our Father, and the Lord Jesus Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. peacepeculiarly needed inthe Corinthian church, on account of its dissensions. On this versesee on Ro 1:7.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Grace be unto you, and peace from God,…. This is an usual salutation in all Paul’s epistles; [See comments on Ro 1:7].
Fuente: John Gill’s Exposition of the Entire Bible
Identical language of 2Th 1:2 save absence of (our), Paul’s usual greeting. See on 1Th 1:1.
Fuente: Robertson’s Word Pictures in the New Testament
Grace – peace. Grace is the Greek salutation, peace the Jewish. Both in the spiritual sense. Compare Num 6:25, 26. This form of salutation is common to all Paul ‘s epistles to the churches. In Timothy and Titus, mercy is added. James alone has the ordinary conventional salutation, cairein rejoice, hail, greeting.
Fuente: Vincent’s Word Studies in the New Testament
1) “Grace be unto you.” (Greek charis humin) this term means “may grace be to or toward you.” This indicates Paul’s loving concern for the brethren, that they receive favors from God beyond merit, Jas 4:6.
2) “And peace from God our Father.” (Greek Kai eirene) “and peace,” – as grace is a favor from God our Father so is peace, a favor and gift, often bestowed or enlarged toward the obedient believer, Isa 26:3; Rom 15:3; Gal 5:22; 2Th 3:16.
3) “And from the Lord Jesus Christ.” While the fountainhead of all grace and peace is God the Father who planned them, Paul affirms that they also emanate or flow through our Lord Jesus Christ. This, New Testament Scriptures sanction, Joh 1:17; Joh 14:27; Joh 16:33.
FOUNTAIN OF GRACE
All who ever have received grace have received it from the fullness of Jesus Christ. This is the common well of salvation, out of which all believers draw the water of life: there is no access to God but by Him. Believers under the law received grace from this fountain, as well as those under the gospel: though the measure was different, yet the fountain was the same; as it is the same face which is veiled and at another time unveiled, as it is the same sum written in figures and at full length in plain words, so Christ and His grace was the same under the Old Testament and under the New. There is no difference in the substance of the promise and covenant of grace then and now. Christ is yesterday and today the same, the difference is only in circumstances – the manifestation under the Gospel is clearer, and the propagation of the Gospel is now of a larger extent to all nations.
– Colvill
THE PEACE OF GOD
There is what is called the “cushion of the sea.” Down beneath the surface that is agitated with storms, and driven about with high winds, there is a part of the sea that is never stirred. When we dredge the bottom and bring up the remains of animal and vegetable life, we find that they give evidences of not having been disturbed for hundreds of years. The peace of God is that eternal calm which lies far too deep down in the praying soul to be reached by any external disturbance.
– A.T. Pierson
THE SPRING WITHIN
In some old castles are found deep wells meant to supply the garrison in time of siege. An aqueduct bringing water from without would be at the mercy of the enemy. But the foe has no power over the well inside. The peace the world seeks depends on one’s surroundings, and in time of trouble its source is cut off; but the peace of Christ is a spring inside.
-THE KING’S BUSINESS
Fuente: Garner-Howes Baptist Commentary
3. Grace be to you and peace For an exposition of this prayer, let my readers consult the beginning of my Commentary on the Epistle to the Romans (Rom 1:7😉 for I do not willingly burden my readers with repetitions.
Fuente: Calvin’s Complete Commentary
(3) Grace be unto you, and peace.This is the usual style of apostolic greeting (Gal. 1:3; Eph. 1:2), and with these words the address and greeting which open the Epistle conclude.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Grace Note on Rom 1:7. In both passages both God and Christ are made sources of peace and grace.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Grace to you and peace from God our Father and the Lord Jesus Christ.’
‘Grace’ and ‘peace’ were the two terms used in greetings in Paul’s world, the former by Gentiles the latter by Jews. But Paul, while taking them over, imbues them with new meaning. It is noteworthy that with him ‘grace’ always precedes ‘peace’, for peace results from God’s ‘freely shown favour’.
‘Grace to you.’ Nothing can be more desirable than to have God looking on us and acting towards us in undeserved love and favour, and this is what is signified by grace. It is God acting towards us in continual saving power in spite of our undeserving. Thus Paul wants the Corinthians to know that he desires for them only that they enjoy the continued experience of the grace of God.
‘And peace.’ Peace results from grace, but this kind of peace is also God’s gift, flowing from Him to us. Once we know that we are right with God, and experience His graciousness towards us, we have peace with God (Rom 5:1) and enjoy such peace, prosperity and success of spirit that our hearts can only overflow. For however things may seem to smile on us, if God is not pleased with us, we cannot fully know peace. The very foundation then of peace in our hearts is the favour of God, by which we enjoy true and genuine prosperity of spirit through the work of His Spirit, and find the peace of God which passes all understanding guarding our thoughts and hearts (Php 4:7). And this is what Paul wished for, and prayed for, for the Corinthians.
‘From God our Father and the Lord Jesus Christ.’ What a combined source of power and grace. This continual linking of the name of our ‘Lord Jesus Christ’ with God the Father in perfect equality again demonstrates Paul’s view of Christ (2Co 1:2; Gal 1:3; Eph 1:2; Php 1:2 and often, and contrast Col 1:2). This is especially significant as ‘Lord’ (kurios) was the word used by the Greek translators to render the name of God, Yahweh. The two were one in equality and essence.
‘From God our Father.’ God is Father as the Lord of creation (Jas 1:17), the Father after Whom ‘every fatherhood in Heaven and earth is named’ (Eph 3:15), and especially as Father to those who are in Christ through the Spirit and thus called His true ‘sons’ (Gal 3:26; Gal 4:4-7; Rom 8:14-17; Eph 1:5).
‘And The Lord Jesus Christ.’ This is a powerful combination. ‘The Lord’ in context with God the Father indicates sovereignty and creativity. It carries within it the idea of ‘the Lord’ (Yahweh) of the Old Testament (compare Php 2:9-11). There is one God, the Father, and one Lord, Jesus Christ (1Co 8:6). The name ‘Jesus’ brings us specifically to His manhood. This ‘Lord’ was One Who had become a man on earth, Who had lived among men and whom many could testify of knowing. They had seen Him, watched Him, handled Him, and touched Him (1Jn 1:1). The term ‘Christ’ emphasises His resurrection and glorification. He had been raised from the dead and established as both Lord and Christ (Act 2:36), restored to the glory that He had with the Father before the world was (Joh 17:5). The whole name sums up the totality of what He is.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 1:3 . See on Rom 1:7 . [106]
[106] See also the elaborate dissertation on the apost. benedictory greeting by Otto in the Jahrb. fr D. Theol. 1867, p. 678 ff. The origin of that greeting, however, is hardly to be traced back, as the author holds, to the Aaronic blessing, Num 6:25 f. Otherwise it would always be tripartite , and, in particular, would not omit the characteristic . Now, the only Epistles in which it certainly occurs as tripartite , and with , are the (post-Pauline) ones, 1 and 2 Tim. and 2Jn 1:3 ; also Jud 1:2 (but with a peculiar variation). It was only at a later date that the Aaronic blessing passed over into Christian liturgic use ( Constitt. ap. ii. 57. 13); but a free reminiscence of that blessing may already be contained in the greetings of those late Epistles.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
Ver. 3. Grace be to you and peace ] All peace that flows not from the sense of God’s love and favour, is as that of the Romans with the Samnites, unsound and uncertain. Pax infida, pax incerta. Peace with the treacherous is a dubious peace. (Livius.) See Trapp on “ Rom 1:7 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] See introductory note to the Epistle to the Romans. Olsh. remarks, that has peculiar weight here on account of the dissensions in the Corinthian Church.
Fuente: Henry Alford’s Greek Testament
1Co 1:3 . . . .: Paul’s customary greeting; see note on Rom 1:7 . “The occurrence of the peculiar phrase ‘grace and peace’ in Paul, John, and Peter intimates that we have here the earliest Christian password or symbolum ” (Ed [63] ). might grammatically be parl [64] to , both depending upon , as in 2Co 1:3 , etc.; but 1 and 2Th 1:1 ( . . .) prove Father and Lord in this formula to be parl [65] : cf. 1Co 8:6 , 2Co 13:13 ; nowhere does P. speak (as in Joh 20:17 ) of God as Father of Christ and of men co-ordinately, and for to come first in such connexion would be incongruous. “The union of” and “under the vinculum of a common prp [66] is one of the numberless hints scattered through St. Paul’s epp. of the consciously felt and recognised co-ordination” of the Father and Christ (El [67] ).
[63] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[64] parallel.
[65] parallel.
[66] preposition.
[67] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 1:3
3Grace to you and peace from God our Father and the Lord Jesus Christ.
1Co 1:3 “Grace” Paul has changed the normal Greek letter opening term “greetings,” charein, to a uniquely Christian one which sounds similar, charis (cf. Rom 1:7; 2Co 1:2; Gal 1:3 Eph 1:2; Php 1:2; 2Th 1:2; Phm 1:3).
“peace” It is possible that as grace reflected a typical Greek greeting so “peace” reflected the typical Hebrew greeting, shalom. The term shalom is both a Hebrew greeting and farewell. It implies not only the absence of problems, but the presence of goodness and well-being. It is just possible that Paul’s standard greeting comes from Num 6:25-26, where both grace and peace appear. Theologically grace always precedes peace, but both are found only in a faith relationship with Christ (i.e., both corporately and individually).
SPECIAL TOPIC: PEACE (SHALOM)
“from God our Father AND THE Lord Jesus Christ” Both “grace” and “peace” come from the Father and the Son. The Father and Jesus are linked grammatically as one unit (i.e., one preposition, but two objects). This is a common way for NT authors to assert Jesus’ deity (cf. 1Th 1:1; 1Th 3:11; 2Th 1:2; 2Th 1:12; 2Th 2:16). The use of the OT titles of God applied to Jesus is another way to assert the same truth (i.e., Lord); also an OT event “Day of our Lord,” now attributed to Jesus (“the day of our Lord Jesus Christ,” cf. 1Co 1:8).
For the title “the Lord Jesus Christ” see note at 1Co 1:1.
SPECIAL TOPIC: FATHERHOOD OF GOD
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Grace. App-184. See Rom 1:7.
peace. This has no reference to their divisions, as the same salutation is given in all Paul’s epistles except those to Timothy and Titus.
from. App-104.
Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] See introductory note to the Epistle to the Romans. Olsh. remarks, that has peculiar weight here on account of the dissensions in the Corinthian Church.
Fuente: The Greek Testament
1Co 1:3
1Co 1:3
Grace to you and peace from God our Father and the Lord Jesus Christ.-This is a prayer that favor be unto them and peace that God and Christ have and alone can give should be given unto them. This peace nothing can destroy.
Fuente: Old and New Testaments Restoration Commentary
Rom 1:7, 2Co 1:2, Eph 1:2, 1Pe 1:2
Reciprocal: Num 6:23 – General Jdg 19:20 – Peace be Psa 29:11 – bless Psa 72:15 – prayer Luk 11:2 – Our Joh 5:23 – all men Joh 14:27 – Peace I leave 1Co 1:4 – the grace Gal 1:3 – General Eph 6:23 – Peace 2Th 1:2 – General Rev 1:4 – Grace
Fuente: The Treasury of Scripture Knowledge
1Co 1:3. Grace is from CHARIS, and one part of Thayer’s definition is, “kindness which bestows upon one what he has not deserved.” This phase of the word explains why the apostle specifies that it is the grace from God he is wishing for his brethren, since all of God’s favors upon man are undeserved. Such favors are bestowed upon man only through the Lord Jesus Christ. That is because the sacrifice of Christ provided the way for God to maintain his Justice and at the same time extend this unmerited favor to humanity. (See the notes at Rom 3:26, volume 1 of the New Testament Commentary.)
Fuente: Combined Bible Commentary
1Co 1:3. Grace onto you and peace. What in the Old Testament is called mercy, is in the New Testament expressed by the richer and more comprehensive term grace,that Divine affection whence flows all salvation to Adams fallen family (Eph 2:10). The first result of this, when it enters any soul, is peace. And here both these are solicited for the Corinthian converts, from God our Fatheras the primal Fountain, and the Lord Jesusas the mediatorial Channel of these precious rifts; and by coupling both Persons in one and the same invocation, their equality in the Godhead is brightly confirmed.
Fuente: A Popular Commentary on the New Testament
Words of Encouragement
Paul used a Christian approach to the typical greetings in letters of that day. He wanted them to experience all of God’s unmerited favor, or grace. Notice, Paul says that grace is given by Christ Jesus. He was thankful they had received God’s grace when they obeyed the gospel. He also wanted them to be at peace in a way the world cannot understand ( 1Co 1:3-4 ; Php 4:6-7 ).
Additionally, the apostle said their obedience led to their being made rich in “everything,” meaning “in every respect”. In chapters 12 and 14, Paul mentions many of the gifts they had received. They were able to teach, preach, prophesy and speak in tongues ( 1Co 12:8-10 ; 2Co 8:7 ; 2Co 11:6 ). Too, God granted them “knowledge” of the gospel and what man must do to be saved. They were able to confirm truth through the gifts God gave them ( 1Co 1:5-6 ).
The Corinthian brethren were equal to other churches in the miraculous power they received ( 2Co 12:13 ). Because of the things they had received, they anxiously awaited the Lord’s return to reclaim his own. God and Jesus had caused them to be forgiven ( Col 1:21-23 ). Thus, they were without spot and no one could call them into account in the day of judgment ( 1Co 1:7-8 ). The apostle said they were called into fellowship, which Lipscomb calls an eternal partnership between Christ and those joined to him ( 1Co 1:9 ; Galatians 3:2627 ). They could count on that partnership because God is faithful. He always keeps his promises ( 2Pe 3:9 ).
Fuente: Gary Hampton Commentary on Selected Books
1Co 1:3-9. Grace be unto you, &c. See on Rom 1:7. I thank my God always Whenever I mention you to God in prayer, or on every occasion; on your behalf On your account; for the grace of God which is given you, &c. For all those spiritual blessings which are freely conferred upon you by God, for Christs sake. That in every thing With all kinds of spiritual gifts, pertaining to the knowledge and preaching of the gospel; ye are enriched by him That is, many among you are; in all utterance With great freedom of speech; and in all knowledge Namely, of the mystery of the gospel. These gifts the Corinthians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and make way for the reproofs which follow. Even as the testimony of Christ The gospel, which testifies of Christ, and declares the will of God concerning the way of saving sinners, Mat 24:14; was confirmed in Or among, you That is, was plainly proved to be from God, Rev 19:10, by these gifts bestowed upon you. They knew they had received these gifts by the hand of Paul, and that long before the false teachers came among them, and that they had received none from them. And this consideration was highly proper to revive in them their former reverence and affection for their spiritual father, and to show them how much they were to blame for attaching themselves to teachers who had given them no proof at all either of their divine mission or of the truth of their doctrine. So that ye come behind Other churches, and are defective in no gift Namely, tending to edification and confirmation in the faith and hope of the gospel; waiting for the coming , the revelation of our Lord Jesus Christ A sure mark of a true or false Christian, to long for, or dread, the second glorious revelation of the Lord Jesus. The apostle speaks here, not of all individual believers at Corinth, but of the church there in general; as having in it many spiritual persons, who possessed all the different spiritual gifts which common believers could enjoy. Accordingly he asked them, 2Co 12:13, What is it wherein ye were inferior to other churches? Who shall also If you faithfully apply to him; confirm you In these gifts and graces; unto the end Of your lives, and of the time of your trial; that ye may be blameless Clear from the guilt of any known sin; in the day of our Lord Jesus Christ The time of his coming to judgment. Now it is our day, wherein we are to work out our salvation: then it will be eminently the day of Christ, and of his glory in the saints. God is faithful to all his promises, and therefore to him that hath shall be given: by whom ye were called By his word and Spirit; unto the fellowship of his Son
To partake, through him, of all the blessings of the gospel. And this calling, as if he had said, you should consider as a pledge of his willingness to save you unto the uttermost.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 3. Grace and peace be unto you, from God our Father, and from the Lord Jesus Christ!
This prayer is the Christian paraphrase of two salutations, the Greek (, Act 23:26) and the Hebrew (Peace be to thee).
Grace is the Divine good will, bending compassionately toward the sinner to pardon him; toward the reconciled child, to bless him. Peace is the profound tranquillity with which faith in this Divine love fills the believer’s heart.
Paul does not say: be to you from God by Jesus Christ, but from God and from Jesus Christ, for Jesus is not in his eyes the impersonal channel of the Divine love; He loves with His own peculiar love as brother, as God loves with His love as Father.
By this prayer, the apostle invites the Corinthians to take their place ever anew under the influence of this double source of salvation, the love of the Father and the love of the Son.
We have said that in the address of Paul’s letters there are already betrayed the concerns with which his mind is preoccupied at the time of writing; this is easy to establish in the Epistles to the Romans and to the Galatians, and we have seen the proof of it also in the address we have just studied. Holiness is the characteristic of the members of the Church; the relation of a common life between the particular Church and the Church universal; the dignity of Lord, as competent to Jesus only: such are the traits which distinguish this address from every other; and is it not manifest that they are dictated to the apostle by the particular circumstances of the Church of Corinth, at the time when he wrote?
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Grace to you and peace from God our Father and the Lord Jesus Christ. [See note at 1Th 1:1]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
3. This is a very common salutatory benediction peculiar to the Pauline Epistles.
Fuente: William Godbey’s Commentary on the New Testament
1:3 {6} Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.
(6) The foundation and the life of the Church is Christ Jesus given from the Father.
Fuente: Geneva Bible Notes
This greeting is characteristically Christian (cf. Rom 1:7; 2Co 1:2; Gal 1:3). It sums up Paul’s whole theological outlook.