Exegetical and Hermeneutical Commentary of 2 Corinthians 1:2
Grace [be] to you and peace from God our Father, and [from] the Lord Jesus Christ.
2. Grace ] See note on 1Co 1:3, and below, 2Co 1:12.
be to you and peace from God our Father, and from the Lord Jesus Christ ] Here, as in 1Co 1:3 (see note there), Jesus Christ is associated with the Father as the source of grace and peace.
Fuente: The Cambridge Bible for Schools and Colleges
Grace be to you … – This is the usual Christian salutation; see the Rom 1:7 note; 1Co 1:3 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Grace be to you and peace] See Ro 1:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This was the apostles common salutation, Rom 1:7. See Poole on “Rom 1:7“. 1Co 1:3; where it is observable, that not the Father only, but the Lord Jesus Christ is invoked, and made the Author of grace, which is the free love of God, and of peace, which signifieth either reconciliation with God upon the free pardon of our sin, or union with men, and brotherly love amongst themselves. The heathens used to begin their epistles with wishing one another health and prosperity; but the apostle hath shown us a more Christian way, and more suited to the faith of Christians, who believe the love and favour of God the greatest and most desirable blessings.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Grace be to you,…. This salutation is the same with that in the former epistle, and is common to all his epistles;
[See comments on Ro 1:7].
Fuente: John Gill’s Exposition of the Entire Bible
Identical with 1Co 1:3 which see.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Grace be to you and peace,” (charis humin kai eirene) “May Grace and peace be to you all;” “be shown to or come upon you all.” Rom 1:7; Gal 1:3.
2) “From God our Father,” (apo theou patros hemon) “From God our Father,” the origin, source, or fountainhead from which Grace comes and peace is shown, Eph 1:2; Col 1:2.
3) “And the Lord Jesus Christ,” (kai kuriou -lesou Christou) “and our Lord (master) Jesus Christ”; Joh 14:27; 2Co 13:14.
Fuente: Garner-Howes Baptist Commentary
(2) Grace be to you.See Rom. 1:7; 1Co. 1:3.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Grace be to you Doddridge says that this benediction occurs in eleven of Paul’s epistles. The apostle would scatter his benedictions wherever Christian Churches can be found.
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, transforms them and imbues them with new meaning. It is noteworthy that with him ‘grace’ always precedes ‘peace’, for peace results from God’s ‘freely shown, unmerited 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 unmerited and compassionate favour of God working to bring about their full salvation.
‘And peace.’ Peace results from grace, for it is through God’s grace that we find peace. 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. On the other hand, however much 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 it is this that Paul wished for, and prayed for, on behalf of 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 (1Co 1:3; 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). The use of ‘our’ lays stress on the third. They are sons and daughters of God.
‘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 in contrast with many so-called ‘gods’ and ‘lords’ (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 to knowing. They had seen Him, watched Him, handled Him, and touched Him (1Jn 1:1). The Word (the eternal One through Whom God spoke) was made flesh (Joh 1:14).
The term ‘Christ’ emphasises both His mission as sent by God, and His resurrection and glorification. He had been promised from of old. He had been ‘anointed’ (Luk 4:18; Act 4:27; Act 10:38), that is specifically set apart for His unique purpose. 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
2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.
Ver. 2. From God the Father ] The Father is the fountain, the Son the conduit, whereby all good things are derived to us.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] See 1Co 1:3 .
Fuente: Henry Alford’s Greek Testament
2Co 1:2 . . . .: this coupling of the names of God our Father and the Lord Jesus Christ as alike the source of grace and peace is most significant in its bearing upon St. Paul’s Christology ( cf. 2Co 13:13 ).
I. The Obedience of the Corinthians to the Instructions of the First Epistle (2Co 1:3 to 2Co 7:16 ). This is the main topic of the first section of this Epistle. 2Co 1:3-7 : THANKSGIVING; GOD’S CONSOLATIONS AND THE SYMPATHY OF SORROW. St. Paul’s habit is to begin his letters with an expression of thankfulness for the Christian progress of his correspondents. The only exceptions are the Epp. to Titus and to the Galatians (in this case he had received bad news from Galatia). In 1Ti 1:12 the cause of his thankfulness is the exhibition of the Divine mercy to himself; and this Epistle begins with a like thought, from which he passes (2Co 1:14 ) to his confident belief that the Corinthian Christians are still his . It was especially important that a letter which was so largely taken up with rebuke and with the assertion of his apostolical authority should begin with a message of sympathy and hopefulness (2Co 1:11 ff.).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Co 1:2
2Grace to you and peace from God our Father and the Lord Jesus Christ.
2Co 1:2 “Grace to you and peace from God” The traditional opening of Hellenistic letters was “greetings” (cf. Act 23:26; Jas 1:1), not “grace.” Paul made a word play from “chairein” to “charis,” which made it uniquely Christian (cf. 1Th 1:1; Gal 1:3). Some assert that “peace” reflects a Hebrew term “shalom” (see Special Topic at 1Co 1:3). It is possible that Paul knew this combination of terms from the Aaronic blessing of Num 6:24-26. Most Hellenistic letters and NT epistles begin with a prayer of thanksgiving, but because of the problems between Paul and this congregation, the opening prayer of thanksgiving is directed toward God (cf. 2Co 1:3-7).
“from God our Father” This puts the emphasis on intimate family interpersonal relationships (cf. Mat 6:9). In the OT God is the father of Israel (cf. Isa 64:8; Hosea 1-3; Hosea 11). Because God is personal the best metaphors to describe His relationship with other members of the Trinity and His people are Jewish family terms. As the Father relates to Jesus in an analogous way, He relates to believers. See Special Topic: The Fatherhood of God at 1Co 1:3.
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).
“and the Lord Jesus Christ” These terms are part of the fuller title “the Lord Jesus Christ” (cf. 2Co 1:2-3; 2Co 1:7-10). These three (cf. 2Co 1:2-3; 2Co 1:7-10) titles all have individual significance.
1. “Christ” is the Greek translation of the Hebrew Messiah (i.e., an Anointed One). It asserts Jesus’ OT title as YHWH’s promised One sent to set up the new age of righteousness.
2. “Jesus” is the name given to the baby in Bethlehem by the angel (cf. Mat 1:21). It is made up of two Hebrew nouns: “YHWH,” the covenant name for deity, and “salvation” (i.e., hosea). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (ex. Mat 1:16; Mat 1:25; Mat 2:1; Mat 3:13; Mat 3:15-16).
3. “Lord” (used in 2Co 1:1 in KJV) is the translation of the Hebrew term adon, which meant “owner, husband, master, or lord.” The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Grace. App-184.,
from. Greek. apo. App-104.
Father. App-98.
Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] See 1Co 1:3.
Fuente: The Greek Testament
2Co 1:2
2Co 1:2
Grace to you and peace from God our Father and the Lord Jesus Christ.-This is the usual prayer to God for grace to be with them, and the peace that God our Father and the Lord Jesus Christ bestows on them that serve him. [Grace and peace are comprehensive words. They are rich in historical associations. The priestly benedictions (Num 6:22-26) were similar in thought; but they have been wonderfully enriched in the dispensation of Gods love through Christ. In him grace is included in all Gods gracious giving. It is his consummation of the unspeakable gift (2Co 9:15), and of all the blessings that come to man through him. On the other hand, peace is the harmony and satisfaction which come into a life that has accepted Gods grace, is reconciled to God, and rests in the assurance of the forgiveness of sin. In this sense Jesus Christ is the peacemaker. Grace and peace sum up all the blessings in Christ, the wealth of Gods gracious giving, the results of mans full acceptance.]
Fuente: Old and New Testaments Restoration Commentary
Rom 1:7, 2Sa 15:20, 1Ch 12:18, Dan 4:1, 1Co 1:3, Gal 6:16, Eph 6:23, Phi 1:2, Col 1:2, 1Th 1:1, 2Th 1:2, Phm 1:3
Reciprocal: Luk 11:2 – Our Joh 14:18 – will not Gal 1:3 – General Eph 1:2 – General 1Pe 1:17 – call Rev 1:4 – Grace
Fuente: The Treasury of Scripture Knowledge
2Co 1:2. For comments on this verse, see 1Co 1:3.
Fuente: Combined Bible Commentary
2Co 1:2. Grace, etc. See on 1Co 1:3.
Fuente: A Popular Commentary on the New Testament
Grace to you and peace from God our Father and the Lord Jesus Christ. [Since Paul’s apostleship was in dispute, and since it seems to have been insinuated that he ought to have had a letter from the apostles or some others, commending him as such (2Co 3:1), he begins by asserting that he is such through the will of God, and hence needs no human commendation. He joins Timothy with him in the letter, since this young man had assisted in founding the church at Corinth. Anciently Achaia was the northern strip of the Peloponnese, and in this restricted sense Paul appears to have used it at 1Co 16:15; for he there calls Stephanas the “firstfruits of Achaia.” But in the times in which Paul wrote, Achaia was a Roman province embracing all the countries south of Macedonia, and having Corinth as its capital. Since Paul uses the word “whole,” it is likely that Paul means this larger Achaia which included Athens, and of which Dionysius the Areopagite, or some other Athenian, was the “firstfruits” (Act 17:34). As Corinth was the political capital of the region, Paul treated it as the religious headquarters, and addressed all the Achaians through it that any who came to the capital might feel a personal interest in his letter, and read or make copies of it.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
This greeting expresses Paul’s wish that God’s grace and peace would be his readers’ portion. He named these benefits in the introductions to each one of his epistles. He meant sustaining grace rather than saving grace and the peace of God compared to peace with God.
"In the protocol of salvation, recognized even in a salutation, grace always precedes peace. The former is the basis and foundation of the latter; therefore, the order cannot be changed. No man can have peace who has not previously experienced divine grace (cf. 2Co 8:9)." [Note: Broomall, p. 1261.]
"Grace and peace, the favour of God and its fruits, comprehend all the benefits of redemption." [Note: Charles Hodge, An Exposition of the Second Epistle to the Corinthians, p. 4.]
The combination of grace and peace in Paul’s greeting here and elsewhere unites Greek and Semitic terms to form an unconventional greeting (cf. Rom 1:7; 1Co 1:3; Gal 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 1:3; 1Pe 1:2; 2Pe 1:2). Though the general structure of the salutation was typical of the day, the terms Paul used were uniquely Christian. [Note: See Judith Lieu, "’Grace to You and Peace’: The Apostolic Greeting," Bulletin of the John Rylands University Library of Manchester 68:1 (Autumn 1985):161-78.]
The familiar language of this verse implies the deity of Jesus Christ. He is, along with God the Father, the source of grace and peace.
"This could not be so were He a created entity and not the co-eternal and consubstantial Son." [Note: Hughes, p. 7.]
Furthermore He is "Lord." The Septuagint, which uses this title to translate the name "Yahweh" in the Old Testament, may have influenced Paul to use it of Jesus Christ. The contemporary religious terminology of oriental Hellenism also used this title to denote deity. Whatever the influences on Paul may have been, the term "Lord" undoubtedly implied the deity of Christ. [Note: See J. Greshem Machen, The Origin of Paul’s Religion, p. 198.]