1 Corinthians 1:3
in 1 Corinthians 1Grace and peace to you from God our Father and the Lord Jesus Christ.
BSB
The same verse in ASV and KJV ▾
ASV
Grace to you and peace from God our Father and the Lord Jesus Christ.
KJV
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
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This verse in 1 Corinthians 1
Commentary
11 notes on this verseMy preliminary remarks on the preceding epistle called me away from treating of its superscription, for I was sure that another opportunity would occur for considering the matter, it being of constant recurrence, and in the same form too, in every epistle. The point, then, is, that it is not (the usual) health which the apostle prescribes for those to whom he writes, but "grace and peace." I do not ask, indeed, what a destroyer of Judaism has to do with a formula which the Jews still use.
This site's exposition
Paul, called to be an apostle
on 1 Corinthians 1:1-3
The address widens past Corinth to all those everywhere who call on the name of our Lord Jesus Christ. A divided church hears first that it belongs to a larger body.
This site's exposition
Grace and peace to you
The greeting names God the Father and the Lord Jesus Christ together as the one source of grace and peace. Theodoret takes this as a sign that the Father and the Son are one.
The record, by era
The Church Fathers3 voices
Paul teaches that Christ should be invoked in prayer but all grace comes from the Father. The two are one in their divinity, but primacy belongs to the authority of the Father.
A commentator
Theodoret of CyrusCOMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 166 · Written before 458.
proposed
Paul says that Christ is their benefactor as well as the Father, demonstrating that the two are one.
Now if our peace be of grace, why hast thou high thoughts? Why art Thou so puffed up, being saved by grace? And if thou hast peace with God, why wish to assign thyself to others? since this is what separation comes to. For what if you be at "peace" with this man, and with the other even find "grace?" My prayer is that both these may be yours from God; both from Him I say, and towards Him. For neither do they abide secure except they enjoy the influence from above; nor unless God be their object will they aught avail you: for it profiteth us nothing, though we be peaceful towards all men, if we be at war with God; even as it is no harm to us, although by all men we are held as enemies, if with God we are at peace. And again it is no gain to us, if all men approve, and the Lord be offended; neither is there any danger, though all shun and hate us, if with God we have acceptance and love. For that which is verily grace, and verily peace, cometh of God, since he who finds grace in God's sight, though he suffer ten thousand horrors, feareth no one; I say not only, no man, but not even the devil himself; but he that hath offended God suspects all men, though he seem to be in security. For human nature is unstable, and not friends only and brethren, but fathers also, before now, have been altogether changed and often for a little thing he whom they begat, the branch of their planting, hath been to them, more than all foes, an object of persecution. Children, too, have cast off their fathers. Thus, if ye will mark it, David was in favor with God, Absalom was in favor with men. What was the end of each, and which of them gained most honor, ye know. Abraham was in favor with God, Pharaoh with men; for to gratify him they gave up the just man's wife. Which then of the two was the more illustrious, and the happy man? every one knows. […]
The Medieval Church2 voices
Grace and peace from God. Even before, when we were at enmity against Him, we received peace by His grace, and I pray that from God both may always be yours, that is, that you be deprived of neither His grace nor peace; because you …
Finally, he mentions in this greeting the salutary gifts he wishes them. The first of these is grace to you, by which we are set free of sin: "They are justified by his grace as a gift" (Rom 3:24) and the last is peace, which …
3 more voices on this verse
The Puritans and the Awakening1 voice
Grace be unto you, and peace from God,.... This is an usual salutation in all Paul's epistles; See Gill on Rom 1:7.
The Nineteenth Century2 voices
Grace be unto you - For a full explanation of all these terms, see the notes on Rom 1:7.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Grace be unto you ... - See the note at Rom 1:7.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| χάρις | charis | Grace | G5485 → | 153 times |
| ὑμῖν | humin | to you | G4771 → | 2973 times |
| καὶ | kai | and | G2532 → | 9120 times |
| εἰρήνη | eirene | peace | G1515 → | 91 times |
| ἀπὸ | apo | from | G575 → | 640 times |
| θεοῦ | theou | God | G2316 → | 1312 times |
| πατρὸς | patros | Father | G3962 → | 410 times |
| ἡμῶν | hemon | of us | G3165 → | 1936 times |
| καὶ | kai | and | G2532 → | 9120 times |
| κυρίου | kuriou | [the] Lord | G2962 → | 711 times |
| Ἰησοῦ | iesou | Jesus | G2424 → | 908 times |
| Χριστοῦ.¶ | christou | Christ. | G5547 → | 523 times |
χάριςGrace
charisG5485 →153 times
ὑμῖνto you
huminG4771 →2973 times
καὶand
kaiG2532 →9120 times
εἰρήνηpeace
eireneG1515 →91 times
ἀπὸfrom
apoG575 →640 times
θεοῦGod
theouG2316 →1312 times
πατρὸςFather
patrosG3962 →410 times
ἡμῶνof us
hemonG3165 →1936 times
καὶand
kaiG2532 →9120 times
κυρίου[the] Lord
kuriouG2962 →711 times
ἸησοῦJesus
iesouG2424 →908 times
Χριστοῦ.¶Christ.
christouG5547 →523 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Peter 1:2according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood: Grace and peace be yours in abundance.
it leads to
- 2 Thessalonians 2:13
But we should always thank God for you, brothers who are loved by the Lord, because God has chosen you from the beginning to be saved by the sanctification of the Spirit and by…
- Ephesians 1:4–5
For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love
- Hebrews 12:24
to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
- 1 Peter 1:22
Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart.
- Romans 11:2
God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel:
- 2 Thessalonians 2:13
Through
Romans 1:7To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
it leads to
- Colossians 1:2
To the saints and faithful brothers in Christ at Colossae: Grace and peace to you from God our Father.
Reached by 2 separate paths from here.
- Jude 1:1–2
Jude, a servant of Jesus Christ and a brother of James, To those who are called, loved by God the Father, and kept in Jesus Christ:
- Colossians 1:2
Through
2 Corinthians 1:2Grace and peace to you from God our Father and the Lord Jesus Christ.
it leads to
- Romans 1:7
To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
Reached by 2 separate paths from here.
- Romans 1:7
Where this verse is studied
On this page
Studies10
On this verse
About 1 Corinthians
This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on 1 Corinthians 1; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, Against Marcion Book V; Theodoret of Cyrus, COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 166; Theophylact of Ohrid, Commentary on 1 Corinthians and Thomas Aquinas, Commentary on 1 Corinthians.