TRV
Translation
King James Version
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
Complete Jewish Bible
Grace to you and shalom from God our Father and the Lord Yeshua the Messiah.
World English Bible Messianic
Grace to you and peace from God our Father and the Lord Yeshua the Messiah.
Geneva Bible (1599)
Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.
Young's Literal Translation
Grace to you and peace from God our Father and the Lord Jesus Christ!
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In the KJVVerse 28,367 of 31,102
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Commentary on 1 Corinthians 1 verses 1–9
1 ¶ Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,
2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;
6 Even as the testimony of Christ was confirmed in you:
7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.
9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
We have here the apostle's preface to his whole epistle, in which we may take notice,
I. Of the inscription, in which, according to the custom of writing letters then, the name of the person by whom it was written and the persons to whom it was written are both inserted. 1. It is an epistle from Paul, the apostle of the Gentiles, to the church of Corinth, which he himself had planted, though there were some among them that now questioned his apostleship (Co1 9:1, Co1 9:2), and vilified his person and ministry, Co2 10:10. The most faithful and useful ministers are not secure from this contempt. He begins with challenging this character: Paul, called to be an apostle of Jesus Christ, through the will of God. He had not taken this honour to himself, but had a divine commission for it. It was proper at any time, but necessary at this time, to assert his character, and magnify his office, when false teachers made a merit of running him down, and their giddy and deluded followers were so apt to set them up in competition with him. It was not pride in Paul, but faithfulness to his trust, in this juncture, to maintain his apostolical character and authority. And, to make this more fully appear, he joins Sosthenes with him in writing, who was a minister of a lower rank. Paul, and Sosthenes his brother, not a fellow-apostle, but a fellow-minister, once a ruler of the Jewish synagogue, afterwards a convert to Christianity, a Corinthian by birth, as is most probable, and dear to this people, for which reason Paul, to ingratiate himself with them, joins them with himself in his first salutations. There is no reason to suppose he was made a partaker of the apostle's inspiration, for which reasons he speaks, through the rest of the epistle, in his own name, and in the singular number. Paul did not in any case lessen his apostolical authority, and yet he was ready upon all occasions to do a kind and condescending thing for their good to whom he ministered. The persons to whom this epistle was directed were the church of God that was at Corinth, sanctified in Christ Jesus, and called to be saints. All Christians are thus far sanctified in Christ Jesus, that they are by baptism dedicated and devoted to him, they are under strict obligations to be holy, and they make profession of real sanctity. If they be not truly holy, it is their own fault and reproach. Note, It is the design of Christianity to sanctify us in Christ. He gave himself for us, to redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works. In conjunction with the church at Corinth, he directs the epistle to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours. Hereby Christians are distinguished from the profane and atheistical, that they dare not live without prayer; and hereby they are distinguished from Jews and Pagans, that they call on the name of Christ. He is their common head and Lord. Observe, In every place in the Christian world there are some that call on the name of Christ. God hath a remnant in all places; and we should have a common concern for and hold communion with all that call on Christ's name.
II. Of the apostolical benediction. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. An apostle of the prince of peace must be a messenger and minister of peace. This blessing the gospel brings with it, and this blessing every preacher of the gospel should heartily wish and pray may be the lot of all among whom he ministers. Grace and peace - the favour of God, and reconciliation to him. It is indeed the summary of all blessings. The Lord lift up his countenance upon thee, and give thee peace, was the form of benediction under the Old Testament (Num 6:26), but this advantage we have by the gospel, 1. That we are directed how to obtain that peace from God: it is in and by Christ. Sinners can have no peace with God, nor any good from him, but through Christ. 2. We are told what must qualify us for this peace; namely, grace: first grace, then peace. God first reconciles sinners to himself, before he bestows his peace upon them.
III. Of the apostle's thanksgiving to God on their behalf. Paul begins most of his epistles with thanksgiving to God for his friends and prayer for them. Note, The best way of manifesting our affection to our friends is by praying and giving thanks for them. It is one branch of the communion of saints to give thanks to God mutually for our gifts, graces, and comforts. He gives thanks, 1. For their conversion to the faith of Christ: For the grace which was given you through Jesus Christ, Co1 1:4. He is the great procurer and disposer of the favours of God. Those who are united to him by faith, and made to partake of his Spirit and merits, are the objects of divine favour. God loves them, bears them hearty good-will, and bestows on them his fatherly smiles and blessings. 2. For the abundance of their spiritual gifts. This the church of Corinth was famous for. They did not come behind any of the churches in any gift, Co1 1:7. He specifies utterance and knowledge, Co1 1:5. Where God has given these two gifts, he has given great capacity for usefulness. Many have the flower of utterance that have not the root of knowledge, and their converse is barren. Many have the treasure of knowledge, and want utterance to employ it for the good of others, and then it is in a manner wrapped up in a napkin. But, where God gives both, a man is qualified for eminent usefulness. When the church of Corinth was enriched with all utterance and all knowledge, it was fit that a large tribute of praise should be rendered to God, especially when these gifts were a testimony to the truth of the Christian doctrine, a confirmation of the testimony of Christ among them, Co1 1:6. They were signs and wonders and gifts of the Holy Ghost, by which God did bear witness to the apostles, both to their mission and doctrine (Heb 2:4), so that the more plentifully they were poured forth on any church the more full attestation was given to that doctrine which was delivered by the apostles, the more confirming evidence they had of their divine mission. And it is no wonder that when they had such a foundation for their faith they should live in expectation of the coming of their Lord Jesus Christ, Co1 1:7. It is the character of Christians that they wait for Christ's second coming; all our religion has regard to this: we believe it, and hope for it, and it is the business of our lives to prepare for it, if we are Christians indeed. And the more confirmed we are in the Christian faith the more firm is our belief of our Lord's second coming, and the more earnest our expectation of it.
IV. Of the encouraging hopes the apostle had of them for the time to come, founded on the power and love of Christ, and the faithfulness of God, Co1 1:8, Co1 1:9. He who had begun a good work in them, and carried it on thus far, would not leave it unfinished. Those that wait for the coming of our Lord Jesus Christ will be kept by him, and confirmed to the end; and those that are so will be blameless in the day of Christ: not upon the principle of strict justice, but gracious absolution; not in rigour of law, but from rich and free grace. How desirable is it to be confirmed and kept of Christ for such a purpose as this! How glorious are the hopes of such a privilege, whether for ourselves or others! To be kept by the power of Christ from the power of our own corruption and Satan's temptation, that we may appear without blame in the great day! O glorious expectation, especially when the faithfulness of God comes in to support our hopes! He who hath called us into the fellowship of his Son is faithful, and will do it, Th1 5:24. He who hath brought us into near and dear relation to Christ, into sweet and intimate communion with Christ, is faithful; he may be trusted with our dearest concerns. Those that come at his call shall never be disappointed in their hopes in him. If we approve ourselves faithful to God, we shall never find him unfaithful to us. He will not suffer his faithfulness to fail, Psa 89:33.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
Against Marcion Book V
My 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. For to this day they salute each other with the greeting of "peace," and formerly in their Scriptures they did the same. But I understand him by his practice plainly enough to have corroborated the declaration of the Creator: "How beautiful are the feet of them that bring glad tidings of good, who preach the gospel of peace!" For the herald of good, that is, of God's "grace" was well aware that along with it "peace" also was to be proclaimed. Now, when he announces these blessings as "from God the Father and the Lord Jesus," he uses titles that are common to both, and which are also adapted to the mystery of our faith; and I suppose it to be impossible accurately to determine what God is declared to be the Father and the Lord Jesus, unless (we consider) which of their accruing attributes are more suited to them severally. First, then, I assert that none other than the Creator and Sustainer of both man and the universe can be acknowledged as Father and Lord; next, that to the Father also the title of Lord accrues by reason of His power, and that the Son too receives the same through the Father; then that "grace and peace" are not only His who had them published, but His likewise to whom offence had been given. For neither does grace exist, except after offence; nor peace, except after war. Now, both the people (of Israel) by their transgression of His laws, and the whole race of mankind by their neglect of natural duty, had both sinned and rebelled against the Creator.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
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.
John ChrysostomAD 407
Homily on 1 Corinthians 1
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. And why speak I of righteous men; The Israelites were in favor with God, but they were hated by men, the Egyptians; but nevertheless they prevailed against their haters and vanquished them, with how great triumph, is well known to you all.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 166
Paul says that Christ is their benefactor as well as the Father, demonstrating that the two are one.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Corinthians 1:3 opens Paul's first epistle to the Corinthian church with a profound and customary apostolic salutation: "Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ." This foundational greeting is more than a mere formality; it encapsulates the core of Christian blessing, establishing its divine origin in both God the Father and the Lord Jesus Christ. For a community rife with divisions and moral challenges, this invocation of grace—God's unmerited favor—and peace—holistic well-being and reconciliation—served as a crucial reminder of the spiritual resources available to them and the unified source from which all true blessings flow.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's opening salutation in 1 Corinthians 1:3 masterfully employs several literary devices. The most prominent is Epistolary Greeting, a standard feature of ancient letters, which Paul transforms into a theological statement. Unlike typical secular greetings, Paul's combines the Greek "grace" (charis) with the Hebrew "peace" (shalom), creating a unique Christian salutation that is both familiar and profoundly significant. This fusion itself is a form of Syncretism or Theological Adaptation, where common cultural forms are infused with new, divine meaning. Furthermore, the verse exhibits clear Parallelism in its structure: "Grace... and peace, from God our Father, and from the Lord Jesus Christ." The dual source ("God our Father" and "the Lord Jesus Christ") creates a Diatribe or Juxtaposition that emphasizes the co-equality and unified agency of the Father and the Son in bestowing these blessings, a foundational Trinitarian concept. This deliberate pairing also functions as a subtle Didactic element, instructing the readers on the divine nature of Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound theological significance of 1 Corinthians 1:3 lies in its concise articulation of the source and nature of Christian blessings. By invoking "grace and peace" from "God our Father and the Lord Jesus Christ," Paul establishes a foundational truth: salvation, spiritual well-being, and the very ability to live a godly life are not earned human achievements but unmerited divine gifts. This highlights God's initiative in redemption and His ongoing benevolent provision for His people through Christ. The dual authorship of these blessings—from both the Father and the Son—underscores the unified work of the Godhead in the believer's life, affirming Christ's divine status and His essential role as mediator of God's favor and reconciliation. This greeting sets the stage for Paul's subsequent arguments against human pride, division, and reliance on worldly wisdom, consistently redirecting the Corinthians to their divine source of all sufficiency.
REFLECTION AND APPLICATION
Paul's opening salutation in 1 Corinthians 1:3 is far more than a mere formality; it is a profound theological statement and a timeless wellspring of spiritual nourishment for believers today. In a world often characterized by anxiety, conflict, and a relentless pursuit of self-sufficiency, this verse reminds us that true "grace" (God's unmerited favor) and "peace" (holistic well-being and reconciliation) are not products of human effort or achievement but are divine gifts flowing directly from the benevolent heart of "God our Father" and "the Lord Jesus Christ." This truth encourages a posture of humble dependence and gratitude, inviting us to cease striving and instead receive the abundant provisions of God. When we face personal turmoil, relational strife, or spiritual weariness, we are called to remember that the source of our strength, our inner tranquility, and our reconciliation is external to ourselves, rooted in the unchanging character and unified work of the Father and the Son. Embracing this truth fosters genuine humility, cultivates deep gratitude, and empowers us to live in the reality of God's sustaining presence amidst life's challenges.
Questions for Reflection
FAQ
Why does Paul consistently use "grace and peace" in his greetings, and what is its significance?
Answer: Paul's consistent use of "grace and peace" (Greek: charis and eirēnē) in his epistolary greetings is highly significant, representing a deliberate theological fusion and a profound blessing. It combines the common Greek salutation chairein (rejoice/greetings), which Paul transforms into charis (grace), with the traditional Hebrew greeting shalom (peace). This blend signifies the new reality brought about by Christ. "Grace" refers to God's unmerited favor, His benevolent disposition towards humanity that is the foundation of salvation and all spiritual blessings. It highlights that our standing with God is not earned but freely given. "Peace" signifies not merely the absence of conflict but a holistic sense of well-being, wholeness, and reconciliation with God and with others. It is the result of God's grace at work in the believer's life. By invoking both, Paul reminds his readers that their spiritual life begins with God's unearned favor and results in a state of profound well-being and harmony, a necessary foundation for addressing the various issues within the churches he writes to, such as the divisions in 1 Corinthians 1:10. This greeting sets the theological tone for his letters, emphasizing God's initiative and provision in the Christian life.
CHRIST-CENTERED FULFILLMENT
The salutation of "grace and peace" in 1 Corinthians 1:3 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. He is not merely a co-source of these blessings but the very embodiment and mediator through whom they are fully realized for humanity. The "grace" of God, His unmerited favor, is perfectly revealed in Christ's incarnation, life, atoning death, and resurrection, demonstrating God's boundless love for a fallen world (John 1:14, Romans 5:8). It is "by grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Ephesians 2:8). Similarly, the "peace" that Paul invokes is the very peace that Christ Himself secured through His sacrifice on the cross, breaking down the dividing wall of hostility between God and humanity, and between Jew and Gentile (Ephesians 2:14-16). Jesus is our "peace" (Ephesians 2:14), and He bequeathed His own peace to His disciples, a peace "not as the world giveth" (John 14:27). Thus, the dual source of "God our Father, and... the Lord Jesus Christ" points directly to the Trinitarian work of redemption, where the Father initiates, and the Son perfectly executes, the provision of grace and the establishment of peace for all who believe, making these blessings tangible realities in the lives of believers.