English · KJV

1 Corinthians 1:3

“Salutation and Authorship”1 Corinthians 1:1–3

King James Version
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
Grace G5485 be unto you G5213, and G2532 peace G1515, from G575 God G2316 our G2257 Father G3962, and G2532 from the Lord G2962 Jesus G2424 Christ G5547.

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
Grace and peace to you from God our Father and the Lord Jesus Christ.

Bible text: Berean Standard Bible · Public domain

American Standard Version
Grace to you and peace from God our Father and the Lord Jesus Christ.

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
Grace to you and peace from God our Father and the Lord Yeshua the Messiah.

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
Grace to you and peace from God our Father and the Lord Jesus Christ!

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
12 Greek words
  1. χάριςcharisGraceG5485N-NSFNoun Nominative Singular Feminine
  2. ὑμῖνhuminto youG4771P-2DPPersonal pronoun Dative 2nd Plural
  3. καὶkaiandG2532CONJConjunction
  4. εἰρήνηeirēnēpeaceG1515N-NSFNoun Nominative Singular Feminine
  5. ἀπὸapofromG575PREPPreposition
  6. θεοῦtheouGodG2316N-GSM-TNoun Genitive Singular Masculine Title
  7. πατρὸςpatrosFatherG3962N-GSM-TNoun Genitive Singular Masculine Title
  8. ἡμῶνhēmōnof usG3165P-1GPPersonal pronoun Genitive 1st Plural
  9. καὶkaiandG2532CONJConjunction
  10. κυρίουkuriou[the] LordG2962N-GSM-TNoun Genitive Singular Masculine Title
  11. ἸησοῦIēsouJesusG2424N-GSM-PNoun Genitive Singular Masculine Individual
  12. ΧριστοῦChristouChristG5547N-GSM-TNoun Genitive Singular Masculine Title
English is a literal word-by-word gloss of the Greek, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Greek word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Greek word can become several English words, and the KJV may choose “charity” where the gloss reads “love”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

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This verse

Paul blesses the church with grace and peace, gifts that come together from God our Father and from the Lord Jesus Christ.

“Grace be unto you,”

God’s undeserved favour (cháris), the first gift Paul asks for them.

“and peace,”

Wholeness and reconciliation (eirḗnē), the fruit of grace and Paul’s answer to a divided church.

“from God our Father,”

The source is a Father, and “our” joins Paul with his readers as children of one Father.

“and from the Lord Jesus Christ.”

Jesus, the Lord (kýrios), is named with the Father as the giver of grace and peace.

Passage study1 Corinthians 1:1–3

Paul Greets the Church of God at Corinth

1Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, 2Unto 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: 3Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Summary

Paul opens his first letter to the church at Corinth by naming himself, his companion and his readers in the light of what God has done. He is an apostle of Jesus Christ because God willed it, and Sosthenes is a brother in the faith. The Corinthians, whose quarrels and sins fill much of the letter, are the church of God, made holy in Christ Jesus and called to be saints, and they belong with everyone in every place who calls on the name of Jesus Christ as Lord. Paul then blesses them with grace and peace, which come from God our Father and from the Lord Jesus Christ together. Before a word of correction, these three verses tell the church who sent the letter, whose they are, and where every good gift comes from.

Paul, called to be an apostle by the will of God

A letter in Paul’s day began with the writer’s name, then the readers, then a greeting, and Paul follows that custom here. To his name he adds a short account of his authority, and every part of it points to God.

“Called” translates klētós, which means invited, appointed or chosen. It describes a standing that God gave Paul, with the privilege and the responsibility that come with it. The word leaves the caller unnamed, and the words that follow, “through the will of God”, show who called him.

An apóstolos is “one who is sent”, a delegate who carries the authority of the one who sent him. In the New Testament the word is used especially of the men Christ commissioned to preach the gospel, found churches and lay down the church’s foundational teaching. Paul is an apostle “of Jesus Christ”, sent by the risen Lord himself. The word for will, thélēma, means a purpose or a decision, and used of God it means his own plan and intention. Paul’s office came from God’s deliberate purpose, and so the commands and corrections in this letter come to the Corinthians with God’s authority behind them.

Why Paul begins with his calling

Paul opens most of his letters this way. He calls himself “called to be an apostle” in Romans 1:1, and an apostle “by the will of God” in 2 Corinthians 1:1, Ephesians 1:1 and Colossians 1:1. In Galatians 1:1 he says that his apostleship came from Jesus Christ and God the Father themselves, apart from any human appointment.

At Corinth this mattered a great deal. Some there questioned Paul’s leadership and teaching, and the church had split into groups loyal to different human leaders (1 Corinthians 1:10–17). Paul would go on to deal with sexual sin (1 Corinthians 5), lawsuits between believers, the misuse of spiritual gifts (1 Corinthians 12–14) and confusion about the resurrection. By grounding his authority in God’s call at the start, he points the whole church to God’s authority, which stands above every party.

The Apostle who sent Paul

Paul’s sending rests on an earlier one. The letter to the Hebrews calls Jesus “the Apostle and High Priest of our profession” (Hebrews 3:1), the one the Father sent to do his will. Paul’s apostleship is a share in Christ’s own mission. The will of God that called Paul is the same will that purposed Christ’s death and resurrection, which stand at the heart of the gospel Paul preached (1 Corinthians 15:3–4). His work was to build up the church, which is Christ’s body (Ephesians 1:22–23), with Christ as its head (Colossians 1:18).

Who was Sosthenes?

Sosthenes was a fellow believer who stood beside Paul in the work, and Paul calls him “our brother”, a word that speaks of the family believers are in Christ. Paul alone is named an apostle, and Sosthenes joins him as co-sender. He may have written the letter down as Paul’s secretary (an amanuensis), he may have added his name to show that he stood behind what it says, or he may have been a well-known believer who was with Paul when he wrote. Even an apostle writes with a brother at his side, and the gospel is carried by a family.

Scripture tells us little more about him. A Sosthenes appears in Acts 18:17 as the chief ruler of the synagogue at Corinth. When the proconsul Gallio refused to hear the dispute between the Jews and Paul, the crowd took this Sosthenes and beat him before the judgment seat. He may well be the man named here. If so, the ruler of the synagogue whose people had brought Paul to court had become Paul’s brother and partner, a striking picture of what the gospel does in a life. The verse itself calls him only “our brother”, so the link remains a likely one.

Corinth and the church Paul planted

Corinth was the Roman capital of its province, a busy and wealthy port on the narrow isthmus that joins the Peloponnese to mainland Greece, with two harbours and trade from both seas. Its people came from many places, and the city was full of philosophical schools and pagan cults, among them the worship of Aphrodite, with which temple prostitution was linked. Its name for vice was so well known that “to Corinthianize” meant to live immorally.

Paul founded the church there on his second missionary journey and stayed about eighteen months (Acts 18:1–18). He wrote this letter later, most likely from Ephesus (1 Corinthians 16:8). The church was made up of Jews and Gentiles, likely from different levels of society, and those differences fed some of the conflicts he addresses.

The church of God which is at Corinth

Paul calls the believers in this troubled city “the church of God”. The word ekklēsía means an assembly or congregation, a meeting duly summoned, and in the New Testament it is the gathering of those who believe. “Of God” says whose it is. The assembly lives in Corinth, and it belongs to God, who formed it and owns it, which is why Paul’s message to it carries weight.

Sanctified in Christ Jesus, called to be saints

To be sanctified is to be made holy. The verb hagiázō means to make holy, to consecrate or to hallow, and here it describes what God has done for these believers: he has set them apart for himself through their union with Christ Jesus. Their holiness is God’s gift by grace, a standing he gives them in Christ. Later in this chapter Paul says that Christ “of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30).

“Called to be saints” goes with it. The word hágios means holy, and used of people it means “holy ones” or “set-apart ones”. Every believer is a saint in this sense, consecrated by God for his purposes and made his own. Paul is called to be an apostle and the Corinthians are called to be saints, and in both God is the one who calls. He chose his people in Christ before the foundation of the world (Ephesians 1:4). Paul greets other churches as saints in the same way (Romans 1:7, Ephesians 1:1, Philippians 1:1).

How can Paul call this church holy?

People ask how Paul can call the Corinthians saints when the same letter rebukes them for division, immorality and pride. Their holiness rests on what God has done for them in Christ, and God counts them holy because of Christ’s sacrifice. That standing is complete, God’s own act of grace, and it carries a call to live in a way that fits it. Paul tells them who they are before he tells them how to live, and the corrections of the coming chapters stand on this. Right after the greeting he even thanks God for the grace given them (1 Corinthians 1:4–9). In a city known for its vice, the words “sanctified” and “saints” also mark the believers off from the life around them.

All that in every place call upon the name of Jesus Christ

Paul widens the greeting beyond Corinth to “all that in every place call upon the name of Jesus Christ our Lord”. To call upon, epikaléomai, is to invoke someone, to call on him for help, in worship or as a witness. To call on the name of Jesus Christ is to worship him, to depend on him and to confess openly that he is Lord. Paul writes elsewhere that Jew and Greek alike have the same Lord, rich toward all who call on him: “For whosoever shall call upon the name of the Lord shall be saved” (Romans 10:12–13). Salvation is found in his name alone (Acts 4:12).

“Both theirs and ours” says that Jesus is Lord of believers everywhere just as he is Lord of the Corinthians. The church at Corinth was one part of a family of believers in every place, all under one Lord. For a church divided into parties around human leaders, this was a quiet reminder that their loyalty belonged to Christ, whom they shared with every believer, and Paul makes his plea for unity only a few verses later.

Grace be unto you, and peace

The blessing in verse 3 holds the two great gifts of the gospel. Grace, cháris, comes from a verb meaning to rejoice, and it means graciousness, kindness that gives delight. Used of God, it is his undeserved favour, his influence on the heart and its fruit in the life. It is where salvation begins and what keeps the believer going: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). God showed this grace in full in Christ, the Word made flesh, “full of grace and truth” (John 1:14), and in his death for us while we were yet sinners (Romans 5:8).

Peace, eirḗnē, is wholeness and well-being, harmony and right relationship with God and with one another, the fullness of what the Hebrew shalom means. It follows grace because grace produces it. Christ made this peace by his cross, where he broke down the wall of hostility between God and man and between Jew and Gentile, for “he is our peace” (Ephesians 2:14–16). He left his own peace with his disciples, giving it “not as the world giveth” (John 14:27).

Why Paul greets with grace and peace

Ordinary Greek letters opened with chairein, “greetings”, a word meaning “rejoice”, and Jews greeted one another with shalom, “peace”. Paul’s greeting takes up grace, a word of the same family as the Greek greeting, and joins it with the peace of Israel’s greeting, so that a common courtesy becomes a blessing from God. He uses it in letter after letter, almost word for word: “Grace to you and peace from God our Father, and the Lord Jesus Christ” (Romans 1:7), and “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ” (Ephesians 1:2). Peter writes, “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord” (2 Peter 1:2).

For the Corinthians both gifts met a need. Grace answered the boasting in human wisdom that Paul takes up later in the chapter (1 Corinthians 1:18–31), because everything they had was a gift. Peace spoke to a church torn by the divisions Paul turns to at once, when he begs them all to speak the same thing (1 Corinthians 1:10).

From God our Father, and from the Lord Jesus Christ

Grace and peace come from one source named in two persons. God is “our Father”, and the blessing comes from the heart of a Father to his children, close and personal. Beside him Paul names “the Lord Jesus Christ”. Kýrios, Lord, means one supreme in authority, a master, and the New Testament gives the title both to God and to Jesus. By naming Jesus with the Father as the giver of grace and peace, Paul honours him as God, one with the Father in giving these blessings and the one through whom they reach us. The Father purposes our redemption and the Son carries it out, and the greeting holds both together in a single line.

What God gives a church before he corrects it

These verses show the order in which God deals with his people. Before Paul says a word about their faults, he tells the Corinthians that God called him, that they belong to God, that God has made them holy in Christ, and that grace and peace come to them from the Father and the Son. Who they are rests on God’s grace, and how they live is to grow out of it.

The greeting gives every believer the same things. We are saints because God has set us apart in Christ, and we share one Lord with all who call on his name in every place, “both theirs and ours”. Grace and peace come to us from God our Father and from the Lord Jesus Christ, as surely as they came to a struggling church in Corinth, and they come before anything we do.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers 1 Corinthians 1:1–9. He set out his notes in a two-level outline, kept here as he numbered it.

1662–1714 · 9 verses
Passage under comment1 Corinthians 1:1–9
I. II. Main points1. 2. Sub-points

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 (1 Corinthians 9:1, 1 Corinthians 9:2), and vilified his person and ministry, 2 Corinthians 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 (Numbers 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, 1 Corinthians 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, 1 Corinthians 1:7. He specifies utterance and knowledge, 1 Corinthians 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, 1 Corinthians 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 (Hebrews 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, 1 Corinthians 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, 1 Corinthians 1:8, 1 Corinthians 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, 1 Thessalonians 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, Psalm 89:33.

Historical interpretation

Two Centuries of Reception

4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

4 quotes · AD 220–458
Ante-NicenePost-Nicene
200300400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

d. AD 220TertullianAnte-NiceneSourceAgainst 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.
d. AD 384AmbrosiasterPost-NiceneSourceCOMMENTARY 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.
d. AD 407John ChrysostomPost-NiceneSourceHomily 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.
d. AD 458Theodoret of CyrusPost-NiceneSourceCOMMENTARY 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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