Galatians 1:3
Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
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(3) Grace . . . and peace.—See Note on Romans 1:7.

God the Father.—We may see by this verse how the title “Father,” originally used in the present formula to distinguish between the Divine Persons, came gradually to contract a wider signification. God is, through Christ, the Father of all who by their relation to Christ are admitted into the position of “sons” (Romans 8:14-17; Galatians 4:5-7). Hence, where no special limitation is imposed by the context, this secondary sense may be taken as included.

And from our Lord Jesus Christ.—Strictly, it would be more in accordance with the theology of St. Paul to say that grace and peace were given from the Father, by, or through, the Son. Here the one preposition from is used to cover both cases, just as by had been used in Galatians 1:1. It is equally correct to use the word “from” with reference to a mediate and to the ultimate stage in the act of procession. Water may be drawn not only from the fountain-head, but also from the running stream.

1:1-5 St. Paul was an apostle of Jesus Christ; he was expressly appointed by him, consequently by God the Father, who is one with him in respect of his Divine nature, and who appointed Christ as Mediator. Grace, includes God's good-will towards us, and his good work upon us; and peace, all that inward comfort, or outward prosperity, which is really needful for us. They come from God the Father, as the Fountain, through Jesus Christ. But observe, first grace, and then peace; there can be no true peace without grace. Christ gave himself for our sins, to make atonement for us: this the justice of God required, and to this he freely submitted. Here is to be observed the infinite greatness of the price bestowed, and then it will appear plainly, that the power of sin is so great, that it could by no means be put away except the Son of God be given for it. He that considers these things well, understands that sin is a thing the most horrible that can be expressed; which ought to move us, and make us afraid indeed. Especially mark well the words, for our sins. For here our weak nature starts back, and would first be made worthy by her own works. It would bring him that is whole, and not him that has need of a physician. Not only to redeem us from the wrath of God, and the curse of the law; but also to recover us from wicked practices and customs, to which we are naturally enslaved. But it is in vain for those who are not delivered from this present evil world by the sanctification of the Spirit, to expect that they are freed from its condemnation by the blood of Jesus.Grace be unto you ... - This is the usual apostolic salutation, imploring for them the blessing of God. See it fully explained in the notes at Romans 1:7. 3. from … from—Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition. A common, as well as religious and Christian, form of salutation; Paul’s mark in every Epistle, and used by him without any variation, (except in his Epistles to Timothy and Titus, where he only adds mercy &c.), the want of which, as also of his name, offers some grounds to doubt whether he wrote the Epistle to the Hebrews. Paul had used it in the beginning of his Epistle to the Romans, and both the Epistles to the Corinthians: see the notes on Romans 1:7 1 Corinthians 1:3 2 Corinthians 1:2. It teaches us, in our common discourses, whether epistolary or otherwise, to speak to our friends like Christians, who understand and believe that the grace, mercy, and peace from God, are the most desirable good things.

Grace to be you,.... After the inscription above, in which the writer of the epistle, and the persons joined to him, are described, and the churches to whom it is written, follows the salutation in these words, and which is common to all the epistles of this apostle; of the sense of which; see Gill on Romans 1:7. The Alexandrian copy reads, "from God our Father, and the Lord Jesus Christ"; and the Ethiopic version reads, "our Father". Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
Galatians 1:3. Θεοῦ πατρός] refers here, according to the context, to the Christians, who through Christ have received the υἱοθεσία. See Galatians 4:26 ff.; Romans 8:15.

See, further, on Romans 1:7.

Galatians 1:3. The apostolic blessing is here as elsewhere summed up in the comprehensive words grace and peace. These include the lifegiving power of the spirit as well as the assurance of God’s forgiving love in Christ and peace with an accusing conscience. This verse affirms once more the co-operation of the Father with the Son in devising and carrying out the scheme of man’s redemption.

3. Grace be to you … Christ] “These two words, grace and peace, comprehend in them whatsoever belongeth to Christianity. Grace releaseth sin, and peace maketh the conscience quiet.” Luther. We have here another indirect, but clear proof of the Godhead of our Lord Jesus Christ. He is with the Eternal Father the source and giver of grace and peace, and therefore He is “the God of all grace” (1 Peter 5:10), and “the God of Peace” (Hebrews 13:20).

A similar form of salutation occurs 1 Thessalonians 1:1, and elsewhere.

Verse 3. - Grace be to you and peace (χάρις ὑμῖν καὶ εἰρήνη); grace to you and peace. Here, as often, we have combined the form of salutation prevalent among Greeks, χαίρειν (found in its unaltered form in James 1:1, "wishing joy"), Christianized into χάρις, grace, which denotes the outpouring of Divine benignity in all such spiritual blessings as sinful creatures need; and the Hebrew greeting, shalom, which in its transformation into εἰρήνη may be supposed to have dropped in its Christianized signification some of its originally comprehensive meaning, which comprised all "health and wealth" as well as "peace," and to have generally expressed the more limited idea of that calm sense of reconciliation and that perfect security against evil which constitute the peculiar happiness of a soul which believes in Christ. It is nevertheless conceivable that εἰρήνη, as used in Hellenistic Greek, may at times have widened the sense proper to it in ordinary Greek into the more comprehensive import of the shalom, which it was regularly employed to represent. From God the Father, and from our Lord Jesus Christ (ἀπὸ Θεοῦ πατρός καὶ Κυρίου ἡμῶν Ἰησοῦ Ξριστοῦ). These words regularly form a part in the apostle's formula of greeting. With slight variations they are found in all his Epistles, except, perhaps, the First to the Thessalonians, where, though read in the Textus Receptus, they are omitted by recent editors. "Our" is added to "Father" in at least seven of St. Paul's Epistles (Romans, 1 and 2 Corinthians, Ephesians, Philippians, Colossians, Philemon). This warrants the belief that, when as in 1 Timothy, Titus, and here, he wrote "God the Father," he most probably did so with reference to God's fatherly relation to the members of Christ's Church. Tregelles and the margin of the revised Greek text, in fact, read ἡμῶν after πατρὸς here, omitting it after Κυρίου. Uniformly in this formula of greeting we find only one preposition, "from" (ἀπό), before the two names, "God" and "Jesus Christ;" as in the first verse in this Epistle there is only one preposition, "through," before "Jesus Christ" and "God." The apostle, looking upwards, discerns, as St. Stephen did, in the ineffable glory, the supreme God in whom he recognizes "our Father," and with him Jesus Christ, "our Lord;" that is, our Master, Head, Mediator, "through whom are all things, and we through him." Grace and peace coming down from heaven, must come from God our Father and Jesus Christ our Lord. From the very nature of the case it is obvious that the blessings referred to come to us through Christ, though also "from" him; as also that St. Paul's delegation as apostle, spoken of in the first verse, originated from a volition and appointment of God the Father, as well as was brought about "through" the ordering of his providence. But in each case the preposition used by the apostle preserves its proper force, not to be confused by our thrusting into it another notion not just then in the writer's view. Galatians 1:3Grace to you, etc.

See on 1 Thessalonians 1:1. He will not withhold the wish for the divine grace and peace even from those whom he is about to upbraid.

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