Cambridge Greek Testament Commentary

Galatians 1:3

χάρις ὑμῖν. St Paul here adapts the common epistolary χαίρειν, asking for the Galatians more than greeting and joy, even God’s grace. For this whole verse see the notes on Colossians 1:2. Robinson (Ephesians, pp. 221–226) shows that St Paul’s use of this word was “dominated by the thought of the admission of the Gentiles to the privileges which had been peculiar to Israel.” St Paul prays here and in Galatians 6:18 that this free favour, with all it included, might be continued to his readers; he warns them in Galatians 1:6 and Galatians 5:4 that in it alone lay all their hope; and he employs it as a synonym for his commission to preach to the Gentiles (Galatians 2:9). It is only with a slightly different connotation, which still lays stress on the undeserved character of the favour shown, that he uses it of his own call to the Gospel (Galatians 1:15), and employs it as marking in the strongest possible way the distinctive character of the Gospel itself in contrast to the Law (Galatians 2:21).

καὶ εἰρήνη. A Jewish formula perhaps derived ultimately from the High Priest’s blessing, Numbers 6:26. As used by St Paul after χάρις it refers chiefly to external peace, God’s protection encircling believers.

ἀπὸ θεοῦ πατρὸς ἡμῶν, the Father of us who are in Christ.

κ. κυρίον Ἰ. Χρ. Ἰ. Χρ. doubtless dependent on ἀπὸ not κνρίον. Probably ἠμῶν was placed in some MSS. after κνρίον in order to avoid a misinterpretation. The addition of this clause (though found in each of St Paul’s Epistles except Col., and also 1 Thess. which also omits ἀπὸ θεοῦ πατρὸς ἡμῶν) serves as a starting-point for laying stress on His work of salvation. Deissmann points out that when St Paul wrote his epistles κύριος was recognized as a divine title over the whole East (Licht vom Osten, p. 254).

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Cambridge Greek Testament Commentary

Galatians 1:3

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