TRV
Translation
King James Version
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:
KJV (with Strong's)
Unto the church G1577 of God G2316 which G3588 is G5607 at G1722 Corinth G2882, to them that are sanctified G37 in G1722 Christ G5547 Jesus G2424, called G2822 to be saints G40, with G4862 all G3956 that in G1722 every G3956 place G5117 call upon G1941 the name G3686 of Jesus G2424 Christ G5547 our G2257 Lord G2962, both G5037 theirs G846 and G2532 ours G2257:
Complete Jewish Bible
To: God’s Messianic community in Corinth, consisting of those who have been set apart by Yeshua the Messiah and called to be God’s holy people — along with everyone everywhere who calls on the name of our Lord Yeshua the Messiah, their Lord as well as ours:
Berean Standard Bible
To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ, their Lord and ours:
American Standard Version
unto the church of God which is at Corinth, eventhem that are sanctified in Christ Jesus, calledto besaints, with all that call upon the name of our Lord Jesus Christ in every place, theirLordand ours:
World English Bible Messianic
to the assembly of God which is at Corinth; those who are sanctified in Messiah Yeshua, called to be holy ones, with all who call on the name of our Lord Yeshua the Messiah in every place, both theirs and ours:
Geneva Bible (1599)
Vnto the Church of God, which is at Corinthus, to them that are sanctified in Christ Iesus, Saintes by calling, with all that call on the Name of our Lord Iesus Christ in euery place, both their Lord, and ours:
Young's Literal Translation
to the assembly of God that is in Corinth, to those sanctified in Christ Jesus, called saints, with all those calling upon the name of our Lord Jesus Christ in every place--both theirs and ours:
See also
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In the KJVVerse 28,366 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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Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 1.1.7
Why did Paul write “to those called to be saints” as well as to those who are already “sanctified” and in the church? Surely this means that the letter is addressed not only to those who are already cleansed from their sins but also to those who still await cleansing, though they are among those whom God has called.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul writes to the church as a whole, because at that time leaders had not yet been appointed for individual churches. He censures them for many things, but in spite of that he still says that they have been sanctified. However, they later began to behave badly, so that although the whole church was sanctified in Christ, some members of it had been deflected from the truth by the wicked teaching of the false apostles.The Corinthians were called to be saints, which means that they could not deviate from the narrow path of sanctification. Paul linked them, as Gentiles, with the true Jews, because salvation is of the Jews, so that wherever there are Gentiles who call on the name of the Lord Jesus Christ and wherever there are true Jews, both are united in him. But the false apostles, who preached the name of Christ in accordance with the wisdom of this world, criticized the law and the prophets. Like Marcion and Mani, they maintained that Christ was not really crucified but that it merely appeared that he had been. Neither did they believe in the resurrection of the body.
John ChrysostomAD 407
Homily on 1 Corinthians 1
"Unto the Church of God." Not "of this or of that man," but of God.
"Which is at Corinth." Seest thou how at each word he puts down their swelling pride; training their thoughts in every way for heaven? He calls it, too, the Church "of God;" shewing that it ought to be united. For if it be "of God," it is united, and it is one, not in Corinth only, but also in all the world: for the Church's name (exxlhsia: properly an assembly) is not a name of separation, but of unity and concord.
"To the sanctified in Christ Jesus." Again the name of Jesus; the names of men he findeth no place for. But what is Sanctification? The Laver, the Purification. For he reminds them of their own uncleanness, from which he had freed them; and so persuades them to lowliness of mind; for not by their own good deeds, but by the loving-kindness of God, had they been sanctified.
"Called to be Saints." For even this, to be saved by faith, is not saith he, of yourselves; for ye did not first draw near, but were called; so that not even this small matter is yours altogether. However, though you had drawn near, accountable as you are for innumerable wickednesses, not even so would the grace be yours, but God's. Hence also, writing to the Ephesians, he said, (Ephesians 2:8) "By grace have ye been saved through faith, and this not of yourselves;" not even the faith is yours altogether; for ye were not first with your belief, but obeyed a call.
"With all who call upon the Name of our Lord Jesus Christ." Not "of this or that man," but "the Name of the Lord."
"In every place, both theirs and ours." For although the letter be written to the Corinthians only, yet he makes mention of all the faithful that are in all the earth; showing that the Church throughout the world must be one, however separate in divers places; and much more, that in Corinth. And though the place separate, the Lord binds them together, being common to all. Wherefore also uniting them he adds, "both theirs and ours." And this is far more powerful [to unite], than the other [to separate]. For as men in one place, having many and contrary masters, become distracted, and their one place helps them not to be of one mind, their masters giving orders at variance with each other, and drawing each their own way, according to what Christ says, (Matthew 6:24) "Ye cannot serve God and Mammon;" so those in different places, if they have not different lords but one only, are not by the places injured in respect of unanimity, the One Lord binding them together. "I say not then, (so he speaks,) that with Corinthians only, you being Corinthians ought to be of one mind, but with all that are in the whole world, inasmuch as you have a common Master." This is also why he hath a second time added "our;" for since he had said, "the Name of Jesus Christ our Lord," lest he should appear to the inconsiderate to be making a distinction, he subjoins again, "both our Lord and theirs."
That my meaning may be clearer, I will read it according to its sense thus: "Paul and Sosthenes to the Church of God which is in Corinth and to all who call upon the Name of Him who is both our Lord and theirs in every place, whether in Rome or wheresoever else they may be: grace unto you and peace from God our Father and the Lord Jesus Christ."
Or again thus; which I also believe to be rather more correct: "Paul and Sosthenes to those that are at Corinth, who have been sancified, called to be Saints, together with all who call upon the Name of our Lord Jesus Christ in place, both theirs and ours; "that is to say, "grace unto you, and peace unto you, who are at Corinth, who have been sanctified and called;" not to you alone, but "with all who in every place call upon the Name of Jesus Christ, our Lord and theirs."
PelagiusAD 418
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 1
Paul is writing to those who have preserved their sanctity, not to those who have lost it. The former he honors with his letter; the latter he admonishes with his authority.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 165
Everything Paul mentions here is meant to be a remedy for the disease of schism. They are meant to heal division and display the church’s unity.
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
Paul's opening greeting to the Corinthian church establishes their core identity and calling, addressing a community plagued by divisions and moral issues. He reminds them that despite their flaws, they are "the church of God," divinely set apart and made holy "in Christ Jesus," and universally connected to all believers who invoke the name of Jesus Christ as Lord. This foundational affirmation serves as a crucial backdrop for the apostle's subsequent exhortations and teachings, grounding their identity in God's grace rather than their own conduct.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several significant literary devices in this opening verse. The most prominent is Apostolic Salutation, a standard epistolary convention of the Greco-Roman world adapted by Paul to convey theological truth. By immediately identifying the recipients as "the church of God" and "sanctified in Christ Jesus, called saints," Paul uses Identity Affirmation to establish their true spiritual status before addressing their many failings. This serves as a powerful rhetorical strategy, reminding them of who they are in Christ, which then provides the basis for his subsequent admonitions. The phrase "with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours" utilizes Inclusivity and Universality, broadening the scope of the letter beyond a local congregation to the global body of Christ. This also functions as a subtle Corrective to the internal divisions within the Corinthian church, implicitly reminding them of their shared identity and unity with all believers under one Lord.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse lays a crucial theological foundation for understanding Christian identity and the nature of the church. It articulates that believers are not merely adherents to a philosophy, but a divinely constituted community, "the church of God," whose very existence and holiness are rooted in Christ. The concept of being "sanctified in Christ Jesus" emphasizes a radical shift in status—a positional holiness granted by grace through union with Christ, which then provides the basis for a transformed life. This divine setting apart is not for a select few, but for all who are "called to be saints," underscoring the universal call to holiness for every believer. Furthermore, the extension of the greeting to "all that in every place call upon the name of Jesus Christ our Lord" highlights the essential unity of the global church under the singular Lordship of Jesus, a truth that directly confronts the factionalism and disunity prevalent in Corinth.
REFLECTION AND APPLICATION
First Corinthians 1:2 offers profound encouragement and a clear blueprint for Christian identity and living today. It reminds us that our primary identity is not found in our accomplishments, our social status, our failures, or even our denominational affiliation, but in our divine calling and sanctification "in Christ Jesus." We are "the church of God," set apart by His grace, and "called to be saints"—holy ones. This means that even amidst our imperfections, struggles, and the moral complexities of the world, our fundamental status before God is one of holiness and belonging. This positional truth should empower us to pursue practical holiness, living lives that reflect the character of the One who called us. Moreover, the verse's expansive scope, embracing "all that in every place call upon the name of Jesus Christ our Lord," calls us to embrace a broader vision of Christian unity, recognizing that our local church is part of a global family united under the same Lord. This perspective challenges us to overcome divisions and foster genuine fellowship with all who genuinely confess Jesus as Lord, fostering a spirit of humility and mutual respect within the body of Christ.
Questions for Reflection
FAQ
What does it mean to be "sanctified in Christ Jesus" and "called to be saints"?
Answer: To be "sanctified in Christ Jesus" means that through faith and union with Jesus, believers are declared holy and set apart by God. It's a positional truth, meaning God views them as holy because of Christ's perfect sacrifice, not because of their own merit or flawless behavior. This is a completed act by God's grace. To be "called to be saints" complements this, emphasizing that this positional holiness comes with a divine calling to live a life consistent with that new identity. The word "saints" (Greek: hagioi) simply means "holy ones" or "set-apart ones," and it applies to all believers, not just a select few. It signifies that God has chosen and consecrated them for His special purpose, as seen in Ephesians 1:4.
Why does Paul emphasize the church's connection to "all that in every place call upon the name of Jesus Christ our Lord"?
Answer: Paul's emphasis on the broader, universal body of believers serves several purposes. Firstly, it highlights the essential unity of the Christian faith, transcending geographical and cultural boundaries. The Corinthian church, despite its local issues, is part of something much larger. Secondly, and perhaps more pertinently for Corinth, it subtly addresses the severe divisions and factions that plagued the local assembly (1 Corinthians 1:10-13). By reminding them that they share "our Lord" with all believers everywhere, Paul underscores their common allegiance to Christ, which should override any internal squabbles or loyalties to human leaders. This universal perspective reinforces the idea that all true believers, regardless of their location, are united under the one Lordship of Jesus Christ, as articulated in Romans 10:12-13.
CHRIST-CENTERED FULFILLMENT
First Corinthians 1:2 powerfully articulates the Christ-centered reality of the church and individual believers. The very identity of the Corinthian community as "the church of God" is intrinsically linked to Christ, as it is "in Christ Jesus" that they are "sanctified" and "called to be saints." This foundational truth points directly to Jesus as the source of all holiness and the means by which humanity can be set apart for God. Our sanctification is not achieved through human effort or ritual, but is a gracious act of God, realized through our union with Christ, who became for us "wisdom from God—that is, our righteousness, holiness and redemption" (1 Corinthians 1:30). Furthermore, the universal scope of the greeting, encompassing "all that in every place call upon the name of Jesus Christ our Lord," underscores Christ's singular Lordship over all creation and His role as the head of the church (Ephesians 1:22-23). The act of "calling upon the name of Jesus Christ" is itself a Christ-centered confession, acknowledging His divine authority and saving power, echoing the New Testament's consistent testimony that salvation is found in Him alone (Acts 4:12). Thus, this verse is not merely a greeting but a profound theological statement affirming that the church's existence, identity, and unity are utterly dependent on and defined by Jesus Christ.