Jewish and Gentile Audiences in First Corinthians
Question
Will you explain 1 Corinthians 1 verses 1 and 2?
Originally published in Vol. 1, Number 9, September 2026, Ask The Theologian Journal.
Answer
Paul opens 1 Corinthians by identifying himself as an apostle of Jesus Christ through the will of God and by mentioning Sosthenes, his brother. Paul gives a brief defense of his apostleship, indicating that his authority is not self-assumed but grounded in God’s will. Sosthenes is included as a companion and co-laborer who stands with Paul and sends greetings, even if we know little else about him. Paul often extends this kind of courtesy, recognizing those present with him as sharing in the work and, in a practical sense, the letter.
The more complex issues arise in verse 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.”
The “church of God” at Corinth
The phrase “church of God” strongly suggests a Jewish context, or at least a group with a strong Jewish core. Several features of the Corinthian correspondence point in this direction:
In Acts, the ministry at Corinth is rooted in the synagogue. There are conflicts in the synagogue, they move next door to a place associated with the synagogue, and the chief ruler of the synagogue is converted. This gives the Corinthian assembly a heavily Jewish background.
Paul is ministering in a period when Israel is still being offered the kingdom. That implies a need to address “kingdom” matters, which are tied to Israel, not the later, fully revealed body of Christ.
“Church of God” language fits that setting. While I would not insist dogmatically that every use of “church of God” is exclusively the little flock, I lean toward understanding it as at least predominantly Jewish and closely connected with Israel’s kingdom program.
Sanctified and called saints
Paul describes this “church of God which is at Corinth” as those “sanctified in Christ Jesus, called to be saints.”
The word “sanctified” is related to the same root as “holy” and “saints” (from hagios). It carries the idea of being set apart for a particular, exclusive use. When Scripture interprets Scripture, sanctification language often relates to Israel as the people set aside for God’s specific purpose.
Similarly, the language of “calling” frequently attaches to Israel. Israel is the “called” nation in a particular way. The King James text has “called to be saints,” but “to be” is in italics, indicating it is supplied by the translators. Literally, it reads “called saints”—not invited to become saints, but designated as saints, the holy ones.
In Scripture, who are “the holy people”? Phrased that way, it strongly points again to Israel: a holy nation, a kingdom of priests, a chosen generation. Thus “sanctified” and “called saints” resonate with Israel’s identity.
Two groups indicated by “both”
After describing the church of God at Corinth as sanctified and called saints, Paul adds: “with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.”
The word “both” is crucial. It implies two distinguishable groups:
The church of God at Corinth: sanctified in Christ Jesus and called saints (language that aligns closely with Israel).
All who in every place call upon the name of Jesus Christ our Lord: believers more broadly, not limited to that Jewish-rooted assembly.
This opening, therefore, anticipates a mixed audience in the letter. There is a primary, heavily Jewish assembly (“church of God…sanctified…called saints”) together with a wider circle of believers who call on the Lord Jesus.
Evidence of a strong Jewish component in Corinth
Several passages within 1 Corinthians confirm a significant Jewish element:
1 Corinthians 10:1: “all our fathers were under the cloud, and all passed through the sea.” The natural reading aligns the audience with the Exodus generation—“our fathers” being the patriarchs and the nation under Moses.
1 Corinthians 5:1: Paul contrasts their sins with what is “not so much as named among the Gentiles,” implying that “Gentiles” are viewed as an outside reference group, not the primary identity of his readers.
1 Corinthians 7:18: “Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.” Some in the congregation are clearly circumcised Jews, again confirming a Jewish presence.
1 Corinthians 10:18: “Behold Israel after the flesh.” Paul directly addresses and assumes familiarity with Israel’s sacrificial system and law.
1 Corinthians 14:21: “In the law it is written…” followed by a quotation from Isaiah. Israel’s Scriptures are treated as authoritative and familiar, indicating readers for whom the law and prophets are central.
1 Corinthians 15:3–4: “Christ died for our sins according to the scriptures…rose again the third day according to the scriptures.” This likely looks back to Israel’s Scriptures and presumes their weight and relevance.
1 Corinthians 1:12: “I am of Paul…of Apollos…of Cephas…of Christ.” The reference to Cephas (Peter) points to an ongoing awareness of the Jerusalem/apostolic Jewish leadership.
In addition, kingdom-oriented passages in the letter fit naturally with a Jewish kingdom hope rooted in Israel’s promises.
Evidence of Gentiles in the Corinthian assembly
At the same time, there are clear signs of a Gentile component:
1 Corinthians 12:2: “Ye know that ye were Gentiles, carried away unto these dumb idols.” This directly recalls a Gentile, idolatrous background for at least part of the congregation.
1 Corinthians 12:13: “by one Spirit are we all baptized into one body, whether we be Jews or Gentiles.” This acknowledges Jews and Gentiles together in one body in that assembly.
1 Corinthians 1:22–23: “the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified…” Paul consciously addresses both Jews and Greeks.
1 Corinthians 8: The discussion about meat offered to idols presumes familiarity with pagan temples and sacrifices—indicative of a Gentile environment and experience.
The safest conclusion, therefore, is that Corinth is a mixed congregation: a Jewish-rooted “church of God” that is sanctified and called saints, together with Gentiles and others “in every place” who call upon the name of the Lord Jesus.
Summary of 1 Corinthians 1:1–2
In 1 Corinthians 1:1–2 Paul:
Identifies himself as an apostle of Jesus Christ by the will of God and acknowledges Sosthenes as his brother and companion.
Addresses a “church of God” at Corinth whose description (sanctified, called saints) aligns closely with Israel’s sanctified, holy identity.
Includes within his address all who everywhere call upon the name of Jesus Christ our Lord, marking out a broader body of believers.
Signals, by the term “both,” two distinguishable but related groups: a Jewish-centered church of God and all other believers.
Understanding this dual audience helps explain why 1 Corinthians contains both heavily Jewish elements and clear teaching relevant to Gentile believers.