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Selected Verse: 1 Corinthians 1:10 - King James

Verse	Translation	Text
1Co 1:10	King James	Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Now--Ye already have knowledge, utterance, and hope, maintain also love. brethren--The very title is an argument for love. by . . . Christ--whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter. speak . . . same thing--not speaking different things as ye do (Co1 1:12), in a spirit of variance. divisions--literally, "splits," "breaches." but--"but rather." perfectly joined together--the opposite word to "divisions." It is applied to healing a wound, or making whole a rent. mind . . . judgment--the view taken by the understanding, and the practical decision arrived at [CONYBEARE and HOWSON], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [BENGEL]. Disposition--opinion [ALFORD].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Now--Ye already have knowledge, utterance, and hope, maintain also love.

brethren--The very title is an argument for love.

by . . . Christ--whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.

speak . . . same thing--not speaking different things as ye do (Co1 1:12), in a spirit of variance.

divisions--literally, "splits," "breaches."

but--"but rather."

perfectly joined together--the opposite word to "divisions." It is applied to healing a wound, or making whole a rent.

mind . . . judgment--the view taken by the understanding, and the practical decision arrived at [CONYBEARE and HOWSON], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [BENGEL]. Disposition--opinion [ALFORD].

Notes on the Bible, by Albert Barnes, [1834]
Now I beseech you, brethren - In this verse the apostle enters on the discussion respecting the irregularities and disorders in the church at Corinth, of which he had incidentally heard; see Co1 1:11. The first of which he had incidentally learned, was that which pertained to the divisions and strifes which had arisen in the church. The consideration of this subject occupies him to Co1 1:17; and as those divisions had been caused by the influence of phi osophy, and the ambition for distinction, and the exhibition of popular eloquence among the Corinthian teachers, this fact gives occasion to him to discuss that subject at length Co1 1:17-31; in which he shows that the gospel did not depend for its success on the reasonings of philosophy, or the persuasions of eloquence. This part of the subject he commences with the language of entreaty. "I beseech you, brethren" - the language of affectionate exhortation rather than of stern command. Addressing them as his brethren, as members of the same family with himself, he conjures them to take all proper measures to avoid the evils of schism and of strife. By the name - By the authority of his name; or from reverence for him as the common Lord of all. Of our Lord Jesus Christ - The reasons why Paul thus appeals to his name and authority here, may be the following: (1) Christ should be regarded as the Supreme Head and Leader of all his church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners. (2) "the whole family in heaven and earth should be named" after him Eph 3:15, and should not be named after inferior and subordinate teachers. The reference to "the venerable and endearing name of Christ here, stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves" - Doddridge. "There is scarcely a word or expression that he (Paul) makes use of, but with relation and tendency to his present main purpose; as here, intending to abolish the names of leaders they had distinguished themselves by, he beseeches them by the name of Christ, a form that I do not remember he elsewhere uses" - Locke. (3) the prime and leading thing which Christ had enjoined upon his church was union and mutual love Joh 13:34; Joh 15:17, and for this he had most earnestly prayed in his memorable prayer; Joh 17:21-23. It was well for Paul thus to appeal to the name of Christ - the sole Head and Lord of his church, and the friend of union, and thus to rebuke the divisions and strifes which had arisen at Corinth. That ye all speak the same thing - "That ye hold the same doctrine" - Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where different opinions are held and expressed. To "speak the same thing" stands opposed to speaking different and conflicting things; or to controversy, and although perfect uniformity of opinion cannot be expected among people on the subject of religion any more than on other subjects, yet on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which they differ they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus "speak the same thing." And that there be no divisions among you - Greek, σχίσματα schismata, "schisms." No divisions into contending parties and sects. The church was to be regarded as one and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders; compare Joh 9:16; Co1 11:18; Co1 12:25. But that ye be perfectly joined together - ἦτε δὲ κατηρτισμένοι ēte de katērtismenoi. The word used here and rendered "perfectly joined together," denotes properly to restore, mend, or repair that; which is rent or disordered Mat 4:21; Mar 1:19, to amend or correct that which is morally evil and erroneous Gal 6:1, to render perfect or complete Luk 6:40, to fit or adapt anything to its proper place so that it shall be complete in all its parts, and harmonious, Heb 11:5; and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should be united in feeling; that every member of the church should occupy his appropriate place, as every member of a well proportioned body, or part of a machine has its appropriate place and use; see his wishes more fully expressed in 1Co. 12:12-31. In the same mind - νοΐ̀ noi; see Rom 15:5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible - but that their minds were to be disposed toward each other with mutual good will, and that they should live in harmony. The word here rendered "mind," denotes not merely the intellect itself, but that which is in the mind - the thoughts, counsels, plans; Rom 11:34; Rom 14:5; Co1 2:16; Col 2:18. Bretschneider. And in the same judgment - γνώμη gnōmē. This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed toward each other. Union of feeling is possible even where people differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others "may be right," and "are honest" even where their own views differ. The foundation of Christian union is not so much laid in uniformity of intellectual perception as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer.

Notes on the Bible, by Albert Barnes, [1834]

Now I beseech you, brethren - In this verse the apostle enters on the discussion respecting the irregularities and disorders in the church at Corinth, of which he had incidentally heard; see Co1 1:11. The first of which he had incidentally learned, was that which pertained to the divisions and strifes which had arisen in the church. The consideration of this subject occupies him to Co1 1:17; and as those divisions had been caused by the influence of phi osophy, and the ambition for distinction, and the exhibition of popular eloquence among the Corinthian teachers, this fact gives occasion to him to discuss that subject at length Co1 1:17-31; in which he shows that the gospel did not depend for its success on the reasonings of philosophy, or the persuasions of eloquence. This part of the subject he commences with the language of entreaty. "I beseech you, brethren" - the language of affectionate exhortation rather than of stern command. Addressing them as his brethren, as members of the same family with himself, he conjures them to take all proper measures to avoid the evils of schism and of strife.

By the name - By the authority of his name; or from reverence for him as the common Lord of all.

Of our Lord Jesus Christ - The reasons why Paul thus appeals to his name and authority here, may be the following:

(1) Christ should be regarded as the Supreme Head and Leader of all his church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners.

(2) "the whole family in heaven and earth should be named" after him Eph 3:15, and should not be named after inferior and subordinate teachers. The reference to "the venerable and endearing name of Christ here, stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves" - Doddridge. "There is scarcely a word or expression that he (Paul) makes use of, but with relation and tendency to his present main purpose; as here, intending to abolish the names of leaders they had distinguished themselves by, he beseeches them by the name of Christ, a form that I do not remember he elsewhere uses" - Locke.

(3) the prime and leading thing which Christ had enjoined upon his church was union and mutual love Joh 13:34; Joh 15:17, and for this he had most earnestly prayed in his memorable prayer; Joh 17:21-23. It was well for Paul thus to appeal to the name of Christ - the sole Head and Lord of his church, and the friend of union, and thus to rebuke the divisions and strifes which had arisen at Corinth.

That ye all speak the same thing - "That ye hold the same doctrine" - Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where different opinions are held and expressed. To "speak the same thing" stands opposed to speaking different and conflicting things; or to controversy, and although perfect uniformity of opinion cannot be expected among people on the subject of religion any more than on other subjects, yet on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which they differ they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus "speak the same thing."

And that there be no divisions among you - Greek, σχίσματα schismata, "schisms." No divisions into contending parties and sects. The church was to be regarded as one and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders; compare Joh 9:16; Co1 11:18; Co1 12:25.

But that ye be perfectly joined together - ἦτε δὲ κατηρτισμένοι ēte de katērtismenoi. The word used here and rendered "perfectly joined together," denotes properly to restore, mend, or repair that; which is rent or disordered Mat 4:21; Mar 1:19, to amend or correct that which is morally evil and erroneous Gal 6:1, to render perfect or complete Luk 6:40, to fit or adapt anything to its proper place so that it shall be complete in all its parts, and harmonious, Heb 11:5; and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should be united in feeling; that every member of the church should occupy his appropriate place, as every member of a well proportioned body, or part of a machine has its appropriate place and use; see his wishes more fully expressed in 1Co. 12:12-31.

In the same mind - νοΐ̀ noi; see Rom 15:5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible - but that their minds were to be disposed toward each other with mutual good will, and that they should live in harmony. The word here rendered "mind," denotes not merely the intellect itself, but that which is in the mind - the thoughts, counsels, plans; Rom 11:34; Rom 14:5; Co1 2:16; Col 2:18. Bretschneider.

And in the same judgment - γνώμη gnōmē. This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed toward each other. Union of feeling is possible even where people differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others "may be right," and "are honest" even where their own views differ. The foundation of Christian union is not so much laid in uniformity of intellectual perception as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
divisions (Greek, "schisma", a "cleft", or "rent").

Vincent's Word Studies, by Marvin R. Vincent [1886]
I beseech (παρακαλῶ) See on consolation, Luk 6:24. The word occurs more than one hundred times in the New Testament. Divisions (σχίσματα) See on Joh 10:19. In classical Greek used only of actual rents in material. So in Mat 9:16; Mar 2:21. In the sense of discord, see Joh 7:43; Joh 9:16; Joh 10:19. Here, faction, for which the classical word is στάσις: division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (Co1 7:3, Co1 7:5, Co1 7:12); on eating, meat offered to idols (Co1 8:7; Co1 10:20); on the comparative value of spiritual endowments, such as speaking with "tongues" (14) ; on the privileges and demeanor of women in the assemblies for worship (Co1 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (Co1 11:17-22); and on the prerogatives of the different christian teachers (Co1 1:12, Co1 1:13; 3:3-22). Perfectly joined together (κατηρτισμένοι) Rev., perfected together. See on Mat 21:16; see on Luk 6:40; see on Pe1 5:10. Carrying on the metaphor in divisions. Not of individual and absolute perfection, but of perfection in the unity of the Church. Mind (νοΐ̀) See on Rom 7:23. Judgment (γνώμῃ) See on Rev 17:13. The distinction between mind and judgment is not between theoretical and practical, since νοῦς mind, includes the practical reason, while γνώμη judgment, has a theoretical side. Rather between understanding and opinion; νοῦς regarding the thing from the side of the subject, γνώμη from the side of the object. Being in the same realm of thought, they would judge questions from the same christian stand-point, and formulate their judgment accordingly.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Now I exhort you - Ye have faith and hope; secure love also. By the endearing name of our Lord Jesus Christ - lnfinitely preferable to all the human names in which ye glory. That ye all speak the same thing - They now spoke different things, Co1 1:12 And that there be no schisms among you - No alienation of affection from each other. Is this word ever taken in any other sense in scripture? But that ye be joined in the same mind - Affections, desires. And judgment - Touching all the grand truths of the gospel.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Now I beseech you, brethren - The apostle having finished his introduction comes to his second point, exhorting them to abstain from dissensions, that they might be of the same heart and mind, striving together for the hope of the Gospel. By the name of our Lord Jesus - By his authority, and in his place; and on account of your infinite obligations to his mercy in calling you into such a state of salvation. That ye all speak the same thing - If they did not agree exactly in opinion on every subject, they might, notwithstanding, agree in the words which they used to express their religious faith. The members of the Church of God should labor to be of the same mind, and to speak the same thing, in order to prevent divisions, which always hinder the work of God. On every essential doctrine of the Gospel all genuine Christians agree: why then need religious communion be interrupted? This general agreement is all that the apostle can have in view; for it cannot be expected that any number of men should in every respect perfectly coincide in their views of all the minor points, on which an exact conformity in sentiment is impossible to minds so variously constituted as those of the human race. Angels may thus agree, who see nothing through an imperfect or false medium; but to man this is impossible. Therefore men should bear with each other, and not be so ready to imagine that none have the truth of God but they and their party.

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¹² Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

¹⁸ Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

¹⁶ For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

⁵ One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

³⁴ For who hath known the mind of the Lord? or who hath been his counsellor?

⁵ Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

⁵ By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

⁴⁰ The disciple is not above his master: but every one that is perfect shall be as his master.

¹ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

¹⁹ And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.

²¹ And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.

²⁵ That there should be no schism in the body; but that the members should have the same care one for another.

¹⁸ For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

¹⁶ Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.

²¹ That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
²² And the glory which thou gavest me I have given them; that they may be one, even as we are one:
²³ I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

¹⁷ These things I command you, that ye love one another.

³⁴ A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

¹⁵ Of whom the whole family in heaven and earth is named,

¹⁷ For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
¹⁸ For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
¹⁹ For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
²⁰ Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
²¹ For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
²² For the Jews require a sign, and the Greeks seek after wisdom:
²³ But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
²⁴ But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
²⁵ Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
²⁶ For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
²⁷ But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
²⁸ And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
²⁹ That no flesh should glory in his presence.
³⁰ But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
³¹ That, according as it is written, He that glorieth, let him glory in the Lord.

¹⁷ For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

¹¹ For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

¹³ These have one mind, and shall give their power and strength unto the beast.

²³ But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

¹⁰ But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

⁴⁰ The disciple is not above his master: but every one that is perfect shall be as his master.

¹⁶ And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

¹³ Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

¹² Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

¹⁷ Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
¹⁸ For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
¹⁹ For there must be also heresies among you, that they which are approved may be made manifest among you.
²⁰ When ye come together therefore into one place, this is not to eat the Lord's supper.
²¹ For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
²² What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.

⁵ But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
⁶ For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
⁷ For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
⁸ For the man is not of the woman; but the woman of the man.
⁹ Neither was the man created for the woman; but the woman for the man.
¹⁰ For this cause ought the woman to have power on her head because of the angels.
¹¹ Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.
¹² For as the woman is of the man, even so is the man also by the woman; but all things of God.
¹³ Judge in yourselves: is it comely that a woman pray unto God uncovered?
¹⁴ Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
¹⁵ But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

²⁰ But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

⁷ Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

¹² But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

⁵ Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

³ Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

¹⁹ There was a division therefore again among the Jews for these sayings.

⁴³ So there was a division among the people because of him.

²¹ No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

¹⁶ No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.

¹⁹ There was a division therefore again among the Jews for these sayings.

²⁴ But woe unto you that are rich! for ye have received your consolation.

¹² Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.