1 Corinthians 1:10
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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(10) Now I beseech you, brethren.—With these words the Apostle introduces the topic which is indeed one of the chief reasons of his writing this Epistle (see Introduction), viz., the PARTY-SPIRIT existing in the Corinthian Church. The treatment of this subject occupies to 1Corinthians 4:20. It is important to remember that the factions rebuked by St. Paul were not sects who separated themselves from the Church, but those who within the Church divided themselves into parties, each calling itself by the name of some Apostle whose teaching and practice were most highly esteemed. The nature and cause of these divisions we shall understand as we consider the Apostle’s exhortation to unity, and his rebuke of the spirit which gave rise to them.

By the name of our Lord Jesus Christ.—By his previous remark that they had been called unto “the communion” of this Holy Name, the writer has led up to the mention of Christ’s name—not in the form of an adjuration, but as reminding them of it. That very name adds strength to his exhortation to “speak the same thing”—i.e., to call themselves by this one name, and not each (as in 1Corinthians 1:12) by a different designation, and that there should be no “schisms” among them. The word translated “divisions,” signifies literally a “rent,” in which sense it occurs in Mark 2:21 (“the rent is made worse”), and is used three times in St. John’s Gospel in the sense of schism or difference of opinion (John 7:43; John 9:16; John 10:19). See Note on John 7:43, as to the moral application of the word having probably come from Ephesus; and the idea of a tear or rent is carried on in the words, “be perfectly joined together,” which in the original signifies the repair of something which was torn, as in Matthew 4:21 we have the word rendered “were mending their nets.” The church at Corinth presents to the Apostle’s mind the idea of a seamless robe rent and torn into pieces, and he desires its complete and entire restoration by their returning to a united temper of mind and judgment as to word and deed.

1 Corinthians 1:10. Now I beseech, παρακαλω, I exhort you, brethren — You have faith and hope, secure love also; by the name of our Lord Jesus Christ — That endearing name, infinitely preferable to all the human names in which you glory. The apostle intending, says Locke, to abolish the names of the leaders, whereby the parties distinguished themselves, besought them by the name of Christ. Indeed, as the same writer observes, the apostle scarcely ever makes use of a word or expression which hath not some relation to his main purpose. That ye all speak the same thing — That ye agree both in your judgments and expressions concerning the doctrines of the gospel: or, that you do not unnecessarily and unkindly contradict each other, but rather maintain a peaceful and loving disposition toward each other. And that there be no divisions — Greek, σχισματα, schisms, among you — No alienation of affection from each other, and no factions or parties formed in consequence thereof: but that ye be perfectly joined together Κατηρτισμενοι, perfectly united, or knit together, in the same mind and in the same judgment — Touching all the great truths of the gospel; waiving unnecessary controversies, debating those which are necessary with temper and candour, and delighting to speak most concerning those great and excellent things, in which, as Christians, you cannot but be agreed, and which, if duly considered, will cement your hearts to each other in the strictest and most tender bonds. “It was morally impossible, considering the diversities of their educations and capacities, that they should all agree in opinion; nor could he intend that, because he does not urge any argument to reduce them to such an agreement, nor so much as declare what that one opinion was in which he would have them agree. The words must therefore express that peaceful and unanimous temper, which Christians of different opinions may and ought to maintain toward each other; which will do a much greater honour to the gospel, and to human nature, than the most perfect uniformity that can be imagined.” — Doddridge. In short, “the meaning is, that in our deliberations we should yield to each other from mutual affection, and from a love of peace. Accordingly the heathen moralists describe true friendship as cemented by the same inclinations and aversions: Idem velle, et idem nolle,” &c.

1:10-16 In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.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 1 Corinthians 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 1 Corinthians 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 1 Corinthians 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 Ephesians 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 John 13:34; John 15:17, and for this he had most earnestly prayed in his memorable prayer; John 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 John 9:16; 1 Corinthians 11:18; 1 Corinthians 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 Matthew 4:21; Mark 1:19, to amend or correct that which is morally evil and erroneous Galatians 6:1, to render perfect or complete Luke 6:40, to fit or adapt anything to its proper place so that it shall be complete in all its parts, and harmonious, Hebrews 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 Romans 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; Romans 11:34; Romans 14:5; 1 Corinthians 2:16; Colossians 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.

10. 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 (1Co 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].

By the name of our Lord Jesus Christ, is as much as, by Christ, by the authority of Christ, for this is his will; or, by the love which you bear to the Lord Jesus Christ, who hath so often recommended to you peace with, and brotherly love towards, one another.

That ye all speak the same thing; that in matters of doctrine you all speak the same thing (for it is capable of no other sense); and that you neither be divided in sentiments or opinions, nor yet in affection, that there may be no divisions among you; which is also further evidenced by the last phrase, being joined together in the same mind and in the same judgment. A union in affection is the necessary and indispensable duty of all those that are the disciples of Christ, and such a duty as not only concerns Christians of the same nation, with relation one to another, but also Christians of all nations, and may be attained, if by our lusts we do not hinder it. A union in opinion, as to the fundamental truths of religion, is (though not so easy, yet) what the church of God hath in a great measure arrived at. But for a union in every particular proposition of truth, is not a thing to be expected, though we all are to labour for it: God hath neither given unto all the same means, nor the same natural capacities.

Now I beseech you, brethren,.... The apostle having observed the many favours and blessings bestowed on this church, proceeds to take notice of the divisions and contentions which were fomented in it; and in the most kind and tender manner entreats them to take every proper step to prevent schisms among them: he does not use his apostolical power and authority, or lay his injunctions and commands upon them, which he might have done, but most affectionately beseeches them; styling them brethren, as they were in a spiritual relation, being children of the same Father, members of the same body, and partakers of the same grace, and is a reason why they should not fail out by the way: and this obsecration is made

by the name of the Lord Jesus; which he wisely judged must have its weight and influence on many of them, to whom that name must be dear and precious, and which they called upon and were called by; and shows, that he was not acting in his own name, and seeking his own profit; but was concerned in and for the name of Christ, and for his honour and interest, which lay at stake by their contentions. His earnest request to them is,

that ye speak the same thing; profess the same truths, and express them in the same words; which shows the lawfulness, yea, necessity and usefulness, of confessions and articles of faith, being made and agreed to by members of churches; and which should be drawn up in a form of sound words, and abode by; for the introducing of new words and phrases is often the means of bringing in new doctrines, and of raising great contentions and animosities; wherefore using the same words to express truth by is a very proper and prudent expedient to prevent them:

and that there be no divisions, or schisms

among you; which are generally made by innovations in doctrine, or worship; by forming new schemes of religion, new articles of faith, and modes of discipline: but

that ye be perfectly joined together in the same mind, and in the same judgment; which regards not only the sameness of love and affection, to one another, being, as the first Christians were, of one heart and of one soul; but their agreement in their judgments and sentiments, of both doctrine and discipline; and such an entire harmony and symmetry among them, as in the members of the body, where each member and bone being in their proper place, exactly answer to, and tally with each other; and which is the most effectual way to speak the same things, and so bar against all schisms and divisions; and such an agreement is absolutely necessary to the peace, comfort, and well being of a church; for how should "two", and much less more, "walk together", unless they are "agreed?" Amos 3:3.

{12} Now I beseech you, brethren, by the name of our Lord Jesus Christ, that {13} ye all speak the same thing, and that there be no divisions among you; but that ye be {i} perfectly joined together in the same mind and in the same judgment.

(12) Having made an end of the preface, he comes to the matter itself, beginning with a most grave testimony, as though they should hear Christ himself speaking, and not Paul.

(13) The first part of this epistle, in which his purpose is found, to call back the Corinthians to brotherly harmony, and to take away all occasion of discord. So then this first part concerns the taking away of divisions. Now a division occurs when men who otherwise agree and consent together in doctrine, yet separate themselves from one another.

(i) Knit together, as a body that consists of all its parts, fitly knit together.

1 Corinthians 1:10. “Exhortation, however, lest ye miss this end of your calling, exhortation I give to you,” etc.

ἀδελφοί] winning and tender form of address, often introduced by Paul just at the point where he has a serious word to speak. 1 Corinthians 1:11; 1 Corinthians 7:29; 1 Corinthians 10:1; 1 Corinthians 14:20, al[155]

ΔΙᾺ ΤΟῦ ὈΝΌΜΑΤΟς Κ.Τ.Λ[156]] by means of the name, etc., while I point you to the name of Christ, which, in truth, constitutes the one confession of all His disciples, and thereby set before you the motive to follow my exhortation. Comp Romans 12:1; Romans 15:30; 2 Corinthians 10:1; 2 Thessalonians 3:12. Were the meaning ex mandato Christi (Heumann, Semler, Ernesti, and Rosenmüller), it would be expressed by ἐν τῷ ὀνόμ. (1 Corinthians 5:4; 2 Thessalonians 3:6, al[158]).

ἵνα] design, and in this form of conception, contents of the παρακαλῶ, as in 1 Corinthians 16:12; 1 Corinthians 16:15; 2 Corinthians 8:6; 2 Corinthians 9:5; 2 Thessalonians 2:17, and often in the Synoptic Gospels.

τὸ αὐτὸ λέγητε] agreement of confessional utterance, as opposed to the party-confessions of faith, at variance with each other, 1 Corinthians 1:12. Luther renders it appropriately: “einerlei Rede führet.” The consensus animorum is only expressed in the sequel (ἦτε δὲ κατηρτισμ. κ.τ.λ[159]); in the first instance it is the outstanding manifestation of the evil that Paul has in view. This in opposition to Erasmus, Grotius, Estius, Wolf, and many others, including Heydenreich and Billroth, who explain the phrase of this inward agreement, which Paul would have known well how to express by τὸ αὐτὸ φρονεῖν (Romans 15:5; Php 2:2; 2 Corinthians 13:11), or in some similar correct way, and which, even in such passages as Thuc. v. 31. 5, Polyb. ii. 62, is not expressed, but presupposed. More expressive still is Polyb. v. 104. 1 : λέγειν ἓν καὶ ταὐτό, to speak one and the same thing.

καὶ μὴ ᾖ ἐν ὑμ. σχίσματα] the same thought in prohibitive form (comp Romans 12:14, al[161]), but designating the evil forbidden more generally, according to its category.

ἦτε δὲ Κ.Τ.Λ[162]] δέ, but rather, but on the contrary (see Hartung, Partikell. I. p. 171; Klotz, a[163] Devar. p. 360; Baeuml. Partik. p. 95), introduces what ought to be the case instead of the forbidden καὶ μὴ κ.τ.λ[164]

ΚΑΤΗΡΤΙΣΜΈΝΟΙ] fully adjusted, established in the right frame (Vulg. perfecti; Theophyl. τέλειοι). Comp 2 Corinthians 13:11; Galatians 6:1; Hebrews 13:11; 1 Peter 5:10; Luke 6:40. When there are divisions in a society, the ΚΑΤΆΡΤΙΣΙς is wanting (2 Corinthians 13:9; comp ΚΑΤΑΡΤΙΣΜΌς, Ephesians 4:12); hence Greek writers also use ΚΑΤΑΡΤΊΖΕΙΝ in speaking of the establishment of right relations by the removal of disunion (as here), sedition, or the like, Herod. v. 28. 106; Dion. Hal. Antt. iii. 10. Whether any figurative reference, however, of κατηρτ. to the original sense of ΣΧΊΣΜΑΤΑ, fissurae, be intended (to make whole and good again what was broken or rent, comp Matthew 4:21; Mark 1:19; Esdr. 1 Corinthians 4:12-13; 1 Corinthians 4:16; Herod. v. 106), as Bos, Elsner, Valckenaer, Pott, Heydenreich, and others think, and as Luther, Calvin (“apte cohaereatis”), and Beza (“coagmentati”) express by their renderings, may be doubted, because Paul does not more precisely and definitely indicate such a conception; while, on the other hand, it was exceedingly common to use ΣΧΊΣΜΑ absolutely, and without special thought of its original material reference (Matthew 9:16), to denote dissidium (John 7:43; John 9:16; John 10:19; 1 Corinthians 11:18, and even 1 Corinthians 12:25).

ἐν τῷ αὐτῷ νοῒ Κ.Τ.Λ[168]] the sphere, in which they were to be κατηρτ. Comp Hebrews 13:21. Νοῦς and γνώμη differ as understanding and opinion. Through the fact, namely, that Christians in Corinth thought differently (νοῦς) on important matters, and in consequence of this difference of thinking, formed in a partisan spirit different opinions and judgments (γνώμη), and fought for these against each other, the τὸ αὐτὸ λέγειν was wanting and σχίσματα prevailed. In opposition to this, the Corinthians were to agree together in Christian thinking[170] and judging; the right state of things was to establish itself among them in ὁμονοεῖν and ὉΜΟΓΝΩΜΟΝΕῖΝ (Thuc. ii. 97; Dem. 281. 21; Polyb. xxviii. 6. 2). In ἜΡΙΔΕς, 1 Corinthians 1:11, we have the manifestation of the opposite of both of these, of Christian sameness of thought and opinion. That sameness, therefore, does not preclude the friendly discussion of points of difference in thought and judgment, with a view to mutual better understanding and the promotion of harmony, but it doubtless does preclude party-differences and hostility. Ἀμφισβητοῦσι μὲν γὰρ καὶ διʼ εὔνοιαν οἱ φίλοι τοῖς φίλοις, ἐρίζουσι δὲ οἱ διαφοροί τε καὶ ἐχθροὶ ἀλλήλοις, Plat. Prot. p. 337 B. Many other interpreters take γνώμη as referring to the practical disposition (to love); whereas νοῦς denotes the theoretical understanding. See Chrysostom, Theodoret, and Theophylact, who says: ὅταν γὰρ τὴν αὐτὴν πίστιν ἔχωμεν, μὴ συναπτώμεθα δὲ κατὰ τὴν ἀγάπην, τὰ μὲν αὐτὰ νοοῦμεν, διϊστάμεθα δὲ κατὰ τὴν γνώμην. But this separation between theory and practice is quite arbitrary; and ΓΝΏΜΗ never means in the N. T. “disposition,” but always (even in Revelation 17:13; Revelation 17:17) sententia, judicium. Comp the classical Τῆς ΑὐΤῆς ΓΝΏΜΗς ΕἾΝΑΙ, to have one and the same view, Thuc. i. 113, iii. 70. Eur. Hec. 127: ἐκ μιᾶς γνώμης, Dem. 147. 1 : ΔΙᾺ ΜΙᾶς ΓΝΏΜΗς ΓΊΝΕΣΘΑΙ, Isocr. Paneg. 38: τὴν αὐτὴν ἔξχειν γνώμην, Plat. Alc. 2, p. 139 A. The converse: ἐγένοντο δίχα αἱ γνώμαι, Herod. vi. 109.

[155] l. and others; and other passages; and other editions.

1 Corinthians 1:10-17 a. § 3. THE REPORT ABOUT THE PARTIES, AND PAUL’S EXPOSTULATION. Without further preface, the Apostle warns the Cor[121] solemnly against their schisms (1 Corinthians 1:10), stating the testimony on which his admonition is based (1 Corinthians 1:11). The four parties are defined out of the mouths of the Cor[122] (1 Corinthians 1:12); and the Ap. protests esp. against the use of Christ’s name and of his own in this connexion (1 Corinthians 1:13). In founding the Church he had avoided all self-exaltation, bent only on fulfilling his mission of preaching the good news (1 Corinthians 1:14-17 a).

[121] Corinth, Corinthian or Corinthians.

[122] Corinth, Corinthian or Corinthians.

10–17. Rebuke of the Divisions in the Corinthian Church

10. I beseech you, brethren] The Apostle now enters on the subject of the divisions among his Corinthian converts, for which his introduction (see next note) was intended as a preparation.

by the name of our Lord Jesus Christ] St Chrysostom says that the reason why the name Jesus Christ appears so often in the introduction (it occurs eight times in nine verses) is the desire to censure indirectly the schisms existing in the Corinthian Church by reminding its members of Him in Whom they were made one, and Whose name told of nothing but love and peace.

and that there be no divisions among you] The margin has ‘schisms,’ the original σχίσματα. But the recognized theological sense of the word ‘schisms’ renders it unsuitable here, where the idea is rather that of divisions in, than separation from, the Church.

but that ye be perfectly joined together] The Apostle is hardly to be supposed here to require absolute unity of opinion, a thing impossible among men, but rather that mutual affection which would knit the disciples together in all essentials, and would prevent all acrimonious discussion of non-essentials. The word rendered joined together is literally fitted together, as the fragments in a piece of mosaic, in which each minute portion exactly fills its proper place.

in the same mind and in the same judgment] The word translated mind, which is kindred with the Latin nosco and our know, has the signification in the N. T. (1) of the organ of perception, mind, intellect, (2) of the perception which is the result of the action of that organ understanding, and (3) of the intellectual conviction which the understanding imparts. The latter is the meaning here. For an example of (1) see ch. 1 Corinthians 2:16 and note; of (2) see Revelation 13:18. In Romans 7:25 it would seem to have (4) a meaning which includes moral as well as intellectual qualities. The word rendered judgment does not mean judicial sentence, but like judgment in English it is often equivalent to opinion. See ch. 1 Corinthians 7:25; 1 Corinthians 7:40; 2 Corinthians 8:10. It is rendered advice in the latter passage.

1 Corinthians 1:10.[3] Δὲ, Now) The connection of the introduction and discussion: You have [already sure] the end and your hope, maintain also love. Brethren, is a title or address suitable to the discussion, on which he is now entering.—διὰ) by. This is equivalent to an adjuration.—τοῦ Κυρίου, of the Lord) Paul wishes that Christ alone should be all things to the Corinthians; and it is on this account, that he so often names Him in this chapter.—τὸ αὐτὸ λέγητε, ye may speak the same thing) In speaking they differed from one another; 1 Corinthians 1:12.—σχίσματα, divisions) antithetic to κατηρτισμένοι, joined together: comp. Matthew 4:21. Schism, a ‘division’ of minds [sentiments]: John 7:43; John 9:16.—νοΐ, in the mind) within, as to things to be believed.—γνώμῃ, judgment) displayed, in things to be done. This corresponds to the words above, that ye [all] speak [the same thing].

[3] Παρακαλῶ, I exhort) Though they required reproof, he employs a word, that takes the form of exhortation.—V. g.

Verses 10-17. - Party spirit at Corinth. This subject is pursued in various forms to 1 Corinthians 4:21. Verse 10. - Now. The particle implies the transition from thanksgiving to reproof. Brethren. This very title involves an appeal to them to aim at unity among themselves; and St. Paul, like St. James (James 5:10), uses it to soften any austerity which might seem to exist in his language (1 Corinthians 7:29; 1 Corinthians 10:1; 1 Corinthians 14:20, etc.). Through the Name of our Lord Jesus Christ; that is, by the whole idea of Christ's being and office - the strongest bond of union between true Christians (see the powerful appeal in Ephesians 4:1-6). That ye all speak the same thing; that is, "that ye may all with one mind and one mouth glorify God" (Romans 15:6). They were doing the very reverse - each glorifying himself and his party (ver. 12). Divisions (σχίσματα); "schisms" used of bodies within the Church, not of separatists from it (1 Corinthians 11:18). The word is only used in this special sense in this Epistle. In Matthew 9:16 and Mark 2:21 schisma means "a rent;" in John (John 7:43; John 9:16; John 10:19), "a division of opinion." There would be little or no harm in the schismata so far as they affected unessential points, if it was not their fatal tendency to end in "contentions" (erides) and "factions" (haireseis, 1 Corinthians 11:19). Corinth was a place where such divisions would be likely to spring up, partly from the disputatious vivacity and intellectual conceits of the inhabitants, partly from the multitudes of strangers who constantly visited the port, partly from the numerous diversities of previous training through which the various sections of converts had passed. Perfected together; literally, repaired, reunited. In the same mind and in the same judgment; that is, in what they think and believe (νοὶ), and in what they assert and do (γνώμῃ). The exhortation, "be of one mind," in every sense of the word, was as necessary in the ancient as in the modern Church (Romans 15:5; 2 Corinthians 13:11; Philippians 1:27; Philippians 2:2; 1 Peter 3:8). 1 Corinthians 1:10I beseech (παρακαλῶ)

See on consolation, Luke 6:24. The word occurs more than one hundred times in the New Testament.

Divisions (σχίσματα)

See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 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 (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 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 (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 1 Corinthians 3:3-22).

Perfectly joined together (κατηρτισμένοι)

Rev., perfected together. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 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 Romans 7:23.

Judgment (γνώμῃ)

See on Revelation 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.

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1 Corinthians 1:9
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