Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment.
New American Standard Version

Adam Clarke Commentary

Verse 1 Corinthians 1:10Now 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 labour 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.


Bridgeway Bible Commentary


No blame upon Paul (1:10-17)

Paul urges the Corinthian Christians to stop their quarrelling and be united (10). He has heard from people from Chloe’s household that the Christians have divided themselves into factions. Some called themselves Paul’s party. Others, who were impressed with the preaching of Apollos (cf. Acts 18:24-28), formed the Apollos party. Perhaps it was the Jewish group who claimed to be followers of Peter; while a fourth group claimed even higher leadership than that of Paul, Apollos or Peter, by calling themselves Christ’s special party (11-12).

With a few ironical questions, Paul rebukes all the parties. He is thankful that he baptized only a few people in Corinth, namely, Crispus, Gaius and the household of Stephanus (cf. Acts 18:8Romans 16:231 Corinthians 16:151 Corinthians 16:15,1 Corinthians 16:17). No one can now accuse him of baptizing people with the aim of gaining a personal following. Nor did he make any attempt to attract followers by displaying much wisdom or ability in his preaching. His sole aim was to preach the gospel of Christ crucified, so that people might be saved (13-17).


Calvin’s Commentary on the Bible

10. Now I beseech you, brethren Hitherto he has handled the Corinthians mildly, because he knew that they were much too sensitive. Now, however, after preparing their minds for receiving correction, acting the part of a good and skillful surgeon, who soothes the wound when about to apply a painful remedy, he begins to handle them with more severity. Even here, however, as we shall still farther see, he uses great moderation. The sum is this: “It is my hope that the Lord has not in vain conferred upon you so many gifts, so as not to have it in view to bring you to salvation, but you ought at the same time to take heed lest graces so distinguished be polluted by your vices. See, then, that you be agreed among yourselves; and it is not without good reason that I call for agreement among yourselves, for I have been informed that you are in a state of disagreement, amounting even to hostility, and that there are parties and contentions raging among you, by which true unity of faith is torn asunder.” As, however, they might not perhaps be sufficiently aroused by mere exhortation, he uses earnest entreaty, for he adjures them, by the name of Christ, that, as they loved him, they should aim at promoting harmony.

That ye all speak the same thing In exhorting them to harmony, he employs three different forms of expression: for, in the first place, he requires such agreement among them that all shall have one voice; secondly, he takes away the evil by which unity is broken and torn asunder; and, thirdly, he unfolds the nature of true harmony, which is, that they be agreed among themselves in mind and will. What he has placed second is first in order, — that we beware of strifes. For from this a second thing will naturally follow, — that we be in harmony; and then at length a third thing will follow, which is here mentioned first, — that we all speak, as it were, with one mouth; a thing exceedingly desirable as a fruit of Christian harmony. Let us then observe, that nothing is more inconsistent on the part of Christians than to be at variance among themselves, for it is the main article of our religion that we be in harmony among ourselves; and farther, on such agreement the safety of the Church rests and is dependent.

But let us see what he requires as to Christian unity. If any one is desirous of nice distinctions — he would have them first of all joined together in one mind; secondly, in one judgment; and, thirdly, he would have them declare in words that agreement. As, however, my rendering differs somewhat from that of Erasmus, I would, in passing, call my readers to observe, that Paul here makes use of a participle, which denotes things that are fitly and suitably joined together (56) For the verb καταρτιζεσθαι itself (from which the participle κατηρτισμένος comes) properly signifies, to be fitted and adjusted, just as the members of the human body are connected together by a most admirable symmetry. (57)


Expository Notes of Dr. Thomas Constable

By exhorting his readers in the name of their Lord Jesus Christ, Paul was putting what he was about to say on the highest level of authority. This is the tenth reference to Jesus Christ in the first ten verses of the epistle. Clearly Paul was focusing the attention of his audience on Christ, who alone deserves the preeminence. The Corinthians were to regard what he was about to say as coming from the Lord Himself.

“That the true source of the Corinthians’ illicit behavior is bad theology-ultimately a misunderstanding of God and his ways-is evident from the beginning, especially with Paul’s use of crucifixion language in 1 Corinthians 1:10 to 1 Corinthians 2:16.” [Note: Idem, “Toward a . . .,” p. 41.]

Bad theology usually lies behind bad behavior. There was already disagreement among members of the congregation, but there was not yet division in the sense of a church split. Paul urged his original readers to unite in their thinking. The Greek word katartizo, translated “made complete,” describes the mending of nets in Mark 1:19. Paul wanted them to take the same view of things, to have the same mind (cf. Philippians 2:2), and to experience unanimity in their judgment of what they needed to do.

“The gospel that effects eschatological salvation also brings about a radical change in the way people live. This is the burden of this letter and the theological presupposition behind every imperative. Therefore, although apocalyptic-cosmological language is also found, salvation is expressed primarily in ethical-moral language. [Note: Ibid., p. 47.]