1 Corinthians 1:10

παρακαλῶ δὲ ὑμᾶς. See ch. 1 Corinthians 14:31, note. 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.

διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 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 divisions 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. Such is also his object in reminding them that they have been called to share (εἰς κοινωνίαν) in Jesus Christ. See last verse.

τὸ αὐτὸ λέγητε. Cf. Romans 15:5-6; 2 Corinthians 13:11. As the context shews, it does not refer to doctrine, but to the general absence of a contentious spirit. See Philippians 2:2-3, and Cicero Phil. I. ‘una mente et voce inter se consentire.’

σχίσματα. The margin of A.V. has ‘schisms.’ 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. See note on ch. 1 Corinthians 11:18.

κατηρτισμένοι. 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 nonessentials. The word rendered joined together in A.V. is literally fitted together, as the fragments in a piece of mosaic, in which each minute portion exactly fills its proper place. See Schleusner, Lexic. s. v. Our word perfect has a very similar sense. Cf. Hebrews 10:5; also Herod. 1:106 κεῖνα πάντα καταρτίσω ἐς τωὐτό.

ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμη. The word translated in A.V. mind, which is kindred with the Greek γινώσκω, 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 decision to which the understanding comes. 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, γνώμη is usually employed in the sense of opinion. But it has also the sense of purpose or consent. See Polybius, Bell. Pun. III. 13 μιᾷ γνώμῃ κυρίαν ἐποίησαν τὴν τῶν στρατοπέδων αἵρεσιν. There, as here, the decision of the mind is meant, rather than the opinion upon which it was formed. See note on κατηρτισμένοι. The Apostle is speaking, not of opinion, but of consent precedent to action.