TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Now G1161 I beseech G3870 you G5209, brethren G80, by G1223 the name G3686 of our G2257 Lord G2962 Jesus G2424 Christ G5547, that G2443 ye G3004 all G3956 speak G3004 the same thing G846, and G2532 that there be G5600 no G3361 divisions G4978 among G1722 you G5213; but G1161 that ye be G5600 perfectly joined together G2675 in G1722 the same G846 mind G3563 and G2532 in G1722 the same G846 judgment G1106.
Complete Jewish Bible
Nevertheless, brothers, I call on you in the name of our Lord Yeshua the Messiah to agree, all of you, in what you say, and not to let yourselves remain split into factions but be restored to having a common mind and a common purpose.
Berean Standard Bible
I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree together, so that there may be no divisions among you and that you may be united in mind and conviction.
American Standard Version
Now I beseech you, brethren, through 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 perfected together in the same mind and in the same judgment.
World English Bible Messianic
Now I beg you, brothers, through the name of our Lord, Yeshua the Messiah, that you all speak the same thing and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment.
Geneva Bible (1599)
Nowe I beseeche you, brethren, by the Name of our Lord Iesus Christ, that ye all speake one thing, and that there be no dissensions among you: but be ye knit together in one mind, and in one iudgement.
Young's Literal Translation
And I call upon you, brethren, through the name of our Lord Jesus Christ, that the same thing ye may all say, and there may not be divisions among you, and ye may be perfected in the same mind, and in the same judgment,
See also
See on the biblical-era map
In the KJVVerse 28,374 of 31,102
Study This Verse
Commentary on 1 Corinthians 1 verses 10–13
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.
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.
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.
13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
Here the apostle enters on his subject.
I. He extorts them to unity and brotherly love, and reproves them for their divisions. He had received an account from some that wished them well of some unhappy differences among them. It was neither ill-will to the church, nor to their ministers, that prompted them to give this account; but a kind and prudent concern to have these heats qualified by Paul's interposition. He writes to them in a very engaging way: "I beseech you, brethren, by the name of our Lord Jesus Christ; if you have any regard to that dear and worthy name by which you are called, be unanimous. Speak all the same thing; avoid divisions or schisms" (as the original is), "that is, all alienation of affection from each other. Be perfectly joined together in the same mind, as far as you can. In the great things of religion be of a mind: but, when there is not a unity of sentiment, let there be a union of affections. The consideration of being agreed in greater things should extinguish all feuds and divisions about minor ones."
II. He hints at the origin of these contentions. Pride lay at the bottom, and this made them factious. Only of pride cometh contention, Pro 13:10. They quarrelled about their ministers. Paul and Apollos were both faithful ministers of Jesus Christ, and helpers of their faith and joy: but those who were disposed to be contentious broke into parties, and set their ministers at the head of their several factions: some cried up Paul, perhaps as the most sublime and spiritual teacher; others cried up Apollos, perhaps as the most eloquent speaker; some Cephas, or Peter, perhaps for the authority of his age, or because he was the apostle of the circumcision; and some were for none of them, but Christ only. So liable are the best things in the world to be corrupted, and the gospel and its institutions, which are at perfect harmony with themselves and one another, to be made the engines of variance, discord, and contention. This is no reproach to our religion, but a very melancholy evidence of the corruption and depravity of human nature. Note, How far will pride carry Christians in opposition to one another! Even so far as to set Christ and his own apostles at variance, and make them rivals and competitors.
III. He expostulates with them upon their discord and quarrels: "Is Christ divided? No, there is but one Christ, and therefore Christians should be on one heart. Was Paul crucified for you? Was he your sacrifice and atonement? Did I ever pretend to be your saviour, or any more than his minister? Or, were you baptized in the name of Paul? Were you devoted to my service, or engaged to be my disciples, by that sacred rite? Did I challenge that right in you, or dependence from you, which is the proper claim of your God and Redeemer?" No; ministers, however instrumental they are of good to us, are not to be put in Christ's stead. They are not to usurp Christ's authority, nor encourage any thing in the people that looks like transferring his authority to them. He is our Saviour and sacrifice, he is our Lord and guide. And happy were it for the churches if there were no name of distinction among them, as Christ is not divided.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–13. Public domain.
Copy as
Ignatius of AntiochAD 108
Epistle of Ignatius to the Ephesians
It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing," and that, being subject to the bishop and the presbytery, ye may in all respects be sanctified.
Ignatius of AntiochAD 108
Epistle of Ignatius to the Trallians
I therefore, yet not I, out the love of Jesus Christ, "entreat you 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." For there are some vain talkers and deceivers, not Christians, but Christ-betrayers, bearing about the name of Christ in deceit, and "corrupting the word" of the Gospel; while they intermix the poison of their deceit with their persuasive talk, as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, "Let no man be called good who mixes good with evil." For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power.
TertullianAD 220
The Prescription Against Heretics
Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also." For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved; " in other words, those whom they were unable to pervert. In short, since the whole passage points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be "not approved," who have fallen into heresies; more especially when with reproofs he exhorts men to turn away from such, teaching them that they should "all speak and think the selfsame thing," the very object which heresies do not permit.
TertullianAD 220
The Prescription Against Heretics
Besides which, it must have followed, that, for the man to whom he committed the ministration of the gospel, he would add the injunction that it be not ministered in all places, and without respect to persons, in accordance with the Lord's saying, "Not to cast one's pearls before swine, nor that which is holy unto dogs." Openly did the Lord speak, without any intimation of a hidden mystery. He had Himself commanded that, "whatsoever they had heard in darkness" and in secret, they should "declare in the light and on the house-tops." He had Himself fore-shown, by means of a parable, that they should not keep back in secret, fruitless of interest, a single pound, that is, one word of His. He used Himself to tell them that a candle was not usually "pushed away under a bushel, but placed on a candlestick," in order to "give light to all who are in the house." These things the apostles either neglected, or failed to understand, if they fulfilled them not, by concealing any portion of the light, that is, of the word of God and the mystery of Christ. Of no man, I am quite sure, were they afraid,-neither of Jews nor of Gentiles in their violence; with all the greater freedom, then, would they certainly preach in the church, who held not their tongue in synagogues and public places. Indeed they would have found it impossible either to convert Jews or to bring in Gentiles, unless they "set forth in order" that which they would have them believe. Much less, when churches were advanced in the faith, would they have withdrawn from them anything for the purpose of committing it separately to some few others. Although, even supposing that among intimate friends, so to speak, they did hold certain discussions, yet it is incredible that these could have been such as to bring in some other rule of faith, differing from and contrary to that which they were proclaiming through the Catholic churches, -as if they spoke of one God in the Church, (and) another at home, and described one substance of Christ, publicly, (and) another secretly, and announced one hope of the resurrection before all men, (and) another before the few; although they themselves, in their epistles, besought men that they would all speak one and the same thing, and that there should be no divisions and dissensions in the church, seeing that they, whether Paul or others, preached the same things. Moreover, they remembered the words): "Let your communication be yea, yea; nay, nay; for whatsoever is more than this cometh of evil; " so that they were not to handle the gospel in a diversity of treatment.
Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 1.4
The visible church is a mixed body, consisting of both righteous and unrighteous people. This is why Paul praises some of its members and criticizes others. The person who agrees with the right doctrine and the church’s teaching concerning the Father, Son and Holy Spirit, as well as with the dispensation concerning us, with resurrection and judgment, and who follows the rules of the church is not in schism.
CyprianAD 258
Treatise XII. Three Books of Testimonies Against the Jews.
That a schism must not be made, even although he who withdraws should remain in one faith, and in the same tradition. In Ecclesiasticus, in Solomon: "He that cleaveth firewood shall be endangered by it if the iron shall fall off." Also in Exodus: "In one house shall it be eaten: ye shall not cast forth the flesh abroad out of the house." Also in the cxxxiid Psalm: "Behold how good and how pleasant a thing it is that brethren should dwell in unity!" Also in the Gospel according to Matthew: "He that is not with me is against me; and he that gathereth not with me scattereth." Also in the first Epistle of Paul to the Corinthians: "But I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be no schisms among you; but that ye be all joined together in the same mind and in the same opinion." Also in the sixty-seventh Psalm: "God, who maketh men to dwell with one mind in a house."
CyprianAD 258
Treatise I On the Unity of the Church
Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd." And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment."
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book II), Section 6, XLIV
Be of one mind, O you bishops, one with another, and be at peace with one another; sympathize with one another, love the brethren, and feed the people with care; with one consent teach those that are under you to be of the same sentiments and to be of the same opinions about the same matters, "that there may be no schisms among you; that you may be one body and one spirit, perfectly joined together in the same mind and in the same judgment," [1 Corinthians 1:10; Ephesians 4:4] according to the appointment of the Lord. And let the deacon refer all things to the bishop, as Christ does to His Father. But let him order such things as he is able by himself, receiving power from the bishop, as the Lord did from His Father the power of creation and of providence. But the weighty matters let the bishop judge; but let the deacon be the bishop's ear, and eye, and mouth, and heart, and soul, that the bishop may not be distracted with many cares, but with such only as are more considerable, as Jethro did appoint for Moses, and his counsel was received.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul prays that the Corinthians will all think one thing, namely, that those who have been born again are children of God. He wants them to be perfectly united in the teaching which he had given to them. He challenges them to think this way and to defend his teaching.
John ChrysostomAD 407
Homily on 1 Corinthians 3
What I have continually been saying, that we must frame our rebukes gently and gradually, this Paul doth here also; in that, being about to enter upon a subject full of many dangers and enough to tear up the Church from her foundations he uses very mild language. His word is that he "beseeches" them, and beseeches them "through Christ;" as though not even he were sufficient alone to make this supplication, and to prevail.
The emphatic force of the word "schism," I mean the name itself, was a sufficient accusation. For it was not that they had become many parts, each entire within itself, but rather the One Body which originally existed had perished. For had they been entire Churches, there might be many of them; but if they were divisions, in the next place, because he had sharply dealt with them by using the word "schism," he again softens and soothes them, saying, "That ye may be perfectly joined together in the same mind and in the same judgment." That is; since he had said, "That ye may all speak the same thing;" "do not suppose," he adds, "that I said concord should be only in words; I seek for that harmony which is of the mind." But since there is such a thing as agreement in words, and that hearty, not consenting, is no longer "perfected," nor fitted in to complete accordance. There is also such a thing as harmony of opinions, where there is not yet harmony of sentiment; for instance, when having the same faith we are not joined together in love: for thus, in opinions we are one, (for we think the same things,) but in sentiment not so. And such was the case at that time; this person choosing one leader, and that, another. For this reason he saith it is necessary to agree both in "mind" and in "judgment." For it was not from any difference in faith that the schisms arose, but from the division of their judgment through human contentiousness.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 167
Paul was right to add the name of Christ here, because that is what the Corinthians were really rejecting.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 1 Corinthians 1:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In 1 Corinthians 1:10, the Apostle Paul issues a profound and urgent appeal to the church in Corinth, imploring them, by the very authority and identity found in Jesus Christ, to abandon internal strife and factionalism. He passionately calls for a radical unity of speech, thought, and purpose, emphasizing that the health and witness of the Christian community depend on their being perfectly aligned in mind and judgment, rather than fragmented by divisions.
CONTEXT
Literary Context: This verse serves as the powerful thesis statement and foundational appeal for Paul's entire letter to the Corinthian church. Following his customary salutation and a brief thanksgiving for their spiritual gifts (though notably lacking the usual praise for their spiritual maturity, which hints at the problems to come), Paul immediately confronts the most pressing issue: the rampant divisions within the community. The subsequent chapters, particularly 1 Corinthians 1:11-17, detail the specific factions that had formed around various leaders (Paul, Apollos, Cephas, or even Christ exclusively), demonstrating the practical outworking of the disunity he addresses here. This initial charge for unity sets the stage for his corrective teachings on everything from spiritual gifts and worship to immorality and resurrection hope.
Historical & Cultural Context: The ancient city of Corinth was a bustling, wealthy, and strategically important Roman colony, known for its vibrant trade, diverse population, and a reputation for moral laxity (hence the term "Corinthianize" meaning to live immorally). This cosmopolitan environment, with its diverse philosophies, social strata, and religious practices, inevitably influenced the nascent Christian community. The church itself was a diverse mix of Jews and Gentiles, slaves and free, rich and poor, each bringing their own cultural baggage and social hierarchies. This inherent diversity, coupled with a tendency towards intellectual pride and a competitive spirit, contributed to the factions and "divisions" (Greek: schismata) that plagued the church, hindering its corporate witness and spiritual growth.
Key Themes: The central theme of 1 Corinthians that this verse introduces is Christian Unity. Paul stresses that this unity is not merely superficial agreement but a profound spiritual oneness rooted in their shared identity in Christ, which is essential for the church's health and its mission. Directly confronting the prevailing factions, the verse highlights the Elimination of Divisions, emphasizing that these "tears" or "rents" were tearing the church apart, hindering its testimony and growth. Furthermore, the call to "speak the same thing" and be "perfectly joined together in the same mind and in the same judgment" points to the theme of Shared Mind and Judgment. This does not imply a robotic uniformity of opinion on every minor issue, but rather a fundamental agreement on core Christian doctrine, purpose, and values, fostering a shared spiritual outlook and a common commitment to Christ, allowing believers to be of the same mind and spirit, serving God together.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices to convey his urgent message. The entire verse functions as a powerful Exhortation, a direct and earnest appeal from the apostle to his spiritual children, underscored by the use of parakaléō. There is a clear Antithesis at play, contrasting the negative state of "divisions" with the desired positive state of being "perfectly joined together." This stark contrast highlights the destructive nature of disunity versus the restorative power of Christ-centered harmony. Furthermore, Paul uses Metaphor with the term "divisions" (schísma), which literally means a "tear" or "rending," vividly illustrating how internal strife rips apart the fabric of the community. Conversely, "perfectly joined together" (katartízō) carries the metaphorical sense of mending a net or setting a bone, suggesting a restoration to wholeness and proper function. Finally, the repeated phrase "in the same" ("mind" and "judgment") acts as a form of Repetition or Parallelism, emphasizing the comprehensive nature of the unity Paul desires, extending to both intellectual understanding and practical resolve.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's passionate plea for unity in 1 Corinthians 1:10 is not merely a pragmatic strategy for church management; it is deeply theological, rooted in the very nature of God and the work of Christ. The church, as the body of Christ, is called to reflect the unity that exists within the Godhead, a unity of purpose, love, and being. Divisions within the church not only contradict this divine nature but also undermine the gospel message itself, as a fragmented body cannot effectively bear witness to a unifying Savior. True Christian unity, therefore, is not uniformity but a Spirit-empowered harmony that embraces diversity while holding fast to the essential truths of the faith, prioritizing the glory of Christ and the advancement of His kingdom above all personal preferences or partisan loyalties. This unity is a powerful testimony to the world, demonstrating the transformative power of the gospel to reconcile diverse individuals into one new humanity.
REFLECTION AND APPLICATION
Paul's appeal for unity in 1 Corinthians 1:10 remains profoundly relevant for the church in every age. In a world increasingly fragmented by ideological, cultural, and political divides, the church is called to be a beacon of reconciliation and oneness. This verse challenges believers to examine the sources of disunity within their own communities, whether they stem from theological disagreements, personal preferences, leadership disputes, or cultural differences. True Christian unity is not achieved by ignoring differences or demanding robotic conformity, but by actively pursuing oneness rooted in our shared identity in Christ. It calls for humility, a willingness to listen, and a commitment to prioritize love and the gospel above personal agendas or factions. By striving to "speak the same thing" – the truth of the gospel – and to be "perfectly joined together in the same mind and in the same judgment" – aligning our thoughts and purposes with Christ's – the church can present a powerful, unified witness to a watching world, demonstrating the transforming power of God's love.
Questions for Reflection
FAQ
What kind of "unity" is Paul calling for in 1 Corinthians 1:10?
Answer: Paul is calling for a profound, Spirit-empowered unity that transcends mere superficial agreement. It's a unity rooted in their shared identity in Christ and a common commitment to the gospel. This "unity of mind and judgment" (G3563, noûs and G1106, gnṓmē) implies a fundamental agreement on core Christian doctrine, purpose, and values, rather than uniformity on every minor opinion. It's about having a shared spiritual outlook and a common commitment to Christ's mission, allowing believers to function harmoniously as one body, as described in Romans 12:4-5. It's a call to eliminate destructive factions and to be "perfectly joined together" (G2675, katartízō), implying restoration and proper alignment for effective ministry.
Does "speaking the same thing" mean everyone must agree on everything, suppressing individual thought or expression?
Answer: No, "speaking the same thing" does not mean a robotic uniformity of opinion on every minor issue or the suppression of individual thought. Instead, it refers primarily to a unified proclamation of the gospel and a shared commitment to the core truths of the Christian faith. In the context of Corinth, where factions were boasting allegiance to different leaders, "speaking the same thing" meant presenting a united front to the world, proclaiming the same Christ without internal contradiction or partisan rhetoric that would undermine their witness. It's about having a common confession and a shared narrative that centers on Jesus Christ, as Paul emphasizes throughout 1 Corinthians. It allows for diverse expressions and gifts, as seen in 1 Corinthians 12, but within a framework of essential doctrinal agreement and mutual love.
CHRIST-CENTERED FULFILLMENT
The call for unity in 1 Corinthians 1:10 finds its ultimate fulfillment and imperative in the person and work of Jesus Christ. Paul's appeal, made "by the name of our Lord Jesus Christ," underscores that Christ himself is the foundation and source of all true Christian unity. It is through His atoning sacrifice that Jew and Gentile, slave and free, male and female are reconciled to God and to one another, forming "one new humanity" in Him, as profoundly articulated in Ephesians 2:14-16. The "same mind" Paul desires for the Corinthians is ultimately the mind of Christ, characterized by humility, self-sacrifice, and obedience, as exemplified in Philippians 2:5-8. Christ Himself prayed for the unity of His followers, that they might be one "just as you, Father, are in me and I in you," so that the world might believe (John 17:21). Therefore, when believers are "perfectly joined together," it is a reflection of Christ's own seamless body, and their unified witness becomes a powerful testament to His redemptive power, drawing others into the saving knowledge of the Lamb of God, who takes away the sin of the world! (John 1:29). The church's unity is not merely a human endeavor but a divine imperative, empowered by the Spirit, to embody the very nature of Christ to a fragmented world.