Paul called to be an apostle of Jesus Christ through the will
of God, and Sosthenes our brother,
Unto the church of God which is at Corinth, to them that are
sanctified in Christ Jesus, called to be saints, with all that
in every place call upon the name of Jesus Christ our Lord,
both their's and our's:
Grace be unto you, and peace, from God our Father, and from
the Lord Jesus Christ.
I thank my God always on your behalf, for the grace of God
which is given you by Jesus Christ;
That in every thing ye are enriched by him, in all utterance,
and in all knowledge;
Even as the testimony of Christ was confirmed in you:
So that ye come behind in no gift; waiting for the coming of
our Lord Jesus Christ:
Who shall also confirm you unto the end, that ye may be
blameless in the day of our Lord Jesus Christ.
God is faithful, by whom ye were called unto the fellowship of
his Son Jesus Christ our Lord.
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.
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.
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.
Is Christ divided? was Paul crucified for you? or were ye
baptized in the name of Paul?
I thank God that I baptized none of you, but Crispus and
Gaius;
Lest any should say that I had baptized in mine own name.
And I baptized also the household of Stephanas: besides, I
know not whether I baptized any other.
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.
For the preaching of the cross is to them that perish
foolishness; but unto us which are saved it is the power of
God.
For it is written, I will destroy the wisdom of the wise, and
will bring to nothing the understanding of the prudent.
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?
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.
For the Jews require a sign, and the Greeks seek after wisdom:
But we preach Christ crucified, unto the Jews a
stumblingblock, and unto the Greeks foolishness;
But unto them which are called, both Jews and Greeks, Christ
the power of God, and the wisdom of God.
Because the foolishness of God is wiser than men; and the
weakness of God is stronger than men.
For ye see your calling, brethren, how that not many wise men
after the flesh, not many mighty, not many noble, are called:
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;
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:
That no flesh should glory in his presence.
But of him are ye in Christ Jesus, who of God is made unto us
wisdom, and righteousness, and sanctification, and redemption:
That, according as it is written, He that glorieth, let him
glory in the Lord.
And I, brethren, when I came to you, came not with excellency
of speech or of wisdom, declaring unto you the testimony of
God.
For I determined not to know any thing among you, save Jesus
Christ, and him crucified.
And I was with you in weakness, and in fear, and in much
trembling.
And my speech and my preaching was not with enticing words of
man's wisdom, but in demonstration of the Spirit and of power:
That your faith should not stand in the wisdom of men, but in
the power of God.
Howbeit we speak wisdom among them that are perfect: yet not
the wisdom of this world, nor of the princes of this world,
that come to nought:
But we speak the wisdom of God in a mystery, even the hidden
wisdom, which God ordained before the world unto our glory:
Which none of the princes of this world knew: for had they
known it, they would not have crucified the Lord of glory.
But as it is written, Eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things which
God hath prepared for them that love him.
But God hath revealed them unto us by his Spirit: for the
Spirit searcheth all things, yea, the deep things of God.
For what man knoweth the things of a man, save the spirit of
man which is in him? even so the things of God knoweth no man,
but the Spirit of God.
Now we have received, not the spirit of the world, but the
spirit which is of God; that we might know the things that are
freely given to us of God.
Which things also we speak, not in the words which man's
wisdom teacheth, but which the Holy Ghost teacheth; comparing
spiritual things with spiritual.
But the natural man receiveth not the things of the Spirit of
God: for they are foolishness unto him: neither can he know
them, because they are spiritually discerned.
But he that is spiritual judgeth all things, yet he himself is
judged of no man.
For who hath known the mind of the Lord, that he may instruct
him? But we have the mind of Christ.
And I, brethren, could not speak unto you as unto spiritual,
but as unto carnal, even as unto babes in Christ.
I have fed you with milk, and not with meat: for hitherto ye
were not able to bear it, neither yet now are ye able.
For ye are yet carnal: for whereas there is among you envying,
and strife, and divisions, are ye not carnal, and walk as men?
For while one saith, I am of Paul; and another, I am of
Apollos; are ye not carnal?
Who then is Paul, and who is Apollos, but ministers by whom ye
believed, even as the Lord gave to every man?
I have planted, Apollos watered; but God gave the increase.
So then neither is he that planteth any thing, neither he that
watereth; but God that giveth the increase.
Now he that planteth and he that watereth are one: and every
man shall receive his own reward according to his own labour.
For we are labourers together with God: ye are God's
husbandry, ye are God's building.
According to the grace of God which is given unto me, as a
wise masterbuilder, I have laid the foundation, and another
buildeth thereon. But let every man take heed how he buildeth
thereupon.
For other foundation can no man lay than that is laid, which
is Jesus Christ.
Now if any man build upon this foundation gold, silver,
precious stones, wood, hay, stubble;
Every man's work shall be made manifest: for the day shall
declare it, because it shall be revealed by fire; and the fire
shall try every man's work of what sort it is.
If any man's work abide which he hath built thereupon, he
shall receive a reward.
If any man's work shall be burned, he shall suffer loss: but
he himself shall be saved; yet so as by fire.
Know ye not that ye are the temple of God, and that the Spirit
of God dwelleth in you?
If any man defile the temple of God, him shall God destroy;
for the temple of God is holy, which temple ye are.
Let no man deceive himself. If any man among you seemeth to be
wise in this world, let him become a fool, that he may be
wise.
For the wisdom of this world is foolishness with God. For it
is written, He taketh the wise in their own craftiness.
And again, The Lord knoweth the thoughts of the wise, that
they are vain.
Therefore let no man glory in men. For all things are your's;
Whether Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come; all are your's;
Let a man so account of us, as of the ministers of Christ, and
stewards of the mysteries of God.
Moreover it is required in stewards, that a man be found
faithful.
But with me it is a very small thing that I should be judged
of you, or of man's judgment: yea, I judge not mine own self.
For I know nothing by myself; yet am I not hereby justified:
but he that judgeth me is the Lord.
Therefore judge nothing before the time, until the Lord come,
who both will bring to light the hidden things of darkness,
and will make manifest the counsels of the hearts: and then
shall every man have praise of God.
And these things, brethren, I have in a figure transferred to
myself and to Apollos for your sakes; that ye might learn in
us not to think of men above that which is written, that no
one of you be puffed up for one against another.
For who maketh thee to differ from another? and what hast thou
that thou didst not receive? now if thou didst receive it, why
dost thou glory, as if thou hadst not received it?
Now ye are full, now ye are rich, ye have reigned as kings
without us: and I would to God ye did reign, that we also
might reign with you.
For I think that God hath set forth us the apostles last, as
it were appointed to death: for we are made a spectacle unto
the world, and to angels, and to men.
We are fools for Christ's sake, but ye are wise in Christ; we
are weak, but ye are strong; ye are honourable, but we are
despised.
Even unto this present hour we both hunger, and thirst, and
are naked, and are buffeted, and have no certain
dwellingplace;
And labour, working with our own hands: being reviled, we
bless; being persecuted, we suffer it:
Being defamed, we intreat: we are made as the filth of the
world, and are the offscouring of all things unto this day.
I write not these things to shame you, but as my beloved sons
I warn you.
For though ye have ten thousand instructers in Christ, yet
have ye not many fathers: for in Christ Jesus I have begotten
you through the gospel.
Wherefore I beseech you, be ye followers of me.
For this cause have I sent unto you Timotheus, who is my
beloved son, and faithful in the Lord, who shall bring you
into remembrance of my ways which be in Christ, as I teach
every where in every church.
Now some are puffed up, as though I would not come to you.
But I will come to you shortly, if the Lord will, and will
know, not the speech of them which are puffed up, but the
power.
For the kingdom of God is not in word, but in power.
What will ye? shall I come unto you with a rod, or in love,
and in the spirit of meekness?
It is reported commonly that there is fornication among you,
and such fornication as is not so much as named among the
Gentiles, that one should have his father's wife.
And ye are puffed up, and have not rather mourned, that he
that hath done this deed might be taken away from among you.
For I verily, as absent in body, but present in spirit, have
judged already, as though I were present, concerning him that
hath so done this deed,
In the name of our Lord Jesus Christ, when ye are gathered
together, and my spirit, with the power of our Lord Jesus
Christ,
To deliver such an one unto Satan for the destruction of the
flesh, that the spirit may be saved in the day of the Lord
Jesus.
Your glorying is not good. Know ye not that a little leaven
leaveneth the whole lump?
Purge out therefore the old leaven, that ye may be a new lump,
as ye are unleavened. For even Christ our passover is
sacrificed for us:
Therefore let us keep the feast, not with old leaven, neither
with the leaven of malice and wickedness; but with the
unleavened bread of sincerity and truth.
I wrote unto you in an epistle not to company with
fornicators:
Yet not altogether with the fornicators of this world, or with
the covetous, or extortioners, or with idolaters; for then
must ye needs go out of the world.
But now I have written unto you not to keep company, if any
man that is called a brother be a fornicator, or covetous, or
an idolater, or a railer, or a drunkard, or an extortioner;
with such an one no not to eat.
For what have I to do to judge them also that are without? do
not ye judge them that are within?
But them that are without God judgeth. Therefore put away from
among yourselves that wicked person.
Dare any of you, having a matter against another, go to law
before the unjust, and not before the saints?
Do ye not know that the saints shall judge the world? and if
the world shall be judged by you, are ye unworthy to judge the
smallest matters?
Know ye not that we shall judge angels? how much more things
that pertain to this life?
If then ye have judgments of things pertaining to this life,
set them to judge who are least esteemed in the church.
I speak to your shame. Is it so, that there is not a wise man
among you? no, not one that shall be able to judge between his
brethren?
But brother goeth to law with brother, and that before the
unbelievers.
Now therefore there is utterly a fault among you, because ye
go to law one with another. Why do ye not rather take wrong?
why do ye not rather suffer yourselves to be defrauded?
Nay, ye do wrong, and defraud, and that your brethren.
Know ye not that the unrighteous shall not inherit the kingdom
of God? Be not deceived: neither fornicators, nor idolaters,
nor adulterers, nor effeminate, nor abusers of themselves with
mankind,
Nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners, shall inherit the kingdom of God.
And such were some of you: but ye are washed, but ye are
sanctified, but ye are justified in the name of the Lord
Jesus, and by the Spirit of our God.
All things are lawful unto me, but all things are not
expedient: all things are lawful for me, but I will not be
brought under the power of any.
Meats for the belly, and the belly for meats: but God shall
destroy both it and them. Now the body is not for fornication,
but for the Lord; and the Lord for the body.
And God hath both raised up the Lord, and will also raise up
us by his own power.
Know ye not that your bodies are the members of Christ? shall
I then take the members of Christ, and make them the members
of an harlot? God forbid.
What? know ye not that he which is joined to an harlot is one
body? for two, saith he, shall be one flesh.
But he that is joined unto the Lord is one spirit.
Flee fornication. Every sin that a man doeth is without the
body; but he that committeth fornication sinneth against his
own body.
What? know ye not that your body is the temple of the Holy
Ghost which is in you, which ye have of God, and ye are not
your own?
For ye are bought with a price: therefore glorify God in your
body, and in your spirit, which are God's.
Now concerning the things whereof ye wrote unto me: It is good
for a man not to touch a woman.
Nevertheless, to avoid fornication, let every man have his own
wife, and let every woman have her own husband.
Let the husband render unto the wife due benevolence: and
likewise also the wife unto the husband.
The wife hath not power of her own body, but the husband: and
likewise also the husband hath not power of his own body, but
the wife.
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.
But I speak this by permission, and not of commandment.
For I would that all men were even as I myself. But every man
hath his proper gift of God, one after this manner, and
another after that.
I say therefore to the unmarried and widows, It is good for
them if they abide even as I.
But if they cannot contain, let them marry: for it is better
to marry than to burn.
And unto the married I command, yet not I, but the Lord, Let
not the wife depart from her husband:
But and if she depart, let her remain unmarried or be
reconciled to her husband: and let not the husband put away
his wife.
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.
And the woman which hath an husband that believeth not, and if
he be pleased to dwell with her, let her not leave him.
For the unbelieving husband is sanctified by the wife, and the
unbelieving wife is sanctified by the husband: else were your
children unclean; but now are they holy.
But if the unbelieving depart, let him depart. A brother or a
sister is not under bondage in such cases: but God hath called
us to peace.
For what knowest thou, O wife, whether thou shalt save thy
husband? or how knowest thou, O man, whether thou shalt save
thy wife?
But as God hath distributed to every man, as the Lord hath
called every one, so let him walk. And so ordain I in all
churches.
Is any man called being circumcised? let him not become
uncircumcised. Is any called in uncircumcision? let him not be
circumcised.
Circumcision is nothing, and uncircumcision is nothing, but
the keeping of the commandments of God.
Let every man abide in the same calling wherein he was called.
Art thou called being a servant? care not for it: but if thou
mayest be made free, use it rather.
For he that is called in the Lord, being a servant, is the
Lord's freeman: likewise also he that is called, being free,
is Christ's servant.
Ye are bought with a price; be not ye the servants of men.
Brethren, let every man, wherein he is called, therein abide
with God.
Now concerning virgins I have no commandment of the Lord: yet
I give my judgment, as one that hath obtained mercy of the
Lord to be faithful.
I suppose therefore that this is good for the present
distress, I say, that it is good for a man so to be.
Art thou bound unto a wife? seek not to be loosed. Art thou
loosed from a wife? seek not a wife.
But and if thou marry, thou hast not sinned; and if a virgin
marry, she hath not sinned. Nevertheless such shall have
trouble in the flesh: but I spare you.
But this I say, brethren, the time is short: it remaineth,
that both they that have wives be as though they had none;
And they that weep, as though they wept not; and they that
rejoice, as though they rejoiced not; and they that buy, as
though they possessed not;
And they that use this world, as not abusing it: for the
fashion of this world passeth away.
But I would have you without carefulness. He that is unmarried
careth for the things that belong to the Lord, how he may
please the Lord:
But he that is married careth for the things that are of the
world, how he may please his wife.
There is difference also between a wife and a virgin. The
unmarried woman careth for the things of the Lord, that she
may be holy both in body and in spirit: but she that is
married careth for the things of the world, how she may please
her husband.
And this I speak for your own profit; not that I may cast a
snare upon you, but for that which is comely, and that ye may
attend upon the Lord without distraction.
But if any man think that he behaveth himself uncomely toward
his virgin, if she pass the flower of her age, and need so
require, let him do what he will, he sinneth not: let them
marry.
Nevertheless he that standeth stedfast in his heart, having no
necessity, but hath power over his own will, and hath so
decreed in his heart that he will keep his virgin, doeth well.
So then he that giveth her in marriage doeth well; but he that
giveth her not in marriage doeth better.
The wife is bound by the law as long as her husband liveth;
but if her husband be dead, she is at liberty to be married to
whom she will; only in the Lord.
But she is happier if she so abide, after my judgment: and I
think also that I have the Spirit of God.
Now as touching things offered unto idols, we know that we all
have knowledge. Knowledge puffeth up, but charity edifieth.
And if any man think that he knoweth any thing, he knoweth
nothing yet as he ought to know.
But if any man love God, the same is known of him.
As concerning therefore the eating of those things that are
offered in sacrifice unto idols, we know that an idol is
nothing in the world, and that there is none other God but
one.
For though there be that are called gods, whether in heaven or
in earth, (as there be gods many, and lords many,)
But to us there is but one God, the Father, of whom are all
things, and we in him; and one Lord Jesus Christ, by whom are
all things, and we by him.
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.
But meat commendeth us not to God: for neither, if we eat, are
we the better; neither, if we eat not, are we the worse.
But take heed lest by any means this liberty of your's become
a stumblingblock to them that are weak.
For if any man see thee which hast knowledge sit at meat in
the idol's temple, shall not the conscience of him which is
weak be emboldened to eat those things which are offered to
idols;
And through thy knowledge shall the weak brother perish, for
whom Christ died?
But when ye sin so against the brethren, and wound their weak
conscience, ye sin against Christ.
Wherefore, if meat make my brother to offend, I will eat no
flesh while the world standeth, lest I make my brother to
offend.
Am I not an apostle? am I not free? have I not seen Jesus
Christ our Lord? are not ye my work in the Lord?
If I be not an apostle unto others, yet doubtless I am to you:
for the seal of mine apostleship are ye in the Lord.
Mine answer to them that do examine me is this,
Have we not power to eat and to drink?
Have we not power to lead about a sister, a wife, as well as
other apostles, and as the brethren of the Lord, and Cephas?
Or I only and Barnabas, have not we power to forbear working?
Who goeth a warfare any time at his own charges? who planteth
a vineyard, and eateth not of the fruit thereof? or who
feedeth a flock, and eateth not of the milk of the flock?
Say I these things as a man? or saith not the law the same
also?
For it is written in the law of Moses, Thou shalt not muzzle
the mouth of the ox that treadeth out the corn. Doth God take
care for oxen?
Or saith he it altogether for our sakes? For our sakes, no
doubt, this is written: that he that ploweth should plow in
hope; and that he that thresheth in hope should be partaker of
his hope.
If we have sown unto you spiritual things, is it a great thing
if we shall reap your carnal things?
If others be partakers of this power over you, are not we
rather? Nevertheless we have not used this power; but suffer
all things, lest we should hinder the gospel of Christ.
Do ye not know that they which minister about holy things live
of the things of the temple? and they which wait at the altar
are partakers with the altar?
Even so hath the Lord ordained that they which preach the
gospel should live of the gospel.
But I have used none of these things: neither have I written
these things, that it should be so done unto me: for it were
better for me to die, than that any man should make my
glorying void.
For though I preach the gospel, I have nothing to glory of:
for necessity is laid upon me; yea, woe is unto me, if I
preach not the gospel!
For if I do this thing willingly, I have a reward: but if
against my will, a dispensation of the gospel is committed
unto me.
What is my reward then? Verily that, when I preach the gospel,
I may make the gospel of Christ without charge, that I abuse
not my power in the gospel.
For though I be free from all men, yet have I made myself
servant unto all, that I might gain the more.
And unto the Jews I became as a Jew, that I might gain the
Jews; to them that are under the law, as under the law, that I
might gain them that are under the law;
To them that are without law, as without law, (being not
without law to God, but under the law to Christ,) that I might
gain them that are without law.
To the weak became I as weak, that I might gain the weak: I am
made all things to all men, that I might by all means save
some.
And this I do for the gospel's sake, that I might be partaker
thereof with you.
Know ye not that they which run in a race run all, but one
receiveth the prize? So run, that ye may obtain.
And every man that striveth for the mastery is temperate in
all things. Now they do it to obtain a corruptible crown; but
we an incorruptible.
I therefore so run, not as uncertainly; so fight I, not as one
that beateth the air:
But I keep under my body, and bring it into subjection: lest
that by any means, when I have preached to others, I myself
should be a castaway.
Moreover, brethren, I would not that ye should be ignorant,
how that all our fathers were under the cloud, and all passed
through the sea;
And were all baptized unto Moses in the cloud and in the sea;
And did all eat the same spiritual meat;
And did all drink the same spiritual drink: for they drank of
that spiritual Rock that followed them: and that Rock was
Christ.
But with many of them God was not well pleased: for they were
overthrown in the wilderness.
Now these things were our examples, to the intent we should
not lust after evil things, as they also lusted.
Neither be ye idolaters, as were some of them; as it is
written, The people sat down to eat and drink, and rose up to
play.
Neither let us commit fornication, as some of them committed,
and fell in one day three and twenty thousand.
Neither let us tempt Christ, as some of them also tempted, and
were destroyed of serpents.
Neither murmur ye, as some of them also murmured, and were
destroyed of the destroyer.
Now all these things happened unto them for ensamples: and
they are written for our admonition, upon whom the ends of the
world are come.
Wherefore let him that thinketh he standeth take heed lest he
fall.
There hath no temptation taken you but such as is common to
man: but God is faithful, who will not suffer you to be
tempted above that ye are able; but will with the temptation
also make a way to escape, that ye may be able to bear it.
Wherefore, my dearly beloved, flee from idolatry.
I speak as to wise men; judge ye what I say.
The cup of blessing which we bless, is it not the communion of
the blood of Christ? The bread which we break, is it not the
communion of the body of Christ?
For we being many are one bread, and one body: for we are all
partakers of that one bread.
Behold Israel after the flesh: are not they which eat of the
sacrifices partakers of the altar?
What say I then? that the idol is any thing, or that which is
offered in sacrifice to idols is any thing?
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.
Ye cannot drink the cup of the Lord, and the cup of devils: ye
cannot be partakers of the Lord's table, and of the table of
devils.
Do we provoke the Lord to jealousy? are we stronger than he?
All things are lawful for me, but all things are not
expedient: all things are lawful for me, but all things edify
not.
Let no man seek his own, but every man another's wealth.
Whatsoever is sold in the shambles, that eat, asking no
question for conscience sake:
For the earth is the Lord's, and the fulness thereof.
If any of them that believe not bid you to a feast, and ye be
disposed to go; whatsoever is set before you, eat, asking no
question for conscience sake.
But if any man say unto you, This is offered in sacrifice unto
idols, eat not for his sake that shewed it, and for conscience
sake: for the earth is the Lord's, and the fulness thereof:
Conscience, I say, not thine own, but of the other: for why is
my liberty judged of another man's conscience?
For if I by grace be a partaker, why am I evil spoken of for
that for which I give thanks?
Whether therefore ye eat, or drink, or whatsoever ye do, do
all to the glory of God.
Give none offence, neither to the Jews, nor to the Gentiles,
nor to the church of God:
Even as I please all men in all things, not seeking mine own
profit, but the profit of many, that they may be saved.
Be ye followers of me, even as I also am of Christ.
Now I praise you, brethren, that ye remember me in all things,
and keep the ordinances, as I delivered them to you.
But I would have you know, that the head of every man is
Christ; and the head of the woman is the man; and the head of
Christ is God.
Every man praying or prophesying, having his head covered,
dishonoureth his head.
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.
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.
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.
For the man is not of the woman: but the woman of the man.
Neither was the man created for the woman; but the woman for
the man.
For this cause ought the woman to have power on her head
because of the angels.
Nevertheless neither is the man without the woman, neither the
woman without the man, in the Lord.
For as the woman is of the man, even so is the man also by the
woman; but all things of God.
Judge in yourselves: is it comely that a woman pray unto God
uncovered?
Doth not even nature itself teach you, that, if a man have
long hair, it is a shame unto him?
But if a woman have long hair, it is a glory to her: for her
hair is given her for a covering.
But if any man seem to be contentious, we have no such custom,
neither the churches of God.
Now in this that I declare unto you I praise you not, that ye
come together not for the better, but for the worse.
For first of all, when ye come together in the church, I hear
that there be divisions among you; and I partly believe it.
For there must be also heresies among you, that they which are
approved may be made manifest among you.
When ye come together therefore into one place, this is not to
eat the Lord's supper.
For in eating every one taketh before other his own supper:
and one is hungry, and another is drunken.
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.
For I have received of the Lord that which also I delivered
unto you, That the Lord Jesus the same night in which he was
betrayed took bread:
And when he had given thanks, he brake it, and said, Take,
eat: this is my body, which is broken for you: this do in
remembrance of me.
After the same manner also he took the cup, when he had
supped, saying, This cup is the new testament in my blood:
this do ye, as oft as ye drink it, in remembrance of me.
For as often as ye eat this bread, and drink this cup, ye do
shew the Lord's death till he come.
Wherefore whosoever shall eat this bread, and drink this cup
of the Lord, unworthily, shall be guilty of the body and blood
of the Lord.
But let a man examine himself, and so let him eat of that
bread, and drink of that cup.
For he that eateth and drinketh unworthily, eateth and
drinketh damnation to himself, not discerning the Lord's body.
For this cause many are weak and sickly among you, and many
sleep.
For if we would judge ourselves, we should not be judged.
But when we are judged, we are chastened of the Lord, that we
should not be condemned with the world.
Wherefore, my brethren, when ye come together to eat, tarry
one for another.
And if any man hunger, let him eat at home; that ye come not
together unto condemnation. And the rest will I set in order
when I come.
Now concerning spiritual gifts, brethren, I would not have you
ignorant.
Ye know that ye were Gentiles, carried away unto these dumb
idols, even as ye were led.
Wherefore I give you to understand, that no man speaking by
the Spirit of God calleth Jesus accursed: and that no man can
say that Jesus is the Lord, but by the Holy Ghost.
Now there are diversities of gifts, but the same Spirit.
And there are differences of administrations, but the same
Lord.
And there are diversities of operations, but it is the same
God which worketh all in all.
But the manifestation of the Spirit is given to every man to
profit withal.
For to one is given by the Spirit the word of wisdom; to
another the word of knowledge by the same Spirit;
To another faith by the same Spirit; to another the gifts of
healing by the same Spirit;
To another the working of miracles; to another prophecy; to
another discerning of spirits; to another divers kinds of
tongues; to another the interpretation of tongues:
But all these worketh that one and the selfsame Spirit,
dividing to every man severally as he will.
For as the body is one, and hath many members, and all the
members of that one body, being many, are one body: so also is
Christ.
For by one Spirit are we all baptized into one body, whether
we be Jews or Gentiles, whether we be bond or free; and have
been all made to drink into one Spirit.
For the body is not one member, but many.
If the foot shall say, Because I am not the hand, I am not of
the body; is it therefore not of the body?
And if the ear shall say, Because I am not the eye, I am not
of the body; is it therefore not of the body?
If the whole body were an eye, where were the hearing? If the
whole were hearing, where were the smelling?
But now hath God set the members every one of them in the
body, as it hath pleased him.
And if they were all one member, where were the body?
But now are they many members, yet but one body.
And the eye cannot say unto the hand, I have no need of thee:
nor again the head to the feet, I have no need of you.
Nay, much more those members of the body, which seem to be
more feeble, are necessary:
And those members of the body, which we think to be less
honourable, upon these we bestow more abundant honour; and our
uncomely parts have more abundant comeliness.
For our comely parts have no need: but God hath tempered the
body together, having given more abundant honour to that part
which lacked.
That there should be no schism in the body; but that the
members should have the same care one for another.
And whether one member suffer, all the members suffer with it;
or one member be honoured, all the members rejoice with it.
Now ye are the body of Christ, and members in particular.
And God hath set some in the church, first apostles,
secondarily prophets, thirdly teachers, after that miracles,
then gifts of healings, helps, governments, diversities of
tongues.
Are all apostles? are all prophets? are all teachers? are all
workers of miracles?
Have all the gifts of healing? do all speak with tongues? do
all interpret?
But covet earnestly the best gifts: and yet shew I unto you a
more excellent way.
Though I speak with the tongues of men and of angels, and have
not charity, I am become as sounding brass, or a tinkling
cymbal.
And though I have the gift of prophecy, and understand all
mysteries, and all knowledge; and though I have all faith, so
that I could remove mountains, and have not charity, I am
nothing.
And though I bestow all my goods to feed the poor, and though
I give my body to be burned, and have not charity, it
profiteth me nothing.
Charity suffereth long, and is kind; charity envieth not;
charity vaunteth not itself, is not puffed up,
Doth not behave itself unseemly, seeketh not her own, is not
easily provoked, thinketh no evil;
Rejoiceth not in iniquity, but rejoiceth in the truth;
Beareth all things, believeth all things, hopeth all things,
endureth all things.
Charity never faileth: but whether there be prophecies, they
shall fail; whether there be tongues, they shall cease;
whether there be knowledge, it shall vanish away.
For we know in part, and we prophesy in part.
But when that which is perfect is come, then that which is in
part shall be done away.
When I was a child, I spake as a child, I understood as a
child, I thought as a child: but when I became a man, I put
away childish things.
For now we see through a glass, darkly; but then face to face:
now I know in part; but then shall I know even as also I am
known.
And now abideth faith, hope, charity, these three; but the
greatest of these is charity.
Follow after charity, and desire spiritual gifts, but rather
that ye may prophesy.
For he that speaketh in an unknown tongue speaketh not unto
men, but unto God: for no man understandeth him; howbeit in
the spirit he speaketh mysteries.
But he that prophesieth speaketh unto men to edification, and
exhortation, and comfort.
He that speaketh in an unknown tongue edifieth himself; but he
that prophesieth edifieth the church.
I would that ye all spake with tongues but rather that ye
prophesied: for greater is he that prophesieth than he that
speaketh with tongues, except he interpret, that the church
may receive edifying.
Now, brethren, if I come unto you speaking with tongues, what
shall I profit you, except I shall speak to you either by
revelation, or by knowledge, or by prophesying, or by
doctrine?
And even things without life giving sound, whether pipe or
harp, except they give a distinction in the sounds, how shall
it be known what is piped or harped?
For if the trumpet give an uncertain sound, who shall prepare
himself to the battle?
So likewise ye, except ye utter by the tongue words easy to be
understood, how shall it be known what is spoken? for ye shall
speak into the air.
There are, it may be, so many kinds of voices in the world,
and none of them is without signification.
Therefore if I know not the meaning of the voice, I shall be
unto him that speaketh a barbarian, and he that speaketh shall
be a barbarian unto me.
Even so ye, forasmuch as ye are zealous of spiritual gifts,
seek that ye may excel to the edifying of the church.
Wherefore let him that speaketh in an unknown tongue pray that
he may interpret.
For if I pray in an unknown tongue, my spirit prayeth, but my
understanding is unfruitful.
What is it then? I will pray with the spirit, and I will pray
with the understanding also: I will sing with the spirit, and
I will sing with the understanding also.
Else when thou shalt bless with the spirit, how shall he that
occupieth the room of the unlearned say Amen at thy giving of
thanks, seeing he understandeth not what thou sayest?
For thou verily givest thanks well, but the other is not
edified.
I thank my God, I speak with tongues more than ye all:
Yet in the church I had rather speak five words with my
understanding, that by my voice I might teach others also,
than ten thousand words in an unknown tongue.
Brethren, be not children in understanding: howbeit in malice
be ye children, but in understanding be men.
In the law it is written, With men of other tongues and other
lips will I speak unto this people; and yet for all that will
they not hear me, saith the Lord.
Wherefore tongues are for a sign, not to them that believe,
but to them that believe not: but prophesying serveth not for
them that believe not, but for them which believe.
If therefore the whole church be come together into one place,
and all speak with tongues, and there come in those that are
unlearned, or unbelievers, will they not say that ye are mad?
But if all prophesy, and there come in one that believeth not,
or one unlearned, he is convinced of all, he is judged of all:
And thus are the secrets of his heart made manifest; and so
falling down on his face he will worship God, and report that
God is in you of a truth.
How is it then, brethren? when ye come together, every one of
you hath a psalm, hath a doctrine, hath a tongue, hath a
revelation, hath an interpretation. Let all things be done
unto edifying.
If any man speak in an unknown tongue, let it be by two, or at
the most by three, and that by course; and let one interpret.
But if there be no interpreter, let him keep silence in the
church; and let him speak to himself, and to God.
Let the prophets speak two or three, and let the other judge.
If any thing be revealed to another that sitteth by, let the
first hold his peace.
For ye may all prophesy one by one, that all may learn, and
all may be comforted.
And the spirits of the prophets are subject to the prophets.
For God is not the author of confusion, but of peace, as in
all churches of the saints.
Let your women keep silence in the churches: for it is not
permitted unto them to speak; but they are commanded to be
under obedience as also saith the law.
And if they will learn any thing, let them ask their husbands
at home: for it is a shame for women to speak in the church.
What? came the word of God out from you? or came it unto you
only?
If any man think himself to be a prophet, or spiritual, let
him acknowledge that the things that I write unto you are the
commandments of the Lord.
But if any man be ignorant, let him be ignorant.
Wherefore, brethren, covet to prophesy, and forbid not to
speak with tongues.
Moreover, brethren, I declare unto you the gospel which I
preached unto you, which also ye have received, and wherein ye
stand;
By which also ye are saved, if ye keep in memory what I
preached unto you, unless ye have believed in vain.
For I delivered unto you first of all that which I also
received, how that Christ died for our sins according to the
scriptures;
And that he was buried, and that he rose again the third day
according to the scriptures:
And that he was seen of Cephas, then of the twelve:
After that, he was seen of above five hundred brethren at
once; of whom the greater part remain unto this present, but
some are fallen asleep.
After that, he was seen of James; then of all the apostles.
And last of all he was seen of me also, as of one born out of
due time.
For I am the least of the apostles, that am not meet to be
called an apostle, because I persecuted the church of God.
But by the grace of God I am what I am: and his grace which
was bestowed upon me was not in vain; but I laboured more
abundantly than they all: yet not I, but the grace of God
which was with me.
Therefore whether it were I or they, so we preach, and so ye
believed.
Now if Christ be preached that he rose from the dead, how say
some among you that there is no resurrection of the dead?
But if there be no resurrection of the dead, then is Christ
not risen:
And if Christ be not risen, then is our preaching vain, and
your faith is also vain.
Yea, and we are found false witnesses of God; because we have
testified of God that he raised up Christ: whom he raised not
up, if so be that the dead rise not.
For if the dead rise not, then is not Christ raised:
And if Christ be not raised, your faith is vain; ye are yet in
your sins.
Then they also which are fallen asleep in Christ are perished.
If in this life only we have hope in Christ, we are of all men
most miserable.
But now is Christ risen from the dead, and become the
firstfruits of them that slept.
For since by man came death, by man came also the resurrection
of the dead.
For as in Adam all die, even so in Christ shall all be made
alive.
But every man in his own order: Christ the firstfruits;
afterward they that are Christ's at his coming.
Then cometh the end, when he shall have delivered up the
kingdom to God, even the Father; when he shall have put down
all rule and all authority and power.
For he must reign, till he hath put all enemies under his
feet.
The last enemy that shall be destroyed is death.
For he hath put all things under his feet. But when he saith
all things are put under him, it is manifest that he is
excepted, which did put all things under him.
And when all things shall be subdued unto him, then shall the
Son also himself be subject unto him that put all things under
him, that God may be all in all.
Else what shall they do which are baptized for the dead, if
the dead rise not at all? why are they then baptized for the
dead?
And why stand we in jeopardy every hour?
I protest by your rejoicing which I have in Christ Jesus our
Lord, I die daily.
If after the manner of men I have fought with beasts at
Ephesus, what advantageth it me, if the dead rise not? let us
eat and drink; for to morrow we die.
Be not deceived: evil communications corrupt good manners.
Awake to righteousness, and sin not; for some have not the
knowledge of God: I speak this to your shame.
But some man will say, How are the dead raised up? and with
what body do they come?
Thou fool, that which thou sowest is not quickened, except it
die:
And that which thou sowest, thou sowest not that body that
shall be, but bare grain, it may chance of wheat, or of some
other grain:
But God giveth it a body as it hath pleased him, and to every
seed his own body.
All flesh is not the same flesh: but there is one kind of
flesh of men, another flesh of beasts, another of fishes, and
another of birds.
There are also celestial bodies, and bodies terrestrial: but
the glory of the celestial is one, and the glory of the
terrestrial is another.
There is one glory of the sun, and another glory of the moon,
and another glory of the stars: for one star differeth from
another star in glory.
So also is the resurrection of the dead. It is sown in
corruption; it is raised in incorruption:
It is sown in dishonour; it is raised in glory: it is sown in
weakness; it is raised in power:
It is sown a natural body; it is raised a spiritual body.
There is a natural body, and there is a spiritual body.
And so it is written, The first man Adam was made a living
soul; the last Adam was made a quickening spirit.
Howbeit that was not first which is spiritual, but that which
is natural; and afterward that which is spiritual.
The first man is of the earth, earthy; the second man is the
Lord from heaven.
As is the earthy, such are they also that are earthy: and as
is the heavenly, such are they also that are heavenly.
And as we have borne the image of the earthy, we shall also
bear the image of the heavenly.
Now this I say, brethren, that flesh and blood cannot inherit
the kingdom of God; neither doth corruption inherit
incorruption.
Behold, I shew you a mystery; We shall not all sleep, but we
shall all be changed,
In a moment, in the twinkling of an eye, at the last trump:
for the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed.
For this corruptible must put on incorruption, and this mortal
must put on immortality.
So when this corruptible shall have put on incorruption, and
this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swallowed
up in victory.
O death, where is thy sting? O grave, where is thy victory?
The sting of death is sin; and the strength of sin is the law.
But thanks be to God, which giveth us the victory through our
Lord Jesus Christ.
Therefore, my beloved brethren, be ye stedfast, unmoveable,
always abounding in the work of the Lord, forasmuch as ye know
that your labour is not in vain in the Lord.
Now concerning the collection for the saints, as I have given
order to the churches of Galatia, even so do ye.
Upon the first day of the week let every one of you lay by him
in store, as God hath prospered him, that there be no
gatherings when I come.
And when I come, whomsoever ye shall approve by your letters,
them will I send to bring your liberality unto Jerusalem.
And if it be meet that I go also, they shall go with me.
Now I will come unto you, when I shall pass through Macedonia:
for I do pass through Macedonia.
And it may be that I will abide, yea, and winter with you,
that ye may bring me on my journey whithersoever I go.
For I will not see you now by the way; but I trust to tarry a
while with you, if the Lord permit.
But I will tarry at Ephesus until Pentecost.
For a great door and effectual is opened unto me, and there
are many adversaries.
Now if Timotheus come, see that he may be with you without
fear: for he worketh the work of the Lord, as I also do.
Let no man therefore despise him: but conduct him forth in
peace, that he may come unto me: for I look for him with the
brethren.
As touching our brother Apollos, I greatly desired him to come
unto you with the brethren: but his will was not at all to
come at this time; but he will come when he shall have
convenient time.
Watch ye, stand fast in the faith, quit you like men, be
strong.
Let all your things be done with charity.
I beseech you, brethren, (ye know the house of Stephanas, that
it is the firstfruits of Achaia, and that they have addicted
themselves to the ministry of the saints,)
That ye submit yourselves unto such, and to every one that
helpeth with us, and laboureth.
I am glad of the coming of Stephanas and Fortunatus and
Achaicus: for that which was lacking on your part they have
supplied.
For they have refreshed my spirit and your's: therefore
acknowledge ye them that are such.
The churches of Asia salute you. Aquila and Priscilla salute
you much in the Lord, with the church that is in their house.
All the brethren greet you. Greet ye one another with an holy
kiss.
The salutation of me Paul with mine own hand.
If any man love not the Lord Jesus Christ, let him be Anathema
Maranatha.