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,
even them that are sanctified in Christ Jesus, called to be
saints, with all that call upon the name of our Lord Jesus Christ in every
place, their Lord and ours: Grace to you
and peace from God our Father and the Lord Jesus Christ.
I thank my God always concerning you, for the
grace of God which was given you in Christ Jesus;
that in everything ye were enriched in him, in
all utterance and all knowledge; even as the
testimony of Christ was confirmed in you: so that
ye come behind in no gift; waiting for the revelation of our Lord Jesus
Christ; who shall also confirm you unto the end,
that ye be unreproveable in the day of our Lord Jesus Christ.
God is faithful, through whom ye were called into
the fellowship of his Son Jesus Christ our Lord.
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. For
it hath been signified unto me concerning you, my brethren, by them
that are of the household of Chloe, that there are contentions
among you. Now this I mean, that each one of you
says, 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 into the name of Paul? I
thank God that I baptized none of you, save Crispus and Gaius;
lest any man should say that ye were baptized
into my 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 in wisdom of words, lest the cross of Christ should be
made void. For the word of the cross is to them
that perish foolishness; but unto us who are saved it is the power of God.
For it is written,
I will destroy the wisdom of the wise,
And the discernment of the discerning will I bring to nought.
Where is the wise? where is the scribe? where is
the disputer of this world? hath not God made foolish the wisdom of the
world? For seeing that in the wisdom of God the
world through its wisdom knew not God, it was God's good pleasure through
the foolishness of the preaching to save them that believe.
Seeing that Jews ask for signs, and Greeks seek
after wisdom: but we preach Christ crucified,
unto Jews a stumblingblock, and unto Gentiles foolishness;
but unto them that 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 behold your calling, brethren, that not many
wise after the flesh, not many mighty, not many noble, are called:
but God chose the foolish things of the world,
that he might put to shame them that are wise; and God chose the weak
things of the world, that he might put to shame the things that are
strong; and the base things of the world, and
the things that are despised, did God choose, yea and the things
that are not, that he might bring to nought the things that are:
that no flesh should glory before God.
But of him are ye in Christ Jesus, who was made
unto us wisdom from God, 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 unto you, came not
with excellency of speech or of wisdom, proclaiming to you the testimony
of God. For I determined not to know anything
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
were not in persuasive words of 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. We
speak wisdom, however, among them that are fullgrown: yet a wisdom not of
this world, nor of the rulers of this world, who are coming to nought:
but we speak God's wisdom in a mystery,
even the wisdom that hath been hidden, which God
foreordained before the worlds unto our glory:
which none of the rulers of this world hath
known: for had they known it, they would not have crucified the Lord of
glory: but as it is written,
Things which eye saw not, and ear heard not,
And which entered not into the heart of man,
Whatsoever things God prepared for them that love him.
But unto us God revealed them through the
Spirit: for the Spirit searcheth all things, yea, the deep things of God.
For who among men knoweth the things of a man,
save the spirit of the man, which is in him? even so the things of God
none knoweth, save the Spirit of God. But we
received, not the spirit of the world, but the spirit which is from God;
that we might know the things that were freely given to us of God.
Which things also we speak, not in words which
man's wisdom teacheth, but which the Spirit teacheth; combining spiritual
things with spiritual words. Now the
natural man receiveth not the things of the Spirit of God: for they are
foolishness unto him; and he cannot know them, because they are
spiritually judged. But he that is spiritual
judgeth all things, and he himself is judged of no man.
For who hath known the mind of the Lord, that he
should instruct him? But we have the mind of Christ.
And I, brethren, could not speak unto you as unto
spiritual, but as unto carnal, as unto babes in Christ.
I fed you with milk, not with meat; for ye were
not yet able to bear it: nay, not even now are ye able;
for ye are yet carnal: for whereas there is among
you jealousy and strife, are ye not carnal, and do ye not walk after the
manner of men? For when one says, I am of Paul;
and another, I am of Apollos; are ye not men?
What then is Apollos? and what is Paul? Ministers
through whom ye believed; and each as the Lord gave to him.
I planted, Apollos watered; but God gave the
increase. So then neither is he that planteth
anything, neither he that watereth; but God that giveth the increase.
Now he that planteth and he that watereth are
one: but each shall receive his own reward according to his own labor.
For we are God's fellow-workers: ye are God's
husbandry, God's building. According to the
grace of God which was given unto me, as a wise masterbuilder I laid a
foundation; and another buildeth thereon. But let each man take heed how
he buildeth thereon. For other foundation can no
man lay than that which is laid, which is Jesus Christ.
But if any man buildeth on the foundation gold,
silver, costly stones, wood, hay, stubble; each
man's work shall be made manifest: for the day shall declare it, because
it is revealed in fire; and the fire itself shall prove each man's work of
what sort it is. If any man's work shall abide
which he built thereon, 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 through fire.
Know ye not that ye are a temple of God, and
that the Spirit of God dwelleth in you?
If any man destroyeth the temple of God, him
shall God destroy; for the temple of God is holy, and such are ye.
Let no man deceive himself. If any man thinketh
that he is wise among you in this world, let him become a fool, that he
may become wise. For the wisdom of this world is
foolishness with God. For it is written, He that taketh the wise in their
craftiness: and again, The Lord knoweth the
reasonings of the wise that they are vain.
Wherefore let no one glory in men. For all
things are yours; whether Paul, or Apollos, or
Cephas, or the world, or life, or death, or things present, or things to
come; all are yours; and ye are Christ's; and
Christ is God's.
Let a man so account of us, as of ministers of
Christ, and stewards of the mysteries of God.
Here, 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
against myself; yet am I not hereby justified: but he that judgeth me is
the Lord. Wherefore judge nothing before the
time, until the Lord come, who will both bring to light the hidden things
of darkness, and make manifest the counsels of the hearts; and then shall
each man have his praise from God. Now these
things, brethren, I have in a figure transferred to myself and Apollos for
your sakes; that in us ye might learn not to go beyond the things
which are written; that no one of you be puffed up for the one against the
other. For who maketh thee to differ? and what
hast thou that thou didst not receive? but if thou didst receive it, why
dost thou glory as if thou hadst not received it?
Already are ye filled, already ye are become
rich, ye have come to reign without us: yea and I would that ye did reign,
that we also might reign with you. For, I think,
God hath set forth us the apostles last of all, as men doomed to death:
for we are made a spectacle unto the world, both to angels and men.
We are fools for Christ's sake, but ye are wise
in Christ; we are weak, but ye are strong; ye have glory, but we have
dishonor. Even unto this present hour we both
hunger, and thirst, and are naked, and are buffeted, and have no certain
dwelling-place; and we toil, working with our
own hands: being reviled, we bless; being persecuted, we endure;
being defamed, we entreat: we are made as the
filth of the world, the offscouring of all things, even until now.
I write not these things to shame you, but to
admonish you as my beloved children. For though
ye have ten thousand tutors in Christ, yet have ye not many
fathers; for in Christ Jesus I begat you through the gospel.
I beseech you therefore, be ye imitators of me.
For this cause have I sent unto you Timothy, who
is my beloved and faithful child in the Lord, who shall put you in
remembrance of my ways which are in Christ, even as I teach everywhere in
every church. Now some are puffed up, as though
I were not coming to you. But I will come to you
shortly, if the Lord will; and I will know, not the word of them that 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 a spirit of gentleness?
It is actually reported that there is fornication
among you, and such fornication as is not even among the Gentiles, that
one of you hath his father's wife. And ye
are puffed up, and did not rather mourn, that he that had done this deed
might be taken away from among you. For I verily,
being absent in body but present in spirit, have already as though I were
present judged him that hath so wrought this thing,
in the name of our Lord Jesus, ye being gathered
together, and my spirit, with the power of our Lord Jesus,
to deliver such a 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 the old leaven, that ye may be a new
lump, even as ye are unleavened. For our passover also hath been
sacrificed, even Christ: wherefore 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 my epistle to have no company
with fornicators; not at all meaning with
the fornicators of this world, or with the covetous and extortioners, or
with idolaters; for then must ye needs go out of the world:
but as it is, I wrote unto you not to keep
company, if any man that is named a brother be a fornicator, or covetous,
or an idolater, or a reviler, or a drunkard, or an extortioner; with such
a one no, not to eat. For what have I to do with
judging them that are without? Do not ye judge them that are within?
But them that are without God judgeth. Put away
the wicked man from among yourselves.
Dare any of you, having a matter against his
neighbor, go to law before the unrighteous, and not before the saints?
Or know ye not that the saints shall judge the
world? and if the world is 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 to judge things pertaining to
this life, do ye set them to judge who are of no account in the church?
I say this to move you to shame. What,
cannot there be found among you one wise man who shall be able to
decide between his brethren, but brother goeth to
law with brother, and that before unbelievers?
Nay, already it is altogether a defect in you,
that ye have lawsuits one with another. Why not rather take wrong? why not
rather be defrauded? Nay, but ye yourselves do
wrong, and defraud, and that your brethren.
Or 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
men, nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the kingdom of God.
And such were some of you: but ye were washed,
but ye were sanctified, but ye were justified in the name of the Lord
Jesus Christ, and in the Spirit of our God. All
things are lawful for me; but not all things are 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 bring to nought both it and them. But the body is not for
fornication, but for the Lord; and the Lord for the body:
and God both raised the Lord, and will raise up
as through his power. Know ye not that your
bodies are members of Christ? shall I then take away the members of
Christ, and make them members of a harlot? God forbid.
Or know ye not that he that is joined to a
harlot is one body? for, The twain, says he, shall become 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. Or know ye not that your
body is a temple of the Holy Spirit which is in you, which ye have from
God? and ye are not your own; for ye were bought
with a price: glorify God therefore in your body.
Now concerning the things whereof ye wrote: It is
good for a man not to touch a woman. But, because
of fornications, let each man have his own wife, and let each woman have
her own husband. Let the husband render unto the
wife her due: and likewise also the wife unto the husband.
The wife hath not power over her own body, but
the husband: and likewise also the husband hath not power over his own
body, but the wife. Defraud ye not one the other,
except it be by consent for a season, that ye may give yourselves unto
prayer, and may be together again, that Satan tempt you not because of
your incontinency. But this I say by way of
concession, not of commandment. Yet I would that
all men were even as I myself. Howbeit each man hath his own gift from
God, one after this manner, and another after that.
But I say to the unmarried and to widows, It is
good for them if they abide even as I. But if
they have not continency, let them marry: for it is better to marry than
to burn. But unto the married I give charge,
yea not I, but the Lord, That the wife depart not from her husband
(but should she depart, let her remain
unmarried, or else be reconciled to her husband); and that the husband
leave not his wife. But to the rest say I, not
the Lord: If any brother hath an unbelieving wife, and she is content to
dwell with him, let him not leave her. And the
woman that hath an unbelieving husband, and he is content to dwell with
her, let her not leave her husband. For the
unbelieving husband is sanctified in the wife, and the unbelieving wife is
sanctified in the brother: else were your children unclean; but now are
they holy. Yet if the unbelieving departeth, let
him depart: the brother or the sister is not under bondage in such
cases: but God hath called us in peace.
For how knowest thou, O wife, whether thou will
save thy husband? Or how knowest thou, O husband, whether thou will save
thy wife? Only, as the Lord hath distributed to
each man, as God hath called each, so let him walk. And so ordain I in all
the churches. Was any man called being
circumcised? Let him not become uncircumcised. Hath any been called in
uncircumcision? Let him not be circumcised.
Circumcision is nothing, and uncircumcision is
nothing; but the keeping of the commandments of God.
Let each man abide in that calling wherein he
was called. Wast thou called being a
bondservant? Care not for it: nay, even if thou canst become free, use
it rather. For he that was called in the
Lord being a bondservant, is the Lord's freedman: likewise he that was
called being free, is Christ's bondservant. Ye
were bought with a price; become not bondservants of men.
Brethren, let each man, wherein he was called,
therein abide with God. Now concerning virgins I
have no commandment of the Lord: but I give my judgment, as one that hath
obtained mercy of the Lord to be trustworthy. I
think therefore that this is good by reason of the distress that is upon
us, namely, that it is good for a man to be as he is.
Art thou bound unto a wife? Seek not to be
loosed. Art thou loosed from a wife? Seek not a wife.
But shouldest thou marry, thou hast not sinned;
and if a virgin marry, she hath not sinned. Yet such shall have
tribulation in the flesh: and I would spare you.
But this I say, brethren, the time is shortened,
that henceforth both those that have wives may be as though they had none;
and those that weep, as though they wept not;
and those that rejoice, as though they rejoiced not; and those that buy,
as though they possessed not; and those that use
the world, as not using it to the full: for the fashion of this world
passeth away. But I would have you to be free
from cares. He that is unmarried is careful for the things of the Lord,
how he may please the Lord: but he that is
married is careful for the things of the world, how he may please his
wife, and is divided. So also the woman
that is unmarried and the virgin is careful for the things of the Lord,
that she may be holy both in body and in spirit: but she that is married
is careful for the things of the world, how she may please her husband.
And this I say for your own profit; not that I
may cast a snare upon you, but for that which is seemly, and that ye may
attend upon the Lord without distraction. But if
any man thinketh that he behaveth himself unseemly toward his virgin
daughter, if she be past the flower of her age, and if need so
requireth, let him do what he will; he sinneth not; let them marry.
But he that standeth stedfast in his heart,
having no necessity, but hath power as touching in his own heart, to keep
his own virgin daughter, shall do well.
So then both he that giveth his own virgin
daughter in marriage doeth well; and he that giveth her not in
marriage shall do better. A wife is bound for so
long time as her husband liveth; but if the husband be dead, she is free
to be married to whom she will; only in the Lord.
But she is happier if she abide as she is, after
my judgment: and I think that I also have the Spirit of God.
Now concerning things sacrificed to idols: We
know that we all have knowledge. Knowledge puffeth up, but love edifieth.
If any man thinketh that he knoweth anything, he
knoweth not yet as he ought to know; but if any
man loves God, the same is known by him.
Concerning therefore the eating of things
sacrificed to idols, we know that no idol is anything in the world,
and that there is no God but one. For though
there be that are called gods, whether in heaven or on earth; as there are
gods many, and lords many; yet to us there is one
God, the Father, of whom are all things, and we unto him; and one Lord,
Jesus Christ, through whom are all things, and we through him.
Howbeit there is not in all men that knowledge:
but some, being used until now to the idol, eat as of a thing
sacrificed to an idol; and their conscience being weak is defiled.
But food will not commend us to God: neither, if
we eat not, are we the worse; nor, if we eat, are we the better.
But take heed lest by any means this liberty of
yours become a stumblingblock to the weak. For
if a man see thee who hast knowledge sitting at meat in an idol's temple,
will not his conscience, if he is weak, be emboldened to eat things
sacrificed to idols? For through thy knowledge
he that is weak perisheth, the brother for whose sake Christ died.
And thus, sinning against the brethren, and
wounding their conscience when it is weak, ye sin against Christ.
Wherefore, if meat causeth my brother to
stumble, I will eat no flesh for evermore, that I cause not my brother to
Am I not free? Am I not an apostle? Have I not
seen Jesus our Lord? Are not ye my work in the Lord?
If to others I am not an apostle, yet at least I
am to you; for the seal of mine apostleship are ye in the Lord.
My defence to them that examine me is this.
Have we no right to eat and to drink?
Have we no right to lead about a wife that is a
believer, even as the rest of the apostles, and the brethren of the Lord,
and Cephas? Or I only and Barnabas, have we not a
right to forbear working? What soldier ever
serveth at his own charges? who planteth a vineyard, and eateth not the
fruit thereof? Or who feedeth a flock, and eateth not of the milk of the
flock? Do I speak these things after the manner
of men? or says not the law also the same? For
it is written in the law of Moses, Thou will not muzzle the ox when he
treadeth out the corn. Is it for the oxen that God careth,
or says he it assuredly for our sake? Yea, for
our sake it was written: because he that ploweth ought to plow in hope,
and he that thresheth, to thresh in hope of partaking.
If we sowed unto you spiritual things, is it a
great matter if we shall reap your carnal things?
If others partake of this right over you,
do not we yet more? Nevertheless we did not use this right; but we bear
all things, that we may cause no hindrance to the gospel of Christ.
Know ye not that they that minister about sacred
things eat of the things of the temple, and they that wait
upon the altar have their portion with the altar?
Even so did the Lord ordain that they that
proclaim the gospel should live of the gospel.
But I have used none of these things: and I
write not these things that it may be so done in my case; for it
were good for me rather to die, than that any man should make my
glorifying void. For if I preach the gospel, I
have nothing to glory of; for necessity is laid upon me; for woe is unto
me, if I preach not the gospel. For if I do this
of mine own will, I have a reward: but if not of mine own will, I have a
stewardship intrusted to me. What then is my
reward? That, when I preach the gospel, I may make the gospel without
charge, so as not to use to the full my right in the gospel.
For though I was free from all men, I
brought myself under bondage to all, that I might gain the more.
And to the Jews I became as a Jew, that I might
gain Jews; to them that are under the law, as under the law, not being
myself under the law, that I might gain them that are under the law;
to them that are without law, as without law,
not being without law to God, but under law to Christ, that I might gain
them that are without law. To the weak I became
weak, that I might gain the weak: I am become all things to all men, that
I may by all means save some. And I do all
things for the gospel's sake, that I may be a joint partaker thereof.
Know ye not that they that run in a race run
all, but one receiveth the prize? Even so run; that ye may attain.
And every man that striveth in the games
exerciseth self-control in all things. Now they do it to receive a
corruptible crown; but we an incorruptible. I
therefore so run, as not uncertainly; so fight I, as not beating the air:
but I buffet my body, and bring it into bondage:
lest by any means, after that I have preached to others, I myself should
For I would not, brethren, have you ignorant,
that our fathers were all 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 food; and did all drink the same
spiritual drink: for they drank of a spiritual rock that followed them:
and the rock was Christ. Howbeit with most 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 make trial of the Lord, as some
of them made trial, and perished by the serpents.
Neither murmur ye, as some of them murmured,
and perished by the destroyer. Now these things
happened unto them by way of example; and they were written for our
admonition, upon whom the ends of the ages are come.
Wherefore let him that thinketh he standeth
take heed lest he fall. There hath no
temptation taken you but such as man can bear: but God is faithful, who
will not suffer you to be tempted above that ye are able; but will with
the temptation make also the way of escape, that ye may be able to endure
it. Wherefore, my 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 a
communion of the blood of Christ? The bread which we break, is it not a
communion of the body of Christ? seeing that
we, who are many, are one bread, one body: for we are all partake of the
one bread. Behold Israel after the flesh: have
not they that eat the sacrifices communion with the altar?
What say I then? that a thing sacrificed to
idols is anything, or that an idol is anything?
But I say, that the things which the
Gentiles sacrifice, they sacrifice to demons, and not to God: and I would
not that ye should have communion with demons.
Ye cannot drink the cup of the Lord, and the
cup of demons: ye cannot partake of the table of the Lord, and of the
table of demons. Or do we provoke the Lord to
jealousy? are we stronger than he? All things
are lawful; but not all things are expedient. All things are lawful; but
not all things edify. Let no man seek his own,
but each his neighbor's good.
Whatsoever is sold in the shambles, eat, asking
no question for conscience' sake, for the earth
is the Lord's, and the fulness thereof. If one
of them that believe not biddeth you to a feast, and ye are
disposed to go; whatsoever is set before you, eat, asking no question for
conscience' sake. But if any man say unto you,
This hath been offered in sacrifice, eat not, for his sake that showed it,
and for conscience sake: conscience, I say, not
thine own, but the other's; for why is my liberty judged by another
conscience? If I partake with thankfulness, 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 no occasions of stumbling, either to Jews,
or to Greeks, or to the church of God: even as
I also please all men in all things, not seeking mine own profit, but the
profit of the many, that they may be saved.
Be ye imitators of me, even as I also am of
Christ. Now I praise you that ye remember me in
all things, and hold fast the traditions, even 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, dishonoreth his head.
But every woman praying or prophesying with her
head unveiled dishonoreth her head; for it is one and the same thing as if
she were shaven. For if a woman is not veiled,
let her also be shorn: but if it is a shame to a woman to be shorn or
shaven, let her be veiled. For a man indeed
ought not to have his head veiled, 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: for neither was the man created for
the woman; but the woman for the man: for this
cause ought the woman to have a sign of authority on her head,
because of the angels. Nevertheless, neither is
the woman without the man, nor the man without the woman, in the Lord.
For as the woman is of the man, so is the man
also by the woman; but all things are of God.
Judge ye in yourselves: is it seemly that a
woman pray unto God unveiled? Doth not even
nature itself teach you, that, if a man have long hair, it is a dishonor
to 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 seemeth to be contentious, we
have no such custom, neither the churches of God.
But in giving you this charge, 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 divisions exist among you; and I partly believe it.
For there must be also factions among you, that
they that are approved may be made manifest among you.
When therefore ye assemble yourselves together,
it is not possible to eat the Lord's supper:
for in your eating each 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 put them to shame that have not?
What shall I say to you? shall I praise you? In this I praise you not.
For I received of the Lord that which also I
delivered unto you, that the Lord Jesus in the night in which he was
betrayed took bread; and when he had given
thanks, he brake it, and said, This is my body, which is for you: this do
in remembrance of me. In like manner also the
cup, after supper, saying, This cup is the new covenant in my blood: this
do, as often as ye drink it, in remembrance of me.
For as often as ye eat this bread, and drink
the cup, ye proclaim the Lord's death till he come.
Wherefore whosoever shall eat the bread or
drink the cup of the Lord in an unworthy manner, shall be guilty of the
body and the blood of the Lord. But let a man
prove himself, and so let him eat of the bread, and drink of the cup.
For he that eateth and drinketh, eateth and
drinketh judgment unto himself, if he discern not the body.
For this cause many among you are weak and
sickly, and not a few sleep. But if we
discerned ourselves, we should not be judged.
But when we are judged, we are chastened of the
Lord, that we may not be condemned with the world.
Wherefore, my brethren, when ye come together
to eat, wait one for another. If any man is
hungry, let him eat at home; that your coming together be not unto
judgment. And the rest will I set in order whensoever I come.
Now concerning spiritual gifts, brethren,
I would not have you ignorant. Ye know that when
ye were Gentiles ye were led away unto those dumb idols, howsoever
ye might led. Wherefore I make known unto you,
that no man speaking in the Spirit of God says, Jesus is anathema; and no
man can say, Jesus is Lord, but in the Holy Spirit.
Now there are diversities of gifts, but the same
Spirit. And there are diversities of
ministrations, and the same Lord. And there are
diversities of workings, but the same God, who worketh all things in all.
But to each one is given the manifestation of
the Spirit to profit withal. For to one is given
through the Spirit the word of wisdom; and to another the word of
knowledge, according to the same Spirit: to
another faith, in the same Spirit; and to another gifts of healings, in
the one Spirit; and to another workings of
miracles; and to another prophecy; and to another discernings of spirits;
to another divers kinds of tongues; and to another the
interpretation of tongues: but all these
worketh the one and the same Spirit, dividing to each one severally even
as he will. For as the body is one, and hath
many members, and all the members of the body, being many, are one body;
so also is Christ. For in one Spirit were we
all baptized into one body, whether Jews or Greeks, whether bond or free;
and were all made to drink of 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; it is not
therefore not of the body. And if the ear shall
say, Because I am not the eye, I am not of the body; it is not 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 each
one of them in the body, even as it pleased him.
And if they were all one member, where were the
body? But now they are many members, but one
body. And the eye cannot say to the hand, I
have no need of thee: or again the head to the feet, I have no need of
you. Nay, much rather, those members of the
body which seem to be more feeble are necessary:
and those parts of the body, which we
think to be less honorable, upon these we bestow more abundant honor; and
our uncomely parts have more abundant comeliness;
whereas our comely parts have no need:
but God tempered the body together, giving more abundant honor 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
suffereth, all the members suffer with it; or one member is
honored, all the members rejoice with it. Now
ye are the body of Christ, and severally members thereof.
And God hath set some in the church, first
apostles, secondly prophets, thirdly teachers, then miracles, then gifts
of healings, helps, governments, divers kinds of tongues.
Are all apostles? are all prophets? are all
teachers? are all workers of miracles?
have all gifts of healings? do all speak with
tongues? do all interpret? But desire earnestly
the greater gifts. And moreover a most excellent way show I unto you.
If I speak with the tongues of men and of
angels, but have not love, I am become sounding brass, or a clanging
cymbal. And if I have the gift of
prophecy, and know all mysteries and all knowledge; and if I have all
faith, so as to remove mountains, but have not love, I am nothing.
And if I bestow all my goods to feed the
poor, and if I give my body to be burned, but have not love, it
profiteth me nothing. Love suffereth long,
and is kind; love envieth not; love vaunteth not itself, is not
puffed up, doth not behave itself unseemly,
seeketh not its own, is not provoked, taketh not account of evil;
rejoiceth not in unrighteousness, but rejoiceth
with the truth; beareth all things, believeth
all things, hopeth all things, endureth all things.
Love never faileth: but whether there be
prophecies, they shall be done away; whether there be tongues, they
shall cease; whether there be knowledge, it shall be done away.
For we know in part, and we prophesy in part;
but when that which is perfect is come, that
which is in part shall be done away. When I was
a child, I spake as a child, I felt as a child, I thought as a child: now
that I am become a man, I have put away childish things.
For now we see in a mirror, darkly; but then
face to face: now I know in part; but then shall I know fully even as also
I was fully known. But now abideth faith, hope,
love, these three; and the greatest of these is love.
Follow after love; yet desire earnestly
spiritual gifts, but rather that ye may prophesy.
For he that speaketh in a tongue speaketh not
unto men, but unto God; for no man understandeth; but in the spirit he
speaketh mysteries. But he that prophesieth
speaketh unto men edification, and exhortation, and consolation.
He that speaketh in a tongue edifieth himself;
but he that prophesieth edifieth the church. Now
I would have you all speak with tongues, but rather that ye should
prophesy: and greater is he that prophesieth than he that speaketh with
tongues, except he interpret, that the church may receive edifying.
But now, brethren, if I come unto you speaking
with tongues, what shall I profit you, unless I speak to you either by way
of revelation, or of knowledge, or of prophesying, or of teaching?
Even things without life, giving a voice,
whether pipe or harp, if they give not a distinction in the sounds, how
shall it be known what is piped or harped? For
if the trumpet give an uncertain voice, who shall prepare himself for war?
So also ye, unless ye utter by the tongue speech
easy to understood, how shall it be known what is spoken? for ye will be
speaking into the air. There are, it may be, so
many kinds of voices in the world, and no kind is without
signification. If then I know not the meaning
of the voice, I shall be to him that speaketh a barbarian, and he that
speaketh will be a barbarian unto me. So also
ye, since ye are zealous of spiritual gifts, seek that ye may
abound unto the edifying of the church.
Wherefore let him that speaketh in a tongue
pray that he may interpret. For if I pray in a
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 if thou bless with the spirit, how shall
he that filleth the place of the unlearned say the Amen at thy giving of
thanks, seeing he knoweth not what thou sayest?
For thou verily givest thanks well, but the
other is not edified. I thank God, I speak with
tongues more than you all: howbeit in the
church I had rather speak five words with my understanding, that I might
instruct others also, than ten thousand words in a tongue.
Brethren, be not children in mind: yet in
malice be ye babes, but in mind be men. In the
law it is written, By men of strange tongues and by the lips of strangers
will I speak unto this people; and not even thus will they hear me, says
the Lord. Wherefore tongues are for a sign, not
to them that believe, but to the unbelieving: but prophesying is for a
sign, not to the unbelieving, but to them that believe.
If therefore the whole church be assembled
together and all speak with tongues, and there come in men unlearned or
unbelieving, will they not say that ye are mad?
But if all prophesy, and there come in one
unbelieving or unlearned, he is reproved by all, he is judged by all;
the secrets of his heart are made manifest; and
so he will fall down on his face and worship God, declaring that God is
among you indeed. What is it then, brethren?
When ye come together, each one hath a psalm, hath a teaching, hath a
revelation, hath a tongue, hath an interpretation. Let all things be done
unto edifying. If any man speaketh in a tongue,
let it be by two, or at the most three, and that in turn;
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. And let the prophets speak
by two or three, and let the others discern.
But if a revelation be made to another sitting
by, let the first keep silence. For ye all can
prophesy one by one, that all may learn, and all may be exhorted;
and the spirits of the prophets are subject to
the prophets; for God is not a God of
confusion, but of peace. As in all the churches of the saints,
let the women keep silence in the churches: for
it is not permitted unto them to speak; but let them be in subjection, as
also says the law. And if they would learn
anything, let them ask their own husbands at home: for it is shameful for
a woman to speak in the church. What? was it
from you that the word of God went forth? or came it unto you alone?
If any man thinketh himself to be a prophet, or
spiritual, let him take knowledge of the things which I write unto you,
that they are the commandment of the Lord. But
if any man is ignorant, let him be ignorant.
Wherefore, my brethren, desire earnestly to
prophesy, and forbid not to speak with tongues.
But let all things be done decently and in
Now I make known unto you brethren, the gospel
which I preached unto you, which also ye received, wherein also ye stand,
by which also ye are saved, if ye hold fast the
word which I preached unto you, except ye believed in vain.
For I delivered unto you first of all that which
also I received: that Christ died for our sins according to the
scriptures; and that he was buried; and that he
hath been raised on the third day according to the scriptures;
and that he appeared to Cephas; then to the
twelve; then he appeared to above five hundred
brethren at once, of whom the greater part remain until now, but some are
fallen asleep; then he appeared to James; then
to all the apostles; and last of all, as to the
child untimely born, he appeared to me also.
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 found vain; but I labored more
abundantly than they all: yet not I, but the grace of God which was with
me. Whether then it be I or they, so we
preach, and so ye believed. Now if Christ is
preached that he hath been raised from the dead, how say some among you
that there is no resurrection of the dead? But
if there is no resurrection of the dead, neither hath Christ been raised:
and if Christ hath not been raised, then is our
preaching vain, your faith also is vain. Yea,
we are found false witnesses of God; because we witnessed of God that he
raised up Christ: whom he raised not up, if so be that the dead are not
raised. For if the dead are not raised, neither
hath Christ been raised: and if Christ hath not
been raised, your faith is vain; ye are yet in your sins.
Then they also that are fallen asleep in Christ
have perished. If we have only hoped in Christ
in this life, we are of all men most pitiable.
But now hath Christ been raised from the dead,
the firstfruits of them that are asleep. For
since by man came death, by man came also the resurrection
of the dead. For as in Adam all die, so also in
Christ shall all be made alive. But each in his
own order: Christ the firstfruits; then they that are Christ's, at his
coming. Then cometh the end, when he
shall deliver up the kingdom to God, even the Father; when he shall have
abolished all rule and all authority and power.
For he must reign, till he hath put all his
enemies under his feet. The last enemy that
shall be abolished is death. For, He put all
things in subjection under his feet. But when he says, All things are put
in subjection, it is evident that he is excepted who did subject all
things unto him. And when all things have been
subjected unto him, then shall the Son also himself be subjected to him
that did subject all things unto him, that God may be all in all.
Else what shall they do that are baptized for
the dead? If the dead are not raised at all, why then are they baptized
for them? Why do we also stand in jeopardy
every hour? I protest by that glorifying in
you, brethren, which I have in Christ Jesus our Lord, I die daily.
If after the manner of men I fought with beasts
at Ephesus, what doth it profit me? If the dead are not raised, let us eat
and drink, for to-morrow we die. Be not
deceived: Evil companionships corrupt good morals.
Awake to soberness righteously, and sin not;
for some have no knowledge of God: I speak this to move you to
shame. But some one will say, How are the dead
raised? and with what manner of body do they come?
Thou foolish one, that which thou thyself
sowest is not quickened except it die: and that
which thou sowest, thou sowest not the body that shall be, but a bare
grain, it may chance of wheat, or of some other kind;
but God giveth it a body even as it pleased
him, and to each seed a body of its own. All
flesh is not the same flesh: but there is one flesh of men, and
another flesh of beasts, and another flesh of birds, and another of
fishes. 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 dishonor; 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. If there is a natural body, there is also a spiritual
body. So also it is written, The first
man Adam became a living soul. The last Adam became a life-giving
spirit. Howbeit that is not first which is
spiritual, but that which is natural; then that which is spiritual.
The first man is of the earth, earthy: the
second man is of 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 tell you a mystery: We
all shall not 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. But when this corruptible shall
have put on incorruption, and this mortal shall have put on immortality,
then shall come to pass the saying that is written, Death is swallowed up
in victory. O death, where is thy victory? O
death, where is thy sting? The sting of death
is sin; and the power of sin is the law: but
thanks be to God, who giveth us the victory through our Lord Jesus Christ.
Wherefore, my beloved brethren, be ye stedfast,
unmoveable, always abounding in the work of the Lord, forasmuch as ye know
that your labor is not vain in the Lord.
Now concerning the collection for the saints, as
I gave order to the churches of Galatia, so also do ye.
Upon the first day of the week let each one of
you lay by him in store, as he may prosper, that no collections be made
when I come. And when I arrive, whomsoever ye
shall approve, them will I send with letters to carry your bounty unto
Jerusalem: and if it be meet for me to go also,
they shall go with me. But I will come unto you,
when I shall have passed through Macedonia; for I pass through Macedonia;
but with you it may be that I shall abide, or
even winter, that ye may set me forward on my journey whithersoever I go.
For I do not wish to see you now by the way; for
I hope 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
Timothy come, see that he be with you without fear; for he worketh the
work of the Lord, as I also do: let no man
therefore despise him. But set him forward on his journey in peace, that
he may come unto me: for I expect him with the brethren.
But as touching Apollos the brother, I besought
him much to come unto you with the brethren: and it was not all his
will to come now; but he will come when he shall have opportunity.
Watch ye, stand fast in the faith, quit you
like men, be strong. Let all that ye do be done
in love. Now I beseech you, brethren (ye know
the house of Stephanas, that it is the firstfruits of Achaia, and that
they have set themselves to minister unto the saints),
that ye also be in subjection unto such, and to
every one that helpeth in the work and laboreth.
And I rejoice at the coming of Stephanas and
Fortunatus and Achaicus: for that which was lacking on your part they
supplied. For they refreshed my spirit and
yours: acknowledge ye therefore them that are such.
The churches of Asia salute you. Aquila and
Prisca salute you much in the Lord, with the church that is in their
house. All the brethren salute you. Salute one
another with a holy kiss. The salutation of me
Paul with mine own hand. If any man loves not
the Lord, let him be anathema. Maranatha. The
grace of the Lord Jesus Christ be with you. My
love be with you all in Christ Jesus. Amen.