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;
And
ye are Christ's;
and Christ
is God'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.
Let all things
be done decently
and
in order.
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.
The grace
of our Lord Jesus Christ
be with you.
My love
be with you
all in Christ Jesus.
Amen.