1. Paul, an apostle called 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 who in every place call upon the name of Jesus Christ our Lord — both theirs and ours: Grace be unto you, and peace from God our Father and from the Lord Jesus Christ.
  2. I thank my God always on your behalf for the grace of God which is given you of Jesus Christ, that in everything you are enriched of him, in all utterance and in all knowledge, even as the testimony of Christ was confirmed in you, so that you come behind in no gift, waiting for the coming of our Lord Jesus Christ, who shall also confirm you unto the end, that you may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom you were called unto the fellowship of his Son Jesus Christ our Lord.
  3. Now I implore you, brethren, in the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment; for it has been declared unto me of you, my brethren, by them who are of the house of Chloe, that there are contentions among you. Now this I say: that many of you say, 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 you 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 my own name. And I baptized also the household of Stephanas; besides, I know not whether I baptized any other.
  4. 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 no 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? Has 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 stumbling block and unto the Greeks foolishness, but unto them who believe — 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.
  5. For you see your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble, are chosen. For God has chosen the foolish things of the world to confound the wise, and God has 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 has God chosen, yea, and things which are not mighty to bring to naught things that are, that no flesh should glory in his presence. But of him are you 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 glories, let him glory in the Lord.
  6. And I, brethren, when I came to you, came not with excellence of speech or of wisdom, declaring unto 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 was not with enticing words of man’s wisdom, but in demonstration of the spirit and of power, that your faith should not consist in the wisdom of men, but in the power of God.
  7. Nevertheless, 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 naught. 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.
  8. But as it is written: Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him. But God has revealed them unto us by his spirit, for the spirit searches all things, yea, the deep things of God. For what man knows the things of a man, save the spirit of man which is in him? Even so the things of God knows no man except he has 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 teaches, but which the holy ghost teaches, comparing spiritual things with spiritual. But the natural man receives 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 judges all things, yet he himself is judged of no man. For who has known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
  9. 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 food, for hitherto you were not able to receive it; neither yet now are you able, for you are yet carnal; for whereas there is among you envying, and strife, and divisions, are you not carnal and walk as men? For while one says, I am of Paul, and another, I am of Apollos, are you not carnal?
  10. Who then is Paul, and who is Apollos, but ministers by whom you 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 plants anything, neither he that waters, but God that gives the increase. Now he that plants and he that waters are one. And every man shall receive his own reward according to his own labor, for we are laborers together with God; you are God’s husbandry, you are God’s building.
  11. According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation and another builds thereon. But let every man take heed how he builds thereupon. For no other foundation can 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 has built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss. But he himself may be saved, yet so as by fire.
  12. Do you not know that you are the temple of God, and that the spirit of God dwells in you? If any man defile the temple of God, him shall God destroy. For the temple of God is holy, which temple you are.
  13. Let no man deceive himself. If any man among you seems 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 takes the wise in their own craftiness. And again: The Lord knows the thoughts of the wise, that they are vain. Therefore, let no man 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 you are Christ’s, and Christ is God’s.
  14. Let a man so account of us as of the ministers of Christ and stewards of the mysteries of God. Moreover, it is required of 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 my own self; for though I know nothing against myself, yet I am not hereby justified. But he who judges me is the Lord. Therefore, I 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.
  15. And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes, that you might learn in us not to think of men above that which is written, that no one of you should be puffed up for one against another. For who makes you to differ from another? And what do you have that you did not receive? Now if you did receive it, why do you glory, as if you had not received it?
  16. Now you are full. Now you are rich. You have reigned as kings without us, and I would to God you did reign, that we also might reign with you. For I think that God has set forth us — the apostles — last, as if 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 you are wise in Christ; we are weak, but you are strong; you are honorable, but we are despised. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat. We are made as the filth of the world, and are the outcasts of all things unto this day.
  17. I write not these things to shame you, but as my beloved sons, I warn you. For though you have ten thousand instructors in Christ, yet have you not many fathers, for in Christ Jesus I have begotten you through the gospel. Wherefore, I implore you, be imitators of me. For this cause have I sent unto you Timothy, who is my beloved son and faithful in the Lord, who shall bring you into remembrance of my ways which are in Christ, as I teach everywhere 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 desires, and will know not the speech of them who are puffed up, but the power; for the kingdom of God is not in word, but in power. What do you desire? Shall I come unto you with a rod? Or in love and in the spirit of meekness?
  18. 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 you are puffed up and have not rather mourned, that he who has done this deed might be taken away from among you. For truly as absent in body, but present in spirit, I have judged already him who has so done this deed, as though I were present: in the name of our Lord Jesus Christ, when you are gathered together and have the 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.
  19. Your glorying is not good. Do you not know that a little leaven leavens the whole lump? Purge out therefore the old leaven, that you may be a new lump, as you 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.
  20. 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 extortionists, or with idolaters, for then must you 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 an abuser, or a drunkard, or an extortionist — with such an one, no, not to eat. For what have I to do, to judge them also that are outside? Do not they judge them that are within? But them that are outside, God judges; therefore, put away from among yourselves that wicked person.
  21. Do any of you dare, having a matter against another, go to law before the unjust and not before the saints? Do you not know that the saints shall judge the world? And if the world shall be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more things that pertain to this life? If then you 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 goes to law with brother — and that before the unbelievers.
  22. Now therefore there is utterly a fault among you because you go to law one with another. Why do you not rather endure wrong? Why do you not rather suffer yourselves to be defrauded? Nay, you do wrong and defraud, and that your brethren. Do you not know that the unrighteous shall not inherit the kingdom of God? Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortionists shall inherit the kingdom of God. And such were some of you. But you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus and by the spirit of our God. All these things are not lawful unto me, and all these things are not expedient. All things are not lawful for me; therefore, I will not be brought under the power of any.
  23. Food for the belly, and the belly for food, 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 has both raised up the Lord and will also raise up us by his own power. Do you not know that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? God forbid. What? Do you not know that he who is joined to a harlot is one body? For two, says he, shall be one flesh. But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man commits is against the body of Christ, and he who commits fornication sins against his own body. What? Do you not know that your body is the temple of the holy ghost which is in you, which you have of God? And you are not your own, for you are bought with a price. Therefore, glorify God in your body and in your spirit, which are God’s.
  24. Now concerning the things whereof you wrote unto me about, saying it is good for a man not to touch a woman. Nevertheless, I say 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 has not power of her own body, but the husband. And likewise also the husband has not power of his own body, but the wife. Depart not one from the other, except it be with consent for a time, that you may give yourselves to fasting and prayer, and come together again, that Satan tempt you not for your lack of self-control. And now what I speak is by permission and not by commandment. I wish that all men were even as I myself. But every man has his own gift of God, one after this manner and another after that.
  25. I say therefore to the unmarried and widows, it is good for them if they abide even as I. But if they cannot abide, let them marry, for it is better to marry than that any should commit sin. And unto the married I command (yet not I, but the Lord), let not the wife depart from her husband. But if she depart, let her remain unmarried or be reconciled to her husband. And let not the husband divorce his wife.
  26. But to the rest speak I (not the Lord): If any brother has a wife that believes not, and she be pleased to dwell with him, let him not divorce her. And the woman who has a husband that believes 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 has called us to peace. For do you know, O wife, whether you shall save your husband? Or how do you know, O man, whether you shall save your wife? But as God has distributed to every man, as the Lord has called every one, so let him walk, and so ordain I in all churches.
  27. 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. Are you called, being a servant? Care not for it. But if you may 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. You are bought with a price. Be not the slaves of men. Brethren, let every man, wherein he is called, therein abide with God.
  28. Now concerning virgins, I have no commandment of the Lord. Yet I give my judgment, as one that has obtained mercy of the Lord, to be faithful. I suppose therefore that this is good for the present distress for a man so to remain, that he may do greater good. Are you bound unto a wife? Seek not to be released. Are you free from a wife? Seek not a wife. But if you marry, you have not sinned. And if a virgin marry, she has not sinned. Nevertheless, such shall have trouble in the flesh. For I spare you not, but I speak unto you who are called unto the ministry. For this I say, brethren: the time that remains is but short that you shall be sent forth unto the ministry. Even they who have wives shall be as though they had none, for you are called and chosen to do the Lord’s work. And it shall be with those who weep as though they wept not, and those who rejoice as though they rejoiced not, and those who buy as though they possessed not, and those who use this world as not using it; for the fashion of this world passes away. But I desire, brethren, that you magnify your calling. I would have you without concern. For he who is unmarried cares for the things that belong to the Lord, how he may please the Lord; therefore, he prevails. But he who is married cares for the things that are of the world, how he may please his wife; therefore, there is a difference, for he is hindered.
  29. There is a difference also between a wife and a virgin. The unmarried woman cares for the things of the Lord, that she may be holy both in body and in spirit. But she that is married cares 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 you may attend upon the Lord without distraction. But if any man thinks that he behaves himself uncomely toward his virgin whom he has betrothed, if she pass the flower of age and need so require, let him do what he has promised, he sins not. Let them marry. Nevertheless, he that stands steadfast in his heart, having no necessity, but has power over his own will and has so decreed in his heart that he will keep his virgin does well. So then he that gives himself in marriage does well, but he that gives himself not in marriage does better.
  30. The wife is bound by the law as long as her husband lives. But if her husband is dead, she is at liberty to be married to whom she desires, 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).
  31. Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffs up, but charity edifies. And if any man thinks that he knows anything, he knows nothing yet as he ought to know. But if any man loves God, the same is known of him.
  32. As concerning therefore the eating of those things which are in the world offered in sacrifice unto idols, we know that an idol is nothing, and that there is no other God but one. For though there be that are called gods, whether in Heaven or in earth (as there are 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).
  33. Nevertheless, 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 food commends 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 yours become a stumbling block to them that are weak. For if any man sees you, who has knowledge, sit at a meal in the idol’s temple, shall not the conscience of him who is weak be emboldened to eat those things which are offered to idols? And through your knowledge shall the weak brother perish, for whom Christ died. But when you sin so against the brethren and wound their weak conscience, you sin against Christ. Wherefore, if food make my brother to offend, I will eat no flesh while the world stands, lest I make my brother to offend.
  34. Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord? If I am not an apostle unto others, yet doubtless I am to you, for the seal of my apostleship are you in the Lord.
  35. My answer to them that do examine me is this: Do we not have power to eat and to drink? Do we not have 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, do we not have power to cease working? Who serves as a soldier any time at his own expense? Who plants a vineyard and eats not of the fruit thereof? Or who feeds a flock and eats not of the milk of the flock? Do I say these things as a man? Or does not the law say the same also? For it is written in the law of Moses: You shall not muzzle the mouth of the ox that treads out the grain. Does God take care for oxen? Or does he say it altogether for our sakes? For our sakes no doubt this is written, that he who plows should plow in hope and that he who threshes in hope should be partaker of his hope.
  36. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others are 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 you not know that they who minister about holy things live of the things of the temple? And they who wait at the altar are partakers with the altar? Even so has the Lord ordained that they who 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 would be 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? Truly that when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
  37. For though I am 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 who are under the law, as under the law, that I might gain them who are under the law. To them who are without law, as without law — being not without law to God, but under the law to Christ — that I might gain them who 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.
  38. Do you not know that they who run in a race all run, but only one receives the prize? So run, that you may obtain. And every man that strives 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 beats the air. But I keep my body under and bring it into subjection, lest by any means, when I have preached to others, I myself should be a castaway.
  39. Moreover brethren, I desire not that you should be ignorant 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 food, 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.
  40. Now these things were our examples, to the intent we should not lust after evil things as they also lusted, neither be 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 twenty-three thousand. Neither let us test Christ as some of them also tested and were destroyed of serpents. Neither murmur as some of them also murmured and were destroyed of the destroyer. Now all these things happened unto them for examples, and they are written for our admonition also, and for an admonition for those upon whom the end of the world shall come. Wherefore, let him that thinks he stands take heed, lest he fall. There has 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 you are able, but will with the temptation also make a way to escape, that you may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men. Judge what I say.
  41. 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 who eat of the sacrifices partakers of the altar? What do I say then? That the idol is anything? Or that which is offered in sacrifice to idols is anything? But I say that the things which the gentiles sacrifice, they sacrifice to devils and not to God. And I desire not that you should have fellowship with devils. You cannot drink the cup of the Lord and the cup of devils. You cannot be partakers of the Lord’s table and of the table of devils.
  42. Do we provoke the Lord to jealousy? Are we stronger than he? All things are not lawful for me, for all things are not expedient. All things are not lawful, for all things edify not. Let no man seek therefore his own, but every man another’s good. Whatever is sold in the butcher’s stall, that eat, asking no question for conscience sake. For the earth is the Lord’s, and the fullness thereof. If any of them that believe not bid you eat, and you be disposed to go, whatever 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 showed it, and for conscience sake. For the earth is the Lord’s, and the fullness thereof — conscience, I say, not your 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?
  43. Whether therefore you eat, or drink, or whatever you do, do all to the glory of God. Give no offense, 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 my own profit, but of the many, that they may be saved. Be imitators of me, even as I also am of Christ.
  44. Now I praise you, brethren, that you 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 dishonors his head. But every woman that prays or prophesies with her head uncovered dishonors 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 a covering 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? Does 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.
  45. Now in this that I declare unto you, I praise you not that you come together not for the better, but for the worse. For first of all, when you come together in the church, I hear that there are divisions among you and I partly believe it, for there must be also divisions among you, that they who are approved may be made manifest among you. When you come together into one place, is it not to eat the Lord’s supper? But in eating, everyone takes before another his own supper, and one is hungry, and another is drunk. What? Do you not have houses to eat and to drink in? Or do you despise 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.
  46. 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 broke 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 covenant in my blood. This do, as oft as you drink it, in remembrance of me. For as often as you eat this bread and drink this cup, you do show the Lord’s death until he come. Wherefore, whoever 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 eats and drinks unworthily eats and drinks condemnation 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 you come together to eat, wait one for another. And if any man hunger, let him eat at home, that you come not together unto condemnation. And the rest will I set in order when I come.
  47. Now concerning spiritual things, brethren, I would not have you ignorant. You know that you were gentiles, carried away unto these dumb idols even as you were led. Wherefore, I give you to understand that no man speaking by the spirit of God calls Jesus accursed, and that no man can know that Jesus is the Lord but by the holy ghost.
  48. 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 who works all in all. But the manifestation of the spirit is given to every man to profit all; 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 kinds of tongues, to another the interpretation of tongues. But all these work that one and the selfsame spirit, dividing to every man separately as he desires.
  49. For as the body is one and has 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 are Jews or gentiles, whether we are 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 would be the hearing? If the whole were hearing, where would be the smelling? But now has God set the members, every one of them, in the body as it has pleased him. And if they were all one member, where would be 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 you. 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 honorable, upon these we bestow more abundant honor. And our uncomely parts have more abundant comeliness, for our comely parts have no need. But God has tempered the body together, having given 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 suffer, all the members suffer with it; or one member is honored, all the members rejoice with it. Now you are the body of Christ, and members in particular.
  50. And God has 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? Do all have the gifts of healing? Do all speak with tongues? Do all interpret? I say unto you, nay, for I have shown unto you a more excellent way. Therefore, covet earnestly the best gifts.
  51. Though I speak with the tongues of men and of angels, and have not charity, I have 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 profits me nothing.
  52. Charity suffers long and is kind. Charity envies not. Charity vaunts not itself, is not puffed up, does not behave itself unseemly, seeks not her own, is not easily provoked, thinks no evil, rejoices not in iniquity but rejoices in the truth, bears all things, believes all things, hopes all things, endures all things.
  53. Charity never fails. But whether there are prophecies, they shall fail; whether there are tongues, they shall cease; whether there is knowledge, it shall vanish away. For we know in part and we prophesy in part, but when that which is perfect has come, then that which is in part shall be done away. When I was a child, I spoke 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 mirror, darkly, but then face to face. Now I know in part, but then shall I know even as also I am known. And now abide faith, hope, charity — these three; but the greatest of these is charity.
  54. Follow after charity and desire spiritual gifts, but rather that you may prophesy. For he that speaks in another tongue speaks not unto men but unto God, for no man understands him; nevertheless, in the spirit he speaks mysteries. But he that prophesies speaks unto men to edification, and exhortation, and comfort. He that speaks in another tongue edifies himself, but he that prophesies edifies the church. I wish that you all spoke with tongues, but rather that you prophesied, for greater is he that prophesies than he that speaks with tongues — except he interpret, that the church may receive edifying.
  55. 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 you, except you utter by the tongue words easy to be understood, how shall it be known what is spoken? For you 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 speaks a foreigner, and he that speaks shall be a foreigner unto me. Even so you, forasmuch as you are zealous of spiritual gifts, seek that you may excel to the edifying of the church. Wherefore, let him that speaks in another tongue pray that he may interpret. For if I pray in another tongue, my spirit prays, but my understanding is unfruitful.
  56. 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 you shall bless with the spirit, how shall he that occupies the place of the unlearned say, Amen, at your giving of thanks, seeing he understands not what you say? For you truly give thanks well, but the other is not edified. I thank my God I speak with tongues more than you all, yet in the church I would rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in another tongue.
  57. Brethren, be not children in understanding. Nevertheless, in malice be 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, says the Lord. Wherefore, tongues are for a sign not to them who believe, but to them who believe not; but prophesying serves not for them who believe not, but for them who believe. If therefore the whole church has come together into one place and all speak with tongues, and there come in those who are unlearned or unbelievers, will they not say that you are mad? But if all prophesy, and there come in one that believes not, or one unlearned, he is convicted 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 truly.
  58. How is it then, brethren? When you come together, every one of you has a psalm, has a doctrine, has a tongue, has a revelation, has an interpretation. Let all things be done unto edifying. If any man speak in another 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 anything be revealed to another that sits by, let the first hold his peace. For you 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.
  59. Let your women keep silence in the churches, for it is not permitted unto them to rule, but they are commanded to be under obedience, as also says the law. And if they will learn anything, let them ask their husbands at home, for it is a shame for women to rule in the church.
  60. What? Did the word of God come out from you? Or did it come 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.
  61. Moreover brethren, I declare unto you the gospel which I preached unto you, which also you have received and wherein you stand, by which also you are saved if you keep in memory what I preached unto you, unless you have believed in vain. For I delivered unto you first of all that which I also received: 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 Jacob, 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, for I labored 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 you believed.
  62. 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 is 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 it so be that the dead rise not. For if the dead rise not, then is not Christ raised; and if Christ is not raised, your faith is vain, you are yet in your sins. Then they also who are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable.
  63. But now has 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; afterward comes 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 until he has put all enemies under his feet. The last enemy, death, shall be destroyed. For he says, when it is manifest that he has put all things under his feet, and that all things are put under, he is excepted of the Father, who 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.
  64. Else what shall they do who are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead? And why do we stand in jeopardy every hour? I protest unto you the resurrection of the dead, and this is my rejoicing which I have in Christ Jesus our Lord daily, though I die. If after the manner of men I have fought with beasts at Ephesus, what does it advantage me if the dead rise not? Let us eat and drink, for tomorrow 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.
  65. But some man will say, How are the dead raised up? And with what body do they come? You fool, that which you sow is not quickened except it die. And that which you sow, you sow not that body which shall be, but grain — it may be of wheat, or some other. But God gives it a body as it has 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 fish, and another of birds. Also celestial bodies, and bodies terrestrial, and bodies telestial; but the glory of the celestial, one, and the terrestrial, another, and the telestial, another. There is one glory of the sun, and another glory of the moon, and another glory of the stars, for one star differs from another star in glory.
  66. 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. 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. Nevertheless, that which is natural first, and not that which is spiritual, but afterward that which is spiritual — the first is man 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.
  67. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God. Neither does corruption inherit incorruption. Behold, I show 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 sound of the 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 your sting? O grave, where is your victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.
  68. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord.
  69. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do you. Upon the first day of the week, let every one of you lay by him in store as God has prospered him, that there be no gatherings when I come. And when I come, whomever you 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.
  70. 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 stay, yea, and winter with you, that you may bring me on my journey wherever I go. For I will not see you now by the way, but I trust to linger a while with you, if the Lord permit. But I will remain at Ephesus until Pentecost. For a great door, and effectual, is opened unto me, but there are many adversaries.
  71. Now if Timothy come, see that he may be with you without fear, for he works 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.
  72. 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.
  73. Watch, stand fast in the faith, conduct yourselves like men, be strong. Let all your things be done with charity. I implore you, brethren (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints), that you submit yourselves unto such, and to everyone that helps with us and labors. 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 yours. Therefore, acknowledge them that are such.
  74. 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 one another with a holy salutation, the salutation of me, Paul, with my own hand.
  75. If any man love not the Lord Jesus Christ, let him be anathema. Our Lord has come. The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen.
  76. The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timothy.