The first Chapter.
Paul by vocation an Apostle of Iesus Christ thorow the will of God, and
brother Sostenes. Unto the congregation of God which is at Corinthum.
To them that are sanctified in Iesus Christ, saints by calling, with
all that call on the name of our lord Iesus Christ in every place, both
of theirs and of ours.
Grace be with you and peace from God our father, and from the lord
Iesus Christ.
I thank my God always on your behalf for the faveour of God which is
given you by Iesus Christ, that in all things ye are made rich by him,
in all speach and in all knowledge (even as the testimony of Iesus
Christ was confirmed in you,) so that ye are behind in no gift, and
wait for the appearing of our lord Iesus Christ which shall strength
you unto the end, that ye may be blameless in the day of our lord Iesus
Christ.
God is faithful, by whom ye are called unto the fellowship of his son
Iesus Christ our lord.
I beseech you brethren in the name of our lord Iesus Christ, that ye
all speak one thing, and that there be no dissension among you: but be
ye perfect in one mind, and one meaning: It is shewed unto me (my
brethren) of you by them that are of the house of Cloe, that there is
strife among you, I speak of that which everyone of you sayth: I hold
of Paul, Another sayth: I hold of apollo: Another saith: I hold of
Cephas: and another saith I hold of Christ. Is Christ divided? was Paul
crucified for you? other were ye baptised in the name of Paul? I thank
God that I christened none of you, but Crispus and Gaius, lest any
should say that I in mine own name had baptised. I baptised also the
house of Stephana. Furthermore know I not whether I baptised any man or
no.
For Christ sent me not to baptise, but to preach the gospell, not with
wisdom of words, lest the cross of Christ should have been 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 cast away
the understanding of the prudent.
Where is the wise man? where is the scribe? where is the searcher of
this world? Hath not God made the wisdom of this world foolishness?
For when the world thorow wisdom knew not God, in the wisdom of God: it
pleased God thorow 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 an occasion of falling and unto
the greeks foolishness: but unto them which are called both of Iews and
greeks we preach Christ the power of God, and the wisdom of God.
For Godly foolishness is wiser than men: And Godly weakness is stronger
than are men.
Brethren look on your calling how that not many wise men after the
flesh, not many mighty, not many of high degree are called: But God
hath chosen the foolish things of the world, to confound the wise. And
hath chosen the weak things of the world, to confound things which are
mighty. And vile things of the world, and things which are despised,
hath God chosen yee and things of no reputation, for to bring to nought
things of reputation, that no flesh should rejoice in his presence. And
unto him pertain ye, in Christ Iesu, which of God is made unto us
wisdom, and also righteousness, and sanctifying, and redemption. That
according as it is written: he which rejoiceth, should rejoice in the
lord.
The .ij. Chapter.
And I brethren when I came to you, came not in gloriousness of words or
of wisdom, shewing unto you the testimony of God. Neither shewed I
myself that I knew any thing among you save Iesus Christ, even the same
that was crucified. And I was among you in weakness, and in fear, and
in much trembling. And my words, and my preaching were not with
enticing words of man's wisdom: but in shewing of the spirit and of
power, that your faith should not stand in the wisdom of men: but in
the power of God.
We speak that which is wisdom among them that are perfect: not the
wisdom of this world neither of the rulers of this world (which goeth
to nought,) but we speak the wisdom of God, which is in secret and
lieth hid, which God ordained before the world unto our glory: which
wisdom none of the rulers of the world knew. For had they known it,
they would not have crucified the lord of glory: but as it is written:
The eye hath not seen, and the ear hath not heard, neither have entered
into the heart of man, the things which God hath prepared for them that
love him.
But God hath opened them unto us by his spirit. For the spirit
searcheth all things, yee the bottom of God's secrets. For what man
knoweth the things of a man: save the spirit of a man which is within
him? Even so the things of God knoweth no man, but the spirit of God.
And we have not received the spirit of the world: but the spirit which
cometh of God, for to know the things that are given to us of God,
which things also we speak, not in the cunning words of man's wisdom,
but with the cunning words of the holy ghost, making spiritual
comparisons of spiritual things. For the natural man perceiveth not the
things of the spirit of God: For they are but foolishness unto him.
Neither can he perceive them because he is spiritually examined: but he
that is spiritual discusseth all things: yet he himself is judged of no
man. For who knoweth the mind of the lord, other who shall inform him?
but we understand the mind of Christ.
The .iij. Chapter.
And I could not speak unto you brethren as unto spiritual: but as unto
carnal, even as it were unto babes in Christ. I gave you milk to drink
and not meat. For ye then were not strong, no neither yet are strong.
For ye are yet carnal. As long verily as there is among you envying,
strife and dissension: are ye not carnal, and walk after the manner of
men? As long as one saith: I hold of Paul, and another, I am of apollo,
are ye not carnal? What is Paul? what thing is apollo? but ministers by
whom ye believed even as the lord gave every man grace. I have planted:
Apollo watered: but God gave increase. So then, neither is he that
planteth any thing, neither he that watereth: but God which gave the
increase.
He that planteth, and he that watereth, are neither better than the
other. Every man yet shall receive his reward according to his labour.
We are God's laborers: ye are God's husbandry, ye are God's building.
According to the grace of God given unto me, as a wise builder have I
laid the foundation, another hath built thereon: but let every man take
heed how he buildeth upon. For other foundation can no man lay, than
that which is laid, which is Iesus Christ. If any man build on this
foundation, gold, silver, precious stones, timber, hay, or stubble:
every man's work shall appear. For the day shall declare it, and it
shall be shewed in fire, and the fire shall try every man's work what
it is. If any man's work that he hath built upon, bide, he shall
receive a reward. If any man's work burn, he shall suffer loss: but he
shall be safe himself: nevertheless yet as it were thorow fire.
Are ye not ware that ye are the temple of God, and how 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 are ye. Let no
man deceive himself. If any man seem wise among you, let him be a fool
in this world, that he may be wise. For the wisdom of this world is
foolishness with God. For it is written: he compasseth the wise in
their craftiness. And again, God knoweth the thoughts of the wise that
they be vain. Therefore let no man rejoice in men. For all things are
yours, whether it be Paul, other Apollo, either Cephas: whether it be
the world, either life, either death, whether they be present things or
things to come: all are yours, and ye are Christe's, and Christ is
God's.
The .iiij. Chapter.
Let men this wise esteem us, even as the ministers of Christ, and
disposers of the secrets of God. Furthermore it is required of the
disposers that they be found faithful. With me is it but a very small
thing, that I should be judged of you, either of man's day. No I judge
not mine own self. I know nought by myself: yet am I not thereby
justified. It is the lord that judgeth me. Therefore judge nothing
before the time, until the lord come, which will lighten things that
are hid in darkness: and open the counsels of the hearts. And then
shall every man have praise of God.
These things brethren I have described in mine own person, and Apollos:
for your sakes, that ye might learn by us that no man count of himself
beyond that which is above written: that one swell not against another
for any man's cause. For who preferreth thee? What hast thou, that thou
hast not received? if thou have received it: why rejoicest thou as
though thou haddest not received it? Now ye are full: now ye are made
rich: ye reign as kings without us: and I would to God ye did reign,
that we might reign with you.
Me thinketh that God hath shewed us which are apostles, for the
hindmost of all, as it were men appointed to death. For we are a
gazingstock unto the world, and to the angels, and to men, we are fools
for Christe's sake, and ye are wise thorow Christ: we are weak, and ye
are strong. Ye are honorable, and we are despised. Even unto this day
we hunger and thirst, and are naked, and are buffeted with fists, and
have no certain dwelling place, and labour working with our own hands.
We are reviled, and yet we bless. We are persecuted, and suffer it. We
are evil spoken of, and we pray. We are made as it were the filthiness
of the world, the offscouring of all things, even unto this time.
I write not these things to shame you: but as my beloved sons I warn
you. For though ye have ten thousand instructors in Christ: yet have ye
not many fathers. In Christ Iesu, I have begotten you thorow the
gospell. Wherefore I desire you to counterfeit me. For this cause have
I sent unto you Timotheus, which is my dear son, and faithful in the
lord, which shall put you in remembrance of my ways which I have in
Christ, even as I teach everywhere in all congregations. Some swell as
though I would come no more at you: but I will come to you shortly, if
God will, and will know, not the words of them which swell, but the
power. For the Kingdom of God is not in words, but in power. What will
ye? Shall I come unto you with a rod, or else in love, and in the
spirit of meekness?
The .v. Chapter.
There goeth a common saying that there is fornication among you, and
such fornication as is not once named among the gentiles: that one
should have his father's wife. And ye swell and have not rather
sorrowed, that he which hath done this deed might be put from among
you. For I verily as absent in body, even so present in spirit, have
determined already (as though I were present) of him that hath done
this deed, in the name of our lord Iesu Christ, when ye are gathered
together, and my spirit, with the power of the lord Iesus Christ, to
deliver him unto Satan, for the destruction of the flesh that the
spirit may be saved in the day of the lord Iesus.
Your rejoicing is not good. Know ye not that a little leaven sowereth
the whole lump of dough? Purge therefore the old leaven, that ye may be
new dough as ye are sweet bread. For Christ our ester lamb is offered
up for us. Therefore let us keep holyday, not with old leaven, neither
with the leaven of maliciousness and wickedness but with the sweet
bread of pureness and truth.
I wrote unto you in the pistel that ye should not company with
fornicators. And I meant not at all of the fornicators of this world,
either of the covetous, or of extortioners, either of idolaters: for
then must ye needs have gone out of the world: but now I have written
unto you that ye company not together. If any that is called a brother,
be a fornicator, or covetous, or a worshipper of images, either a
railer, either a drunkard, or an extortioner: with him that is such see
ye eat not. For what have I to do to judge them which are without? Do
ye not judge them that are within? Them that are without, God shall
judge. Put away from among you that evil person.
The .vj. Chapter.
How dare one of you having business with another, go to law under the
wicked? and not rather under the saints? Do ye not know that the saints
shall judge the world? If the world shall be judged by you: are ye not
good enough to judge small trifles. Know ye not how that we shall judge
the angels? How much more may we judge things that pertain to the life?
If ye have judgements of worldly matters, take them which are despised
in the congregation, and make them judges. This I say to your shame. Is
there utterly no wise man among you? what not one at all? that can
judge between brother and brother? but one brother goeth to law with
another: and that under the unbelievers?
Now therefore there is utterly a fault among you, because ye go to law
one with another. Why rather suffer ye not wrong? why rather suffer ye
not yourselves to be robbed? Nay ye yourselves do wrong, and rob: and
that the brethren. Do ye not remember how that the unrighteous shall
not inherit the kingdom of God? Be not deceived. For neither
fornicators, neither worshippers of images, neither whoremongers,
neither weaklings, neither abusers of themselves with mankind, neither
thieves, neither the covetous, neither drunkards, neither cursed
speakers, neither pillers, shall inherit the kingdom of God. And such
were ye verily: but ye are washed: ye are sanctified: ye are justified
by the name of the lord Iesus: And by the spirit of our God.
All things are lawful unto me: but all things are not profitable. I may
do all things: but I will be brought under no man's power. Meats are
ordained for the belly, and the belly for meats: but God shall destroy
both him and them. Let not the body be applied unto fornication, but
unto the lord, and the lord unto the body. God hath raised up the lord,
and shall raise us up by his power. Either remember ye not, that your
bodies are the members of Christe? Shall I now take the members of
Christ, and make them the members of an harlot? God forbid. Do ye not
understand that he which coupleth himself with an harlot, is become one
body? For two (saith he) shall be one flesh: but he that is joined unto
the lord is one spirit.
Flee fornication. All sins that a man doth, are without the body. But
he that is a fornicator, sinneth against his own body. Know ye not how
that your bodies are the temple of the holy ghost, which is in you,
whom he have of God, and how that ye are not your own? For ye are
dearly bought. Therefore glorify ye God in your bodies and in your
spirits, for they are God's.
The .vij. Chapter.
As 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 wife: and let every woman have her husband. Let the man
give unto the wife due benevolence. Likewise also the wife unto the
man. The wife hath not power over her own body: but the husband: And
likewise the man hath not power over his own body: but the wife.
Withdraw not your selves one from another except it be with consent for
a time, for to give yourselves to fasting and prayer, and afterward
come again to the same thing, lest Satan tempt you for your
incontinency.
This I say of favour, not of commandment. For I would that all men were
as I my self am: but every man hath his proper gift of God, one after
this manner, another after that. I say unto the unmarried men, and
widows: it is good for them if they abide even as I do: but and if they
cannot abstain, let them marry. For it is better to marry than to burn.
Unto the married command not I, but the lord: that the wife separate
not herself from the man. If she separate herself, let her remain
unmarried, or be reconciled unto her husband again. And let not the
husband put away his wife from him.
To the remnant speak I, and not the lord: if any brother have a wife
that believeth not, if she be content to dwell with him, let him not
put her away. And the woman which hath to her husband an infidel, if he
consent to dwell with her, let her not put him away. For the
unbelieving husband is sanctified by the wife: and the unbelieving wife
is sanctified by the husband. Or else were your children unclean: but
now are they pure. But and if the unbelieving depart, let him depart. A
brother or a sister is not in subjection to such. God hath called us in
peace. For how knowest thou o woman, whether thou shalt save thy
husband or not? Other how knowest thou o man, whether thou shalt save
the wife or not? but even as God hath distributed to every man.
As the lord hath called every person, so let him walk: and so ordain I
in all congregations. If any man be called being circumcised, let him
add nothing thereto. If any be called uncircumcised: let him not be
circumcised. Circumcision is nothing, uncircumcision is nothing: but
the keeping of the commandments of God is altogether. Let every man
abide in the same state wherein he was called. Art thou called a
servant? care not for it. Nevertheless if thou mayst be free, use it
rather. For he that is called in the lord being a servant, is the
lord's freeman. Likewise he that is called being free, is Christe's
servant. Ye are dearly bought, be not men's servants. Brethren let
every man wherein he is called, therein abide with God.
As concerning virgins, I have no commandment of the lord: yet give I
counsel as one that hath obtained of the lord to be faithful. I suppose
that it is good for the present necessity. For it is good for a man so
to be. Art thou bound unto a wife? seek not to be lowsed. Art thou
lowsed from a wife? seek not a wife. But and if thou take a wife, thou
hast not sinned. Likewise if a virgin marry, she hath not sinned:
nevertheless such shall have trouble in their flesh: but I favor you.
This say I brethren, the time is short. It remaineth that they which
have wives, be as though they had none: and they that weep, be as
though they wept not: and they that rejoice, be as though they rejoiced
not: And they that buy, be as though they possessed not: And they that
use this world, be as though they used it not: For the fashion of this
world goeth away.
I would have you without care, the single man careth for the things of
the lord, how he may please the lord: but he that hath married, careth
for the things of the world, how he may please his wife. There is
difference between a virgin and a wife. The single woman careth for the
things of the lord, that she may be pure both in body and also in
spirit: but she that is married, careth for the things of the world,
how she may please her husband. This speak I for your profit, not to
tangle you in a snare: but for that which is honest and comely unto you
And that ye may quietly cleave unto the lord without separation.
If any man think that it is uncomely for his virgin if she pass the
time of marriage, and if so need require, let him do what he listeth,
he sinneth not: let them be coupled in marriage. Nevertheless, he that
purposeth surely in his heart, having none need: but hath power over
his own will: and hath so decreed in his heart that he will keep his
virgin, doth well. So then he that joineth his virgin in marriage doth
well. And he that joineth not his virgin in marriage doth better. The
wife is bound to the law as long as her husband liveth. If her husband
sleep, she is at liberty to marry with whom she will only in the lord.
But she is happier if she so abide, in my judgement. And I think verily
that I have the spirit of God.
The .viij. Chapter.
To speak of things dedicate unto idols, we are sure that we all have
knowledge. Knowledge maketh a man swell: but love edifieth. 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.
To speak of meat dedicat unto idols, we are sure that there is none
idol in the world: and that there is none other God but one. And though
there be that are called goddes, whether in heaven or in earth (as
there be goddes many and lords many) but unto us is there one God,
which is the father, of whom are all things, and we in him: and one
lord Iesus Christ, by whom are all things, and we by him.
But every man hath not knowledge. For some suppose that there is an
idol, until this hour, and eat as of a thing offered unto the idol, and
so their consciences being yet weak are defiled. Meat maketh us not
acceptable to God: Neither if we eat are we the better: Neither if we
eat not are we the worse.
But take heed that your liberty cause not the weak to fall. For if some
man see thee which hast knowledge sit at meat in the idol's temple
shall not the conscience of him which is weak be boldened to eat those
things which are offered unto the idol? And so thorow thy knowledge
shall the weak brother perish for whom Christ died. When we sin so
against the brethren and wound their weak consciences, we sin against
Christ. Wherefore if meat hurt my brother, I will eat no flesh while
the world standeth, because I will not hurt my brother.
The .ix. Chapter.
Am I not an Apostle? am I not free? have I not seen Iesus Christ our
lord? Are not ye my work in the lord. If I be not an Apostle unto
other, yet am I unto you. For the seal of mine Apostleship are ye in
the lord. Mine answer to them that ask me, is this: Have we not power
to eat and to drink? Either have we not power to lead about a sister to
wife as well as other Apostles, and as the brethren of the lord, and
Cephas? Either only I and Barnabas have not power this to do? Who goeth
a warfare any time at his own cost? who planteth a vineyard and eateth
not of the fruit? or who feedeth a flock and eateth not of the milk?
Say I these things after the manner of men? or sayth not the law the
same also? For it is written in the law of Moses: Thou shall not muzzle
the mouth of the ox that treadeth out the corn. Doth God take thought
for oxen? Either saith he it not all together for our sakes? For our
sakes no doubt this is written: that he which eareth should ear in
hope: and that he which throsheth in hope, should be part taker of his
hope. If we sow unto you spiritual things: is it a great thing if we
reap your carnal things? If other be part takers of this power over
you? wherefore are not we rather.
Nevertheless we have not used this power: but suffer all things lest we
should hinder the gospell of Christ. Do ye not understand how that they
which minister in the temple: have their finding of the temple? And
they which wait at the altar are partakers with the altar? Even so also
did the lord ordain, that they which preach the gospell, should live of
the gospell: But I have used none of these things.
Neither wrote I these things that it should be so done unto me. It were
better for me to die than any man should take this rejoicing from me.
In that I preach the gospell I have nothing to rejoice of. For
necessity is put unto me. Woe is it unto me if I preach not the
gospell. If I do it with a good will, I have a reward. If I do it
against my will, an office is committed unto me. What is my reward
then? Verily that when I preach the gospell, I make the gospell of
Christ free, that I misuse not mine authority in the gospell.
For though I be free from all men, yet have I made myself servant unto
all men, that I might win the more. And unto the jewes, I became as a
jewe, to win the jewes. To them that were under the law, was I made as
though I had been under the law, to win them that were under the law.
To them that were without law, became I as though I had been without
law (when I was not without law as pertaining to God, but under a law
as concerning Christ) to win them that were without law. To the weak
became I as weak, to win the weak. In all thing I fashioned myself to
all men, to save at the leastway some. And this I do for the gospell's
sake, that I might have my part thereof.
Perceive ye not how that they which run in a course, run all, yet but
one receiveth the reward? So run that ye may obtain. Every man that
proveth masteries abstaineth from all things. And they do it to obtain
a corruptible crown: but we to obtain an everlasting crown: I therefore
so run, not as at an uncertain thing. So fight I, not as one that
beateth the air: but I tame my body and bring him into subjection, lest
after that I have preached to other, I myself should be a castaway.
The .x. Chapter.
Brethren I would not that ye should be ignorant of this, how that our
fathers were all under a cloud, and all passed thorow the sea, and were
all baptised under Moses in the cloud and in the sea: and did all eat
of one spiritual meat, and did all drink of one manner of spiritual
drink. And they drank of that spiritual rock that followed them, which
rock was Christ. But in many of them had God no delight. For they were
overthrown in the wilderness.
These are examples to us that we should not lust after evil things, as
they lusted. Neither be ye worshippers of images as were some of them
according as it is written: The people sat down to eat and drink, and
rose up again to play. Neither let us commit fornication as some of
them committed fornication, and were destroyed in one day xxiij.
thousand. Neither let us tempt Christ, as some of them tempted and were
destroyed of serpents. Neither murmur ye as some of them murmured, and
were destroyed of the destroyer.
All these things happened upon them for ensamples, and were written to
put us in remembrance, whom the ends of the world are come upon.
Wherefore let him that thinketh he standeth, take heed lest he fall.
There hath none other temptation taken you, but such as followeth the
nature of man. God is faithful, which shall not suffer you to be
tempted above your strength: but shall in the midst of the temptation
make a way to escape out. Wherefore my dear beloved, flee from
worshipping of idols.
I speak as unto them which have discretion, judge ye what I say. Is not
the cup of blessing which we bless, partaking of the blood of Christ?
is not the bread which we break, partaking of the body of Christ?
because that we (though we be many) yet are one bread, and one body in
as much as we all are partakers of one bread. Behold Israhell which
walketh carnally. Are not they which eat of the sacrifice, partakers of
the altar?
What say I then? that the image is anything? or that it which is
offered to images is anything? Nay, but I say, that those things which
the gentiles offer, they offer to devils, and not to God. And I would
not that ye should have fellowship with the devils. Ye cannot drink of
the cup of the lord, and of the cup of the devils. Ye can not be
partakers of the lord's table, and of the table of devils. Other shall
we provoke the lord? other are we stronger than he? All things are
lawful unto me, but all things are not expedient. All things are
lawful, but all things edify not. Let no man seek his own profit: but
let every man seek his neighbors wealth.
Whatsoever is sold in the market, that eat, and ask no questions for
conscience sake. For the earth is the lord's, and all that therein is.
If any of them which believe not bid you to a feast, and if ye be
disposed to go, whatsoever is set before you eat, asking no question
for conscience sake. but and if any man say unto you: this is dedicate
unto idols, eat not of it for his sake that shewed it, and for hurting
of conscience: the earth is the lord's and all that therein is.
Conscience I say, not thine: but the conscience of that other. Why
should my liberty be judged of another man's conscience? For if I take
my part with thanks: why am I evil spoken of for that thing wherefore I
give thanks?
Whether therefore ye eat or drink, or whatsoever ye do, do all to the
praise of God. See that ye give none occasion of evil, neither to the
jewes, nor yet to the gentiles, neither to the congregation of God:
even as I please all men in all things not seeking mine own profit, but
the profit of many, that they might be saved.
The .xj. Chapter.
Follow me as I do Christ.
I commend you brethren that ye remember me in all things, and keep the
ordinances which I gave to you. I would ye knew that Christ is the head
of every man. and the womans head is the man. and Christe's head is
God. Every man praying or prophesying having any thing on his head,
shameth his head. Every woman that prayeth or prophesieth bare headed,
dishonesteth her head. For it is even all one, and the very same thing
even as though she were shaven. If the woman be not covered, let her
also be shaven. If it be shame for a woman to be shaven or shorn, let
her cover her head.
A man ought not to cover his head, forasmuch as he is the image and
glory of God. 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's sake: but the woman for the man's sake. For this cause
ought the woman to have power in {on} her head, for the angels' sake.
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 by the woman: but all is of God.
Judge in yourselves whether it be comely that a woman pray unto God
bareheaded. Or else doth not nature teach you, that it is a shame for a
man, if he have long hair: and a praise to a woman if she have long
hair? For her hair is given her to cover her with all. If there be any
man among you that lusteth to strive, let him know that we have no such
customes, neither the congregations of God.
This I warn you of, and commend not that ye come together after a worse
manner, and not after a better. First of all when ye come together in
the congregation, I hear that there is dissension among you: And I
partly believe it. For there must be sects among you, that they which
among you are perfect might be known. When ye come together in one
place, a man cannot eat the lord's supper. For every man beginneth
afore to eat his own supper. And one is hungry, and another is drunken.
Have ye not houses to eat and to drink in? Or else despise ye the
congregation of God? and shame them that have not? what shall I say
unto you? shall I praise you? in this praise I you not.
That which I gave unto you I received of the lord. For the lord Iesus
the same night in the which he was betrayed, took bread: and thanked
and brake, and said. Take ye, and eat ye this is my body which is
broken for you. This do ye in the remembrance of me. After the same
manner he took the cup when supper was done saying: This cup is the new
testament in my blood, this do as oft as ye drink it, in the
remembrance of me.
For as often as ye shall eat this bread, and drink this cup, ye shall
shew the lord's death, till he come. Wherefore whosoever shall eat of
this bread, or drink of the cup unworthily, shall be guilty of the body
and blood of the lord. Let a man therefore examine himself, and so let
him eat of the bread and drink of the cup. For he that eateth or
drinketh unworthily, eateth and drinketh his own damnation, because he
maketh no difference of the lord's {lordis} body.
For this cause many are weak and sick among you, and many sleep. If we
had truly judged ourselves, we should not have been judged. When we are
judged of the lord we are chastened, because we should not be damned
with the world. Wherefore my brethren, when ye come to gether to eat,
tarry one for another. If any man hunger, let him eat at home, that ye
come not together unto condemnation. Other things will I set in order
when I come.
The .xij. Chapter.
In spiritual things brethren I would not have you ignorant. Ye know
that ye were gentiles, and went your ways unto dumb idols, even as ye
were led. Wherefore I declare unto you that no man speaking in the
spirit of God defieth Iesus. Also no man can say that Iesus is the
lord: but by the holy ghost.
There are diversities of gifts verily, yet but one spirit. And there
are differences of administrations, and yet but one lord. And there are
divers manners of operations, and yet but one God, which worketh all
things that are wrought in all creatures. The gifts of the spirit are
given to every man to profit the congregation. To one is given the
utterance of wisdom: to another is given the utterance of knowledge by
the same spirit: to another is given faith, by the same spirit. To
another the gifts of healing, by the same spirit. To another power to
do miracles: To another prophecy, To another judgement of spirits, To
another diverse tongues: To another the interpretation of tongues: and
these all worketh even the self same spirit, dividing to every man
several gifts even as he will.
For as the body is one, and hath many members, and all the members of
one body though they be many, yet are but one body: even so is Christ.
For in one spirit are we all baptised to make one body, whether we be
jewes or gentiles: whether we be bond or free, and have all drunk of
one spirit. For the body is not one member, but many. If the foot say:
I am not the hand, therefore I am not of the body: is he therefore not
of the body? and if the ear say I am not the eye: therefore I am not of
the body: is he therefore not of the body? if all the body were an eye:
where were then the ear? if all were hearing: where were the smelling?
But now hath God disposed the members, every one of them in the body,
at his own pleasure. If they were all one member: where were the body?
Now are there many members, yet but one body. And the eye cannot say
unto the hand: I have no need of thee: nor the head also to the feet: I
have no need of you. Yea rather a great deal those members of the body
which seem to be most feeble, are most necessary. And upon those
members of that body which we think least honest, put we most honesty
on. And our ungodly parts have most beauty on. For our honest members
need it not: but God hath so disposed the body, and hath given most
honour to that part which lacked, lest there should be any strife in
the body: but that the members should indifferently care for one
another. And if one member suffer all suffer with him: if one member be
had in honour, all members be glad also.
Ye are the body of Christ, and members one of another. And God hath
also ordained in the congregation, first the Apostles, secondarily
prophets, thirdly teachers, then them that do miracles, after that, the
gifts of healing, helpers, governors, diversity of tongues.
Are all Apostles? are all prophets? Are all teachers? are all doers of
miracles? have all the gifts of healing? Do all speak with tongues? do
all interpret? Covet after the best gifts. And yet shew I unto you a
more excellent way.
The .xiij. Chapter.
Though I spake with the tongues of men and angels, and yet had no love,
I were even as sounding brass: and as a tinkling cymbal. And though I
could prophesy, and understood all secrets, and all knowledge: yee, if
I had all faith so that I could move mountains out of their places, and
yet had no love, I were nothing. And though I bestowed all my goods to
feed the poor, and though I gave my body even that I burned, and yet
had no love, it profiteth me nothing.
Love suffereth long, and is courteous. Love envieth not. Love doth not
frowardly, swelleth not, dealeth not dishonestly, seeketh not her own,
is not provoked to anger, thinketh not evil rejoiceth not in iniquity:
but rejoiceth in the truth, suffereth all things, believeth all things
hopeth all things, endureth in all things. Though that prophesying
fail, or tongues shall cease, or knowledge vanish away: yet love
falleth never away.
For our knowledge is unperfect, and our prophesying is unperfect: but
when that which is perfect is come: then that which is unperfect shall
be done away. When I was a child, I spake as a child, I understood as a
child, I imagined as a child: but as soon as I was a man I put away
childishness. Now we see in a glass even in a dark speaking: but then
shall we see face to face. Now I know unperfectly: but then shall I
know even as I am known. Now abideth faith, hope, and love, even these
three: but the chief of these is love.
The .xiiij. Chapter.
Labour for love, and covet spiritual gifts: and most chiefly for to
prophesy. For he that speaketh with tongues speaketh not unto men, but
unto God. No man heareth him: For in the spirit he speaketh mysteries.
But he that prophesieth speaketh unto men, for their edifying, and
comfort. He that speaketh with tongues, profiteth himself: he that
prophesieth edifieth the congregation. 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 expound it
also, that the congregation may have edifying. Now brethren if I come
unto you speaking with tongues: what shall I profit you? except I speak
unto you, either by revelation, or knowledge, or prophesying, or
doctrine.
Moreover when things without life give sound: whether it be a pipe, or
an harp: except they make a distinction in the sounds: how shall it be
known what is piped or harped? And also if the trumpet give an
uncertain voice, who shall prepare himself to fight? Even so likewise
when ye speak with tongues, except ye speak words that have
signification, how shall it be understood what is spoken? For ye shall
but speak in the air.
Many kinds of voices are in the world, and none of them are without
signification. If I know not what the voice meaneth, I shall be unto
him that speaketh an alien: and he that speaketh shall be an alien unto
me. Even so ye (for a much as ye covet spiritual gifts) seek that ye
may have plenty unto the edifying of the congregation.
Wherefore let him that speaketh with tongues, pray that he may
interpret also. If I pray with tongues, my spirit prayeth: but my mind
is without fruit. What is it then? I will pray with my spirit, and will
pray with my mind also. I will sing with my spirit, and will sing with
my mind also.
For else when thou blessest 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? Thou verily givest thanks
well: but the other is not edified. I thank my God, I speak with
tongues more than ye all. Yet had I lever in the congregation to speak
five words with my mind to the information of other, rather than ten
thousand words with the tongue.
Brethren, be not children in wit: as concerning maliciousness be
children: but in wit be perfect. In the law it is written, with other
tongues, and with 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.
Contrariwise prophesying serveth not for them that believe not: but for
them which believe.
If therefore when all the congregation is come together, and all speak
with tongues, there come in they that are unlearned, or they which
believe not: will they not say that ye are out of your wits? But and if
all prophesy, and there come in one that believeth not, or one
unlearned, he is reproved of all men, and is judged of every man: and
so are the secrets of his heart opened: and then falleth he down on his
face, and worshippeth God, and saith that God is with you indeed.
How is it then brethren? when ye come together every man hath his song,
hath his doctrine, hath his tongue, hath his revelation, hath his
interpretation: Let all things be unto edifying. If any man speak with
tongues, let it be two at once: or at the most three at once: and that
by course, and let another interpret it: But if there be no
interpreter, let him keep silence in the congregation, and let him
speak to himself, and to God.
Let the prophets speak two at once, or three at once, and let other
judge. If any revelation be made 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 have comfort. For the spirits of the prophets are in
the power of the prophets. For God is not causer of strife: but of
peace, as he is in all other congregations of the saints.
Let your wives keep silence in the congregations. For it is not
permitted unto them to speak: but let them be under obedience, as saith
the law: if they will learn any thing, let them ask their husbands at
home. For it is a shame for women to speak in the congregation. Sprang
the word of God from you? Either came it unto you only? If any man
think himself a prophet either spiritual: let him understand, what
things I write unto you. For they are the commandments of the lord. But
and 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 honestly and in order.
The .xv. Chapter.
Brethren as pertaining to the gospell which I preached unto you, which
ye have also accepted, and in the which ye continue: by the which also
ye are saved, I do you to wit after what manner I preached unto you, if
ye keep it, except ye have believed in vain.
For first of all I delivered unto you that which I received: how that
Christ died for our sins, agreeing to the scriptures: and that he was
buried, and that he arose 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 more than five hundred brethren at once: of which
many remain unto this day, and many are fallen asleep. After that
appeared he to Iames, then to all the Apostles.
And last of all he was seen of me, as of one that was born out of due
time. For I am the least of all the Apostles, which am not worthy to be
called an apostle, because I persecuted the congregation of God: But by
the faveour of God I am that I am. And his faveour which is in me was
not in vain: but I laboured more abundantly than they all, not I, but
the faveour of God which is with me. Whether it were I or they, so have
we preach, and so have ye believed.
If Christ be preached how that he rose from death: how say some that
are among you, that there is no resurrection of the dead? If there be
no rising again of death: then is Christ not risen. If Christ be not
risen, then is our preaching vain, and your faith is also in vain. Yee,
and we are found false witnesses of God. For we have testified against
God how that he raised up Christ, whom he raised not up, if it be so
that the dead rise not up again. For if the dead rise not again, then
is Christ not risen again. If it be so that Christ rose not, then is
your faith in vain, and yet are ye in your sins. And they which are
fallen asleep in Christ, are perished. If in this life only we believe
on Christ, then are we of all men the miserablest.
Now is Christ risen from death, and is become the first fruits of them
that slept. For by a man came death, and by a man came resurrection of
death. For as by Adam all die: even so by Christ, shall all be made
alive, and every man in his own order: The first is Christ, then they
that are Christi's at his coming. Then cometh the end, when he hath
delivered up the kingdom to God the father, when he hath put down all
rule, authority, and power. For he must rule till he have put all his
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. When all things are 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 things. Other else what do they which are baptised over
the dead, if the dead rise not at all? why are they baptised over the
dead? And why stand we in jeopardy every hour? by our rejoicing which I
have in Christ Iesu our lord, I die daily. That I have fought with
beasts at Ephesus after the manner of men, what advantageth it me, if
the dead rise not again? Let us eat and drink, tomorrow we shall die.
Be not deceived: malicious speakings corrupt good manners. Awake truly
out of sleep, and sin not. For some have not the knowledge of God. I
speak this unto your rebuke.
But some man will say: how shall the dead arise? with what body shall
they come? Thou fool, that which thou sowest, is not quickened except
it die. And what sowest thou? Thou sowest not that body that shall be:
but bare corn (I mean either of wheat, or of some other) and God giveth
it a body at his pleasure, to every seed a several body.
All flesh is not one manner of flesh: but there is one manner flesh of
men, another manner flesh of beasts, another manner flesh of fishes,
and another of birds. There are celestial bodies, and there are bodies
terrestrial: But the glory of the celestial is one, and the glory of
the terrestrial is another. There is one manner glory of the sun, and
another glory of the moon, an another glory of the stars. For one star
differeth from another in glory. So is the resurrection of the dead. It
is sown in corruption, and riseth in incorruption. It is sown in
dishonour, and riseth in honour. It is sown in weakness, and riseth in
power. It is sown a natural body, and riseth a spiritual body.
There is a natural body and there is a spiritual body. as it is
written: The first man Adam was made a living soul: and the last Adam
was made a quickening spirit: but that is not first which is spiritual:
but that which is natural, and then that which is spiritual. The first
man is of the earth, earthy: The second man is from heaven, heavenly.
As is the earthy, such are they that are earthy: And as is the
heavenly, such are they that are heavenly. And as we have born the
image of the earthy, so shall we bear the image of the heavenly.
This say I brethren, that flesh and blood cannot inherit the kingdom of
God. Neither doth corruption inherit uncorruption. Behold I shew a
mystery unto you: we shall not all sleep: but we shall all be changed,
and that in a moment, and in the twinkling of an eye, at the sound of
the last trumpet. For the trumpet shall blow, and the dead shall rise
incorruptible: And we shall be changed. For this corruptible must put
on incorruptibility: and this mortal must put on immortality.
When this corruptible hath put on incorruptibility: and this mortal
hath put on immortality: then shall be brought to pass the saying that
is written: Death is consumed into victory. Death where is thy sting?
Hell where is thy victory? The sting of death is sin.
The strength of sin is the law: But thanks be unto God, which hath
given us victory thorow our lord Iesus Christ. Therefore my dear
brethren, be ye steadfast and unmoveable, always rich in the works of
the lord, forasmuch as ye know how that your labour is not in vain in
the lord.
The .xvj. Chapter.
Of the gathering for the saints, as I have ordained in the
congregations of Galacia, even so do ye. In some saboth day let every
one of you put aside at home, and lay up whatsoever he thinketh meet,
that there be no gatherings when I come. When I am come, whosoever ye
shall allow by your letters, them will I send to bring your liberality
unto Ierusalem. And if it be meet that I go, they shall go with me. I
will come unto you after I have gone over Macedonia. For I will go
thorowout Macedonia. With you peradventure I will abide a while: or
else winter, that ye may bring me on my way whithersoever I go.
I will not see you now in my passage: but I trust to abide a while with
you, if God shall suffer me. I will tarry at Ephesus until witsontide:
For a great door and a fruitful is opened unto me: and there are many
adversaries. If Timotheus come, see that he be without fear with you.
For he worketh the work of the lord as I do. Let no man despise him:
but convey him forth in peace, that he may come unto me. For I look for
him with the brethren.
To speak of brother Apollo: I greatly desired him to come unto you with
the brethren, but his mind was not at all to come at this time. He will
come when he shall have convenient time. Watch ye, stand fast in the
faith, quit you like men, and be strong. Let all your business be done
in love.
Brethren (ye know the house of Stephana how that they are the first
fruits of Achaia, and that they have appointed themselves to minister
unto the saints:) I beseech you that ye be obedient unto such, and to
all that help and labour. I am glad of the coming of Stephana,
Fortunatus, and Achaicus: for that which was lacking on your part they
have supplied. They have comforted my spirit and yours. Look therefore
that ye know them that are such.
The congregations of Asia salute you. Aquila and Priscilla salute you
much in the lord, and so doeth the congregation 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
Iesus Christ, the same be anathema maranatha. The faveour of the lord
Iesus Christ be with you all. My love be with you all in Christ Iesu,
Amen.
The pistle unto the Corrinthyans sent from Philippos, By Stephana, and
Fortunatus, and Acaichus, and Timotheus.