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            FIRST CORINTHIANS

chapter 1

He reproveth their dissensions about their teachers. The world was to

be saved by preaching of the cross, and not by human wisdom or

eloquence.

1:1. Paul, called to be an apostle of Jesus Christ by the will of God,

and Sosthenes a brother,

1:2. To the church of God that is at Corinth, to them that are

sanctified in Christ Jesus, called to be saints, with all that invoke

the name of our Lord Jesus Christ in every place of theirs and ours.

1:3. Grace to you and peace, from God our father and from the Lord

Jesus Christ.

1:4. I give thanks to my God always for you, for the grace of God that

is given you in Christ Jesus:

1:5. That in all things you are made rich in him, in all utterance and

in all knowledge;

1:6. As the testimony of Christ was confirmed in you,

1:7. So that nothing is wanting to you in any grace, waiting for the

manifestation of our Lord Jesus Christ.

1:8. Who also will confirm you unto the end without crime, in the days

of the coming of our Lord Jesus Christ.

1:9. God is faithful: by whom you are called unto the fellowship of his

Son, Jesus Christ our Lord.

1:10. Now I beseech you, brethren, by the name of our Lord Jesus

Christ, that you all speak the same thing and that there be no schisms

among you: but that you be perfect in the same mind and in the same

judgment.

1:11. For it hath been signified unto me, my brethren, of you, by them

that are of the house of Chloe, that there are contentions among you.

1:12. Now this I say, that every one of you saith: I indeed am of Paul;

and I am of Apollo; and I of Cephas; and I of Christ.

1:13. Is Christ divided? Was Paul then crucified for you? Or were you

baptized in the name of Paul?

1:14. I give God thanks, that I baptized none of you but Crispus and

Caius:

1:15. Lest any should say that you were baptized in my name.

1:16. And I baptized also the household of Stephanus. Besides, I know

not whether I baptized any other.

1:17. For Christ sent me not to baptize, but to preach the gospel: not

in wisdom of speech, lest the cross of Christ should be made void.

1:18. For the word of the cross, to them indeed that perish, is

foolishness: but to them that are saved, that is, to us, it is the

power of God.

1:19. For it is written: I will destroy the wisdom of the wise: and the

prudence of the prudent I will reject.

1:20. Where is the wise? Where is the scribe? Where is the disputer of

this world? Hath not God made foolish the wisdom of this world?

1:21. For, seeing that in the wisdom of God, the world, by wisdom, knew

not God, it pleased God, by the foolishness of our preaching, to save

them that believe.

1:22. For both the Jews require signs: and the Greeks seek after

wisdom.

1:23. But we preach Christ crucified: unto the Jews indeed a

stumblingblock, and unto the Gentiles foolishness:

1:24. But unto them that are called, both Jews and Greeks, Christ, the

power of God and the wisdom of God.

1:25. For the foolishness of God is wiser than men: and the weakness of

God is stronger than men.

The foolishness, etc. . .That is to say, what appears foolish to the

world in the ways of God, is indeed most wise; and what appears weak is

indeed above all the strength and comprehension of man.

1:26. For see your vocation, brethren, that there are not many wise

according to the flesh, not many mighty, not many noble.

1:27. But the foolish things of the world hath God chosen, that he may

confound the wise: and the weak things of the world hath God chosen,

that he may confound the strong.

1:28. And the base things of the world and the things that are

contemptible, hath God chosen: and things that are not, that he might

bring to nought things that are:

1:29. That no flesh should glory in his sight.

1:30. But of him are you in Christ Jesus, who of God is made unto us

wisdom and justice and sanctification and redemption:

1:31. That, as it is written: He that glorieth may glory in the Lord.

chapter 2

His preaching was not in loftiness of words, but in spirit and power.

And the wisdom he taught was not to be understood by the worldly wise

or sensual man, but only by the spiritual man.

2:1. And I, brethren, when I came to you, came not in loftiness of

speech or of wisdom, declaring unto you the testimony of Christ.

2:2. For I judged not myself to know anything among you, but Jesus

Christ: and him crucified.

2:3. And I was with you in weakness and in fear and in much trembling.

2:4. And my speech and my preaching was not in the persuasive words of

human wisdom. but in shewing of the Spirit and power:

2:5. That your faith might not stand on the wisdom of men, but on the

power of God.

2:6. Howbeit we speak wisdom among the perfect: yet not the wisdom of

this world, neither of the princes of this world that come to nought.

2:7. But we speak the wisdom of God in a mystery, a wisdom which is

hidden, which God ordained before the world, unto our glory:

2:8. Which none of the princes of this world knew. For if they had

known it, they would never have crucified the Lord of glory.

2:9. But, as it is written: That eye hath not seen, nor ear heard:

neither hath it entered into the heart of man, what things God hath

prepared for them that love him.

2:10. But to us God hath revealed them by his Spirit. For the Spirit

searcheth all things, yea, the deep things of God.

2:11. For what man knoweth the things of a man, but the spirit of a man

that is in him? So the things also that are of God, no man knoweth, but

the Spirit of God.

2:12. Now, we have received not the spirit of this world, but the

Spirit that is of God: that we may know the things that are given us

from God.

2:13. Which things also we speak: not in the learned words of human

wisdom, but in the doctrine of the Spirit, comparing spiritual things

with spiritual.

2:14. But the sensual man perceiveth not these things that are of the

Spirit of God. For it is foolishness to him: and he cannot understand,

because it is spiritually examined.

The sensual man--the spiritual man. . .The sensual man is either he who

is taken up with sensual pleasures, with carnal and worldly affections;

or he who measureth divine mysteries by natural reason, sense, and

human wisdom only. Now such a man has little or no notion of the things

of God. Whereas the spiritual man is he who, in the mysteries of

religion, takes not human sense for his guide: but submits his judgment

to the decisions of the church, which he is commanded to hear and obey.

For Christ hath promised to remain to the end of the world with his

church, and to direct her in all things by the Spirit of truth.

2:15. But the spiritual man judgeth all things: and he himself is

judged of no man.

2:16. For who hath known the mind of the Lord, that he may instruct

him? But we have the mind of Christ.

chapter 3

They must not contend about their teachers, who are but God's ministers

and accountable to him. Their works shall be tried by fire.

3:1. And I, brethren, could not speak to you as unto spiritual, but as

unto carnal. As unto little ones in Christ.

3:2. I gave you milk to drink, not meat: for you were not able as yet.

But neither indeed are you now able: for you are yet carnal.

3:3. For, whereas there is among you envying and contention, are you

not carnal and walk you not according to man?

3:4. For while one saith: I indeed am of Paul: and another: I am of

Apollo: are you not men? What then is Apollo and what is Paul?

3:5. The ministers of him whom you have believed: and to every one as

the Lord hath given.

3:6. I have planted, Apollo watered: but God gave the increase.

3:7. Therefore, neither he that planteth is any thing, nor he that

watereth: but God that giveth the increase.

3:8. Now he that planteth and he that watereth, are one. And every man

shall receive his own reward, according to his own labour.

3:9. For we are God's coadjutors. You are God's husbandry: you are

God's building.

3:10. According to the grace of God that is given to me, as a wise

architect, I have laid the foundation: and another buildeth thereon.

But let every man take heed how he buildeth thereupon.

3:11. For other foundation no man can lay, but that which is laid:

which is Christ Jesus.

3:12. Now, if any man build upon this foundation, gold, silver,

precious stones, wood, hay, stubble:

Upon this foundation. . .The foundation is Christ and his doctrine: or

the true faith in him, working through charity. The building upon this

foundation gold, silver, and precious stones, signifies the more

perfect preaching and practice of the gospel; the wood, hay, and

stubble, such preaching as that of the Corinthian teachers (who

affected the pomp of words and human eloquence) and such practice as is

mixed with much imperfection, and many lesser sins. Now the day of the

Lord, and his fiery trial, (in the particular judgment immediately

after death,) shall make manifest of what sort every man's work has

been: of which, during this life, it is hard to make a judgment. For

then the fire of God's judgment shall try every man's work. And they,

whose works, like wood, hay, and stubble, cannot abide the fire, shall

suffer loss; these works being found to be of no value; yet they

themselves, having built upon the right foundation, (by living and

dying in the true faith and in the state of grace, though with some

imperfection,) shall be saved yet so as by fire; being liable to this

punishment, by reason of the wood, hay, and stubble, which was mixed

with their building.

3:13. Every man's work shall be manifest. For the day of the Lord shall

declare it, because it shall be revealed in fire. And the fire shall

try every man's work, of what sort it is.

3:14. If any man's work abide, which he hath built thereupon, he shall

receive a reward.

3:15. If any mans work burn, he shall suffer loss: but he himself shall

be saved, yet so as by fire.

3:16. Know you not that you are the temple of God and that the Spirit

of God dwelleth in you?

3:17. But if any man violate the temple of God, him shall God destroy.

For the temple of God is holy, which you are.

3:18. Let no man deceive himself. If any man among you seem to be wise

in this world, let him become a fool, that he may be wise.

3:19. For the wisdom of this world is foolishness with God. For it is

written: I will catch the wise in their own craftiness.

3:20. And again: The Lord knoweth the thoughts of the wise, that they

are vain.

3:21. Let no man therefore glory in men.

3:22. For all things are yours, whether it be Paul or Apollo or Cephas,

or the world, or life, or death, or things present, or things to come.

For all are yours.

3:23. And you are Christ's. And Christ is God's.

chapter 4

God's ministers are not to be judged. He reprehends their boasting of

their preachers and describes the treatment the apostles every where

met with.

4:1. Let a man so account of us as of the ministers of Christ and the

dispensers of the mysteries of God.

4:2. Here now it is required among the dispensers that a man be found

faithful.

4:3. But to me it is a very small thing to be judged by you or by man's

day. But neither do I judge my own self.

4:4. For I am not conscious to myself of anything. Yet am I not hereby

justified: but he that judgeth me is the Lord.

4:5. Therefore, judge not 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 from God.

4:6. But these things, brethren, I have in a figure transferred to

myself and to Apollo, for your sakes: that in us you may learn that one

be not puffed up against the other for another, above that which is

written.

4:7. For who distinguisheth thee? Or what hast thou that thou hast not

received, and if thou hast received, why dost thou glory, as if thou

hadst not received it?

4:8. You are now full: you are now become rich: you reign without us;

and I would to God you did reign, that we also might reign with you.

4:9. For I think that God hath set forth us apostles, the last, as it

were men appointed to death. We are made a spectacle to the world and

to angels and to men.

4:10. We are fools for Christs sake, but you are wise in Christ: we are

weak, but you are strong: you are honourable, but we without honour.

4:11. Even unto this hour we both hunger and thirst and are naked and

are buffeted and have no fixed abode.

4:12. And we labour, working with our own hands. We are reviled: and we

bless. We are persecuted: and we suffer it.

4:13. We are blasphemed: and we entreat. We are made as the refuse of

this world, the offscouring of all, even until now.

4:14. I write not these things to confound you: but I admonish you as

my dearest children.

4:15. For if you have ten thousand instructors in Christ, yet not many

fathers. For in Christ Jesus, by the gospel, I have begotten you.

4:16. Wherefore, I beseech you, be ye followers of me as I also am of

Christ.

4:17. For this cause have I sent to you Timothy, who is my dearest son

and faithful in the Lord. Who will put you in mind of my ways, which

are in Christ Jesus: as I teach every where in every church.

4:18. As if I would not come to you, so some are puffed up.

4:19. But I will come to you shortly, if the Lord will: and will know,

not the speech of them that are puffed up, but the power.

4:20. For the kingdom of God is not in speech, but in power.

4:21. What will you? Shall I come to you with a rod? Or in charity and

in the spirit of meekness?

chapter 5

He excommunicates the incestuous adulterer and admonishes them to purge

out the old leaven.

5:1. It is absolutely heard that there is fornication among you and

such fornication as the like is not among the heathens: that one should

have his father's wife.

5:2. And you are puffed up and have not rather mourned: that he might

be taken away from among you that hath done this thing.

5:3. I indeed, absent in body but present in spirit, have already

judged, as though I were present, him that hath so done,

5:4. In the name of our Lord Jesus Christ, you being gathered together

and my spirit, with the power of our Lord Jesus:

5:5. To deliver such a one to Satan for the destruction of the flesh,

that the spirit may be saved in the day of our Lord Jesus Christ.

5:6. Your glorying is not good. Know you not that a little leaven

corrupteth the whole lump?

5:7. Purge out the old leaven, that you may be a new paste, as you are

unleavened. For Christ our pasch is sacrificed.

5:8. Therefore, let us feast, not with the old leaven, nor with the

leaven of malice and wickedness: but with the unleavened bread of

sincerity and truth.

9. I wrote to you in an epistle not to keep company with fornicators.

5:10. I mean not with the fornicators of this world or with the

covetous or the extortioners or the servers of idols: otherwise you

must needs go out of this world.

5:11. But now I have written to you, not to keep company, if any man

that is named a brother be a fornicator or covetous or a server of

idols or a railer or a drunkard or an extortioner: with such a one, not

so much as to eat.

5:12. For what have I to do to judge them that are without? Do not you

judge them that are within?

5:13. For them that are without, God will judge. Put away the evil one

from among yourselves.

chapter 6

He blames them for going to law before unbelievers. Of sins that

exclude from the kingdom of heaven. The evil of fornication.

6:1. Dare any of you, having a matter against another, go to be judged

before the unjust: and not before the saints?

6:2. Know you not that the saints shall judge this world? And if the

world shall be judged by you, are you unworthy to judge the smallest

matters?

6:3. Know you not that we shall judge angels? How much more things of

this world?

6:4. If therefore you have judgments of things pertaining to this

world, set them to judge who are the most despised in the church.

6:5. I speak to your shame. Is it so that there is not among you any

one wise man that is able to judge between his brethren?

6:6. But brother goeth to law with brother: and that before

unbelievers.

6:7. Already indeed there is plainly a fault among you, that you have

law suits one with another. Why do you not rather take wrong? Why do

you not rather suffer yourselves to be defrauded?

A fault. . .Lawsuits can hardly ever be without a fault, on the one side

or the other; and oftentimes on both sides.

6:8. But you do wrong and defraud: and that to your brethren.

6:9. Know you not that the unjust shall not possess the kingdom of God?

Do not err: Neither fornicators nor idolaters nor adulterers:

6:10. Nor the effeminate nor liers with mankind nor thieves nor

covetous nor drunkards nor railers nor extortioners shall possess the

kingdom of God.

6:11. And such some of you were. But you are washed: but you are

sanctified: but you are justified: in the name of our Lord Jesus Christ

and the Spirit of our God.

6:12. All things are lawful to me: but all things are not expedient.

All things are lawful to me: but I will not be brought under the power

of any.

All things are lawful, etc. . .That is, all indifferent things are

indeed lawful, inasmuch as they are not prohibited; but oftentimes they

are not expedient; as in the case of lawsuits, etc. And much less would

it be expedient to be enslaved by an irregular affection to any thing,

how indifferent soever.

6:13. Meat for the belly and the belly for the meats: but God shall

destroy both it and them. But the body is not for fornication, but for

the Lord: and the Lord for the body.

6:14. Now God hath raised up the Lord and will raise us up also by his

power.

6:15. Know you not that your bodies are the members of Christ? Shall I

then take the members of Christ and make them the members of an harlot?

God forbid!

6:16. Or know you not that he who is joined to a harlot is made one

body? For they shall be, saith he, two in one flesh.

6:17. But he who is joined to the Lord is one spirit.

6:18. Fly fornication. Every sin that a man doth is without the body:

but he that committeth fornication sinneth against his own body.

6:19. Or know you not that your members are the temple of the Holy

Ghost, who is in you, whom you have from God: and you are not your own?

6:20. For you are bought with a great price. Glorify and bear God in

your body.

chapter 7

Lessons relating to marriage and celibacy. Virginity is preferable to a

married state.

7:1. Now concerning the things whereof you wrote to me: It is good for

a man not to touch a woman.

7:2. But for fear of fornication, let every man have his own wife: and

let every woman have her own husband.

Have his own wife. . .That is, keep to his wife, which he hath. His

meaning is not to exhort the unmarried to marry: on the contrary, he

would have them rather continue as they are. (Ver. 7:8.) But he speaks

here to them that are already married; who must not depart from one

another, but live together as they ought to do in the marriage state.

7:3. Let the husband render the debt to his wife: and the wife also in

like manner to the husband.

7:4. The wife hath not power of her own body: but the husband. And in

like manner the husband also hath not power of his own body: but the

wife.

7:5. Defraud not one another, except, perhaps, by consent, for a time,

that you may give yourselves to prayer: and return together again, lest

Satan tempt you for your incontinency.

7:6. But I speak this by indulgence, not by commandment.

By indulgence. . .That is, by a condescension to your weakness.

7:7. For I would that all men were even as myself. But every one hath

his proper gift from God: one after this manner, and another after

that.

7:8. But I say to the unmarried and to the widows: It is good for them

if they so continue, even as I.

7:9. But if they do not contain themselves, let them marry. For it is

better to marry than to be burnt.

If they do not contain, etc. . .This is spoken of such as are free, and

not of such as, by vow, have given their first faith to God; to whom if

they will use proper means to obtain it, God will never refuse the gift

of continency. Some translators have corrupted this text, by rendering

it, if they cannot contain.

7:10. But to them that are married, not I, but the Lord, commandeth

that the wife depart not from her husband.

7:11. And if she depart, that she remain unmarried or be reconciled to

her husband. And let not the husband put away his wife.

7:12. For to the rest I speak, not the Lord. If any brother hath a wife

that believeth not and she consent to dwell with him: let him not put

her away.

I speak, not the Lord. . .Viz., by any express commandment, or

ordinance.

7:13. And if any woman hath a husband that believeth not and he consent

to dwell with her: let her not put away her husband.

7:14. For the unbelieving husband is sanctified by the believing wife:

and the unbelieving wife is sanctified by the believing husband.

Otherwise your children should be unclean: but now they are holy.

Is sanctified. . .The meaning is not, that the faith of the husband or

the wife is of itself sufficient to put the unbelieving party, or their

children, in the state of grace and salvation; but that it is very

often an occasion of their sanctification, by bringing them to the true

faith.

7:15. But if the unbeliever depart, let him depart. For a brother or

sister is not under servitude in such cases. But God hath called us in

peace.

7:16. For how knowest thou, O wife, whether thou shalt save thy

husband? Or how knowest thou, O man, whether thou shalt save thy wife?

7:17. But as the Lord hath distributed to every one, as God hath called

every one: so let him walk. And so in all churches I teach.

7:18. Is any man called, being circumcised? Let him not procure

uncircumcision. Is any man called in uncircumcision? Let him not be

circumcised.

7:19. Circumcision is nothing and uncircumcision is nothing: but the

observance of the commandments of God.

7:20. Let every man abide in the same calling in which he was called.

7:21. Wast thou called, being a bondman? Care not for it: but if thou

mayest be made free, use it rather.

7:22. For he that is called in the Lord, being a bondman, is the

freeman of the Lord. Likewise he that is called, being free, is the

bondman of Christ.

7:23. You are bought with a price: be not made the bondslaves of men.

7:24. Brethren, let every man, wherein he was called, therein abide

with God.

7:25. Now, concerning virgins, I have no commandment of the Lord: but I

give counsel, as having obtained mercy of the Lord, to be faithful.

7:26. I think therefore that this is good for the present necessity:

that it is good for a man so to be.

7:27. Art thou bound to a wife? Seek not to be loosed. Art thou loosed

from a wife? Seek not a wife.

7:28. But if thou take a wife, thou hast not sinned. And if a virgin

marry, she hath not sinned: nevertheless, such shall have tribulation

of the flesh. But I spare you.

7:29. This therefore I say, brethren: The time is short. It remaineth,

that they also who have wives be as if they had none:

7:30. And they that weep, as though they wept not: and they that

rejoice, as if they rejoiced not: and they that buy as if they

possessed not:

7:31. And they that use this world, as if they used it not. For the

fashion of this world passeth away.

7:32. But I would have you to be without solicitude. He that is without

a wife is solicitous for the things that belong to the Lord: how he may

please God.

7:33. But he that is with a wife is solicitous for the things of the

world: how he may please his wife. And he is divided.

7:34. And the unmarried woman and the virgin thinketh on the things of

the Lord: that she may be holy both in body and in spirit. But she that

is married thinketh on the things of the world: how she may please her

husband.

7:35. And this I speak for your profit, not to cast a snare upon you,

but for that which is decent and which may give you power to attend

upon the Lord, without impediment.

7:36. But if any man think that he seemeth dishonoured with regard to

his virgin, for that she is above the age, and it must so be: let him

do what he will. He sinneth not if she marry.

Let him do what he will; he sinneth not, etc. . .The meaning is not, as

libertines would have it, that persons may do what they will and not

sin, provided they afterwards marry; but that the father, with regard

to the giving his virgin in marriage, may do as he pleaseth; and that

it will be no sin to him if she marry.

7:37. For he that hath determined, being steadfast in his heart, having

no necessity, but having power of his own will: and hath judged this in

his heart, to keep his virgin, doth well.

7:38. Therefore both he that giveth his virgin in marriage doth well:

and he that giveth her not doth better.

7:39. A woman is bound by the law as long as her husband liveth: but if

her husband die, she is at liberty. Let her marry to whom she will:

only in the Lord.

7:40. But more blessed shall she be, if she so remain, according to my

counsel. And I think that I also have the spirit of God.

chapter 8

Though an idol be nothing, yet things offered up to idols are not to be

eaten, for fear of scandal.

8:1. Now concerning those things that are sacrificed to idols: we know

we all have knowledge. Knowledge puffeth up: but charity edifieth.

Knowledge puffeth up, etc. . .Knowledge, without charity and humility,

serveth only to puff persons up.

8:2. And if any man think that he knoweth any thing, he hath not yet

known as he ought to know.

8:3. But if any man love God, the same is known by him.

8:4. But as for the meats that are sacrificed to idols, we know that an

idol is nothing in the world and that there is no God but one.

8:5. For although there be that are called gods, either in heaven or on

earth (for there be gods many and lords many):

Gods many, etc. . .Reputed for such among the heathens.

8:6. Yet to us there is but one God, the Father, of whom are all

things, and we unto him: and one Lord Jesus Christ, by whom are all

things, and we by him.

8:7. But there is not knowledge in every one. For some until this

present, with conscience of the idol, eat as a thing sacrificed to an

idol: and their conscience, being weak, is defiled.

8:8. But meat doth not commend us to God. For neither, if we eat, shall

we have the more: nor, if we eat not, shall we have the less.

8:9. But take heed lest perhaps this your liberty become a

stumblingblock to the weak.

8:10. For if a man see him that hath knowledge sit at meat in the

idol's temple, shall not his conscience, being weak, be emboldened to

eat those things which are sacrificed to idols?

8:11. And through thy knowledge shall the weak brother perish, for whom

Christ hath died?

8:12. Now when you sin thus against the brethren and wound their weak

conscience, you sin against Christ.

8:13. Wherefore, if meat scandalize my brother, I will never eat flesh,

lest I should scandalize my brother.

If meat scandalize. . .That is, if my eating cause my brother to sin.

chapter 9

The apostle did not make use of his power of being maintained at the

charges of those to whom he preached, that he might give no hindrance

to the gospel. Of running in the race and striving for the mastery.

9:1. Am I not I free? Am not I an apostle? Have not I seen Christ Jesus

our Lord? Are not you my work in the Lord?

9:2. And if unto others I be not an apostle, but yet to you I am. For

you are the seal of my apostleship in the Lord.

9:3. My defence with them that do examine me is this.

9:4. Have not we power to eat and to drink?

9:5. Have we not power to carry about a woman, a sister as well as the

rest of the apostles and the brethren of the Lord and Cephas?

A woman, a sister. . .Some erroneous translators have corrupted this

text by rendering it, a sister, a wife: whereas, it is certain, St.

Paul had no wife (chap. 7 ver. 7, 8) and that he only speaks of such

devout women, as, according to the custom of the Jewish nation, waited

upon the preachers of the gospel, and supplied them with necessaries.

9:6. Or I only and Barnabas, have not we power to do this?

9:7. Who serveth as a soldier, at any time, at his own charges? Who

planteth a vineyard and eateth not of the fruit thereof? Who feedeth

the flock and eateth not of the milk of the flock?

9:8. Speak I these things according to man? Or doth not the law also

say; these things?

9:9. For it is written in the law of Moses: Thou shalt not muzzle the

mouth of the ox that treadeth out the corn. Doth God take care for

oxen?

9:10. Or doth he say this indeed for our sakes? For these things are

written for our sakes: that he that plougheth, should plough in hope

and he that thrasheth, in hope to receive fruit.

9:11. If we have sown unto you spiritual things, is it a great matter

if we reap your carnal things?

9:12. If others be partakers of this power over you, why not we rather?

Nevertheless, we have not used this power: but we bear all things, lest

we should give any hindrance to the gospel of Christ.

9:13. Know you not that they who work in the holy place eat the things

that are of the holy place; and they that serve the altar partake with

the altar?

9:14. So also the Lord ordained that they who preach the gospel should

live by the gospel.

9:15. But I have used none of these things. Neither have I written

these things, that they should be so done unto me: for it is good for

me to die rather than that any man should make my glory void.

9:16. For if I preach the gospel, it is no glory to me: for a necessity

lieth upon me. For woe is unto me if I preach not the gospel.

It is no glory. . .That is, I have nothing to glory of.

9:17. For if I do this thing willingly, I have a reward: but if against

my will, a dispensation is committed to me.

9:18. What is my reward then? That preaching the gospel, I may deliver

the gospel without charge, that I abuse not my power in the gospel.

9:19. For whereas I was free as to all, I made myself the servant of

all, that I might gain the more.

9:20. And I became to the Jews a Jew, that I might gain the Jews:

9:22. To the weak I became weak, that I might gain the weak. I became

all things to all men, that I might save all.

9:23. And I do all things for the gospel's sake, that I may be made

partaker thereof.

9:24. Know you not that they that run in the race, all run indeed, but

one receiveth the prize. So run that you may obtain.

9:25. And every one that striveth for the mastery refraineth himself

from all things. And they indeed that they may receive a corruptible

crown: but we an incorruptible one.

9:26. I therefore so run, not as at an uncertainty: I so fight, not as

one beating the air.

9:27. But I chastise my body and bring it into subjection: lest

perhaps, when I have preached to others, I myself should become a

castaway.

I chastise, etc. . .Here St. Paul shews the necessity of self-denial and

mortification, to subdue the flesh, and its inordinate desires.

chapter 10

By the example of the Israelites, he shews that we are not to build too

much upon favours received but to avoid their sins and fly from the

service of idols and from things offered to idols.

10:1. For I would not have you ignorant, brethren, that our fathers

were all under the cloud: and all passed through the sea.

10:2. And all in Moses were baptized, in the cloud and in the sea:

In Moses. . .Under the conduct of Moses, they received baptism in

figure, by passing under the cloud, and through the sea; and they

partook of the body and blood of Christ in figure, by eating of the

manna, (called here a spiritual food because it was a figure of the

true bread which comes down from heaven,) and drinking the water,

miraculously brought out of the rock, called here a spiritual rock,

because it was also a figure of Christ.

10:3. And did all eat the same spiritual food:

10:4. And all drank the same spiritual drink: (And they drank of the

spiritual rock that followed them: and the rock was Christ.)

10:5. But with most of them God was not well pleased: for they were

overthrown in the desert.

10:6. Now these things were done in a figure of us, that we should not

covet evil things, as they also coveted.

10:7. Neither become ye idolaters, as some of them, as it is written:

The people sat down to eat and drink and rose up to play.

10:8. Neither let us commit fornication, as some of them that committed

fornication: and there fell in one day three and twenty thousand.

10:9. Neither let us tempt Christ, as some of them tempted and perished

by the serpent.

10:10. Neither do you murmur, as some of them murmured and were

destroyed by the destroyer.

10:11. Now all these things happened to them in figure: and they are

written for our correction, upon whom the ends of the world are come.

The ends of the world. . .That is, the last ages.

10:12. Wherefore, he that thinketh himself to stand, let him take heed

lest he fall.

10:13. Let no temptation take hold on you, but such as is human. And

God is faithful, who will not suffer you to be tempted above that which

you are able: but will make also with temptation issue, that you may be

able to bear it.

Or. . .no temptation hath taken hold of you. . .or come upon you as yet,

but what is human, or incident to man. Issue. . .or a way to escape.

10:14. Wherefore, my dearly beloved, fly from the service of idols.

10:15. I speak as to wise men: judge ye yourselves what I say.

10:16. The chalice of benediction which we bless, is it not the

communion of the blood of Christ? And the bread which we break, is it

not the partaking of the body of the Lord?

Which we bless. . .Here the apostle puts them in mind of their partaking

of the body and blood of Christ in the sacred mysteries, and becoming

thereby one mystical body with Christ. From whence he infers, ver. 21,

that they who are made partakers with Christ, by the eucharistic

sacrifice and sacrament, must not be made partakers with devils by

eating of the meats sacrificed to them.

10:17. For we, being many, are one bread, one body: all that partake of

one bread.

One bread. . .or, as it may be rendered, agreeably both to the Latin and

Greek, because the bread is one, all we, being many, are one body, who

partake of that one bread. For it is by our communicating with Christ,

and with one another, in this blessed sacrament, that we are formed

into one mystical body; and made, as it were, one bread, compounded of

many grains of corn, closely united together.

10:18. Behold Israel according to the flesh. Are not they that eat of

the sacrifices partakers of the altar?

10:19. What then? Do I say that what is offered in sacrifice to idols

is any thing? Or that the idol is any thing?

10:20. But the things which the heathens sacrifice, they sacrifice to

devils and not to God. And I would not that you should be made

partakers with devils.

10:21. You cannot drink the chalice of the Lord and the chalice of

devils: you cannot be partakers of the table of the Lord and of the

table of devils.

10:22. Do we provoke the Lord to jealousy? Are we stronger than he? All

things are lawful for me: but all things are not expedient.

10:23. All things are lawful for me: but all things do not edify.

10:24. Let no man seek his own, but that which is another's.

10:25. Whatsoever is sold in the shambles, eat: asking no question for

conscience' sake.

10:26. The earth is the Lord's and the fulness thereof.

10:27. If any of them that believe not, invite you, and you be willing

to go: eat of any thing that is set before you, asking no question for

conscience' sake.

10:28. But if any man say: This has been sacrificed to idols: do not

eat of it, for his sake that told it and for conscience' sake.

10:29. Conscience I say, not thy own, but the other's. For why is my

liberty judged by another man's conscience?

10:30. If I partake with thanksgiving, why am I evil spoken of for that

for which I give thanks?

10:31. Therefore, whether you eat or drink, or whatsoever else you do,

do all to the glory of God.

10:32. Be without offence to the Jew, and to the Gentiles and to the

church of God:

10:33. As I also in all things please all men, not seeking that which

is profitable to myself but to many: that they may be saved.

chapter 11

Women must have a covering over their heads. He blameth the abuses of

their love feasts and upon that occasion treats of the Blessed

Sacrament.

11:1. Be ye followers of me, as I also am of Christ.

11:2. Now I praise you, brethren, that in all things you are mindful of

me and keep my ordinances as I have delivered them to you.

11:3. 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.

11:4. Every man praying or prophesying with his head covered disgraceth

his head.

11:5. But every woman praying or prophesying with her head not covered

disgraceth her head: for it is all one as if she were shaven.

11:6. For if a woman be not covered, let her be shorn. But if it be a

shame to a woman to be shorn or made bald, let her cover her head.

11:7. The man indeed ought not to cover his head: because he is the

image and glory of God. But the woman is the glory of the man.

11:8. For the man is not of the woman: but the woman of the man.

11:9. For the man was not created for the woman: but the woman for the

man.

11:10. Therefore ought the woman to have a power over her head, because

of the angels.

A power. . .that is, a veil or covering, as a sign that she is under the

power of her husband: and this, the apostle adds, because of the

angels, who are present in the assemblies of the faithful.

11:11. But yet neither is the man without the woman, nor the woman

without the man, in the Lord.

11:12. For as the woman is of the man, so also is the man by the woman:

but all things of God.

11:13. You yourselves judge. Doth it become a woman to pray unto God

uncovered?

11:14. Doth not even nature itself teach you that a man indeed, if he

nourish his hair, it is a shame unto him?

11:15. But if a woman nourish her hair, it is a glory to her; for her

hair is given to her for a covering.

11:16. But if any man seem to be contentious, we have no such custom,

nor the Church of God.

11:17. Now this I ordain: not praising you, that you come together, not

for the better, but for the worse.

11:18. For first of all I hear that when you come together in the

church, there are schisms among you. And in part I believe it.

11:19. For there must be also heresies: that they also, who are

approved may be made manifest among you.

There must be also heresies. . .By reason of the pride and perversity of

man's heart; not by God's will or appointment; who nevertheless draws

good out of this evil, manifesting, by that occasion, who are the good

and firm Christians, and making their faith more remarkable.

11:20. When you come therefore together into one place, it is not now

to eat the Lord's supper.

The Lord's supper. . .So the apostle here calls the charity feasts

observed by the primitive Christians; and reprehends the abuses of the

Corinthians, on these occasions; which were the more criminal, because

these feasts were accompanied with the celebrating of the eucharistic

sacrifice and sacrament.

11:21. For every one taketh before his own supper to eat. And one

indeed is hungry and another is drunk.

11:22. What, have you no houses to eat and to drink in? Or despise ye

the church of God and put them to shame that have not? What shall I say

to you? Do I praise you? In this I praise you not.

11:23. 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,

11:24. And giving thanks, broke and said: Take ye and eat: This is my

body, which shall be delivered for you. This do for the commemoration

of me.

11:25. In like manner also the chalice, after he had supped, saying:

This chalice is the new testament in my blood. This do ye, as often as

you shall drink, for the commemoration of me.

11:26. For as often as you shall eat this bread and drink the chalice,

you shall shew the death of the Lord, until he come.

11:27. Therefore, whosoever shall eat this bread, or drink the chalice

of the Lord unworthily, shall be guilty of the body and of the blood of

the Lord.

Or drink. . .Here erroneous translators corrupted the text, by putting

and drink (contrary to the original) instead of or drink.

Guilty of the body, etc., not discerning the body, etc. . .This

demonstrates the real presence of the body and blood of Christ, even to

the unworthy communicant; who otherwise could not be guilty of the body

and blood of Christ, or justly condemned for not discerning the Lord's

body.

11:28. But let a man prove himself: and so let him eat of that bread

and drink of the chalice.

Drink of the chalice. . .This is not said by way of command, but by way

of allowance, viz., where and when it is agreeable to the practice and

discipline of the church.

11:29. For he that eateth and drinketh unworthily eateth and drinketh

judgment to himself, not discerning the body of the Lord.

11:30. Therefore are there many infirm and weak among you: and many

sleep.

11:31. But if we would judge ourselves, we should not be judged.

11:32. But whilst we are judged, we are chastised by the Lord, that we

be not condemned with this world.

11:33. Wherefore, my brethren, when you come together to eat, wait for

one another.

11:34. If any man be hungry, let him eat at home; that you come not

together unto judgment. And the rest I will set in order, when I come.

chapter 12

Of the diversity of spiritual gifts. The members of the mystical body,

like those of the natural body, must mutually cherish one another.

12:1. Now concerning spiritual things, my brethren, I would not have

you ignorant.

12:2. You know that when you were heathens, you went to dumb idols,

according as you were led.

12:3. Wherefore, I give you to understand that no man, speaking by the

Spirit of God, saith Anathema to Jesus. And no man can say The Lord

Jesus, but by the Holy Ghost.

12:4. Now there are diversities of graces, but the same Spirit.

12:5. And there are diversities of ministries. but the same Lord.

12:6. And there are diversities of operations, but the same God, who

worketh all in all.

12:7. And the manifestation of the Spirit is given to every man unto

profit.

12:8. To one indeed, by the Spirit, is given the word of wisdom: and to

another, the word of knowledge, according to the same Spirit:

12:9. To another, faith in the same spirit: to another, the grace of

healing in one Spirit:

12:10. To another the working of miracles: to another, prophecy: to

another, the discerning of spirits: to another, diverse kinds of

tongues: to another, interpretation of speeches.

12:11. But all these things, one and the same Spirit worketh, dividing

to every one according as he will.

12:12. For as the body is one and hath many members; and all the

members of the body, whereas they are many, yet are one body: So also

is Christ.

12:13. For in one Spirit were we all baptized into one body, whether

Jews or Gentiles, whether bond or free: and in one Spirit we have all

been made to drink.

12:14. For the body also is not one member, but many.

12:15. If the foot should say: Because I am not the hand, I am not of

the body: Is it therefore not of the Body?

12:16. And if the ear should say: Because I am not the eye, I am not of

the body: Is it therefore not of the body?

12:17. If the whole body were the eye, where would be the hearing? If

the whole were hearing, where would be the smelling?

12:18. But now God hath set the members, every one of them, in the body

as it hath pleased him.

12:19. And if they all were one member, where would be the body?

12:20. But now there are many members indeed, yet one body.

12:21. And the eye cannot say to the hand: I need not thy help. Nor

again the head to the feet: I have no need of you.

12:22. Yea, much, more those that seem to be the more feeble members of

the body are more necessary

12:23. And such as we think to be the less honourable members of the

body, about these we put more abundant honour: and those that are our

uncomely parts have more abundant comeliness.

12:24. But our comely parts have no need: but God hath tempered the

body together, giving to that which wanted the more abundant honour.

12:25. That there might be no schism in the body: but the members might

be mutually careful one for another.

12:26. And if one member suffer any thing, all the members suffer with

it: or if one member glory, all the members rejoice with it.

12:27. Now you are the body of Christ and members of member.

12:28. And God indeed hath set some in the church; first apostles,

secondly prophets, thirdly doctors: after that miracles: then the

graces of healings, helps, governments, kinds of tongues,

interpretations of speeches.

12:29. Are all apostles? Are all prophets? Are all doctors?

12:30. Are all workers of miracles? Have all the grace of healing? Do

all speak with tongues? Do all interpret?

12:31. But be zealous for the better gifts. And I shew unto you yet a

more excellent way.

chapter 13

Charity is to be preferred before all gifts.

13:1. If I speak with the tongues of men and of angels, and have not

charity, I am become as sounding brass, or a tinkling cymbal.

13:2. And if I should have prophecy and should know all mysteries and

all knowledge, and if I should have all faith, so that I could remove

mountains, and have not charity, I am nothing.

13:3. And if I should distribute all my goods to feed the poor, and if

I should deliver my body to be burned, and have not charity, it

profiteth me nothing.

13:4. Charity is patient, is kind: charity envieth not, dealeth not

perversely, is not puffed up,

13:5. Is not ambitious, seeketh not her own, is not provoked to anger,

thinketh no evil:

13:6. Rejoiceth not in iniquity, but rejoiceth with the truth:

13:7. Beareth all things, believeth all things, hopeth all things,

endureth all things.

13:8. Charity never falleth away: whether prophecies shall be made void

or tongues shall cease or knowledge shall be destroyed.

13:9. For we know in part: and we prophesy in part.

13:10. But when that which is perfect is come, that which is in part

shall be done away.

13:11. 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 the things

of a child.

13:12. We see now through a glass in a dark manner: but then face to

face. Now I know in part: but then I shall know even as I am known.

13:13. And now there remain faith, hope, and charity, these three: but

the greatest of these is charity.

chapter 14

The gift of prophesying is to be preferred before that of speaking

strange tongues.

14:1. Follow after charity, be zealous for spiritual gifts; but rather

that you may prophesy.

Prophesy. . .That is, declare or expound the mysteries of faith.

14:2. For he that speaketh in a tongue speaketh not unto men, but unto

God: for no man heareth. Yet by the Spirit he speaketh mysteries.

Not unto men. . .Viz., so as to be heard, that is, so as to be

understood by them.

14:3. But he that prophesieth speaketh to men unto edification and

exhortation and comfort.

14:4. He that speaketh in a tongue edifieth himself: but he that

prophesieth, edifieth the church.

14:5. And I would have you all to speak with tongues, but rather to

prophesy. For greater is he that prophesieth than he that speaketh with

tongues: unless perhaps he interpret, that the church may receive

edification.

14:6. But now, brethren, if I come to you speaking with tongues, what

shall I profit you, unless I speak to you either in revelation or in

knowledge or in prophecy or in doctrine?

14:7. Even things without life that give sound, whether pipe or harp,

except they give a distinction of sounds, how shall it be known what is

piped or harped?

14:8. For if the trumpet give an uncertain sound, who shall prepare

himself to the battle?

14:9. So likewise you, except you utter by the tongue plain speech, how

shall it be known what is said? For you shall be speaking into the air.

14:10. There are, for example, so many kinds of tongues in this world:

and none is without voice.

14:11. If then I know not the power of the voice, I shall be to him to

whom I speak a barbarian: and he that speaketh a barbarian to me.

14:12. So you also, forasmuch as you are zealous of spirits, seek to

abound unto the edifying of the church.

Of spirits. . .Of spiritual gifts.

14:13. And therefore he that speaketh by a tongue, let him pray that he

may interpret.

14:14. For if I pray in a tongue, my spirit prayeth: but my

understanding is without fruit.

14:15. What is it then? I will pray with the spirit, I will pray also

with the understanding, I will sing with the spirit, I will sing also

with the understanding.

14:16. Else, if thou shalt bless with the spirit, how shall he that

holdeth the place of the unlearned say, Amen, to thy blessing? Because

he knoweth not what thou sayest.

Amen. . .The unlearned, not knowing that you are then blessing, will not

be qualified to join with you by saying Amen to your blessing. The use

or abuse of strange tongues, of which the apostle here speaks, does not

regard the public liturgy of the church, (in which strange tongues were

never used,) but certain conferences of the faithful, ver. 26, etc., in

which, meeting together, they discovered to one another their various

miraculous gifts of the Spirit, common in those primitive times;

amongst which the apostle prefers that of prophesying before that of

speaking strange tongues, because it was more to the public

edification. Where also not, that the Latin, used in our liturgy, is so

far from being a strange or unknown tongue, that it is perhaps the best

known tongue in the world.

14:17. For thou indeed givest thanks well: but the other is not

edified.

14:18. I thank my God I speak with all your tongues.

14:19. But in the church I had rather speak five words with my

understanding, that I may instruct others also: than ten thousand words

in a tongue.

14:20. Brethren, do not become children in sense. But in malice be

children: and in sense be perfect.

14:21. In the law it is written: In other tongues and other lips I will

speak to this people: and neither so will they hear me, saith the Lord.

14:22. Wherefore tongues are for a sign, not to believers but to

unbelievers: but prophecies, not to unbelievers but to believers.

14:23. If therefore the whole church come together into one place, and

all speak with tongues, and there come in unlearned persons or

infidels, will they not say that you are mad?

14:24. But if all prophesy, and there come in one that believeth not or

an unlearned person, he is convinced of all: he is judged of all.

14:25. The secrets of his heart are made manifest. And so, falling down

on his face, he will adore God, affirming that God is among you indeed.

14:26. How is it then, brethren? When you come together, every one of

you hath a psalm, hath a doctrine, hath a revelation, hath a tongue,

hath an interpretation: let all things be done to edification.

14:27. If any speak with a tongue, let it be by two, or at the most by

three, and in course: and let one interpret.

14:28. But if there be no interpreter, let him hold his peace in the

church and speak to himself and to God.

14:29. And let the prophets speak, two or three: and let the rest

judge.

14:30. But if any thing be revealed to another sitting, let the first

hold his peace.

14:31. For you may all prophesy, one by one, that all may learn and all

may be exhorted.