Chapter One
Paul, Jesus Christ’s called apostle through God’s will, and brother Sosthenes: to God’s assembly in Corinth, to those sanctified in Christ Jesus, called saints, with all those in every place, both theirs and ours, calling on the name of the Lord Jesus Christ. Grace to you, and peace from God our Father and the Lord Jesus Christ.
I’m always thanking my God about you, for the grace of God given you in Christ Jesus, that in everything you’ve been enriched in him, in all discourse and in all knowledge, even as the testimony of Christ was confirmed in you, so you are behind in not one gift, waiting for the revelation of our Lord Jesus Christ, who will also establish you to the end, blameless in the day of our Lord Jesus Christ. Faithful is God, through whom you were called into the fellowship of his Son, Jesus Christ, our Lord!
Now I beg you brethren, by the name of our Lord Jesus Christ, that you all say the same thing, and there be no divisions among you but be knit together in the same mind and in the same judgement. For it has been shown to me about you my brethren, by those of Chloe’s house, that there are contentions among you.
Now I’m saying this: that each of you says, “I’m of Paul” and “I of Apollos” and “I of Cephas” and “I of Christ”. Has Christ been divided? Was Paul crucified for you? Or were you baptised in the name of Paul? I thank God that I baptised none of you except Crispus and Gaius, so that no one should say that I baptised in my own name. And I also baptised the house of Stephanas, as to the rest I don’t know if I baptised anyone else. For Christ didn’t send me to baptise, but to announce the joyful news, not in wisdom of words, lest Christ’s cross should be made void. For the word of the cross is foolishness to those perishing, but to us who are being saved it’s the power of God! For it has been written, “I’ll destroy the wisdom of the wise and set aside the understanding of the understanding ones.” Where is the wise? Where the scribe? Where the disputer of this age? Hasn’t God made the wisdom of this world foolish? For since, in the wisdom of God, the world through wisdom didn’t know God, God was pleased by the foolishness of preaching to save those who believe.
For the Jews are asking for a sign and the Greeks are looking for wisdom, but we are preaching Christ crucified, a cause of offence indeed to the Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than anything human, and the weakness of God stronger than anything human. For you see your calling, brethren, that there are not many wise according to the flesh, not many powerful, not many well-born. But God has chosen the foolish things of the world so that he might put the wise to shame, and God has chosen the weak things of the world so that he might put the strong things to shame, and God has chosen the low-born of the world and the despised and the things that are not, so that he may bring to nothing the things which are, so that no flesh should boast before him. But you are his in Jesus Christ, who was made for us wisdom from God and righteousness and sanctification and redemption, so that, even as it has been written, “He who boasts, let him boast in the Lord!”
Chapter Two
And I, having come to you brethren, didn’t come announcing the testimony of God according to excellency of word or wisdom, for I determined to know nothing among you except Jesus Christ, and him crucified. And I was with you in weakness and in fear and with a deal of trembling, and my word and my preaching wasn’t in persuasive words of human wisdom, but in demonstration of the Spirit and of power, so that your faith might not be in human wisdom but in the power of God.
But we’re talking about wisdom to the mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. But we are talking about the wisdom of God in a mystery, the hidden wisdom which God predetermined before the ages for our glory, which none of the rulers of this age knew (for had they known they wouldn’t have crucified the Lord of Glory!), but even as it’s been written, “What the eye hasn’t seen, and the ear not heard, and what has not come into the heart of man, such has God prepared for those who love him!” But God has revealed this to us by his Spirit, for the Spirit searches everything, even the depths of God.
For what man knows about the things of man except a man’s spirit which is in him? So too, no one knows about the things of God except God’s Spirit. But we haven’t received the spirit of the world but the Spirit from God, so that we may know what God has freely given us, which we too are telling you about, not in words taught by human wisdom, but in those taught by the Holy Spirit, communicating spiritual things in the Spirit.
But the natural man doesn’t receive the things of the Spirit of God for they’re foolishness to him, and he can’t know them because they’re discerned spiritually, but the spiritual one discerns all things, yet he himself is discerned by no one. For who has known the Lord’s mind? Who will instruct him? But we have Christ’s mind!
Chapter Three
And I, brethren, couldn’t speak to you as to spiritual but as to fleshly, as to babies in Christ. I gave you milk to drink and not solid food, for you weren’t yet able, but nor are you able now, for you’re still in the flesh. For where there is jealousy and strife and divisions among you, aren’t you in the flesh, and walking as mortals? For when one says ‘I’m of Paul’ and another ‘I of Apollos’ aren’t you in the flesh? Who then is Paul, and who Apollos but servants through whom you believed, and to each one as the Lord gave? I planted, Apollos watered, but God gave the growth. So neither he who plants is anything, nor he who waters, but God who gives the growth! But he who plants and he who waters are one, and each will receive his own reward according to his own labour. For we are co-workers: you are God’s husbandry, God’s building. According to the grace of God given to me as a wise architect, I’ve laid the foundation and another is building on it. But let every one be careful how he builds. For no one can lay another foundation besides that which is laid which is Jesus Christ. Now if anyone builds on this foundation gold, silver, precious stones, wood, weeds, straw, the work of each one will become obvious, for the day will declare it, because it is revealed by fire, and the fire will prove what sort each one’s work is. If anyone’s work which he built up remains, he’ll receive a reward. If anyone’s work is consumed he’ll suffer loss, but he himself will be saved, but so as through fire.
Don’t you know that you are God’s temple and that the Spirit of God is residing in you? If anyone corrupts God’s temple, God will bring him to corruption. For God’s temple, which you are, is holy. Don’t let anyone deceive himself, if anyone among you thinks himself to be wise in this age, let him become foolish in order that he may become wise. For this world’s wisdom is foolishness beside God, for it’s been written, “He takes the wise in their own cunning.” And again, “The Lord knows the reasonings of the wise, that they are vain.” So let no one boast about men, for everything is yours. Whether Paul, or Apollos or Cephas or the world, or life, or death, or things present, or things coming, all are yours, and you are Christ’s, and Christ is God’s.
Chapter Four
So let men think of us as servants of Christ and stewards of God’s mysteries. And besides it is required among stewards that one should be found faithful. But to me it’s a very small thing that I should be judged by you or in the day of man, and neither do I judge myself. For I’m conscious of nothing by myself, nor by this have I been justified, but he who judges me is the Lord! So judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and will reveal the counsels of the heart, and then each one will have praise from God.
Now these things brethren I’ve transferred to myself and Apollo on your behalf, so that in us you may learn not to think above what has been written, so that not one of you is puffed up, one against the other. For who makes you differ? And what have you which you did not receive? But if you too did receive, why do you boast, as if you have not received? You are already full up, you’ve already been enriched, you’ve reigned without us and I would that you did reign, so that we too might reign with you. For I think that God has set forth us, the apostles, last - as if appointed to death. For we’ve become a spectacle to the world, both to angels and to men. We are fools on Christ’s behalf, but you are wise in Christ; we weak but you strong; you glorious but we without honour. Up until the present hour we both hunger and thirst, and are naked and buffeted, and wander without a home, and we labour, working with our own hands. Railed at we bless, persecuted we put up with it, evilly spoken to we beg, we’ve become like the refuse of the world, the rubbish of everyone, even till now.
I’m not writing these things to shame you, but I’m warning you as my beloved children. For if you were to have ten thousand tutors in Christ you haven’t got many fathers, for I begot you in Christ Jesus through the joyful news. So I’m begging you to become imitators of me!
Because of this I’ve sent Timotheus to you, who is my beloved and faithful child in the Lord, and who will remind you of my ways which are in Christ, even as I teach in every assembly everywhere. As to my not coming now to you, some were arrogant, but I will come to you shortly if the Lord wants and I’ll know not the words of those who are arrogant, but the power. For the kingdom of God isn’t in word, but in power. What do you want? that I should come to you with a rod, or in love and in a spirit of meekness?
Chapter Five
It’s generally heard that there is fornication among you, and such fornication which isn’t even named among the Gentiles, so as one has his father’s wife. And you are arrogant and haven’t mourned rather so that he who did this thing might be taken from your midst. For I, as being absent in body, but present in spirit have already judged, as if present, him who has done this deed. You being gathered together - in the name of the Lord Jesus Christ and my spirit, with the power of the Lord Jesus Christ - deliver such a one to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the Lord Jesus.
Your boasting is not good. Don’t you know that a little leaven leavens the whole lump? So purge out the old leaven in order that you may be a new lump, even as you are unleavened. For even Christ our Passover was sacrificed for us, so that we would celebrate the feast, not with the old leaven, nor with the leaven of wickedness and deceit, but with the unleavened bread of sincerity and truth.
I wrote to you in the letter not to associate with fornicators, yet not altogether with this world’s fornicators or with the avaricious or the grasping or the idolaters, since then you’d have to go out of the world. But now I’ve written to you not to associate with anyone called a brother who is either a fornicator or avaricious or an idolater or a scoffer or a drunkard or grasping, not even to eat with such a one. For it’s not even my concern to judge those who are outside. Don’t you judge those who are inside? But those outside, God judges. And you must put out that evil person from among you.
Chapter Six
Does any one of you dare, having a matter against another, to go to law in front of the unrighteous and not before the saints? Don’t you know that the saints will judge the world? And if the world is judged by you, are you unworthy to make the smallest judgements? Don’t you know that we’ll judge angels? Much more the things of this life! If you have judgement then of the things of this life, set up those who are least esteemed in the assembly. I’m speaking to your shame. Isn’t there even one wise man among you who’ll be able to decide between his brethren? But brother goes to law with brother, and this before unbelievers!
So already indeed there is altogether a fault among you that you have law suits among yourselves. Why not rather put up with wrong? Why not be defrauded rather? But you do wrong and defraud even your brethren.
Don’t you know that the unjust will not inherit the kingdom of God? Don’t be misled: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor avaricious, nor drunkards, nor scoffers, nor grasping ones will inherit the kingdom of God. And these were some of you, but you’ve been washed, but you’ve been sanctified, but you’ve been justified in the name of the Lord Jesus, and by the Spirit of our God.
All things are lawful for me, but not all things are profitable; all things are lawful for me but I won’t be brought under the power of any. Foods for the innards and the innards for foods, but God will bring both this and these to nothing. And the body isn’t for fornication but for the Lord, and the Lord for the body. And God both raised up the Lord and will raise us up by his power. Don’t you know that your bodies are members of Christ? Having taken then Christ’s members shall I make them members of a prostitute? May it not be so! Or don’t you know that he who is joined to a prostitute is one body? For the two, it says, shall be one in the flesh. But he who is joined to the Lord is one Spirit.
Go away from fornication. Every sin that a man commits is outside the body, but he who commits fornication is sinning against his own body. Or don’t you know that your body is a temple of the Holy Spirit in you, which you have from God, and you aren’t your own? For you were bought with a price. Glorify God indeed in your body and in your spirit which are God’s.
Chapter Seven
Now about the things you wrote to me of, it’s good for a man not to touch a woman, but because of fornication let each one have his own wife and let each woman have her own husband. Let the husband give due benevolence to the wife and also the wife to the husband. The wife doesn’t have authority over her own body, but the husband; and similarly also the husband doesn’t have authority over his own body, but the wife. Don’t defraud one another except by consent for a time so that you may devote yourselves to fasting and prayer, and come together again, so that Satan may not tempt you into incontinence. But I’m saying this according to permission, not according to a commandment. For I wish all people to be even as myself, but each one has his own gift from God, one so and another thus. But I do say to the unmarried ones and to the widows: it’s good for them if they remain even as I. But if they don’t have self-control let them marry, for it’s better to marry than to burn. But to the married ones I charge, not I but the Lord, a wife not to be separated from her husband. And if she is separated, let her remain unmarried or be reconciled to her husband, and the husband not to leave his wife.
But for the rest I say, and not the Lord, if any brother has an unbelieving wife, and she agrees to live with him, let him not leave her. And a woman who has an unbelieving husband and he agrees to live with her, let her not leave him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband, or else your children would be unclean, but now they are holy. But if the unbeliever separates himself, let him separate himself: the brother or sister is not under bondage in such a case, but God has called us to peace. For what do you know, wife, but that you might save your husband? Or what do you know, husband, but that you might save your wife? Only as God has divided to each one so let each one walk as the Lord has called, and I order thus in all the assemblies.
Was anyone called being circumcised? Let him not be uncircumcised. Was anyone called in uncircumcision? Let him not be circumcised. Circumcision is nothing but, rather, keeping God’s commandments.
Let each one stay in the same calling to which he was called. Were you called being a servant? Don’t let it trouble you, but if you can become free use it rather. For he who is called in the Lord, being a servant, is a freedman of the Lord. Similarly too, he who is called being free is a servant of Christ. You were bought with a price: don’t become servants of men. Let each one, in what he was called, stay in that with God.
Now about virgins I don’t have the Lord’s commandment but I give my judgement as one being faithul, having received mercy from the Lord. I think then this is good, because of the present need, that it’s good for a man to be so. Have you been bound to a wife? Don’t look to be loosed. Have you been loosed from a wife? Don’t look for a wife. But if you have married you have not sinned, and if the virgin has married, she has not sinned. And such will have trouble in the flesh: but I spare you! Now I’m saying this brethren: time is short, so that even those having wives should be as those not having them, and those weeping as not weeping, and those rejoicing as not rejoicing, and those buying as not possessing, and those using this world as not concerned with it, for the fashion of this world is passing away. But I want you to be without cares: the unmarried one cares for the things of the Lord, how he shall please the Lord, but he who is married cares for the things of the world - how he shall please his wife. There is a distinction between the wife and the virgin. The unmarried woman cares for the things of the Lord, so that she may be holy both in body and spirit; but she who is married cares for the things of the world - how she shall please her husband.
But I’m saying this for your own profit, not in order to put a noose about you, but for what is fitting so as to wait on the Lord without distraction. But if anyone thinks he is behaving unseemly towards his virgin, if it is a strong passion, and so it ought to be, let him do what he wants, he isn’t sinning, let them marry. But he who stands firm in heart, not having a need, but he has authority over his own will and has judged in his own heart to keep his own virginity, does well.
So that both he who gets married does well, and he who does not get married does better. A wife is bound by law for so long a time as her husband lives, but if her husband has fallen asleep, she is free to be married to whom she wants, only in the Lord. But she is happier if she stays so, according to my judgement, and I think also I have God’s Spirit.
Chapter Eight
Now about things sacrificed to idols, we know that we all have knowledge: knowledge makes us proud, but love builds us up. But if anyone thinks to have known anything, he knows nothing yet that he must know. But if anyone loves God he is known by him. About eating then things sacrificed to idols, we know that an idol is nothing in the world and that there is no other God except one. For indeed even if there are those called gods, whether in heaven or on the earth, as there are many gods and many lords, to us however there is one God, the Father, from whom are all things, and we in him, and one Lord Jesus Christ through whom are all things, and we in him.
But such knowledge is not in everyone, but some conscious of the idol, until now eat as of a thing sacrificed to an idol, and their conscience being weak is defiled. But food doesn’t commend us to God, for neither if we eat do we have an advantage, nor if we don’t eat do we come short. But watch out in case this right of yours becomes an occasion of stumbling to those who are weak. For if anyone sees you, who have knowledge, reclining in a temple of idols won’t the conscience of him who is weak be built up so as to eat things sacrificed to idols? And will the weaker brother, for whom Christ died, perish from your knowledge?
And thus sinning against the brethren and wounding their weak consciences, you’re sinning against Christ. So then, if a food causes my brother to offend, I shouldn’t eat flesh at all for ever, so that I may not cause my brother to offend.
Chapter Nine
Am I not an apostle? Am I not free? Haven’t I seen Jesus Christ our Lord? Aren’t you my work in the Lord? If I’m not an apostle to others then at least I am to you, for you’re the seal of my apostleship in the Lord. My defence to those who examine me is this: ‘Don’t we have the right to eat and to drink? Haven’t we got the right to take around a sister, a wife, as also the other apostles, and the brethren of the Lord, and Cephas? Or have only I and Barnabas got the right not to work? Who ever serves as a soldier at his own expense? Who plants a vineyard and doesn’t eat of its fruit? Or who tends a flock and doesn’t eat of the milk of the flock? I’m saying these things as a man but doesn’t the law say these things too? For in the law of Moses it’s been written: “You shall not muzzle an ox treading out corn.” Has God got a care for oxen? Or is he saying it altogether for our sakes? Because for us it was written that he who ploughs ought to plough in hope and he who treads out corn in hope, should partake of his hope. If we sowed to you spiritual things is it a great thing if we should reap your fleshly things? If others enjoy rights over you shouldn’t we rather? But we don’t exercise this right, but we bear all things so that we shouldn’t give any hindrance to the joyful news of Christ.
Don’t you know that those labouring on sacred things eat from the temple, those attending at the altar partake from the altar? So too the Lord arranged that those announcing the joyful news should live from the joyful news.
But I have used none of these. Now I haven’t written these things in order that it should be thus with me. It would be good for me rather to die than that anyone should make my boasting void. For if I announce the joyful news I’m not boasting, for a necessity is put on me, but woe to me if I don’t announce the joyful news. For if I do this willingly I have a reward, but if unwillingly I’m entrusted with an administrative task. What then is my reward? That in announcing the joyful news of Christ I should make the joyful news without expense, not exercising my rights over the joyful news. For being free from all, I myself became a servant to all, so that I might gain the more. And to the Jews I became as a Jew so that I might gain Jews - to those under the law as under the law, so that I might gain those under law; to those without law as without law (not being without law to God, but within law to Christ), so that I might gain those without law. To the weak I became weak so that I might gain the weak. To all these I have become all things, so that by all means I might save some. And I do this because of the joyful news, so that I might be a fellow-partaker of it.
Don’t you know that those running in a stadium all run, but one receives the prize? So then run in order that you may obtain. But everyone who competes, controls himself in everything; they indeed then so that they may receive a corruptible crown, but we an incorruptible. I therefore so run, not as uncertainly; I fight thus, not as beating the air. But I toughen my body and bring it into subjection lest having preached to others, I myself might be rejected.
Chapter Ten
Now I don’t want you to be ignorant, brethren, that our fathers were all under the cloud and all passed through the sea, and were all baptised to Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink, for they drank from a spiritual Rock following them, and the Rock was Christ. Yet with most of them God was not very pleased, so they were cast about in the desert. But these became examples for us, so we should not be cravers of evil things as they also desired. Neither must you be idolaters even as some of them, as it has been written, “the people sat down to eat and drink and got up to play.” Neither should we commit fornication even as some of them committed fornication, and in one day there fell twenty three thousand. Neither should we tempt Christ even as some of them also tempted, and perished from serpents. Neither should you grumble even as also some of them grumbled, and they perished by the destroyer.
Now all these things as examples happened to them, and were written about for our warning, to whom the end of the ages has arrived. So that he who thinks he stands - let him take care in case he falls. No temptation has come down on you except what belongs to man; and God is faithful who will not let you be tempted above what you can bear, but with the temptation - also the way out: so you may be able to bear it.
So then my beloved ones: flee from idolatry!
I’m speaking to the prudent: weigh what I’m saying. The cup of blessing which we bless - isn’t it a fellowship of the blood of Christ? The bread which we break - isn’t it a fellowship of the body of Christ? Because we, the many, are one loaf, one body, for we all partake of the one loaf.
Look at Israel according to the flesh: aren’t those eating the sacrifices fellow-partakers of the altar? So what am I saying? That an idol is anything? Or that which is sacrificed to an idol is anything? But that which the Gentiles sacrifice they sacrifice to demons, and not to God. And I don’t want you to be fellow-partakers with demons. You can’t drink the cup of the Lord and the cup of demons: you can’t partake of the table of the Lord and the table of demons. Or do we provoke the Lord to jealousy? Are we stronger than him?
All things are lawful but not everything is profitable. All things are lawful for me but not everything builds up. Let no one seek things for himself but each one things for the other. Eat everything that is sold in the market, examining nothing for conscience’s sake. “For the earth is the Lord’s, and its fulness.” And if any of the unbelieving ones invites you and you want to go, eat everything that is put before you, examining nothing for conscience’s sake. But if anyone says to you, ‘This is offered to an idol’ don’t eat, because of him who showed you and because of conscience, “For the earth is the Lord’s, and its fulness.” ‘Conscience’ I say, but not your own, rather that of the other, for why is my freedom judged by another’s conscience? And if I partake with thanks why am I spoken evil of for what I give thanks? So whether you eat or drink or do anything, do everything to God’s glory! Be without offence both to Jews and Greeks and to God’s assembly. Even as I too please in all things, not seeking profit for myself but that of the many so that they may be saved.
Chapter Eleven
Be imitators of me even as I too am of Christ.
Now I praise you brethren that in everything you’ve remembered me and you are keeping the traditions even as I delivered them to you. And I want you to know that Christ is the head of every man, and the head of the woman is the man, and the head of Christ is God. Every man praying or prophesying having anything on his head puts his head to shame, and every woman praying or prophesying with the head uncovered puts her head to shame, for it’s one and the same thing as being shaved. For if a woman isn’t covered let her also be shorn. But if it’s shameful for a woman to be shorn or shaved, let her be covered. For indeed a man ought not to cover his head being the image and glory of God, but the woman is the glory of the man. For the man is not from the woman but the woman from the man. For, too, the man wasn’t created for the sake of the woman, but the woman for the sake of the man.
Because of this the woman ought to have authority on her head, on account of the angels. However neither is the man without the woman, nor the woman without the man, in the Lord. For as the woman is from the man, so also is the man through the woman, but all things from God. Judge for yourselves: is it seemly for a woman to pray to God uncovered? Or doesn’t even nature itself teach you that if a man has long hair it’s a dishonour to him? But if a woman has long hair it’s a glory to her, for her long hair is given to her instead of a covering. But if anyone seems to be argumentative we have no such custom, nor God’s assemblies.
But as for the fact that you come together not for the better but for the worse, I don’t praise you. For first, when you come together in the assembly, I hear there are divisions among you and I do believe it in part. For there must also be sects among you so that the approved ones may be revealed among you. So when you come together to one place it is not to eat the Lord’s supper. For each one takes first his own supper in eating, and one is hungry and another is drunk. For don’t you have houses for eating and drinking? Or do you despise God’s assembly and put to shame those who have not? What should I say to you? Shall I praise you in this? I don’t praise you.
For I have received from the Lord that which I have also delivered to you, that the Lord Jesus Christ in the night in which he was handed over took bread, and having given thanks he broke it and said,
“Take, eat: this is my body which is being broken for you - do this in memory of me!”
Similarly also the cup, after having had supper, saying,
“This cup is the new covenant in my blood, do this as often as you drink, in remembrance of me.”
For as often as you eat this bread and drink this cup you announce the Lord’s death until he comes. So that whoever eats this bread or drinks the Lord’s cup unworthily will be guilty of the body and blood of the Lord. But let a man examine himself and thus let him eat of the bread and drink of the cup. For he who eats and drinks unworthily eats and drinks judgement to himself, not discerning the Lord’s body. Because of this many of you are weak and infirm and many have fallen asleep. For if we judged ourselves we should not be condemned, but being judged by the Lord we are disciplined, so that we should not be condemned with the world.
So that, my brethren, coming together to eat let each wait for the other. But if anyone is hungry let him eat at home, so that you don’t come together in condemnation. And the rest I’ll set in order whenever I come.
Chapter Twelve
But about spiritual things brethren, I don’t want you to be ignorant. You know that you were Gentiles, led away before dumb idols so you might be carried off. So I’m letting you know that no one speaking in God’s Spirit says Jesus is accursed, and no one can say ‘Lord Jesus’ except in the Holy Spirit.
And there are diversities of gifts but the same Spirit, and there are diversities of services but the same Lord, and there are diversities of operations but it is the same God who is operating in absolutely everything. But to each one the manifestation of the Spirit is given as a boon. For to one a word of wisdom is given by the Spirit, and to another a word of knowledge according to the same Spirit, and to another one faith in the same Spirit, and to another gifts of healing in the same Spirit, and to another performing of powerful works, and to another prophecy, and to another discerning of spirits, and to another one kinds of tongues and to another interpretation of tongues.
But in all these things the one and the same Spirit is working, dividing separately to each even as he desires. For just as the body is one and has many members, but all members of the one body, being one, are many: so also is Christ. For also by one Spirit we were all baptised into one body, whether Jews or Greeks, whether servants or free - and we were made to drink of one Spirit - so also the body isn’t one member but many. If the foot were to say, ‘Because I’m not a hand I’m not part of the body.’ Because of this isn’t it part of the body? And if the ear were to say, ‘Because I’m not an eye I’m not part of the body.’ Because of this isn’t it part of the body?
If the whole body is an eye, where is the hearing? If the whole is hearing, where is the smelling? But now God has set the members, each one of them in the body even as he wanted. But if all were one member where were the body? But now there are many members, but one body. And the eye can’t say to the hand, ‘I don’t need you’, or again the head to the feet, ‘I don’t need you’. But more so rather the members of the body seeming to be weaker are necessary, and those of the body which we think to be less honourable, on these we bestow even more abundant honour, and the uncomely parts of us have even more comeliness, but our comely parts have no need. But God has blended the body together having given greater honour to that which was deficient, so that there might not be a division in the body, but the members might have the same concern one for another. And if one member suffers, all the members suffer with it; if one member is glorified, all the members rejoice with it.
Now you are Christ’s body and individual members. And God has put certain ones in the assembly, first apostles, secondly prophets, thirdly teachers, then works of power, then gifts of healings, helps, governments, kinds of tongues. Are all apostles, all prophets, all teachers? Do all have works of power? Do all have healing gifts? Do all speak with tongues? Do all interpret? And be eager for the better gifts, and yet I show you an even better way.
Chapter Thirteen
If I speak with the tongues of men and of angels, but have no love I’ve become echoing brass or a clanging cymbal. And if I have a prophecy and know all mysteries and all knowledge, and if I have all faith so as to remove mountains but have no love, I’m nothing. And if I give away as food all my goods and if I give up my body so that I may be burned, but have no love I am profited nothing.
Love has patience, it’s kind, love isn’t jealous, love isn’t vain, it’s not puffed up, it doesn’t act in an unseemly manner, it doesn’t seek its own things, it isn’t quickly provoked, it doesn’t reckon up evil, it doesn’t rejoice at unrighteousness but it rejoices in the truth, it bears with everything, has faith in all, hopes for all, endures everything. Love never fails, but if there are prophecies they’ll be done away with, if there are tongues they’ll cease, if there is knowledge it will be done away with. For we know in part, and we prophesy in part, but when perfection comes then that which is in part will be done away with.
When I was an infant I spoke like an infant, I thought like an infant, I reasoned like an infant: but when I became a man I did away with infantile things. For now we are looking in a mirror obscurely, but then face to face; now I know in part but then I’ll know even as I too have been known.
And now faith, hope and love remain, but the greatest of these is love.
Chapter Fourteen
Follow love and be zealous for spiritual things, but rather that you may prophesy. For the one speaking with a tongue isn’t speaking to men but to God: for no one understands, but with the Spirit he is speaking mysteries. But the one prophesying is speaking to men in building up and encouragement and comfort. The one speaking in a tongue is building himself up but the one prophesying is building up the assembly.
Now I want all of you to speak in tongues but rather that you should prophesy, for the one prophesying is greater than the one speaking in tongues, unless he interprets so that the assembly may receive edification. And now brethren if I come to you speaking in tongues, what will I profit you unless I speak either in revelation or in knowledge or in prophecy or in teaching? Even lifeless things giving a sound, whether pipe or harp, if they give no distinction to the sounds, how will it be known what is being piped or played on the harp? For if the trumpet gives an uncertain sound who will get himself ready for war? So you too, unless you give intelligible speech by means of the tongue, how will it be known what’s being spoken? For you’ll be speaking into the air! So there may be many kinds of sounds in the world and none without significance. So if I don’t know the meaning of the sound I’ll be a barbarian to the one speaking and the one speaking will be a barbarian to me. So you too, since you’re zealous for spiritual things, look to abound in the building up of the assembly. So then let the one speaking in a tongue pray so that he may interpret. For if I pray in a tongue my spirit is praying but my understanding is unfruitful. What is it then? I’ll pray in the Spirit but I’ll also pray with the understanding. I’ll praise in the Spirit but I’ll also praise with the understanding. Otherwise if you bless in the Spirit he who is standing in the place of the uninstructed, how will he say ‘Truly!’ at your giving of thanks since he doesn’t know what you’re saying? For you indeed are giving thanks well, but the other one isn’t being built up. I thank my God, speaking in tongues more than all of you, but in the assembly I’d rather speak five words with my understanding so that I may teach others also, than ten thousand words in a tongue.
Brethren, don’t be children mentally, but be infants in malice and fully grown in mind. In the law it has been written that “in other tongues and with other lips I will speak to this people and even then they won’t hear me says the Lord.” So that the tongues are as a sign, not to those who believe, but to the unbelievers: but prophecy not to the unbelievers, but to those who believe.
If then the whole assembly comes together into one place, and everyone speaks with tongues, and uninstructed ones or unbelievers come in, won’t they say that you’re mad? But if everyone prophesies, and some unbeliever or uninstructed one comes in, he is reproved by all, he is examined by everyone, and thus the secrets of his heart come to light and thus falling on his face he’ll worship God, declaring that God is indeed among you.
What is it then brethren? When you come together each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. If anyone speaks with a tongue then by two or at the most three, and one after the other, and let one interpret, and if there isn’t an interpreter, let him be silent in the assembly and let him speak to himself and to God. And let two or three prophets speak and let the others judge. But if there should be a revelation to another one sitting by, let the first one be silent. For you can all prophesy one by one, so that everyone may learn and everyone may be encouraged. And the prophets’ spirits are subject to the prophets. For God isn’t one of disorder but of peace as in all the assemblies of the saints.
Let your women be silent in the assemblies for they are not allowed to speak but to be in subjection, even as the law also says. But if they want to learn anything, let them ask their own husbands at home, for it is a shame for women to speak in the assembly.
And did the word of God go out from you or did it come only to you? If anyone thinks himself a prophet or spiritual, let him acknowledge the things I’m writing to you as being commandments of the Lord. But if any be ignorant, let him be ignorant. So brethren be zealous to prophesy and don’t forbid speaking in tongues. Let all things be done in a seemly manner and in order.
Chapter Fifteen
And I’m making known to you, brethren, the joyful news which I announced to you, which you also received, and in which you are standing, by which also you are saved if you hold fast what words I announced to you, otherwise you have believed in vain.
For I gave over to you in the first place that which I too had received, that Christ died for our sins according to the scriptures; and that he was buried, and that he was raised the third day, according to the scriptures; and that he appeared to Cephas, then to the twelve. Then he appeared to over five hundred brethren at once, of whom the majority remain until now, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all as to a freak, he appeared also to me. For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted God’s assembly.
But by God’s grace I am what I am, and his grace to me has not been in vain, but I have laboured more than them all, yet not I, but God’s grace with me. So whether I or they, thus we preached and thus you believed. Now if Christ is proclaimed that he has been raised from the dead, how do some among you say that there is no ressurection of the dead? For if there is no resurrection of the dead neither has Christ been raised, and if Christ hasn’t been raised, our preaching is in vain, and vain too is your faith. And we too are found false witnesses of God, for we witnessed concerning God that he raised up Christ whom, if the dead aren’t raised, he didn’t raise. For if the dead aren’t raised neither has Christ been raised, and if Christ hasn’t been raised your faith is vain: you are still in your sins! And also, those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all mankind.
But now Christ has been raised from the dead! He has become the first fruit of those who have fallen asleep. For since death was through a man, the resurrection of the dead is also through a man. For as in Adam everyone dies, even so in Christ everyone will be made alive! But each in his own turn: Christ the first fruit, then the ones of Christ at his coming. Then the completion, when he will have delivered the kingdom to God, even the Father, when he will have annulled all rule and all authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be annulled is death. For he put everything in subjection beneath his feet. But when it’s said that everything has been put in subjection, it’s obvious that it excepts him who put everything in subjection to him. But when everything has been put in subjection to him, then also the Son himself will be put in subjection to him who put everything in subjection to him, so that God may be all in all.
Otherwise what will they do who are baptised on behalf of the dead, if the dead aren’t raised at all? And why too are we in danger every hour? I die daily, by our boasting which we have in Christ Jesus our Lord! If, after the way of man, I’ve fought with the beasts at Ephesus what is the profit to me if the dead aren’t raised? Let’s eat and drink for tomorrow we die! Don’t be misled, evil company corrupts good manners. Wake up to righteousness and don’t sin, for some are ignorant of God - I speak to your shame.
But someone will say, ‘How are the dead raised? And with what body do they come?’ Fool! What you sow isn’t made alive unless it dies. And what you’re sowing isn’t the body that will be, but a bare grain, it may be of wheat or some other, and God gives it a body even as he wanted, and to each of the seeds its own body. Not every flesh is the same flesh, but there is one of men, and another flesh of beasts, and another of fish and another of birds. And there are heavenly bodies and earthly bodies, but the glory of the heavenly is one thing and that of the earthly another. There is one glory of the sun and another of the moon, and another glory of the stars. For one star differs from another star in glory. So too is the resurrection of the dead. It is sown in corruption: it is raised in incorruptibility. It is sown in dishonour: it is raised in glory. It is sown in weakness: it is raised in power. It is sown a natural body: it is raised a spiritual body. There is a natural body, and there is a spiritual body. So too it has been written: the first man, Adam, became a living soul, the last Adam a quickening spirit.
But the spiritual was not first, but the natural, then the spiritual. The first man out of the earth, made of dust; the second man the Lord out of heaven. As the one made of dust, such also are those made of dust; and such as the heavenly one, such also are the heavenly ones. And even as we bore the image of the one made of dust, we shall also bear the image of the heavenly one. But I say this brethren: that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruptibility.
Look, I’m telling you a mystery: we won’t all fall asleep but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet: for a trumpet will sound, and the dead will be raised incorruptible, and we’ll be changed. For this corruption must put on incorruptibility, and this mortal put on immortality. But when this corruptible one will have put on incorruptibility, and this mortal will have put on immortality, then will come to pass the word that has been written, “Death was swallowed up in victory. Death, where is your sting? Hades, where is your victory?” Now the sting of death is sin, and the power of sin, the law, but thanks be to God who gives us the victory through our Lord Jesus Christ! So, my beloved brethren, be firm, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.
Chapter Sixteen
Now about the collection which is for the saints, as I directed the assemblies in Galatia, so do you. Each first day of the week let each of you put by him, storing up whatever he may be prospered in, so that when I come there shouldn’t be collections then. And when I’ve arrived, whoever you approve through these letters, I’ll send to carry your gift to Jerusalem, and if it be convenient also for me to go, they’ll go with me. And I’ll come to you when I’ve passed through Macedonia, for I’m going through Macedonia. And it may be I’ll stay with you or even spend the winter, so that you may set me on my way wherever I’m going. For I won’t see you on my way now, but I hope to stay with you for some time if the Lord allows. But I’ll stay at Ephesus until Pentecost. For a great and effective door has been opened to me and there are many adversaries.
Now if Timothy comes, see that he may be with you without fear, for he’s doing the Lord’s work even as I. So no one should despise him, but set him on his way in peace so that he may come to me, for I’m waiting for him with the brethren. And about brother Apollos: I urged him to go to you with the brethren and it was not at all his will that he should come now, but he’ll come when he has the opportunity. Keep awake, stand fast in the faith, behave like men, be strong. Let everything be done in love.
But I beg you brethren (you know the house of Stephen that is Achaia’s first fruit, and they have appointed themselves to the service of the saints) that you to be subject to such and to everyone working and labouring together. And I rejoice at the coming of Stephen and Fortunatus and Achaiacus, because these made up for what was lacking on your part. For they refreshed my spirit and yours: so recognize them as such. The assemblies of Asia greet you. Aquila and Priscilla greet you warmly in the Lord, with the assembly in their house. All the brethren greet you. Greet one another with a holy kiss.
Greetings from Paul, by my own hand. If anyone doesn’t love the Lord Jesus Christ let him be accursed. Come Lord! The grace of the Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Truly.
First to the Corinthians written from Philippi by Stephen and Fortunatus and Achaicus and Timothy.
This translation,
from the Greek Text used for the ‘Authorized’ or ‘King James’ Version
Copyright © David Lawrie 1998
Chapter One
Paul, an apostle of Jesus Christ through God’s will, and brother Timothy, to God’s assembly which is in Corinth, with all the saints who are in the whole of Achaia. Grace to you and peace from God our Father and the Lord Jesus Christ.
Blessed is the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforts us in all our trouble, so that we may be able to comfort those in every trouble, through the comfort with which we ourselves are comforted by God. Because even as the sufferings of Christ abound in us, so through Christ abounds also our comfort.
And if we are troubled, it is for your encouragement and salvation being worked out in the endurance of the same sufferings which we too suffer, or if we are comforted, it is for your comfort and salvation, and our hope is sure for you knowing that even as you are partners of the sufferings, so also of the comfort.
For brethren we don’t want you to be ignorant of the troubles which happened to us in Asia, in that we were pressed down extremely, beyond our strength, so as to despair even of living. But even in ourselves we have had the sentence of death, so that we should not trust in ourselves but in God who raises the dead, who has delivered us from so great a death and does deliver; in whom we have hope that even yet he will deliver us, you too working together for us in prayer, so that by many persons the gift to us might be a matter of thanksgiving for us through many. For this is our boasting, the testimony of our conscience, that in God’s simplicity and sincerity - not in worldly wisdom but in God’s grace - we behave in the world and more abundantly towards you.
For we are not writing other things to you but what you read or even recognize, and I hope that even to the end you will recognize, even as also you did recognize us in part, that we are your boasting even as you too are ours in the day of the Lord Jesus. And with this confidence I intended to come to you previously so that you might have a second favour, and through you to pass through to Macedonia, and again from Macedonia to come to you, and by you to be put on my way to Judaea.
So intending this did I indeed use lightness? Or what I intend, do I intend it according to the flesh so that there should be with me ‘yes, yes’ and ‘no, no’? Now God is faithful that our word to you was not ‘yes’ and ‘no’. For the Son of God, Jesus Christ, who was proclaimed by us among you (by me and Silvanus and Timotheus) was not ‘yes’ and ‘no’ but was ‘yes’ in him. For whatever promises of God there are, in him the ‘yes’ and in him the ‘truly’ for the glory to God by us. Now he who confirms us with you into Christ, and anointed us, is God, who has also sealed us and has given the earnest of the Spirit in our hearts.
But I call God as witness on my soul that sparing you I have not yet come to Corinth. Not that we rule over your faith but are fellow workers of your joy. For you stand by faith.
Chapter Two
But I judged this with myself, not to come again in grief before you. For if I grieve you, who is it that gladdens me except he who is grieved by me? And I have written this same to you, lest, having come, I would be sad on account of those in whom I should rejoice, trusting in you all so that my joy is of you all. For from great tribulation and distress of heart I wrote to you by means of many tears, not so that you would be grieved but so that you might know the love which I have more abundantly for you. But if anyone grieved, he hasn’t grieved me, but in part; so that I may not burden all of you. Enough to such a one is this rebuke which is from the majority, so that on the contrary you should rather forgive and encourage, lest such a one be swallowed up with too much sorrow. So then I beg you to confirm your love to him. For to this end also I wrote, so that I might know the proof of you, if you are obedient in everything. But to whom you forgive anything, so do I, for I too, if I have forgiven anything, to whom I forgave it, I forgave it for your sakes, in the person of Christ, so that we should not be taken advantage of by Satan, for we aren’t ignorant of his wiles.
And having come to Troas for the joyful news of Christ, and a door having been opened for me by the Lord, I was not at rest in my spirit at my not finding my brother Titus, but having taken leave of them I went out to Macedonia. Now thanks be to God who always leads us triumphantly in Christ, and makes known through us the savour of the knowledge of him in every place! For we are to God in those being saved, and in those perishing, a sweet savour of Christ, to some an odour of death to death, but to others an odour of life to life, and who is competent enough for these things? For we aren’t as the majority, making gain by corrupting the word of God, but as from sincerity, but as from God before God we are speaking in Christ.
Chapter Three
Are we beginning again to commend ourselves? Or do we need, as some, letters of recommendation to you or from you? You are our letter, having been written in our hearts, known and read by all men, it being obvious that you are Christ’s letter, ministered to by us, having been inscribed not with ink, but with the Spirit of the living God, not on tablets of stone but on the fleshy tablets of the heart. And we have such confidence through Christ towards God, not that we are competent of ourselves to think anything of ourselves, but our competency is of God, who has also made us competent as servants of a new covenant: not of the letter but of the Spirit; for the letter kills, but the Spirit makes alive. And if the ministry of death in letters engraved in stones was generated with glory, so that the children of Israel were not able to look at the face of Moses on account of the glory of his face, which is annulled, how much rather will the ministry of the Spirit be in glory? For if the ministry of condemnation is glory, much more so is the ministry of righteousness in glory. For not even that which has been made glorious had glory in this respect, on account of the surpassing glory. For if that which was to be annulled was glorious, much more so that which is to remain is glorious.
So having such hope we use much boldness, and not as Moses put a veil on his own face, so the sons of Israel would not look intently to the completion of that which was to be annulled. But their thoughts were hardened, for up to the present the same veil remains at the reading of the old testament, not being uncovered, which in Christ is annulled. But up to this day, when Moses is read, a veil lies on their heart. But when it has turned to the Lord the veil is taken away. Now the Lord is the Spirit, and where the Lord’s Spirit is, there is freedom. But we all, with uncovered face, are looking, as in a mirror, at the glory of the Lord, being transformed into the same image from glory to glory, even as by the Lord’s Spirit.
Chapter Four
So then having this ministry, even as we have received mercy, we don’t faint, but we have renounced the hidden shameful things, walking not in craftiness, nor falsifying the word of God, but, by a manifestation of the truth, commending ourselves to every man’s conscience before God. And if, besides, our joyful news is veiled, it is veiled to those perishing, in whom the God of this age has blinded the thoughts of the unbelieving ones, in case the radiance of the joyful news of the glory of Christ, who is the image of God, should shine out to them. For we’re not proclaiming ourselves, but Christ Jesus the Lord; and ourselves are your servants on account of Jesus. Because God, who spoke the light to shine out from darkness, has shone into our hearts the illumination of the knowledge of the glory of God, in the face of Jesus Christ.
But we have this treasure in earthenware vessels, so that the excellency of the power may be God’s and not from us, oppressed in everything yet not straitened, perplexed but not completely at a loss, persecuted but not forsaken, cast down but not destroyed, always carrying about in the body the dying of the Lord Jesus, so that also the life of the Lord Jesus may be apparent in our body, for we who live are always delivered to death on account of Jesus, so that also the life of Jesus may be made apparent in our mortal flesh. So that death works in us, but life in you. And having the same spirit of faith according to what has been written, I believed and so I spoke, and we believe, so too we speak, knowing that he who raised up the Lord Jesus will also, through Jesus, raise us up and will present us with you. For all things are for your sakes so that the grace abounding through the majority may cause thanksgiving to transcend to the glory of God.
So then we don’t faint, but if indeed our outside man is being brought into decay, yet the inside man is being renewed day by day. For the momentary lightness of our tribulation works out for us a far more exceeding and everlasting weight of glory. We are not considering the things seen, but the things not seen; for the things seen are temporary, but the things not seen are everlasting.
Chapter Five
For we know that if our earthly house of the tabernacle is destroyed, we have a building from God, a house made without hands, everlasting in the heavens. For indeed in this one we are groaning, longing to be clothed with our house which is from heaven, and, if indeed being clothed, we won’t be found naked. For we who are in the tabernacle groan being burdened, since we don’t wish to be unclothed, but clothed so that the mortal may be swallowed up by life. Now he who compounded us for this same thing is God, who also gave to us the earnest of the Spirit. So being always confident and knowing that being at home in the body we are absent from the Lord - for by faith we are walking, not by sight - we are confident and pleased rather to be away from home out of the body and to be at home with the Lord. So then we are assiduous, whether being at home or away from home, to be well pleasing to him. For we must all appear before the judgement seat of Christ, so that each one may receive according to the things that he did through the body, whether good or bad. So, knowing the fear of the Lord we persuade men, but we have been made clear to God and I hope also to have been made clear in your consciences.
For we aren’t commending ourselves again to you, but are giving you the opportunity of boasting on our behalf, so that you may have something to say to those boasting about the appearance and not about the heart. For if we were beside ourselves, it was to God, or if we are sober-minded it is for you. For the love of Christ constrains us, having judged this: that if one died for everyone, then all had died, and he died for everyone so that they who live should no longer live to themselves, but to him who died for them and was raised again. So that from now on we know no one according to the flesh but even if we have known Christ according to the flesh yet now we no longer know. So if anyone is in Christ he is a new creature, the old things have passed away. Look: everything has become new, and everything is from God who has reconciled us to himself through Jesus Christ and has given to us the ministry of reconciliation. So we are ambassadors for Christ, as if God were exhorting through us. We beseech you on behalf of Christ, be reconciled to God. For he made him who did not know sin, into sin for us, so that we might become the righteousness of God in him.
Chapter Six
And working together we also beg you not to receive the grace of God in vain. For he says, “In a favourable time I listened to you and in a day of salvation I have helped you.” Look, now is the time of grace, look now is the day of salvation. Let no one give offence in anything, so that the ministry is not blamed, but in everything commending ourselves as God’s servants, in much patience, in troubles, in necessities, in straits, in wounds, in imprisonments, in tumults, in labours, in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in unfeigned love, in the word of truth, in the power of God, through the weapons of righteousness on the right hand and on the left, through glory and dishonour, through evil report and good report, as misleading and true, as being unknown and well known, as dying and look we live, as punished and not put to death, as sorrowful but always rejoicing, as poor but enriching many, as having nothing, and yet possessing everything.
Our mouth has been opened to you Corinthians, our heart has been enlarged. You aren’t restricted by us but you’re restricted in your own feelings, by the same token (I’m speaking as to children) you too be enlarged.
Don’t be unequally yoked with unbelievers, for what participation is there between righteousness and lawlessness? And what fellowship has light with darkness? And what concord does Christ have with Belial, or what part a believer with an unbeliever? And what agreement a temple of God with idols? For you are a temple of the living God, even as God has said, “I will make my home among them and walk among them and I will be their God and they will be my people.” So then, “Come out from among them and be separated” says the Lord “and don’t touch the unclean and I will receive you, and I’ll be a Father to you and you’ll be my sons and daughters”, says the Lord Almighty.
Chapter Seven
So having these promises, dearly beloved, we should cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
Receive us, we have wronged no one, we have corrupted no one, we have defrauded no one. I speak not to condemnation, for I’ve said before that you are in our hearts, to die and to live together. Great is my boldness towards you, great my boasting on your behalf: I’ve been filled with encouragement, I am extremely joyful at all our troubles. For indeed we, having come into Macedonia, didn’t have any ease in our flesh but were oppressed in everything; outside: contentions, inside: fears. But he - God - who encourages those brought low, encouraged us with the arrival of Titus and not only by his arrival but also by the encouragement with which he had been encouraged as to you, telling us about your longing, your mourning, your zeal for me, so that I rejoiced even more. For if I grieved you in the letter, I do not regret it, even if I did do so, for I see that that letter made you sorry, even if only for an hour. Now I rejoice not that you were saddened, but that you were saddened to repentance, for you were grieved in a godly manner, so that you might receive no loss from us. For godly grief works out repentance according to salvation not to be repented of, but the grief of the world works to death. For look, this very thing - to have been grieved in a godly fashion - how much carefulness it brought out in you, how much defence, how much indignation, how much fear, how much longing, how much zeal, how much vengeance! In every way you’ve proved yourselves to be pure in this matter.
So then I wrote to you not for the sake of him who did wrong, nor for the sake of him who had suffered wrong, but for the sake of our carefulness on your behalf, being shown to you before God. Because of this we’ve been encouraged by your encouragement and even more so we’ve rejoiced at the joy of Titus, because his spirit has been refreshed by all of you. Because if I’ve boasted anything about you to him, I haven’t been put to shame, but as we truly spoke everything to you, so too our boasting to Titus came true, and his feelings are even greater towards you, remembering the obedience of all of you, how you received him with fear and trembling. So I rejoice that in everything I have confidence in you.
Chapter Eight
And we’re telling you now brethren about the grace of God which has been given to the assemblies of Macedonia, that in a great trial of affliction the abundance of their joy and their deep poverty abounded to the riches of their generosity. For I bear witness, according to their power, and beyond their power, they were willing of their own accord, begging us with much entreaty, to receive the grace and the fellowship of the gift which was for the saints. And not even as we had hoped, but they gave themselves first to the Lord and to us by the will of God. So that we exhorted Titus in order that even as he had begun, so too he might fulfill this grace in you. So that just as you abound in everything in faith, and in word, and in knowledge, and in all diligence, and in the love from you to us (so that you should abound in this grace too). I’m speaking not according to a command, but through the care of others and proving the genuineness of your love.
For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sake, so that you might be enriched by his poverty. And in this I give my opinion, for this is profitable to you, who over a year ago began not only the doing but the desire, but now complete also the performance, so that even as there was the ready desire, so now you should have the fulfilment. For if the desire is present it is accepted as to what one may have, not as to what one has not. So that there should not be ease to others but trouble for you, but an equality; at the present time your abundance for their deficiency, so that also their abundance may be for your deficiency, so that there might be equality. Even as it has been written: “He that gathered much had none over, and he that gathered little did not lack.”
But thanks to God who gives the same care for you in the heart of Titus. For indeed he received encouragement, but being more diligent he went out to you of his own accord. But we sent with him the brother whose praise is in the joyful news throughout all the assemblies; and not only this but also, having been chosen by the assemblies, our fellow-traveller in this grace which is administered by us to the glory of the Lord himself and your readiness, avoiding this, lest anyone should blame us in this abundance which is administered by us, providing things right not only before the Lord but also before men. And we sent with them our brother whom we have proved often in many things to be diligent, and now much more diligent by the great confidence towards you. Whether as regards Titus (my partner and to you a co-worker) or our brethren (messengers of the assemblies, of Christ’s glory), show to them then, and in the sight of the assemblies, proof of your love and of our boasting about you.
Chapter Nine
For it’s pointless for me to write to you about the relief to the saints. For I know your readiness about which I boast of you to the Macedonians, that Achaia was ready a year ago, and your zeal provokes the majority. But I sent the brethren, in case our boasting about you is made void in this respect, so that even as I said you may be prepared, in case perhaps if some Macedonians come with me and find you unprepared, we should be put to shame (not to mention you) in this confident boasting.
So I deemed it necessary to exhort the brethren, so that they’d go on ahead to you, and complete before this your blessing, to be ready thus as a blessing and not as if from covetousness. But I do say this, the one sowing sparingly will also reap sparingly, and the one sowing bountifully will also reap bountifully, each one even as he decides in his heart, not grudgingly nor as a duty, for God loves a cheerful giver! For God can make every grace abound to you so that always having complete sufficiency in everything, you may abound to every good work, even as it has been written, “he has dispersed, he has given to the poor, his righteousness endures for ever.”
Now He who is supplying seed to the one sowing, and bread for eating, may He supply and multiply your sowing, and may He increase the fruits of your righteousness, in everything being enriched to all liberality which brings through us thanksgiving to God. Because the administration of this service is not only supplying the deficiencies of the saints, but also abounding through many thanksgivings to God, through the proof of this administration glorifying God for your confessed subjection to the joyful news of Christ, and for the liberality of the contribution to them and to everyone, and in their prayer for you, a longing for you because of the surpassing grace of God to you. Now thanks be to God for his indescribable gift.
Chapter Ten
Now by the meekness and gentleness of Christ I myself, Paul, beg you, who am according to my appearance mean among you - but absent I am bold towards you - but I beseech you that being present I may not be bold with that confidence with which I reckon to be bold towards some who think of us as walking according to the flesh. For though we walk in the flesh, we do not make war according to the flesh. For the weapons of our warfare are not fleshly but powerful through God to the demolition of strongholds, overthrowing reasonings and every high thing lifting itself up against the knowledge of God, and taking captive every thought into the obedience of Christ, and being ready to avenge all disobedience when your obedience is fulfilled. Are you looking at things according to the outward appearance? If anyone is persuaded of himself to be Christ’s, let him take this into account of himself: that even as he is Christ’s, so we too are Christ’s. And if I should boast even more about our authority which the Lord has given us for building you up and not for demolishing you, I won’t be put to shame, so that I may not seem to be frightening you by means of letters, because the letters, says one, are weighty and firm but his bodily presence is weak, and his speech of no account. Let such a one reckon this: that such as we, being absent, are in word by letters, such also are we, being present, in deed. For we do not dare to rank among or compare ourselves with some who commend themselves, but they, measuring themselves by themselves, and comparing themselves with themselves, have no undersanding. Now we won’t boast about things without a measure, but according to the measure of the rule which the God of measure has divided to us, to reach even to you. For it isn’t as if we’re overstretching ourselves and not reaching you - we came to you too in the joyful news of Christ - not boasting beyond measure about other men’s labours but having hope, increasing your faith so as to be enlarged among you according to our rule in abundance, so as to preach the joyful news in regions beyond you, not taking advantage of someone else’s preparation.
But he who boasts, let him boast in the Lord. For it isn’t he who commends himself who is approved, but he whom the Lord commends.
Chapter Eleven
I would that you’d bear with me a little in my folly, and indeed do bear with me. For I’m jealous about you with a godly jealousy, for I have betrothed you to one husband to present a chaste virgin to Christ. But I fear in case by any means, as the serpent deceived Eve by his cunning ,so your thoughts should be corrupted from the simplicity which is in Christ. For if indeed the one coming proclaims another Jesus, whom we did not preach, or you receive a different spirit which you didn’t receive, or different joyful news which you didn’t accept, you put up with it too well. For I reckon in nothing to have been behind the most excellent apostles. But even if I am unpolished in speech, yet not in knowledge, but in everything I have been open with you. Or did I commit a sin by humbling myself so that you might be lifted up, because I freely proclaimed God’s joyful news to you? I’ve robbed other assemblies, having received wages, so as to do you service. And being present with you and having been short, I idly burdened no one - for my deficiency the brethren who came from Macedonia made good completely, and in everything I have kept and I will keep myself from being burdensome to you.
Christ’s truth is in me that this boasting will not be stopped as far as I’m concerned in the regions of Achaia. Why? Because I don’t love you? God knows! But what I am doing I will do too, so that I may cut off the occasion of those wanting an occasion, so that in so far as they boast they may be found even as we too.
For such are false apostles, deceitful workers, transforming themselves into Christ’s apostles. And it’s not surprising, for Satan himself transforms himself into an angel of light. So it is no great thing if his servants too transform themselves as ministers of righteousness, whose end will be according to their works.
I say again, no one should think me to be a fool, but if otherwise, receive me as a fool, so that I too may boast a little. What I am speaking I’m not speaking according to the Lord, but as in folly, in this confidence of boasting. Since many boast according to the flesh, I too will boast. For being intelligent you gladly put up with fools. For you put up with it if anyone brings you into bondage, if anyone devours you, if anyone takes from you, if anyone sets himself up, if anyone beats you on the face. I’m speaking about dishonour as if we were weak, but in so far as anyone may be daring - I’m speaking foolishly - I too am daring.
Are they Hebrews? Me too! Are they Israelites? Me too! Are they Abraham’s seed? Me too! Are they Christ’s servants? (I speak as beside myself), I am more, in labours much more, in wounds above measure, in imprisonments much more, in deaths often. From the Jews five times I’ve received forty stripes save one. Three times I was beaten with rods, once I was stoned, three times I have been shipwrecked. I spent a night and a day in the deep. In journeyings often, in dangers of rivers, in dangers of robbers, in dangers from my countrymen, in dangers from the Gentiles, in dangers in the city, in dangers in the desert, in dangers on the sea, in dangers among false brethren; in labour and in toil, in watchings frequently, in hunger and in thirst, in fasting frequently, in cold and in nakedness. Apart from the external things, the crowding in on me daily: the care of all the assemblies. Who is weak and I’m not weak? Who is offended and I don’t burn? If I must boast I’ll boast about the things concerning my infirmity. The God and Father of our Lord Jesus Christ, he who is blessed for ever, knows that I’m not lying. In Damascus the ethnarch of Aretus the king was guarding the city of Damascus, wanting to take me, and through a window in a basket I was let down by the wall and escaped his hands.
Chapter Twelve
Indeed it is not profitable to me to boast, for I’ll come to visions and revelations of the Lord. I know a man in Christ fourteen years ago - whether in the body I don’t know, or out of the body I don’t know, God knows - such a one was caught away to the third heaven. And I know such a man - whether in the body or out of the body, I don’t know, God knows - that he was caught away to Paradise and heard unutterable sayings which it is not permitted for a person to speak. Of such a one I will boast, but of myself I won’t boast except in my weaknesses. But though I should want to boast I wouldn’t be a fool, for I’d be telling the truth, but I forbear in case anyone should reckon me above what he sees me or anything he hears of me. And so that I might not be vainglorious, by the abundance of the revelations, a thorn for the flesh, a messenger of Satan, was given to me so that he might buffet me in case I am vainglorious. Three times I begged the Lord that it might depart from me. And he said to me,
“My grace suffices you, for my power is perfected in weakness!”
So most gladly rather I’ll boast of my weaknesses so that the power of Christ may dwell upon me. So then I take pleasure in weaknesses, in insults, in discomforts, in persecutions, in hardship, for Christ. For when I’m weak, then I’m strong!
I’ve become a fool in boasting: you forced me to, for I ought to have been commended by you, for I was in nothing behind the most pre-eminent apostles, though I am nothing. Indeed signs of the apostle were performed among you in all patience, in signs and wonders and powerful works. For in what were you inferior to the rest of the assemblies save that I myself didn’t idly burden you? Forgive me this wrong! Look, a third time I am ready to come to you and I won’t idly burden you, for I’m not looking for your things, but you! For the children ought not to put by for the parents, but the parents for the children. And I will most happily spend and be utterly spent on behalf of your souls, even if the more I love you the less I am loved. But let be, I didn’t burden you, but being crafty I took you with guile. Did I make anything out of you by any whom I sent to you? I begged Titus and with him sent a brother. Did Titus make anything out of you? Didn’t we walk in the same Spirit? Didn’t we walk in the same steps?
Again, do you think that we’ve been making a defence to you? We’re speaking before God in Christ, but all things beloved are for building you up. For I fear in case perhaps having come I should find you not such as I want, and I be found by you such as you don’t want, in case there is strife, jealousy, indignation, contention, evil speaking, whispering, vanity, turmoil; in case again, having come, my God should humble me among you, and I should mourn over many of those who have sinned before, and haven’t repented of the uncleanness and fornication and licentiousness which they practised.
Chapter Thirteen
I’m coming to you this third time. In the mouth of two or three witnesses every word will be established. I’ve told you before and I’m telling you beforehand as when I was present the second time, and being absent now I’m writing to those who have sinned previously, and to all the rest, that if I come again I will not spare. Since you’re looking for proof of Christ speaking in me (who is not weak towards you but is powerful in you, for indeed he was crucified in weakness, yet he lives by God’s power, for indeed we are weak in him, but we shall live with him by God’s power towards you), test yourselves whether you are in the faith, prove yourselves! Or don’t you recognize yourselves that Christ Jesus is in you unless you are depraved? Now I hope that you’ll know that we are not depraved. But I pray to God that you may do nothing evil, not so that we may appear approved, but so that you may do what is right, and we be as depraved. For we haven’t got any power against the truth, but on behalf of the truth. For we rejoice when we are weak and you are strong. But this we also pray for: your perfection. For this reason I’m writing these things being absent, so that being present I may not treat you with severity, according to the authority which the Lord has given me for building up and not for pulling down.
As to the rest brethren, rejoice, be fulfilled, be encouraged, be of one mind, be at peace, and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. Truly.
Second to the Corinthians
written from Philippi of Macedonia, by Titus and Lucas
This translation,
from the Greek Text used for the ‘Authorized’ or ‘King James’ Version
Copyright © David Lawrie 1998
