If the structure which one builds is burned up, he will get no pay; and yet he himself will be saved, but just as one who goes through a fire.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

and again, 'The Lord doth know the reasonings of the wise, that they are vain.'

Therefore let no man glory in men. For all things are yours;

Now it is required of servant managers that each one should prove to be trustworthy.

With me, however, it counteth for the very smallest thing, that, by you, I should be examined, or by a human day. Nay! I am not even examining myself,

For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.

So do not go on passing judgment before the appointed time, but wait until the Lord comes, for He will both bring to light the [secret] things that are hidden in darkness and disclose the motives of the hearts. Then each one’s praise will come from God.

And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;

being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, even until now.

It is with no wish to shame you that I am writing like this; but to warn you as my own dear children.

For you can have 10,000 instructors in Christ, but you can’t have many fathers. For I became your father in Christ Jesus through the gospel.

Now I conjure you, be followers of me.

Now some are puffed up, as though I would not come to you.

But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

Which do you prefer? Shall I come to you with a rod [of discipline and correction], or with love and a gentle spirit?

Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

I wrote unto you in my epistle to have no company with fornicators;

By no means [did I mean] the sexually immoral people of this world or the greedy people and swindlers or idolaters, since then you would have to depart out of the world.

But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

For it is no business of mine to be judging those who are outside; but it is yours to be judging those who are among you;

Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

Know ye not that we shall judge angels? how much more things that pertain to this life?

If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?

I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

Nay, brother goeth to law with brother, and that before unbelievers.

Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

Nay, ye do wrong, and defraud, and that your brethren.

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

And all this describes what some of you were. But now you have had every stain washed off: now you have been set apart as holy: now you have been pronounced free from guilt; in the name of our Lord Jesus Christ and through the Spirit of our God.

All things are lawful unto me: but all things are not profitable. I may do all things: but I will be brought under no man's power.

Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

Now God raised up the Lord, and will also raise us up by his power.

Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.

What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh.

flee licentiousness. no other sin that a man commits does affect the church as a body: but the licentious commits a fraud against the whole body to which he belongs.

What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

for ye have been bought with a price: glorify now then God in your body.

Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

Now I wish all men to be even as myself: but every one has his own gift of God: one man thus, and another thus.

Now I say to the unmarried and to the widows: [It is] good for them if they remain as I [am].

But if they have no self-control they should marry, for it is better to marry than to burn.

Now I command married people, although it is [really] the Lord's command [See. Mark 10:2-12]: A wife should not separate from her husband. [Note: This act implies the intention of pursuing a legal and permanent breach of the marriage relationship by divorce. "Separate" and "divorce" appear to be used interchangeably in this section. See verses 11-15].

Now to the rest I say--not the Lord--if any brother has an unbelieving wife and she consents to live with him, he must not divorce her.

For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

If, however, the unbeliever is determined to leave, let him or her do so. Under such circumstances the Christian man or woman is no slave; God has called us to live lives of peace.

For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?

Only whatever be the lot in life to which God has assigned each one??nd whatever the condition in which he was living when God called him??n that let him continue. Such is the rule I give in all the churches.

If any man who is a Christian has had circumcision, let him keep so; and if any man who is a Christian has not had circumcision, let him make no change.

Being circumcised or not being circumcised has no value, but keeping God's commands is important.

Wast thou called being a bondservant? Care not for it: nay, even if thou canst become free, use it rather.

For the person who was a slave when called by the Lord is [now] the Lord's freed person. In the same way, the person who was free when he was called [by the Lord] is [now] Christ's slave.

Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

I think then that because of the impending distress [that is, the pressure of the current trouble], it is good for a man to remain as he is.

If you are married to a wife, make no attempt to get free from her: if you are free from a wife, do not take a wife.

But if thou hast married, thou hast committed no sin; and if a virgin hath married, she hath committed no sin. Such, however, will have trouble in the flesh, which I desire to spare you.

But I say this, believers: the time has been shortened, so that from now on even those who have wives should be as though they did not;

And for those who are in sorrow, to give no signs of it; and for those who are glad, to give no signs of joy; and for those who are getting property, to be as if they had nothing;

and those who use the world [taking advantage of its opportunities], as though they did not make full use of it. For the outward form of this world [its present social and material nature] is passing away.

And I would have you without anxiety. Now he, that is unmarried, careth for the things of the Lord, how he may please the Lord; but he,

Now I say this for your own benefit; not to restrict you, but to promote what is appropriate and secure undistracted devotion to the Lord.

If, however, a father thinks he is acting unbecomingly towards his still unmarried daughter if she be past the bloom of her youth, and so the matter is urgent, let him do what she desires; he commits no sin; she and her suitor should be allowed to marry.

Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and their conscience being weak is defiled.

Now food will not commend us to God nor bring us close to Him; we are no worse off if we do not eat, nor are we better if we do eat.

But be careful that this right of yours in no way becomes a stumbling block to the weak.

For if any one were to see you, who know the real truth of this matter, reclining at table in an idol's temple, would not his conscience (supposing him to be a weak believer)

So, this weak brother, for whose sake Christ died, becomes [spiritually] destroyed, [and all] because of your "knowledge" [i.e., you know that such eating is harmless, but your weak brother does not know this, so he is led into sin by your unloving example].

Now, thus sinning against the brethren, and wounding their weak conscience, ye sin against Christ.

Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

To other people I may be no apostle, but to you I am, for you are the seal set upon my apostleship in the Lord.

Have we no right to eat and to drink?

Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?

Or is it only Barnabas and I who have no right to stop doing manual labor [in order to support our ministry]?

Does a soldier provide his own supplies? Does a man plant a vineyard without eating its produce? Does a shepherd get no drink from the milk of the flock?

or saith not the law the same also? for it is written in the law of Moses, "Thou shalt not muzzle the ox that treadeth out the corn." Now doth God take care for oxen,

Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hindrance to the gospel of Christ.

Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

But I have used none of these things. Now I have not written these things that it should be thus in my case; for it were good for me rather to die than that any one should make vain my boast.

for if I may proclaim good news, it is no glorying for me, for necessity is laid upon me, and woe is to me if I may not proclaim good news;

I get a reward if I do it of my own accord, whereas to do it otherwise is no more than for a steward to discharge his trust.

What then is my reward? That when I preach the gospel, I may put the gospel of Christ to no expence, that I abuse not my power in the gospel.

To those who have no Law I became like a man who has no Law- -not that I am free from God's Law; no, for I am under Christ's Law-to win those who have no law.

Now I do all this because of the gospel, so I may become a partner in its benefits.

Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

I, therefore, run with no uncertain aim. I box-not like a man hitting the air.

No, I keep on disciplining my body, making it serve me so that after I have preached to others, I myself will not somehow be disqualified.

Now I want you to know, brothers, that our fathers were all under the cloud, all passed through the sea,

and all drank the same spiritual drink, for they drank of a spiritual rock which followed them: (now the rock was the Christ;)

But in many of them had God no delight. For they were overthrown in the wilderness.