For this reason I would have you understand that no one speaking under the influence of The Spirit of God ever says, "Jesus is accursed," and that no one is able to say, "Jesus is Lord," except under the influence of the Holy Spirit.

For as the body is one, and hath many members; but all the parts of this one body, though many, are but one body:

For we were all immersed by means of the one Holy Spirit into one body [i.e., the church], whether [we were] Jews or Greeks [i.e., Gentiles], whether slaves or free people, and were all given the one [and the same] Holy Spirit to drink. [Note: This probably refers to the indwelling of the Holy Spirit, given to all immersed believers. See John 7:37-39; Acts 2:38].

If the foot say, Because I am not a hand I am not of the body, is it on account of this not indeed of the body?

And if the ear say, Because I am not an eye I am not of the body, is it on account of this not indeed of the body?

but our presentable [parts] do not have need [of this]. Yet God composed the body by giving more abundant honor to the part which lacked [it],

And if I donate all my possessions to feed poor people, and if I surrender my body to be burned [Note: This probably refers to becoming a martyr, but some manuscripts read, "that I may be able to boast"], but do not have love [for people], it is no benefit to me.

Love will never cease. But though there are [now supernatural gifts of] prophecies, [someday] they will be abolished [i.e., such gifts will cease to be exercised]. Though there are [now supernatural gifts of] languages, [someday] they will stop [i.e., such gifts will cease to be exercised]. Though there is [now the supernatural gift of] knowledge, [someday] it will be abolished [i.e., this gift will cease to be exercised].

Pursue [this] love [with eagerness, make it your goal], yet earnestly desire and cultivate the spiritual gifts [to be used by believers for the benefit of the church], but especially that you may prophesy [to foretell the future, to speak a new message from God to the people].

For the person who speaks in a language [supernaturally] does not speak to people, but to God, for no one can understand him [i.e., unless there is an interpreter or it is the person's native language]; he speaks [previously] unrevealed truths under the influence of the Holy Spirit [or "in his spirit"]. [Note: For a correct understanding of this chapter, it must be kept in mind that Paul is addressing a misuse ofthe gift of speaking in languages supernaturally. The Corinthians were doing this in the wrong way and for the wrong purpose].

Now though it is my desire for you all to have the power of tongues, it would give me more pleasure to be hearing the prophet's word from you; for this is a greater thing than using tongues, if the sense is not given at the same time, for the good of the church.

This being so, Brothers, what good shall I do you, if I come to you and speak in 'tongues,' unless my words convey some revelation, or knowledge, or take the form of preaching or teaching?

[This is true] even of inanimate objects which make sounds, such as a flute or harp. If they do not make distinguishable sounds, how will anyone know what tune [or signal] is being played?

In this way also you, since you are zealous of spiritual [gifts], seek for the edification of the church, in order that you may abound.

For this reason, let the man who has the power of using tongues make request that he may, at the same time, be able to give the sense.

What does this mean? I will pray with my spirit, but I will also pray with my mind. I will sing psalms with my spirit, but I will also sing psalms with my mind.

otherwise if you should give thanks by the spirit in an unknown tongue, the hearer cannot but appear unlearned upon this occasion; how then can he say Amen to thy thanksgiving? since he does not conceive what you say.

In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

This shows that the gift of tongues is intended as a sign not to those who believe but to unbelievers, but prophecy is intended not for unbelievers but for those who believe.

The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, "God is really among you."

What, then, does this mean, brothers? When you gather, everyone has a psalm, teaching, revelation, foreign language, or interpretation. Everything must be done for upbuilding.

But if there is no interpreter present [at the meeting], the person [i.e., with the ability to speak a language supernaturally] should remain quiet in the assembly. [Note: This implies that the speaker would know before he begins speaking whether or not an interpreter is present]. [In that case], he should speak [only] to himself and to God. [See verse 2].

For [in this way] you can all prophesy one by one, so that everyone may be instructed and everyone may be encouraged;

For God is not a God of disorder, but of peace.) This custom prevails in all the Churches of Christ's People.

You challenge this rule? Pray, did God's word start from you? Are you the only people it has reached?

But if anyone ignores [this], he is ignored.

The conclusion, my brethren, is this. Be earnestly ambitious to prophesy, and do not check speaking with tongues;

After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

Then He appeared to James [Note: This was probably Jesus' half-brother. See Acts 12:17; Gal. 1:19], and then to all of the apostles. [See John 20:26].

Then last of all, He appeared to me also, as someone born abnormally. [Note: This probably refers to Paul being converted later than the rest of the apostles].

So whether it was I or they, this is what we preach, and this is what you believed and trusted in and relied on with confidence.

If in this life only we have hope in Christ, we are of all men most miserable.

But at this moment the Messiah stands risen from the dead, the first one offered in the harvest of those who have died.

But this will happen to each in the right order--Christ having been the first to rise, and afterwards Christ's people rising at His return.

for "God has put everything under his feet." Now when he says, "Everything has been put under him," this clearly excludes the one who put everything under him.

interpretations given to this very difficult verse. Other possibilities are: a) "immersed in view of (being raised from) the dead," b) "immersed in view of being dead (to sin)," c) "immersed in view of (having to suffer) death," d) "immersed in view of (someday joining) the dead"].

Every day I am in danger of death! This is as sure as my boasting in you, which I have in Christ Jesus our Lord.

What benefit was it to me, from a human standpoint, if I fought wild animals in Ephesus, and [yet] the dead are not raised? [Note: This probably refers to Paul facing ferocious opposition from people there in Ephesus]. We should [just] eat and drink, for tomorrow we [may] die.

Make no mistake about this: 'bad company is the ruin of good character.'

Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

This is how it will be at the resurrection of the dead. What is planted is decaying, what is raised cannot decay.

This, indeed, is what is written: "The first man, Adam, became a living being." The last Adam became a life-giving spirit.

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

For this corruptible must put on incorruption, and this mortal must put on immortality.

So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

The [harmful] sting that causes [physical] death is sin [See Rom. 5:12]; and the power of sin [to do this] comes from the law. [See Rom. 8:2].

For this cause, my dear brothers, be strong in purpose and unmoved, ever giving yourselves to the work of the Lord, because you are certain that your work is not without effect in the Lord.

But I will come to you after I have gone through Macedonia, for I am planning to go through Macedonia [Note: This was the Roman province of northern Greece].

For I do not wish to see you on this occasion merely in passing; but if the Lord permits, I hope to remain some time with you.

But I will wait [here] in Ephesus until the Day of Pentecost [Note: This was an annual Jewish festival, held at spring harvest time];

As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

I ask this favour of you, my brothers. The household of Stephanas, you know, was the first to be reaped in Achaia, and they have laid themselves out to serve the saints.

also to submit to people like this, and to everyone who cooperates in the work and labors hard.

For they refreshed my spirit and yours. So then, recognize people like this.

The churches in Asia send you their greetings [Note: This was the westernmost province in present-day Turkey]. Aquila and Prisca [Note: This married couple were close friends and fellow-tentmakers of Paul], along with the church that meets in their house, send you their warm greetings in [fellowship with] Christ.

This greeting is in my own hand—Paul.

[This letter is from] Paul, an apostle of Christ Jesus by God's will, and Timothy, our brother. [It is being sent] to the church of God at Corinth, with all the saints [i.e., God's holy people] who are in the entire province of Achaia [Note: This was the southern province of Greece].

Indeed, we felt that we had received the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead.

[while] you also join in helping {on our behalf} by prayer, so that thanks may be given {on our behalf} by many persons for this gracious gift [given] to us through [the help] of many.

For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

And in this confidence I was minded to come unto you before, that ye might have a second benefit;

Having therefore this purpose, did I then use lightness? Or what I purpose, do I purpose according to flesh, that there should be with me yea yea, and nay nay?

For as many as are the promises of God, in Christ they are [all answered] “Yes.” So through Him we say our “Amen” to the glory of God.

For we do not have [the right to] rule over your faith [i.e., to dictate concerning your personal relationship with God], but we want to work with you for your happiness. For you are [already] standing firm in your faith. [Note: This whole narrative alludes to some unresolved problems still existing there in Corinth].

But I determined this with myself, that I would not come again to you in heaviness.

And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

But if someone has caused [all this] sorrow, he has caused it not to me, but in some degree—not to put it too severely—[he has distressed and grieved] all of you.

Sufficient to such a man is this punishment, which was inflicted of many.

So then, you should rather forgive and comfort him, lest somehow this person should be overwhelmed by excessive sorrow.

For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

[I do this] so that Satan cannot take advantage of us, for we are not unaware of his schemes.

To some we are an aroma of death leading to death, but to others, an aroma of life leading to life. And who is competent for this?

Do you say that this is self-recommendation once more? Or do we need, as some do, letters of recommendation to you or from you?

We have this kind of confidence toward God through Christ.

how will the ministry of the Spirit [the new covenant which allows us to be Spirit-filled] fail to be even more glorious and splendid?

For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

For if that which was fading away [i.e., the Old Agreement, represented by the law of Moses] had splendor, how much greater is the splendor of that which remains [i.e., the New Agreement represented by the Gospel]? [Note: In this section Paul uses the analogy of the fading splendor on Moses' face to the fading splendor of the Old Agreement].

Therefore, cherishing a hope like this, we speak without reserve, and we do not imitate Moses,

But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.

But even unto this day, when Moses is read, the vail is upon their heart.

And we all, with unveiled face, continually seeing as in a mirror the glory of the Lord, are progressively being transformed into His image from [one degree of] glory to [even more] glory, which comes from the Lord, [who is] the Spirit. Cross references: 2 Corinthians 3:3 : Ex 24:12; 31:18; 32:15, 16; Jer 31:33 2 Corinthians 3:6 : Jer 31:31 2 Corinthians 3:7 : Ex 34:29-35 2 Corinthians 3:17 : Is 61:1, 2 end of crossrefs

Therefore seeing we have this ministry, as we have received mercy, we faint not;

In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

For God, who said [Gen. 1:3], "Light will shine out of darkness," has [also] shone in our hearts to provide [us with] the light of the knowledge of God's splendor [as it shines] on the face of Christ. [Note: This allusion to "splendor shining on Christ's face" may be a continuation of the analogy used in 3:13].

But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

Wherever I go, I am always carrying about in my body the dying of Jesus, in order that the life also of Jesus may be made manifest in this body of mine.

For we, alive though we are, are continually surrendering ourselves to death for the sake of Jesus, so that in this mortal nature of ours it may also be clearly shown that Jesus lives.

Now since we have the same spirit of faith in keeping with this Scripture: "I believed, and so I spoke," we also believe and therefore speak.

Indeed, everything is for your benefit, so that grace, extended through more and more people, may cause thanksgiving to increase to God’s glory.

For this cause we do not faint; but though our outward man perishes, yet the inward man is being renewed day by day.

For our momentary, light distress [this passing trouble] is producing for us an eternal weight of glory [a fullness] beyond all measure [surpassing all comparisons, a transcendent splendor and an endless blessedness]!

For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

tho' should I be divested of this body, I shall not even then be destitute of one.

For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit.

Therefore, we are always confident, and we know that as long as we are at home in this body we are away from the Lord.

We are confident, then, and would prefer to be away from this body and to live with the Lord.

And for this reason also we make it our ambition, whether at home or in exile, to please Him perfectly.

For we must all of us appear before Christ's judgement-seat in our true characters, in order that each may then receive an award for his actions in this life, in accordance with what he has done, whether it be good or whether it be worthless.