If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.

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

Who ever goes to war without looking to someone to be responsible for his payment? who puts in vines and does not take the fruit of them? or who takes care of sheep without drinking of their milk?

For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?

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 we have sown spiritual things for you, is it too much if we reap material benefits from you?

If others share this authority over you, do not I far more? Yet I have not availed myself of it, but am patiently enduring; so that I may not in any way hinder the progress of Christ's gospel.

But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.

For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!

For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.

What then is my reward? [Just this:] that, when I preach the gospel, I may offer the gospel without charge [to everyone], so as not to take advantage of my rights [as a preacher and apostle] in [preaching] the gospel.

For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

To the Jews I have become like a Jew for the winning of Jews; to men under the law, like one under the law, though I am not under the law myself, to win the men under the law;

To those who do not have the Law, I became like a man who does not have the Law in order to win those who do not have the Law. However, I am not free from God's Law, but I'm subject to the Messiah's law.

And this I do for the gospel's sake, that I might be partaker thereof with you.

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.

For my part, then, I run with no wavering to the goal. I box not as one beating the air,

But [like a boxer] I strictly discipline my body and make it my slave, so that, after I have preached [the gospel] to others, I myself will not somehow be disqualified [as unfit for service].

For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea;

And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

But with many of them God was not well pleased: for they were overthrown in the wilderness.

and those things became types of us, for our not passionately desiring evil things, as also these did desire.

And you must not be worshippers of idols, as some of them were. For it is written, "The People sat down to eat and drink, and stood up to dance."

And do not let us test the Lord too far, as some of them tested Him and were destroyed by the serpents.

You must not grumble, as some of them did, for they were destroyed for it by the destroying angel.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

So let him who seems to himself to be safe go in fear of a fall.

No temptation hath taken you -- except human; and God is faithful, who will not suffer you to be tempted above what ye are able, but He will make, with the temptation, also the outlet, for your being able to bear it.

For this cause, my dear brothers, give no worship to false gods.

I am speaking as to wise and sensible people; judge [carefully and thoughtfully consider] for yourselves what I say.

Does not the "cup of blessing," which we bless, signify a fellowship with Christ's [physical] blood? [Note: This was the cup used at the close of the Passover meal and was called this because of the prayer of thanksgiving offered for it. Paul refers to such a prayer in connection with its use in the Lord's Supper]. Does not the bread that we break signify a fellowship with Christ's [physical] body?

For we being many are one bread, and one body: for we are all partakers of that one bread.

What I say is that the things offered by the Gentiles are offered to evil spirits and not to God; and it is not my desire for you to have any part with evil spirits.

It is not possible for you, at the same time, to take the cup of the Lord and the cup of evil spirits; you may not take part in the table of the Lord and the table of evil spirits.

All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

Let no one be for ever seeking his own good, but let each seek that of his fellow man.

Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

For the earth is the Lord's, and the fulness thereof.

If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

So then, whether you eat or drink or whatever you do, do all to the glory of [our great] God.

Give no occasions for stumbling, either to Jews, or to Greeks, or to the assembly of God;

Even as I give way to all men in all things, not looking for profit for myself, but for the good of others, that they may get salvation.

Be imitators of me, in so far as I in turn am an imitator of Christ.

Now I commend you for remembering me in everything, and because you hold fast truths and practices precisely as I have taught them to you.

But it is important for you to keep this fact in mind, that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God.

Every man who prays or prophesies [i.e., speaks in a public assembly, since prophecy was always for the benefit of others] with his [physical] head covered [Note: The Greek word here denotes "something hanging down" and could refer to long hair or a cloth shawl], shows disrespect for his head [i.e., Christ].

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

For the man is not of the woman; but the woman of the man.

Neither was the man created for the woman; but the woman for the man.

For this cause ought the woman to have power on her head because of the angels.

For as the woman is of the man, even so is the man also by the woman; but all things of God.

In your own selves judge ye; is it seemly for a woman uncovered to pray to God?

Does not common sense itself teach you that if a man has long hair, it is a dishonor to him,

But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

But if anyone is disposed to be contentious about it, I for my part recognize no other practice in worship than this, and neither do the churches of God.

Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.

For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

For there must be also heresies among you, that they which are approved may be made manifest among you.

So when you meet together, it is not to eat the Lord’s Supper,

For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.

Have ye not then houses for eating and drinking? or do ye despise the assembly of God, and put to shame them who have not? What shall I say to you? shall I praise you? In this point I do not praise.

For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

Likewise the cup also, after supping, This cup is the new covenant in my blood: this do ye, as often as ye drink, for my remembrance.

For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

If, then, anyone takes the bread or the cup of the Lord in the wrong spirit, he will be responsible for the body and blood of the Lord.

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

For this cause many are weak and sickly among you, and many sleep.

For if we would judge ourselves, we should not be judged.

Wherefore, my brethren, when ye come together to eat, tarry one for another.

If any one be hungry, let him eat at home, that ye may not come together for judgment. But the other things, whenever I come, I will set in order.

But about the things of the spirit, my brothers, it is not right for you to be without teaching.

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.

And there are a variety of [Christian] activities, but the same God provides the power for everyone to do all of them [i.e., it is God who empowers every person who has a gift].

But to each the manifestation of the Spirit is given for profit.

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

to another, power for working wonders; to another, prophetic insight; to another, the power to discriminate between the true Spirit and false spirits; to another, various ecstatic utterances; and to another, the power to explain them.

For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

For the body is not one member, but many.

If the foot says, “Because I am not a hand, I am not a part of the body,” it is not for this reason any the less a part of the body.

And if the ear says, “Because I am not an eye, I am not a part of the body,” it is not for this reason any the less a part of the body.

The eye can't tell the hand, "I have no need for you," or again the head to the feet, "I have no need for you."

But quite the contrary, the parts of the body that seem to be weaker are [absolutely] necessary;

and as for those parts of the body which we consider less honorable, these we treat with greater honor; and our less presentable parts are treated with greater modesty,

For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:

That there should be no schism in the body; but that the members should have the same care one for another.

As for you, you are the body of Christ, and individually you are members of it.

So God has appointed and placed in the church [for His own use]: first apostles [chosen by Christ], second prophets [those who foretell the future, those who speak a new message from God to the people], third teachers, then those who work miracles, then those with the gifts of healings, the helpers, the administrators, and speakers in various kinds of [unknown] tongues.

have all miraculous powers? have all the gifts of healing? do all speak many languages? do all interpret? but ye are all zealous for the best gifts.

and desire earnestly the better gifts; and yet a far excelling way do I shew to you:

If I speak with the tongues of men and of angels, but have not love [for others growing out of God’s love for me], then I have become only a noisy gong or a clanging cymbal [just an annoying distraction].

And if I have the [spiritual] gift of prophecy, and can understand all [of God's] secret purposes, and have all knowledge; and if I have all [the supernatural] faith necessary to relocate mountains [See Matt. 17:20], but do not have love [for people], I am nothing.

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.

[Note: The following traits should be understood in the context of love for people]. Love is patient [with people], and is kind [to them]; love does not envy [what people are or have]; love does not boast [of being superior to others], it is not arrogant [in dealing with people].