[Consider this:] Who at any time serves as a soldier at his own expense? Who plants a vineyard and does not eat its fruit? Or who tends a flock and does not use the milk of the flock?

Am I saying this from a human perspective? Doesn’t the law also say the same thing?

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 been planting the things of the Spirit for you, does it seem a great thing for you to give us a part in your things of this world?

If others have a part in this right over you, have we not even more? But we did not make use of our right, so that we might put nothing in the way of the good news of Christ.

But I have not made use of any of these things: and I am not writing this in the hope that it may be so for me: for it would be better for me to undergo death, than for any man to make this pride of mine of no effect.

For if I am a preacher of the good news, I have no cause for pride in this; because I am forced to do so, for a curse is on me if I do not.

For, if, by choice, this thing I am doing, I have, a reward; but, if not by choice, with a stewardship, have I been entrusted!

What then is my reward? This, that when I am giving the good news, I may give it without payment, not making use of my rights as a preacher of the good news.

I behaved like a Jew in front of the Jews in order to win Jews [to Christ]. I behaved like a person who was under [obligation to observe] the law [i.e., Jews] in front of those who observe that law, although I was not [really] under [obligation to] it. I did this to win those who are under [obligation to observe] the law.

I [also] behaved like a person without [obligation to observe] the law [i.e., a Gentile] in front of those who are not obligated to it, although I was not [really] without obligation to God's law; but was under [obligation to] Christ's law. I did this to win those who are without [obligation to observe] the law [i.e., Gentiles].

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

And every man who takes part in the sports has self-control in all things. Now they do it to get a crown which is of this world, but we for an eternal crown.

Therefore I run in this way, not as [running] aimlessly; I box in this way, not as beating the air.

Brethren I would not that ye should be ignorant of this, how that our fathers were all under a cloud, and all passed through the sea,

[In doing this] they were all [actually] immersed into [fellowship with] Moses in the cloud and in the sea.

Now this happened as a warning for us, that we might not long for evil things as they longed.

[So], do not worship idols as some of them did, as it is written [Ex. 32:6], "The people sat down to feast and drink, then got up and played." [Note: This refers to the Israelites engaging in an orgy of dancing and sex. See Ex. 32:17-19].

Now these events happened to those people as examples [to us], and they were written as warnings to us, to whom the fulfillment of the ages has come. [Note: This refers to past ages concluding with the coming of Christ in that day].

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

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?

No: but this I say, that what the Gentiles sacrifice, they sacrifice to demons, and not to God.

Or, are we [trying to] make the Lord jealous [by doing this]? [Do we think] we are stronger that He is?

But if anyone says to you, This food has been used as an offering, do not take it, on account of him who said it, and on account of his sense of right and wrong:

that is, for the sake of the other person's conscience, not your own. For why should my freedom [to eat what I want] be judged [as wrong] by another person's conscience? [Note: The questions in this and the following verse may mean, "it is not worth eating questionable things, if doing so would bring criticism from a weak brother"].

You must follow my example in this, as I am following Christ's.

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.

For this reason it is right for the woman to have a sign of authority on her head, because of the angels.

You must judge for yourselves in this matter. Is it proper for a woman to pray to God with nothing on her head?

[And] does not the very nature of things teach you that it is disgraceful for a man to have long hair? [Note: The prevailing, worldwide custom, observable to Paul even in his day, was shorter hair on men and longer hair on women. The fact of exceptions to this arrangement only proves the rule. See Num. 6:5; I Sam. 1:11].

But if any man will not be ruled in this question, this is not our way of doing things, and it is not done in the churches of God.

But in giving you this order, there is one thing about which I am not pleased: it is that when you come together it is not for the better but for the worse.

For first of all, I have been informed [Note: This was probably by Chloe's family. See 1:11] that divisions exist among you people when you assemble as a congregation. And I am inclined to believe it [is true].

When ye come together therefore into one place, this is not to eat the Lord's supper.

What! have ye not houses for your eating and drinking? or, the assembly of God, do ye despise, and, put to shame them who have nothing? What am I to say to you? Shall I praise you? In this, I praise you not.

For I received this from the Lord, which I have also delivered unto you, that the Lord Jesus, the night in which he was betrayed, took bread,

And when it had been broken with an act of praise, he said, This is my body which is for you: do this in memory of me.

In the same way, with the cup, after the meal, he said, This cup is the new testament in my blood: do this, whenever you take it, in memory of me.

For, as often as ye may be eating this loaf, and, the cup, may be drinking, The death of the Lord, do ye announce, until he come.

Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

So a man should examine himself; in this way he should eat the bread and drink from the cup.

For a person who eats and drinks without determining the significance of the body [of Jesus], [i.e., without showing proper reverence for Christ, as represented by the bread and cup (see verse 27), or without distinguishing this sacred memorial Supper from a common meal], eats and drinks judgment upon himself. [Note: Some apply "the body" in this verse to the church and explain it as a warning against failing to appreciate the unity that the Supper is intended to signify].

For this cause a number of you are feeble and ill, and a number are dead.

But if we properly saw ourselves, we would not bring down upon us this judgment.

But since we do bring down upon us this judgment, we are being disciplined by the Lord, so that finally we may not be condemned along with the world.

So, my brothers, whenever you come together for this meal, wait for one another.

So it is my desire for you to be clear about this; that no one is able to say by the Spirit of God that Jesus is cursed; and no one is able to say that Jesus is Lord, but by 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:

And we can see this, for in one Spirit we were all baptized into one body, whether Jew or Gentile, whether slave or free, and we were all made to drink of one Spirit.

If the foot should say, “Because I’m not a hand, I don’t belong to the body,” in spite of this it still belongs to the body.

And if the ear should say, “Because I’m not an eye, I don’t belong to the body,” in spite of this it still belongs to 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].

Hotly pursue this love, yet seek earnestly spiritual gifts, and chiefly that you may prophesy.

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 strange tongues, and with lips of strangers, will I speak unto this people; and, not even so, will they hearken unto me, - saith the Lord.

For this reason tongues are for a sign, not to those who have faith, but to those who have not: but the prophet's word is for those who have faith, and not for the rest who have not.

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, one after another, speak your prophetic message, so that all may learn and be encouraged,

for God is not a God of confusion, but of peace. This custom prevails in all the churches of the saints.

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 will be 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.

After this he was seen by James, then by all the apostles.

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].

but whether I or they labour'd most, this is what we preach, and this is what you believed.

If, in this life, in Christ, we have hoped - and that is all, we are, of all men, most to be pitied.

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

However, this will happen to each person in the proper order: first the Messiah, then those who belong to the Messiah when he comes.

For He [i.e., God] placed everything in subjection under His [i.e., Christ's] feet. But when God said, "Everything is in subjection [to Him]," it is clear that this did not include God [Himself], who placed everything in subjection to Him [i.e., Christ].

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.'

Come to your senses and stop sinning, for some people are ignorant about God. I say this to your shame.

It is just like this with the resurrection of the dead.

This is the way the Scripture puts it too, "The first man Adam became a living creature." The last Adam has become a life-giving Spirit.

And, this, I say, brethren, - that, flesh and blood, cannot inherit, God's kingdom. Neither doth, corruption, inherit, incorruption.

For this corruptible must needs clothe itself with incorruptibility, and this mortal, clothe itself, with immortality.

But, whensoever, this mortal, shall clothe itself with immortality, then, shall be brought to pass the saying that is written - Death hath been swallowed up, victoriously;

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 at this present time to see you 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 beg you this, my brothers??ou know the household of Stephanus, that they were the first-fruits of Achaia, and that they devoted themselves to the service of the saints??16 so I want you also to show deference to such, and to every fellow worker, and laborer.

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

For they cheered me up, as they have cheered [or, will cheer] you up [also]. [Note: How these three men did this for Paul and the Corinthians is not known]. You should give recognition to such men.