And I became to the Jews as a Jew, that I might gain the Jews; to those under the law, as under the law, that I might gain those who are under the law;

to those who are without law, as without law (not as being without law to God, but under the law to Christ), that I might gain those who were without law.

I became to the weak as weak, that I might gain the weak; I became all things to all men, that by every means I might save some.

And this I do for the gospel's sake, that I may be a partaker of it with you.

Know ye not that they who run on the course, all run indeed, yet but one obtaineth the price? So run, that ye may obtain.

And every one who contendeth [in the games] is temperate in all things: they indeed therefore do it that they may receive a corruptible crown, but we an incorruptible.

but I beat down my body, and bring it into subjection, that I may not by any means, after having preached to others, myself become reprobate.

BUT I would not that you should be ignorant, brethren, 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 which followed them; but that rock was Christ.

Now these things were examples for us, that we might not be coveters of evil things, as they also coveted.

Wherefore let him that thinketh he standeth, take heed lest he fall.

No temptation hath overtaken you, but what is common to men. And God is faithful, who will not suffer you to be tempted beyond what ye are able to bear; but will with the temptation make also a way to escape, that ye may be able to bear up under it.

For we, though many, are one loaf, one body; for we all partake of that one loaf.

What do I say then? that an idol is any thing, or that which is sacrificed to an idol is any thing?

But that what the Gentiles sacrifice, they sacrifice to daemons, and not to God: and I would not have you in communion with daemons.

Conscience indeed I say, not merely thine own, but that of the other person.

For why is my liberty abridged by another's conscience? If I truly with thanksgiving am a partaker, why am I evil spoken of for that for which I give thanks?

even as I please all men, not seeking my own advantage, but that of the many, that they may be saved.

Now I praise you, brethren, that ye remember me in all things, and hold fast the injunctions as I delivered them unto you.

But I desire you to take notice that the head of every man is Christ; but the head of the woman is the man, and the head of Christ is God.

Does not even nature itself teach you, that if a man wear long flowing hair it is a dishonour to him?

But in the matter I am going to denounce, I do not commend you, that ye meet together not for the better, but for the worse.

For in the first place, when ye assemble in the church, I hear that there are divisions among you; and I partly believe it.

For there must be heresies among you, that they who are the tried ones, may be made manifest among you.

For I received of the Lord what also I delivered to you, That the Lord Jesus, in the night in which he was betrayed, took a loaf:

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

But being judged, we are corrected by the Lord, that we might not be condemned with the world.

And if any man be hungry, let him eat at home; that ye meet not together for condemnation. And the other matters I will regulate when I come.

Ye know that ye were Gentiles, drawn away after the idols that are dumb, even as ye have been led.

Wherefore I advertise you, that no man speaking by the Spirit of God, call Jesus anathema: and no man can say, Lord Jesus, but by the Holy Ghost.

but all these things worketh that one and the same Spirit, distributing peculiar gifts to every one even as he wills.

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

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

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

But zealously seek the gifts that are the best: and yet I shew unto you a more transcendently excellent way.

And though I have the gift of prophecy, and know all mysteries, and all manner of science; and though I have all faith, so that I could remove mountains, but have not love, I am nothing.

And if I deal out all my goods in alms, and deliver up my body that I should be burned, but have not love, I am nothing advantaged by it.

But when that which is perfect cometh, then that which is in part shall be done away.

FOLLOW earnestly after love, and zealously seek spiritual gifts, but rather that ye may prophesy.

For he that speaketh in an unknown tongue, speaketh not to men, but to God: for no man understandeth him; although in spirit he speaketh mysterious truths.

But he that prophesieth, addresseth men for edification, and exhortation, and consolation.

He that speaketh in an unknown tongue, edifieth himself; but he that prophesieth, edifieth the church.

Now I could wish that you all spake with tongues, but rather that ye should prophesy: for greater is he that prophesieth, than he that speaketh with tongues, except he interpret also, that the church may receive edification.

If therefore I know not the force of the expression, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me.

So also ye, if ye zealously affect spiritual gifts, seek that ye may abound in them for the edification of the church.

Therefore let him who speaketh in an unknown tongue, pray that he may interpret also.

I thank my God, that I speak with different tongues more than you all:

but in the church I had rather speak five words with my understanding, that I may instruct others also, than ten thousand words in an unknown tongue.

In the law it is written, "That with other tongues, and with other lips, will I speak to this people: and even thus will they not attend to me, saith the Lord."

Wherefore tongues are for a sign, not to those that believe, but to those who do not believe: but the gift of prophecy is not for those who are infidels, but for believers.

and thus the secrets of his heart are made manifest; and so falling down on his face, he will worship God, declaring that God verily is among you.

How comes it then, brethren, that when ye assemble together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation? Let all things be done to edification.

For ye may all prophesy one by one, that all may learn, and all be comforted.

If any man thinketh that he is a prophet, or spiritually gifted, let him acknowledge that the things which I write unto you are the commandments of the Lord.

by which also ye are saved; if ye cleave to that word I have preached to you, except haply ye have believed in vain.

For I delivered to you among the first things that which I also had received, that Christ died for our sins, according to the scriptures;

and that he was buried, and that he rose again the third day according to the scriptures:

and that he was seen of Cephas, then of the twelve:

But if Christ be preached that he rose from the dead, how say some among you, that there is no resurrection of the dead?

Yea, and we also are found false witnesses for God; because we have testified on the behalf of God, that he raised up Christ: whom he raised not up, if indeed the dead are not raised.

But every one in his own rank: Christ the first-fruit; afterwards those that are Christ's at his appearing.

For he hath put all things under his feet. But when he saith, that all things are put under him, it is evident that there is an exception of him, who subjected all things to him.

But when he shall have put all things under him, then also the Son himself shall be subjected to him who put all things under him, that God may be all in all.

and that which thou sowest, thou sowest not the body which shall be afterwards, but the bare grain, perhaps of wheat, or of some of the other seeds:

Also there are celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and that of the terrestrial another.

But that which is spiritual was not first, but that which is animal; and afterward that which is spiritual.

As is the earthly, so are they also that are earthly: and as is the heavenly, such also are they that are heavenly.

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

For that which is corruptible must put on incorruption, and that which is mortal must put on immortality.

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

Wherefore, my beloved brethren, be stedfast, unmoveable, always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.

On the first day of the week let every one of you set apart with himself, treasuring it up, whatsoever he may please to give, that when I come there may be then no gatherings.

But if it be of importance that I should go also, they shall go with me.

and perhaps I shall abide with you, yea and winter with you, that you may send me forward whithersoever I go.

But if Timothy come, see that he may be among you without fear: for he worketh the Lord's work, as I also do.

Let no man therefore treat him with disrespect; but forward him on his way in peace, that he may come to me; for I expect him with the brethren.

As concerning brother Apollos, I besought him much that he would come to you with the brethren; but it was not at all his wish to come at this time: but he will come when he can find a good opportunity.

Now I exhort you, brethren, (ye know the house of Stephanas, that it is the first fruits of Achaia, and they have devoted themselves to the ministry of the saints:)

wherefore submit yourselves to such, and to every one that worketh with us and laboureth.

who comforteth us in all our tribulation, that we might be able to comfort those who are in all tribulation, by the consolation with which we ourselves are comforted of God.

And our hope of you is sure, knowing that as ye are partakers of the sufferings, so also of the consolation.

For we would not have you ignorant, brethren, of the tribulation which came to us in Asia, that above measure we have been burdened beyond our strength, so that we despaired even of life:

for we ourselves, in ourselves have received the sentence of death, that we should have no confidence in ourselves, but in God who raiseth the dead.

Who from so imminent a prospect of death hath delivered us, and still delivers: in whom we trust also that he will yet deliver us:

ye also labouring together for us in prayer, that from many persons thanks may be given on our behalf for the gifts bestowed on us by many.

For our glorying is this, the testimony of our conscience, that in simplicity and godly sincerity, not with carnal wisdom, but by the grace of God, we have conducted ourselves in the world, and peculiarly towards you.

As also ye have acknowledged us in part, that we are your glory, as also ye are ours in the day of the Lord Jesus.

And in this confidence I was intending to come unto you a second time, that ye might receive a second blessing;

Such then being my intention, did I indeed change it with levity? or the things which I purpose, do I purpose after the flesh, that with me there should be yea, yea, and nay, nay?

Now he that confirmeth us with you in Christ, and hath anointed us, is God;

But I appeal to God as a witness unto my soul, that to spare you I have not yet come to Corinth:

not that we have dominion over your faith, but are fellow-helpers of your joy; for by faith ye stand.

For if I make you sorry, who is he that maketh me glad, but he that is made sorrowful by me?

And I have written unto you for this very purpose, that I might not, when I come to you, have sorrow from those in whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all.

For out of much affliction and anguish of heart I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly towards you.

Now if any person hath given cause for grief, he hath not grieved me [merely], but partly all of you; that I may add no farther burden.

Sufficient for such person is that chastisement which hath been inflicted by the majority of you.

For to this end also have I written, that I may know by this proof of you if ye are obedient in all things.

that no advantage be gained over us by Satan; for we are not ignorant of his devices.

not that we are sufficient of ourselves to account any thing of ourselves, but our sufficiency is of God.