On all hands, there is reported to be among you - fornication, and such fornication as this - which, not among the nations, is found , - as that one should have, his father's wife: -

And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

to deliver, in the name of our Lord Jesus Christ (ye and my spirit being gathered together, with the power of our Lord Jesus Christ), him that has so wrought this:

you are to hand over this man to Satan for the destruction of his body, so that his spirit may be saved in the day of the Lord Jesus.

It is no good thing--this which you make the ground of your boasting. Do you not know that a little yeast corrupts the whole of the dough?

I have written to you in this epistle, not to associate with persons guilty of lewdness:

Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

But, now, I have written unto you not to be mixing yourselves up, - if anyone named a brother, be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner, with such a one as this, not so much, as to be eating together,

Or, do you not know that God's people will judge the world? [Note: Possibly this refers to Christians somehow assisting Christ on the judgment day]. And if the world is [to be] judged by you [at that time], are you not capable of judging small matters [now]?

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

If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

I say this to move you to shame. What, cannot there be found among you one wise man who shall be able to decide between his brethren,

but brother with brother doth go to be judged, and this before unbelievers!

More than this, it is not to your credit to have causes at law with one another at all. Why not put up with wrong? why not undergo loss?

But ye do wrong, and defraud, and this your brethren.

Have you not knowledge that evil-doers will have no part in the kingdom of God? Have no false ideas about this: no one who goes after the desires of the flesh, or gives worship to images, or is untrue when married, or is less than a man, or makes a wrong use of men,

And some of you used to be like this. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

"Everything is permissible for me [to do];" but not everything is profitable. [Note: The words in quote marks in this and the following verse are thought to have been commonly held views of that day, to which Paul gives an inspired reply]. "Everything is permissible for me [to do];" but I will not be ruled by anything.

the meats are for the belly, and the belly for the meats. And God both this and these shall make useless; and the body is not for whoredom, but for the Lord, and the Lord for the body;

Stay away from [any involvement in] sexual immorality. Every sin a person commits is outside [the realm] of his body; but the one who commits sexual immorality sins against his own body. [Note: Possibly this means that sex, because it requires the deepest and most complete commitment of human involvement, becomes a unique sin when its true purpose and expression are violated].

I now want to reply to the matters you people wrote me about. It is [a] good [idea] for a man not to get married. [Note: The words "to get married" here are "to touch" in the Greek and probably refer to sexual relations within marriage. This advice, not a prohibition, is further explained in verses 26-35].

But I speak this by permission, and not of commandment.

For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

Now to those people who are not married [Note: This probably refers to all unmarried people, and not just to widowers, as some think], or who are widows, I say it is [a] good [idea] for them to remain like me [i.e., single. See verse

To married people I give this command (not really I, but the Lord): A wife must not leave her husband.

To the rest I declare—I, not the Lord [since Jesus did not discuss this]—that if any [believing] brother has a wife who does not believe [in Christ], and she consents to live with him, he must not leave her.

For the unbelieving husband is consecrated by union with his wife and the unbelieving wife by union with her Christian husband, for otherwise your children would be unblessed, but in this way they are consecrated.

Only, let each one live the life which the Lord has assigned him, and to which God has called him [for each person is unique and is accountable for his choices and conduct, let him walk in this way]. This is the rule I make in all the churches.

This is what I command in all the Churches. Was any one already circumcised when called? Let him not have recourse to the surgeons. Was any one uncircumcised when called? Let him remain uncircumcised.

Each in the calling in which he was called -- in this let him remain;

each, in that in which he was called, brethren, in this let him remain with God.

I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

However, if you do get married, you have not sinned, and if a virgin marries, she has not sinned. But such people will have trouble in this life, and I am trying to spare you.

But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

And they that use this world, as not abusing it: for the fashion of this world passeth away.

But the married man gives his attention to the things of this world, how he may give pleasure to his wife.

so his interests are divided. However, the unmarried woman [Note: Possibly this refers to a widow, divorcee or non-virgin] and the virgin are concerned about the affairs of the Lord [and] how to be dedicated [to God] in both body and spirit. But the married woman is concerned about the affairs of the world [and] how to please her husband.

And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

But he who stands firm in his heart, having no need, but has authority over his own will, and has judged this in his heart to keep his own virginity, he does well.

However, in my opinion she will be happier if she stays as she is. And in saying this, I think that I, too, have God's Spirit.

Now as to things which have been sacrificed to idols. This is a subject which we already understand--because we all have knowledge of it. Knowledge, however, tends to make people conceited; it is love that builds us up.

and if any one doth love God, this one hath been known by Him.

In this matter, then, of eating food offered to idols, we know that an idol is nothing in the world [it has no real existence], and that there is no God but one.

For though there are gods so called, whether celestial or terrestrial, (as [of this sort] there are gods many, and lords many;)

Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

What we eat, however, will not bring us nearer to God. We lose nothing by not eating this food, and we gain nothing by eating it.

But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

For if someone sees you, a person having knowledge, eating in an idol’s temple, then if he is weak, will he not be encouraged to eat things sacrificed to idols [and violate his own convictions]?

For through your knowledge (spiritual maturity) this weak man is ruined [that is, he suffers in his spiritual life], the brother for whom Christ died.

And when you sin against the brothers and sisters in this way and wound their weak conscience [by confusing them], you sin against Christ.

For this reason, if food is a cause of trouble to my brother, I will give up taking meat for ever, so that I may not be a cause of trouble to my brother.

Mine answer to them that do examine me is this,

Either only I and Barnabas have not power this to do?

[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?

Do I say these things only from a man’s perspective? Does the Law not endorse the same principles?

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 be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

But I have used none of these privileges, nor am I writing this [to suggest] that any such provision be made for me now. For it would be better for me to die than to have anyone deprive me of my boast [in this matter of financial support].

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 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.

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.

But every competitor in an athletic contest practices abstemiousness in all directions. They indeed do this for the sake of securing a perishable wreath, but we for the sake of securing one that will not perish.

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

For I want you to be [fully] aware, brothers, that our forefathers were all under the cloud, and all of them passed [safely] through the [Red] Sea. [Note: This refers to God guiding the Israelites through the desert during the daytime by a cloud moving along above them . See Ex. 13:21-22].

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

And in this they became a warning to us, to teach us not to be eager, as they were eager, in pursuit of what is evil.

[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].

All this kept happening to them with a figurative meaning; but it was put on record by way of admonition to us upon whom the ends of the Ages have come.

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 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:

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

Judge of this for your own selves: is it seemly for a woman to pray to God when she is unveiled?

[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].

Now if anyone is inclined to be contentious [about this], we have no other practice [in worship than this], nor do the churches of God [in general].

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, in the first place, when you meet as a Church, there are divisions among you. This is what I am told, and I believe that there is some truth in it.

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

What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I 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 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.

After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

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

But let a person examine himself, and in this way let him eat from the bread and let him 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 many are weak and sickly among you, and many sleep.

But if we recognized our own condition, we would not incur 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.

Therefore, brethren, when you come together for this meal, wait for one another.