Table of Contents
The First Epistle of St Paul the Apostle(Part Two)
to the Corinthians
The 11th Chapter
I commend you brethren that you remember me in all things, and keep the ordinances even as I delivered them to you. I would you knew that Christ is the head of every man. And the man is the womans head. And God is Christs head. Every man praying or prophesying having any thing on his head, shames his head. Every woman that prays or prophecies bare headed, dishonests her head. For it is even all one, and the very same thing, even as though she were shaven. If the woman be not covered, let her also be shorn. If it be shame for a woman to be shorn or shaven, let her cover her head.
A man ought not to cover his head, for as much as he is the image and glory of God. 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 womans sake: but the woman for the mans sake. For this cause ought the woman to have power on her head, for the angels sakes. Nevertheless, neither is the man without the woman, neither the woman without the man in the Lord. For as the woman is of the man, even so is the man by the woman: but all is of God.
Judge in yourselves whether it be comely that a woman pray unto God bareheaded. Or else does not nature teach you, that it is a shame for a man, if he have long hair: and a praise to a woman, if she have long hair? For her hair is given her to cover her with all. If there be any man among you that lusts to strive let him know that we have no such custom, neither the congregations of God.
This I warn you of, and commend not that you come together: not after a better manner but after a worse. First of all when you come together in the congregation, I hear that there is dissension among you: and I partly believe it. For there must be sects among you, that they which are perfect among you, might be known. When you come together, a man cannot eat the Lords supper. For every man begins before to eat his own supper. And one is hungry, and another is drunken. Have you not houses to eat and to drink in? Or else despise you the congregation of God, and shame them that have not? What shall I say unto you? shall I praise you? In this praise I you not.
That which I delivered unto you, I received of the Lord. For the Lord Jesus the same night in which he was betrayed, took bread: and thanked and brake, and said. Take you, and eat you: this is my body which is broken for you. This do you in the remembrance of me. After the same manner he took the cup, when supper was done, saying: This do as often as you drink it, in remembrance of me. For as often as you shall eat this bread, and drink this cup, you shall show the Lords death, till he come. Wherefore whosoever shall eat of this bread, or drink of the cup unworthily, shall be guilty of the body and blood of the Lord. Let a man therefore examine himself, and so let him eat of the bread and drink of the cup. For he that eats or drinks unworthily, eats and drinks his own damnation, because he makes no difference of the Lords body.
For this cause many are weak and sick among you, and many sleep. If we had truly judged ourselves, we should not have been judged. But when we are judged of the Lord we are chastened, because we should not be damned with the world. Wherefore my brethren when you come to gether to eat, tarry one for another. If any man hunger, let him eat at home, that you come not together unto condemnation. Other things will I set in order when I come.
The 12th Chapter
In spiritual things brethren I would not have you ignorant. you know that you were gentiles, and went your ways unto dumb idols, even as you were led. Wherefore I declare unto you that no man speaking in the spirit of God, defys Jesus. Also no man can say that Jesus is the Lord: but by the holy ghost. There are diversities of gifts verily, yet but one spirit. And there are differences of administrations, and yet but one Lord. And there are diverse manners of operations, and yet but one God which works all things that are wrought, in all creatures. The gifts of the spirit are given to every man, to profit the congregation. To one is given through the spirit the utterance of wisdom: To another is given the utterance of knowledge by the same spirit. To another is given faith, by the same spirit. To another the gifts of healing by the same spirit. To another power to do miracles. To another prophecy. To another judgement of spirits. To another diverse tongues. To another the interpretation of tongues. And these all works even the self same spirit, dividing to every man several gifts, even as he will.
For as the body is one, and has many members, and all the members of one body though they be many, yet are but one body: even so is Christ. For in one spirit are we all baptised to make one body, whether we be Jewes or Gentiles, whether we be bond or free, and have all drunk of one spirit. For the body is not one member, but many. If the foot say: I am not the hand, therefore I am not of the body: is he therefore not of the body? And if the ear say, I am not the eye: therefore I am not of the body: is he therefore not of the body? If all the body were an eye, where were then the ear? If all were hearing. where were the smelling? But now has God disposed the members every one of them in the body, at his own pleasure. If they were all one member: where were the body? Now are there many members, yet but one body. And the eye cannot say unto the hand, I have no need of you: nor the head also to the feet, I have no need of you. Yes rather a great deal those members of the body which seem to be most feeble, are most necessary. And upon those members of that body which we think least honest, put we most honesty on. And our ungodly parts have most beauty on. For our honest members need it not. But God has so disposed the body, and has given most honour to that part which lacked, least there should be any strife in the body: but that the members should indifferently care one for another. And if one member suffer, all suffer with him: if one member be had in honour, all members be glad also.
You are the body of Christ, and members one of another. And God has also ordained in the congregation, first the Apostles, secondarily prophets, thirdly teachers, then them that do miracles: after that, the gifts of healing, helpers, governors, diversity of tongues.
Are all Apostles? Are all Prophets? Are all teachers? Are all doers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret? Covet after the best gifts. And yet show I unto you a more excellent way.
The 13th Chapter
Though I spoke with the tongues of men and angels, and yet had no love, I were even as sounding brass: or as a tinkling cymbal. And though I could prophesy, and understood all secrets, and all knowledge: yes, if I had all faith so that I could move mountains out of their places, and yet had no love, I were nothing. And though I bestowed all my goods to feed the poor, and though I gave my body even that I burned, and yet had no love, it profits me nothing.
Love suffers long and is courteous. Love envies not. Love does not *frowardly, swells not, deals not dishonestly, seeks not her own, is not provoked to anger, thinks not evil, rejoices not in iniquity: but rejoices in the truth, suffers all things, believes all things, hopes all things, endures in all things. though that prophesying fail, or tongues shall cease, or knowledge vanish away, yet love falls never away.*frowardly: stubbornly headstrong, contrary to love and truth.
For our knowledge is imperfect, and our prophesying is imperfect. But when that which is perfect is come, then that which is imperfect shall be done away. When I was a child, I spoke as a child, I understood as a child, I imagined as a child. But as soon as I was a man, I put away childishness. Now we see in a glass, even in a dark speaking: but then shall we see face to face. Now I know imperfectly: but then shall I know even as I am known. Now abides faith, hope, and love, even these three: but the chief of these is love.
The 14th Chapter
Labour for love and covet spiritual gifts: and most chiefly for to prophesy. For he that speaks with tongues, speaks not unto men, but unto God. For no man hears him. How be it in the spirit he speaks mysteries. But he that prophecies, speaks unto men, to edifying, to exhortation and to comfort. He that speaks with tongues, profits him self: he that prophecies edifies the congregation. I would that you all spoke with tongues: but rather that you prophesied. For greater is he that prophecies, than he that speaks with tongues, except he expound it also: that the congregation may have edifying. Now brethren if I come unto you speaking with tongues: what shall I profit you, except I speak to you, other (either) by revelation or knowledge, or prophesying, or doctrine?
Moreover when things without life, give sound: whether it be a pipe or an harp: except they make a distinction in the sounds: how shall it be known what is piped or harped? And also if the trumpet give an uncertain voice, who shall prepare himself to fight? Even so likewise when you speak with tongues, except you speak words that have signification, how shall it be understood what is spoken? For you shall but speak in the air.
Many kinds of voices are in the world, and none of them are without signification. If I know not what the voice means, I shall be unto him that speaks, an alien: and he that speaks shall be an alien unto me. Even so you (for as much as you covet spiritual gifts) seek that you may have plenty unto the edifying of the congregation.
Wherefore let him that speaks with tongues, pray that he may interpret also. If I pray with tongues my spirit prays: but my mind is without fruit. What is it then? I will pray with the spirit, and will pray with the mind also. I will sing with the spirit, and will sing with the mind also.
For else when you bless with the spirit, how shall he that occupies the room of the unlearned, say Amen at your giving of thanks, seeing he understands not what you say? You verily give thanks well, but the other is not edified. I thank my God, I speak with tongues more then you all. Yet had I lever in the congregation, to speak five words with my mind to the information of others rather than ten thousand words with the tongue.
Brethren, be not children in wit. How be it as concerning maliciousness, be children but in wit be perfect. In the law it is written with other tongues, and with other lips will I speak unto this people, and yet for all that, will they not hear me, says the Lord. Wherefore, tongues are for a sign, not to them that believe: but to them that believe not. Contrariwise, prophesying serves not for them that believe not: but for them which believe.
If therefore when all the congregation is come together, and all speak with tongues, there come in they that are unlearned or they which believe not: will they not say that you are out of your wits? But and if all prophesy, and there come in one that believes not, or one unlearned, he is rebuked of all men, and is judged of every man: and so are the secrets of his heart opened, and so falls he down on his face, and worships God, and says that God is with you indeed.
How is it then brethren? When you come together, every man has his song, has his doctrine, has his tongue, has his revelation, has his interpretation. Let all things be done unto edifying. If any man speak with tongues, let it be two at once or at the most three at once and that by course, and let another interpret it. But if there be no interpreter, let him keep silence in the congregation, and let him speak to him self and to God.
Let the prophets speak two at once, or three at once, and let other judge. If any revelation be made to another that sits by, let the first hold his peace. For you may all prophesy one by one, that all may learn, and all may have comfort. For the spirits of the Prophets are in the power of the Prophets. For God is not causer of strife: but of peace, as he is in all other congregations of the saints.
Let your wives keep silence in the congregations. For it is not permitted unto them to speak: but let them be under obedience, as says the law. If they will learn any thing, let them ask their husbands at home. For it is a shame for women to speak in the congregation. Sprang the word of God from you? Either came it unto you only? If any man think himself a Prophet either spiritual: let him understand, what things I write unto you. For they are the commandments of the Lord. But and if any man be ignorant, let him be ignorant. Wherefore brethren covet to prophesy, and forbid not to speak with tongues. And let all things be done honestly and in order.
The 15th Chapter
Brethren as pertaining to the gospell which I preached unto you, which you have also accepted, and in the which you continue, by which also you are saved: I do you to wit, after what manner I preached unto you, if you keep it, except you have believed in vain.
For first of all I delivered unto you that which I received: how that Christ died for our sins, agreeing to the scriptures: and that he was buried, and that he arose again the third day according to the scriptures: and that he was seen of Cephas, then of the twelve. After that he was seen of more than five hundred brethren at once: of which many remain unto this day, and many are fallen asleep. After that appeared he to James, then to all the Apostles.
And last of all he was seen of me, as of one that was born out of due time. For I am the least of All the apostles, which am not worthy to be called an Apostle, because I persecuted the congregation of God. But by the grace of God I am that I am. And his grace which is in me, was not in vain: but I laboured more abundantly than they all, yet not I, but the grace of God which is with me. Whether it were I or they, so we preach, and so have you believed.
If Christ be preached how that he rose from the dead: how say some that are among you, that there is no resurrection of the dead? If there be no rising again of the dead: then is Christ not risen. If Christ be not risen, then is our preaching vain, and your faith is also in vain. you and we are found false witnesses of God. For we have testified of God, how that he raised up Christ whom he raised not up, if it be so that the dead rise not up again. For if the dead rise not again, then is Christ not risen again. If it be so that Christ rose not, then is your faith in vain, and yet are you in your sins. And thereto they which are fallen asleep in Christ are perished. If in this life only we believe on Christ, then are we of all men the miserablest.
But now is Christ risen from the dead, and is become the first fruits of them that slept. For by a man came death, and by a man came resurrection of the dead. For as by Adam all die: even so by Christ, shall all be made alive, and every man in his own order. The first is Christ, then they that are Christs at his coming. Then comes the end, when he has delivered up the kingdom to God the father, when he has put down all rule, authority and power. For he must reign till he have put all his enemies under his feet.
The last enemy that shall be destroyed, is death. For he has put all things under his feet. But when he says, all things are put under him, it is manifest, that he is excepted, which did put all things under him. When all things are subdued unto him: then shall the son also him self be subject unto him that put all things under him, that God may be all in all things. Either else what do they which are baptised over the dead, if the dead rise not at all? Why are they then baptised over the dead? you and why stand we in jeopardy every hour? By our rejoicing which I have in Christ *Jesu our Lord, I die daily. That I have fought with beasts at Ephesus after the manner of men, what advantages it me, if the dead rise not again? Let us eat and drink tomorrow we shall die. Be not deceived: malicious speakings corrupt good manners. Awake truly out of sleep, and sin not. For some have not the knowledge of God. I speak this unto your rebuke.*Jesu; Hebrew for Jesus
But some man will say: how arise the dead? with what bodies come they in? You fool, that which you sow is not quickened except it die. And what sow you? You sow not that body that shall be: but bare corn (I mean either of wheat, or of some other) and God gives it a body at his pleasure, to every seed a several body.
All flesh is not one manner of flesh but there is one manner flesh of men, another manner flesh of beasts, another manner flesh of fishes, and another of birds. There are celestial bodies, and there are bodies terrestrial. But the glory of the celestial is one, and the glory of the terrestrial is another. There is one manner glory of the sun, and another glory of the moon, an another glory of the stars. For one star differs from another in glory. So is the resurrection of the dead. It is sown in corruption, and rises in incorruption. It is sown in dishonour, and rises in honour. It is sown in weakness, and rises in power. It is sown a natural body, and rises a spiritual body. There is a natural body and there is a spiritual body: as it is written: the first man Adam was made a living soul: and the last Adam was made a quickening spirit. How be it, that is not first which is spiritual: but that which is natural, and then that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they that are earthy. And as is the heavenly, such are they that are heavenly. And as we have born the image of the earthy, so shall we bear the image of the heavenly.
This say I brethren, that flesh and blood cannot inherit the kingdom of God: Neither does corruption inherit uncorruption. Behold I show you a mystery. We shall not all sleep: but we shall all be changed, and that in a moment, and in the twinkling of an eye, at the sound of the last trumpet. For the trumpet shall blow, and the dead shall rise incorruptible, and we shall be changed. For this corruptible must put on incorruptibility: and this mortal must put on immortality.
When this corruptible has put on incorruptibility and this mortal has put on immortality: then shall be brought to pass the saying that is written: Death is consumed into victory. Death where is your sting? Hell where is your victory? The sting of death is sin: and the strength of sin is the law. But thanks be unto God which has given us victory, through our Lord Jesus Christ. Therefore my dear brethren, be you steadfast and unmoveable, always rich in the works of the Lord, for as much as you know how that your labour is not in vain in the Lord.
The 16th Chapter
Of the gathering for the saints, as I have ordained in the congregations of Galacia, even so do you. Upon some *sonday let every one of you put aside at home and lay up whatsoever he thinks meet, that there be no gatherings when I come. When I am come, whosoever you shall allow by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go, they shall go with me. I will come unto you after I have gone over Macedonia. For I will go throughout Macedonia. With you peradventure I will abide a while: or else winter, that you may bring me on my way *whithersoever I go. *sonday: exact spelling *whither=what ever place, result, or condition.
I will not see you now in my passage: but I trust to abide a while with you, if God shall suffer (allow) me. I will tarry at Ephesus until *whitsontide. For a great door and a fruitful is opened unto me: and there are many adversaries. If Timotheus come, see that he be without fear with you. For he works the work of the Lord as I do. Let no man despise him: but convey him forth in peace, that he may come unto me. For I look for him with the brethren. *whitsontide: whitsuntide; apparently a time set according to the tide; as in the high and low tides, exampled when sun, moon and earth are aligned.
To speak of brother Apollos: I greatly desired him to come unto you with the brethren, but his mind was not at all to come at this time. How be it he will come when he shall have convenient time. Watch you, stand fast in the faith, quit you like men, and be strong. Let all your business be done in love.
Brethren, you know the house of Stephana, how that they are the first fruits of Achaia, and that they have appointed themselves to minister unto the saints: I beseech you that you be obedient unto such, and to all that help and labour. I am glad of the coming of Stephana, Fortunatus and Achaicus: for that which was lacking on your part, they have supplied. They have comforted my spirit and yours. Look therefore that you know them that are such.
The congregations of Asia salute you. Aquila and Priscilla salute you much in the Lord and so does the congregation that is in their house. All the brethren greet you. Greet you one another with an holy kiss. The salutation of me Paul with mine own hand. If any man love not the Lord Jesus Christ, the same be *Anathema maranatha. The grace of the Lord Jesus Christ be with you all. My love be with you all in Christ Jesus. Amen. *Anathema maranatha: from the marginal notes: The same be accursed at the coming of the Lord.
The end of the first epistle unto the Corinthians.
Sent from Philippi, by Stephanas, and Fortunatus, and Achaicus, and Timotheus.
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