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Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

Righteousness through Faith

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¶ But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

2 2

even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference: 23

for all have sinned, and come short of the glory of God; 2 4

being justified freely by his grace through the redemption that is in Christ Jesus:

2 5

whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

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to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

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¶ Where is boasting then? It is excluded. By what law? of works?

Nay; but by the law of faith.

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Therefore we conclude that a man is justified by faith without the deeds of the law.

Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

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seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

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R o m a n s

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Do we then make void the law through faith? God forbid: yea, we establish the law.

The Example of Abraham

What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

For if Abraham were justified by works, he hath whereof to glory; but not before God.

For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.

Now to him that worketh is the reward not reckoned of grace, but of debt.

But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

saying,

Blessed are they whose iniquities are forgiven, and whose sins are covered.

Blessed is the man to whom the Lord will not impute sin.

¶ Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

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How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

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And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 1 2

and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

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The Promise Realized through Faith

¶ For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

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because the law worketh wrath: for where no law is, there is no transgression.

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¶ Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

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(as it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were: 1 8

who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah’s womb:

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he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

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and being fully persuaded, that what he had promised, he was able also to perform.

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And therefore it was imputed to him for righteousness.

Now it was not written for his sake alone, that it was imputed to him;

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but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

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who was delivered for our offenses, and was raised again for our justification.

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Results of Justification

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

And not only so, but we glory in tribulations also; knowing that tribulation worketh patience;

and patience, experience; and experience, hope:

and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

¶ For when we were yet without strength, in due time Christ died for the ungodly.

For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Much more then, being now justified by his blood, we shall be saved from wrath through him.

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For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life.

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And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

Adam and Christ

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¶ Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13

(for until the law sin was in the world: but sin is not imputed when there is no law.

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Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

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¶ But not as the offense, so also is the free gift: for if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

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And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.

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For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

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¶ Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

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Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:

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that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Dead to Sin but Alive in Christ

What shall we say then? Shall we continue in sin, that grace may abound?

God forbid. How shall we, that are dead to sin, live any longer therein?

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

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Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

¶ For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6

knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

For he that is dead is freed from sin.

Now if we be dead with Christ, we believe that we shall also live with him:

knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

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For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

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Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

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¶ Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

For sin shall not have dominion over you: for ye are not under the law, but under grace.

Servants of Righteousness

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¶ What then? shall we sin, because we are not under the law, but under grace? God forbid.

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Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

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But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

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Being then made free from sin, ye became the servants of righteousness.

I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

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¶ For when ye were the servants of sin, ye were free from righteousness.

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What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

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But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

An Analogy from Marriage

Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

For the woman which hath a husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

¶ Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

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But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

The Problem of Indwelling Sin

¶ What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

For I was alive without the law once: but when the commandment came, sin revived, and I died.

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And the commandment, which was ordained to life, I found to be unto death.

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For sin, taking occasion by the commandment, deceived me, and by it slew me.

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Wherefore the law is holy, and the commandment holy, and just, and good.

¶ Was then that which is good made death unto me? God forbid.

But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

For we know that the law is spiritual: but I am carnal, sold under sin.

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For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I.

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If then I do that which I would not, I consent unto the law that it is good.

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Now then it is no more I that do it, but sin that dwelleth in me.

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For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

For the good that I would, I do not: but the evil which I would not, that I do.

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R o m a n s

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Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

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¶ I find then a law, that, when I would do good, evil is present with me.

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For I delight in the law of God after the inward man: 23

but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

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O wretched man that I am! who shall deliver me from the body of this death?

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I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Life in the Spirit

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.

For to be carnally minded is death; but to be spiritually minded is life and peace.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

So then they that are in the flesh cannot please God.

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¶ But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

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And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

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But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

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¶ Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

For as many as are led by the Spirit of God, they are the sons of God.

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For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

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The Spirit itself beareth witness with our spirit, that we are the children of God:

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and if children, then heirs; heirs of God, and joint-heirs with Christ, if so be that we suffer with him, that we may be also glorified together.

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¶ For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

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For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope; 2 1

because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

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For we know that the whole creation groaneth and travaileth in pain together until now.

And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

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R o m a n s

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For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

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But if we hope for that we see not, then do we with patience wait for it.

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¶ Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

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And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

More than Conquerors

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¶ And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

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Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

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¶ What shall we then say to these things? If God be for us, who can be against us?

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He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

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Who shall lay any thing to the charge of God’s elect? It is God that justifieth.

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Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

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Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

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As it is written,

For thy sake we are killed all the day long;

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we are accounted as sheep for the slaughter.

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Nay, in all these things we are more than conquerors through him that loved us.

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For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39

nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

God’s Election of Israel

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

that I have great heaviness and continual sorrow in my heart.

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

¶ Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7

neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

For this is the word of promise, At this time will I come, and Sarah shall have a son.

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And not only this; but when Rebecca also had conceived by one,

even by our father Isaac,

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(for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

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it was said unto her, The elder shall serve the younger.

As it is written, Jacob have I loved, but Esau have I hated.

¶ What shall we say then? Is there unrighteousness with God? God forbid.

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For he saith to Moses,

I will have mercy on whom I will have mercy,

and I will have compassion on whom I will have compassion.

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So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.

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For the Scripture saith unto Pharaoh,

Even for this same purpose have I raised thee up, that I might show my power in thee,

and that my name might be declared throughout all the earth.

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Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

¶ Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

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Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

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Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?

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What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:

and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 2 4

even us, whom he hath called, not of the Jews only, but also of the Gentiles?

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As he saith also in Hosea,

I will call them my people,

which were not my people;

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and her beloved,

which was not beloved.

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And it shall come to pass,

that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

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Isaiah also crieth concerning Israel,

Though the number of the children of Israel be as the sand of the sea,

a remnant shall be saved:

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for he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

And as Isaiah said before,

Except the Lord of Sabaoth had left us a seed,

we had been as Sodom,

and been made like unto Gomorrah.

Righteousness Based on Faith

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¶ What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

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But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

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Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 3 3

as it is written,

Behold, I lay in Zion a stumblingstone

and rock of offense:

and whosoever believeth on him shall not be ashamed.

Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

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For I bear them record that they have a zeal of God, but not according to knowledge.

For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

For Christ is the end of the law for righteousness to every one that believeth.

¶ For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9

that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

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For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

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For the Scripture saith, Whosoever believeth on him shall not be ashamed.

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For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

For whosoever shall call upon the name of the Lord shall be saved.

¶ How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

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and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them

that preach the gospel of peace,

and bring glad tidings of good things!

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But they have not all obeyed the gospel. For Isaiah saith, Lord, who hath believed our report?

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So then faith cometh by hearing, and hearing by the word of God.

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¶ But I say, Have they not heard? Yes verily,

Their sound went into all the earth,

and their words unto the ends of the world.

But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

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But Isaiah is very bold, and saith,

I was found of them that sought me not;

I was made manifest unto them that asked not after me.

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But to Israel he saith,

All day long I have stretched forth my hands

unto a disobedient and gainsaying people.

The Remnant of Israel

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

God hath not cast away his people which he foreknew. Wot ye not what the Scripture saith of Elijah? how he maketh intercession to God against Israel, saying,

Lord, they have killed thy prophets,

and digged down thine altars;

and I am left alone,

and they seek my life.

But what saith the answer of God unto him?

I have reserved to myself seven thousand men,

who have not bowed the knee to the image of Baal.

Even so then at this present time also there is a remnant according to the election of grace.

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

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¶ What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8

(according as it is written,

God hath given them the spirit of slumber,

eyes that they should not see,

and ears that they should not hear;)

unto this day.

And David saith,

Let their table be made a snare, and a trap,

and a stumblingblock, and a recompense unto them: 1 0

let their eyes be darkened, that they may not see, and bow down their back alway.

The Salvation of the Gentiles

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¶ I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

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Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

¶ For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

if by any means I may provoke to emulation them which are my flesh, and might save some of them.

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For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

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For if the firstfruit be holy, the lump is also holy: and if the root be

holy, so are the branches.

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¶ And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

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boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

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Thou wilt say then, The branches were broken off, that I might be graffed in.

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Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear:

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for if God spared not the natural branches, take heed lest he also spare not thee.

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Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

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For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree; how much more shall these, which be the natural branches, be graffed into their own olive tree?

The Restoration of Israel

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¶ For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

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And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer,

and shall turn away ungodliness from Jacob:

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for this is my covenant unto them,

when I shall take away their sins.

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As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.

For the gifts and calling of God are without repentance.

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For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

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even so have these also now not believed, that through your mercy they also may obtain mercy.

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For God hath concluded them all in unbelief, that he might have mercy upon all.

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¶ O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

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For who hath known the mind of the Lord? or who hath been his counselor?

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or who hath first given to him, and it shall be recompensed unto him again?

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For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Exhortations for Christian Living

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.

¶ For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

For as we have many members in one body, and all members have not the same office:

so we, being many, are one body in Christ, and every one members one of another.

Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

or ministry, let us wait on our ministering; or he that teacheth, on teaching;

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R o m a n s

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or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.

¶ Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

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Be kindly affectioned one to another with brotherly love; in honor preferring one another;

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not slothful in business; fervent in spirit; serving the Lord; 1 2

rejoicing in hope; patient in tribulation; continuing instant in prayer;

distributing to the necessity of saints; given to hospitality.

¶ Bless them which persecute you: bless, and curse not.

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Rejoice with them that do rejoice, and weep with them that weep.

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Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

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Recompense to no man evil for evil. Provide things honest in the sight of all men.

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If it be possible, as much as lieth in you, live peaceably with all men.

Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

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Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

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Be not overcome of evil, but overcome evil with good.

Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

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R o m a n s

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For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake.

For, for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.

Render therefore to all their dues: tribute to whom tribute is due;

custom to whom custom; fear to whom fear; honor to whom honor.

¶ Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.

For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself.

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Love worketh no ill to his neighbor: therefore love is the fulfilling of the law.

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¶ And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.

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The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.

Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: 14

but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

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R o m a n s

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Those Weak in Faith

Him that is weak in the faith receive ye, but not to doubtful disputations.

For one believeth that he may eat all things: another, who is weak, eateth herbs.

Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

¶ One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

For none of us liveth to himself, and no man dieth to himself.

For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.

For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

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¶ But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

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For it is written,

As I live, saith the Lord,

every knee shall bow to me,

and every tongue shall confess to God.

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So then every one of us shall give account of himself to God.

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R o m a n s

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¶ Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.

I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

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But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

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Let not then your good be evil spoken of:

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for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

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For he that in these things serveth Christ is acceptable to God, and approved of men.

Let us therefore follow after the things which make for peace, and things wherewith one may edify another.

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For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offense.

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It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

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Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Let every one of us please his neighbor for his good to edification.

For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.

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R o m a n s

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Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6

that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

The Gospel to the Gentiles

¶ Wherefore receive ye one another, as Christ also received us, to the glory of God.

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9

and that the Gentiles might glorify God for his mercy; as it is written,

For this cause I will confess to thee among the Gentiles, and sing unto thy name.

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And again he saith,

Rejoice, ye Gentiles, with his people.

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And again,

Praise the Lord, all ye Gentiles;

and laud him, all ye people.

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And again, Isaiah saith,

There shall be a root of Jesse,

and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

¶ And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

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Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,

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that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

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R o m a n s

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I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

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For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

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Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: 2 1

but as it is written,

To whom he was not spoken of, they shall see:

and they that have not heard shall understand.

Paul Plans to Visit Rome

2 2

¶ For which cause also I have been much hindered from coming to you.

But now having no more place in these parts, and having a great desire these many years to come unto you;

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whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.

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But now I go unto Jerusalem to minister unto the saints.

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For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

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It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.

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When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

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R o m a n s

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¶ Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

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that I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalem may be accepted of the saints;

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that I may come unto you with joy by the will of God, and may with you be refreshed.

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Now the God of peace be with you all. Amen.

Personal Greetings

I commend unto you Phoebe our sister, which is a servant of the church which is at Cenchreae:

that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succorer of many, and of myself also.

¶ Greet Priscilla and Aquila, my helpers in Christ Jesus: 4

who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

Likewise greet the church that is in their house. Salute my well-beloved Epenetus, who is the firstfruits of Achaia unto Christ.

Greet Mary, who bestowed much labor on us.

Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

Greet Amplias, my beloved in the Lord.

Salute Urbane, our helper in Christ, and Stachys my beloved.

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Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household.

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Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

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Salute Tryphaena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord.

Salute Rufus chosen in the Lord, and his mother and mine.

Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

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Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

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Salute one another with a holy kiss. The churches of Christ salute you.

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¶ Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them.

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For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

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And the God of peace shall bruise Satan under your feet shortly.

The grace of our Lord Jesus Christ be with you. Amen.

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¶ Timothy my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

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¶ I Tertius, who wrote this epistle, salute you in the Lord.

¶ Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.

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The grace of our Lord Jesus Christ be with you all. Amen.

Concluding Doxology

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¶ Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

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but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 2 7

to God only wise, be glory through Jesus Christ for ever. Amen.

The First Epistle of Paul the Apostle to the Corinthians

[1 Corinthians]

Salutation

Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

¶ Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

¶ Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Thanksgiving for Spiritual Gifts

¶ I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

that in every thing ye are enriched by him, in all utterance, and in all knowledge;

even as the testimony of Christ was confirmed in you: 7

so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

Divisions in the Church

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¶ Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no

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divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

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For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

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Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

I thank God that I baptized none of you, but Crispus and Gaius; 1 5

lest any should say that I had baptized in mine own name.

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And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

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For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

Christ the Power and Wisdom of God

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¶ For the preaching of the cross is to them that perish, foolishness; but unto us which are saved, it is the power of God.

For it is written,

I will destroy the wisdom of the wise,

and will bring to nothing the understanding of the prudent.

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Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

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For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

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For the Jews require a sign, and the Greeks seek after wisdom: 23

but we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

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but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

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Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

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¶ For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

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but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

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and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:

that no flesh should glory in his presence.

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But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 3 1

that, according as it is written, He that glorieth, let him glory in the Lord.

Proclaiming Christ Crucified

And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

For I determined not to know any thing among you, save Jesus Christ, and him crucified.

And I was with you in weakness, and in fear, and in much trembling.

And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: 5

that your faith should not stand in the wisdom of men, but in the power of God.

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The Revelation by God’s Spirit

¶ Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory; 8

which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

But as it is written,

Eye hath not seen, nor ear heard,

neither have entered into the heart of man,

the things which God hath prepared for them that love him.

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But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

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For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

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Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.

Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

¶ But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

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But he that is spiritual judgeth all things, yet he himself is judged of no man.

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For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

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Laborers Together with God

And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.

For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

¶ Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

I have planted, Apollos watered; but God gave the increase.

So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor.

For we are laborers together with God: ye are God’s husbandry, ye are God’s building.

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¶ According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

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For other foundation can no man lay than that is laid, which is Jesus Christ.

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Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

If any man’s work abide which he hath built thereupon, he shall receive a reward.

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If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

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¶ Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

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If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

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¶ Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

For the wisdom of this world is foolishness with God: for it is written,

He taketh the wise in their own craftiness.

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And again,

The Lord knoweth the thoughts of the wise,

that they are vain.

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Therefore let no man glory in men: for all things are yours; 2 2

whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23

and ye are Christ’s; and Christ is God’s.

The Ministry of the Apostles

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

Moreover it is required in stewards, that a man be found faithful.

But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.

For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.

Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.

¶ And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not

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to think of men above that which is written, that no one of you be puffed up for one against another.

For who maketh thee to differ from another? and what hast thou

that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

¶ Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.

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We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised.

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Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; 1 2

and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

¶ I write not these things to shame you, but as my beloved sons I warn you.

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For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.

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Wherefore I beseech you, be ye followers of me.

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For this cause have I sent unto you Timothy, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

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Now some are puffed up, as though I would not come to you.

But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

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For the kingdom of God is not in word, but in power.

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What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

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Judgment of Immorality

It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, 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,

in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5

to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

¶ Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8

therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

¶ I wrote unto you in an epistle not to company with fornicators: 1 0

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.

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But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one, no, not to eat.

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For what have I to do to judge them also that are without? do not ye judge them that are within?

But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

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Going to Law before Unbelievers

Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

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 speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

but brother goeth to law with brother, and that before the unbelievers.

¶ Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?

Nay, ye do wrong, and defraud, and that your brethren.

¶ Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

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nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

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And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

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Glorify God in Your Body

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¶ All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

And God hath both raised up the Lord, and will also raise up us by his own power.

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Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of a harlot? God forbid.

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What! know ye not that he which is joined to a harlot is one body?

for two, saith he, shall be one flesh.

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But he that is joined unto the Lord is one spirit.

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Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

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For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

Problems concerning Marriage

Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.

Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

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The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

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.

¶ I say therefore to the unmarried and widows, It is good for them if they abide even as I.

But if they cannot contain, let them marry: for it is better to marry than to burn.

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¶ And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:

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but and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

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¶ But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

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But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

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For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

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¶ But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.

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Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

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Let every man abide in the same calling wherein he was called.

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Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

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For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant.

Ye are bought with a price; be not ye the servants of men.

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Brethren, let every man, wherein he is called, therein abide with God.

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¶ Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

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

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Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

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But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I 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; 3 0

and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

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and they that use this world, as not abusing it: for the fashion of

this world passeth away.

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¶ But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

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but he that is married careth for the things that are of the world, how he may please his wife.

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There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.

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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.

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¶ But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

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Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

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So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

¶ The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.

But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

Food Offered to Idols

Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

But if any man love God, the same is known of him.

¶ As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

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For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

¶ 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.

But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

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

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For if any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 1 1

and through thy knowledge shall the weak brother perish, for whom Christ died?

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But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

The Rights of Those Who Preach the Gospel

Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

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.

¶ Mine answer to them that do examine me is this: 4

Have we not power to eat and to drink?

Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

Or I only and Barnabas, have not we power to forbear working?

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Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

¶ Say I these things as a man? or saith not the law the same also?

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?

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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.

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If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

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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.

Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

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¶ 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.

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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!

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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.

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What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

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

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

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

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To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

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

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¶ Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

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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.

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I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

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but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Warning against Idolatry

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

and were all baptized unto Moses in the cloud and in the sea; 3

and did all eat the same spiritual meat;

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.

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¶ Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

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Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

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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.

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

There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

¶ Wherefore, my dearly beloved, flee from idolatry.

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I speak as to wise men; judge ye what I say.

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The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

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

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Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

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But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

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Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.

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Do we provoke the Lord to jealousy? are we stronger than he?

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Do All to the Glory of God

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

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Let no man seek his own, but every man another’s wealth.

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

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for the earth is the Lord’s, and the fulness thereof.

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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.

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But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience’ sake: for the earth is the Lord’s, and the fulness thereof: 29

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

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

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¶ Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

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Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God:

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even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

Be ye followers of me, even as I also am of Christ.

The Covering of Women’s Heads

¶ Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

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But I would have you know, 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 praying or prophesying, having his head covered, dishonoreth his head.

But every woman that prayeth or prophesieth with her head uncovered dishonoreth 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.

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For this cause ought the woman to have power [a covering, in sign that she is under the power of her husband] on her head because of the angels.

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Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

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

Judge in yourselves: is it comely that a woman pray unto God uncovered?

Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

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

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But if any man seem to be contentious, we have no such custom, neither the churches of God.

Disorder at the Lord’s Supper

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

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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.

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

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

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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.

The Institution of the Lord’s Supper

¶ 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:

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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.

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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.

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

Partaking of the Supper Unworthily

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¶ 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.

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But let a man examine himself, and so let him eat of that bread, and drink of that cup.

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

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

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

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But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

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

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And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Spiritual Gifts

Now concerning spiritual gifts, brethren, I would not have you ignorant.

Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

¶ Now there are diversities of gifts, but the same Spirit.

And there are differences of administrations, but the same Lord.

And there are diversities of operations, but it is the same God which worketh all in all.

But the manifestation of the Spirit is given to every man to profit withal.

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

to another faith by the same Spirit; to another the gifts of healing by the same Spirit;

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to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:

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but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

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¶ 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.

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If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

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And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

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If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

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But now hath God set the members every one of them in the body, as it hath pleased him.

And if they were all one member, where were the body?

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But now are they many members, yet but one body.

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And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

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Nay, much more those members of the body, which seem to be more feeble, are necessary:

and those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness.

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

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

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And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.

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¶ Now ye are the body of Christ, and members in particular.

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And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

Are all apostles? are all prophets? are all teachers? are all workers of miracles?

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have all the gifts of healing? do all speak with tongues? do all interpret?

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But covet earnestly the best gifts.

¶ And yet show I unto you a more excellent way.

Love

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

¶ Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

rejoiceth not in iniquity, but rejoiceth in the truth; 7

beareth all things, believeth all things, hopeth all things, endureth all things.

¶ Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

For we know in part, and we prophesy in part.

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

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When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

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For now we see through a glass, darkly, but then face to face: now I know in part; but then shall I know even as also I am known.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Speaking in Tongues

Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit

he speaketh mysteries.

But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

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

I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

¶ Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

For if the trumpet give an uncertain sound, who shall prepare himself to the battle?

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So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

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There are, it may be, so many kinds of voices in the world, and none of them is without signification.

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Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.

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Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

¶ Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.

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What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.

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Else, when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

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For thou verily givest thanks well, but the other is not edified.

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I thank my God, I speak with tongues more than ye all: 19

yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.

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¶ Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

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In the law it is written,

With men of other tongues and other lips will I speak unto this people;

and yet for all that will they not hear me, saith the Lord.

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Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.

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If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

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But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: 2 5

and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

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¶ How is it then, brethren? when ye come 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 unto edifying.

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If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

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But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

Let the prophets speak two or three, and let the other judge.

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If any thing be revealed to another that sitteth by, let the first hold his peace.

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

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And the spirits of the prophets are subject to the prophets.

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For God is not the author of confusion, but of peace, as in all churches of the saints.

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¶ Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

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And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

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What! came the word of God out from you? or came it unto you only?

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¶ If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

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But if any man be ignorant, let him be ignorant.

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Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

Let all things be done decently and in order.

The Resurrection of the Dead

Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2

by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

¶ For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; 4

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: 6

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 that, he was seen of James; then of all the apostles.

And last of all he was seen of me also, as of one born out of due time.

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.

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But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me.

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Therefore whether it were I or they, so we preach, and so ye believed.

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

But if there be no resurrection of the dead, then is Christ not risen: 14

and if Christ be not risen, then is our preaching vain, and your faith is also vain.

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Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.

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For if the dead rise not, then is not Christ raised: 1 7

and if Christ be not raised, your faith is vain; ye are yet in your sins.

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Then they also which are fallen asleep in Christ are perished.

If in this life only we have hope in Christ, we are of all men most miserable.

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¶ But now is Christ risen from the dead, and become the firstfruits of them that slept.

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For since by man came death, by man came also the resurrection of the dead.

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For as in Adam all die, even so in Christ shall all be made alive.

But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

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Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power.

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For he must reign, till he hath put all enemies under his feet.

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The last enemy that shall be destroyed is death.

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For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that he is excepted, which did put all things under him.

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And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

¶ Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

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and why stand we in jeopardy every hour?

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I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

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If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for tomorrow we die.

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Be not deceived: evil communications corrupt good manners.

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Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

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¶ But some man will say, How are the dead raised up? and with what body do they come?

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Thou fool, that which thou sowest is not quickened, except it die: 3 7

and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:

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but God giveth it a body as it hath pleased him, and to every seed his own body.

All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.

There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

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There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory.

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¶ So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption:

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it is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power:

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it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.

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And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

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The first man is of the earth, earthy: the second man is the Lord from heaven.

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

And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

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

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¶ Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,

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in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

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For this corruptible must put on incorruption, and this mortal must put on immortality.

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

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O death, where is thy sting? O grave, where is thy victory?

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The sting of death is sin; and the strength of sin is the law.

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But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

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¶ Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.

The Collection for the Saints

Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

And if it be meet that I go also, they shall go with me.

Plans for Travel

¶ Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.

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And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

But I will tarry at Ephesus until Pentecost.

For a great door and effectual is opened unto me, and there are many adversaries.

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¶ Now if Timothy come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.

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Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.

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¶ 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.

Final Greetings

¶ Watch ye, stand fast in the faith, quit you like men, be strong.

Let all your things be done with charity.

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¶ I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)

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that ye submit yourselves unto such, and to every one that helpeth with us, and laboreth.

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I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.

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For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

¶ The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

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All the brethren greet you. Greet ye one another with a holy kiss.

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¶ The salutation of me Paul with mine own hand.

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If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha.

The grace of our Lord Jesus Christ be with you.

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My love be with you all in Christ Jesus. Amen.

The Second Epistle of Paul the Apostle to the Corinthians

[2 Corinthians]

Salutation

Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

¶ Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

Paul’s Affliction

¶ Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

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

¶ For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: 9

but we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

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who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;

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ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.

The Postponement of Paul’s Visit

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¶ For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; 14

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

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¶ And in this confidence I was minded to come unto you before, that ye might have a second benefit;

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and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea.

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When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay?

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But as God is true, our word toward you was not yea and nay.

For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy, was not yea and nay, but in him was yea.

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For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

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Now he which stablisheth us with you in Christ, and hath anointed us, is God;

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who hath also sealed us, and given the earnest of the Spirit in our hearts.

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¶ Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.

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Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

But I determined this with myself, that I would not come again to you in heaviness.

For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?

And I wrote this same unto you, lest, when I came, I should have sorrow from them of 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 unto you.

Forgiveness for the Offender

¶ But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

Sufficient to such a man is this punishment, which was inflicted of many.

So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

Wherefore I beseech you that ye would confirm your love toward him.

For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

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To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

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lest Satan should get an advantage of us: for we are not ignorant of his devices.

Paul’s Anxiety at Troas

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¶ Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord,

I had no rest in my spirit, because I found not Titus my brother; but taking my leave of them, I went from thence into Macedonia.

Triumphant in Christ

¶ Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place.

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For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish:

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to the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things?

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For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

Ministers of the New Covenant

Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?

Ye are our epistle written in our hearts, known and read of all men: 3

forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart.

¶ And such trust have we through Christ to God-ward:

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not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6

who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

¶ But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away;

how shall not the ministration of the spirit be rather glorious?

For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

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For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

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For if that which is done away was glorious, much more that which remaineth is glorious.

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¶ Seeing then that we have such hope, we use great plainness of speech:

and not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished:

but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ.

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But even unto this day, when Moses is read, the veil is upon their heart.

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Nevertheless, when it shall turn to the Lord, the veil shall be taken away.

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Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

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But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

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Therefore, seeing we have this ministry, as we have received mercy, we faint not;

but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but, by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God.

But if our gospel be hid, it is hid to them that are lost: 4

in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.

For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Living by Faith

¶ But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

We are troubled on every side, yet not distressed; we are perplexed, but not in despair;

persecuted, but not forsaken; cast down, but not destroyed; 1 0

always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

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For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.

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So then death worketh in us, but life in you.

¶ We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

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knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.

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For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.

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¶ For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.

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For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 1 8

while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.

For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

if so be that being clothed we shall not be found naked.

For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

¶ Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

(for we walk by faith, not by sight:)

we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

Wherefore we labor, that, whether present or absent, we may be accepted of him.

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For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

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The Ministry of Reconciliation

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¶ Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

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For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart.

For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.

For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

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and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

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¶ Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

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Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

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And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19

to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

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Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.

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For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.

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(For he saith,

I have heard thee in a time accepted,

and in the day of salvation have I succored thee: Behold, now is the accepted time; behold, now is the day of salvation.)

Giving no offense in any thing, that the ministry be not blamed: 4

but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 5

in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings;

by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned,

by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, 8

by honor and dishonor, by evil report and good report: as deceivers, and yet true;

as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;

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as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

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¶ O ye Corinthians, our mouth is open unto you, our heart is enlarged.

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Ye are not straitened in us, but ye are straitened in your own bowels.

Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged.

Ye Are the Temple of the Living God

¶ Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

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And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

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And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said,

I will dwell in them, and walk in them;

and I will be their God,

and they shall be my people.

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Wherefore come out from among them,

and be ye separate,

saith the Lord,

and touch not the unclean thing;

and I will receive you,

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and will be a Father unto you,

and ye shall be my sons and daughters,

saith the Lord Almighty.

Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

Paul’s Joy at the Church’s Repentance

¶ Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.

I speak not this to condemn you: for I have said before, that ye are in

our hearts to die and live with you.

Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation.

¶ For, when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears.

Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;

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and not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more.

For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.

Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.

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For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

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For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

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Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

¶ Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.

For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.

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And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.

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I rejoice therefore that I have confidence in you in all things.

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The Offering for the Saints

Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

how that in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

For to their power, I bear record, yea, and beyond their power they were willing of themselves;

praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.

¶ I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

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And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.

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Now therefore perform the doing of it; that as there was a readiness

to will, so there may be a performance also out of that which ye have.

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For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

For I mean not that other men be eased, and ye burdened: 14

but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want; that there may be equality:

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as it is written,

He that had gathered much had nothing over; and he that had gathered little had no lack.

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¶ But thanks be to God, which put the same earnest care into the heart of Titus for you.

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For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.

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And we have sent with him the brother, whose praise is in the gospel throughout all the churches;

and not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind: 2 0

avoiding this, that no man should blame us in this abundance which is administered by us:

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providing for honest things, not only in the sight of the Lord, but also in the sight of men.

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And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.

Whether any do inquire of Titus, he is my partner and fellow helper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ.

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Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

For as touching the ministering to the saints, it is superfluous for me to write to you:

for I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

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lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

¶ But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.

Every man according as he purposeth in his heart, so let him give;

not grudgingly, or of necessity: for God loveth a cheerful giver.

And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:

(as it is written,

He hath dispersed abroad;

he hath given to the poor:

his righteousness remaineth for ever.

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Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness:)

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being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.

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For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;

while by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;

and by their prayer for you, which long after you for the exceeding grace of God in you.

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Thanks be unto God for his unspeakable gift.

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Paul’s Defense of His Ministry

Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

but I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.

For though we walk in the flesh, we do not war after the flesh: 4

(for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds;)

casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

and having in a readiness to revenge all disobedience, when your obedience is fulfilled.

¶ Do ye look on things after the outward appearance? If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’s.

For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:

that I may not seem as if I would terrify you by letters.

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For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.

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Let such a one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.

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For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they, measuring themselves by themselves, and comparing themselves among themselves, are not wise.

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¶ But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.

For we stretch not ourselves beyond our measure, as though we reached not unto you; for we are come as far as to you also in preaching the gospel of Christ:

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not boasting of things without our measure, that is, of other men’s labors; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, 1 6

to preach the gospel in the regions beyond you, and not to boast in another man’s line of things made ready to our hand.

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But he that glorieth, let him glory in the Lord.

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For not he that commendeth himself is approved, but whom the Lord commendeth.

Would to God ye could bear with me a little in my folly: and indeed bear with me.

For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

For I suppose I was not a whit behind the very chiefest apostles.

But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things.

¶ Have I committed an offense in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?

I robbed other churches, taking wages of them, to do you service.

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And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

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As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.

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Wherefore? because I love you not? God knoweth.

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¶ But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.

For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

And no marvel; for Satan himself is transformed into an angel of light.

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Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

Paul’s Sufferings as an Apostle

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¶ I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

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That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.

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Seeing that many glory after the flesh, I will glory also.

For ye suffer fools gladly, seeing ye yourselves are wise.

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For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.

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I speak as concerning reproach, as though we had been weak.

¶ Howbeit, whereinsoever any is bold, (I speak foolishly,) I am bold also.

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Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.

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Are they ministers of Christ? (I speak as a fool,) I am more; in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

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Of the Jews five times received I forty stripes save one.

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Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 2 6

in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

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in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

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Beside those things that are without, that which cometh upon me daily, the care of all the churches.

Who is weak, and I am not weak? who is offended, and I burn not?

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¶ If I must needs glory, I will glory of the things which concern mine infirmities.

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The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

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In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: 3 3

and through a window in a basket was I let down by the wall, and escaped his hands.

Paul’s Thorn in the Flesh

It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such a one caught up to the third heaven.

And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

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how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

Of such a one will I glory: yet of myself I will not glory, but in mine infirmities.

For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

For this thing I besought the Lord thrice, that it might depart from me.

And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

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Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

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¶ I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

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Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.

Paul Plans a Third Visit

¶ Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

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And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

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But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

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Did I make a gain of you by any of them whom I sent unto you?