 CHAPTER 7-11 Now concerning the things about which you wrote to me. It is good for a man not to touch a woman, but because of sexual sins let each man have his own wife, and let each woman have her own husband. Let the husband render to the wife her due, and likewise also the wife to the husband. The wife doesn't have authority over her own body, but the husband. Likewise also the husband doesn't have power over his own body, but the wife. Don't defraud one another, unless it is by consent for a season that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn't tempt you because of your lack of self-control. But this I say by way of concession, not of commandment. Yet I wish that all men were like me. However, each man has his own gift from God, one of this kind, and another of that kind. But I say to the unmarried and to widows, it is good for them if they remain even as I am, but if they don't have self-control, let them marry, for it's better to marry than to burn. But to the married I command, not I but the Lord, that the wife not leave her husband, but if she departs, let her remain unmarried, or else be reconciled to her husband, and that the husband not leave his wife. But to the rest, I, not the Lord, say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her. The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband. For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise, your children would be unclean, but now are they holy. Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace. For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife? Only as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies. Was any one called being circumcised? Let him not become uncircumcised. Has any been called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing but the keeping of the commandments of God. Let each man stay in that calling in which he was called. Were you called being a bondservant? Don't let that bother you, but if you get an opportunity to become free, use it. For he who was called in the Lord being a bondservant is the Lord's free man. Likewise, he who was called being free is Christ's bondservant. You were bought with a price. Don't become bondservants of men. Because let each man in whatever condition he was called stay in that condition with God. Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy. I think that it is good, therefore, because of the distress that is on us, that it is good for a man to be as he is. Are you bound to a wife? Don't seek to be freed. Are you free from a wife? Don't seek a wife. But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you. But I say this, brothers, the time is short that from now on both those who have wives may be as though they had none, and those who weep as though they didn't weep, and those who rejoice as though they didn't rejoice, and those who buy as though they didn't possess, and those who use the world as not using it to the fullest, for the mode of this world passes away. But I desire to have you to be free from cares. He who is unmarried is concerned for the things of the Lord, how he may please the Lord, but he who is married is concerned about the things of the world, how he may please his wife. There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit, but she who is married cares about the things of the world, how she may please her husband. This I say for your own profit, not that I may throw a snare on you, but for that which is appropriate, and that you may attend to the Lord without distraction. But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn't sin, let them marry, but he who stands steadfast in his heart, having no necessity, but has power over his own heart to keep his own virgin, will do well. So then both he who gives his own virgin in marriage does well, and he who doesn't give her in marriage will do better. A wife is bound by law for so long time as her husband lives, but if the husband is dead she is free to be married to whoever she desires, only in the Lord. But she is happier if she stays as she is in my judgment, and I think that I also have God's spirit. CHAPTER VIII Now concerning things sacrifice to idols. We know that we all have knowledge. Knowledge puffs up, but love builds up. But if any one thinks that he knows anything, he doesn't yet know as he ought to know. But if any one loves God, the same is known by him. Therefore, concerning the eating of things sacrifice to idols, we know that no idol is anything in the world, and that there is no other God but one. For though there are things that are called gods, whether in the heavens or on earth, as there are many gods and many lords, yet to us there is one God, the Father, of whom are all things, and we to him. And one Lord, Jesus Christ, through whom are all things, and we through him. However, that knowledge isn't in all men, for some being used until now to the idol eat as of a thing sacrificed to an idol, and their conscience being weak is defiled. But food will not commend us to God, for neither if we don't eat are we the worse, nor if we eat are we the better. But be careful that by any means this liberty of yours doesn't become a stumbling block to the weak, for if a man sees you who have knowledge sitting in an idol's temple, won't his conscience, if he is weak, be emboldened to eat things sacrificed to idols? And through your knowledge he who is weak perishes the brother for whose sake Christ died. Thus sinning against the brothers and wounding their conscience when it is weak you sin against Christ. Therefore, if food causes my brother to stumble, I will eat no meat for ever more that I don't cause my brother to stumble. Chapter 9 Am I not free? Am I not an apostle? Haven't I seen Jesus Christ our Lord? Aren't you my work in the Lord? If to others I am not an apostle, yet at least I am to you, for you are the seal of my apostleship in the Lord. My defence to those who examine me is this. Have we no right to eat and to drink? Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas? Or have only Barnabas and I no right to not work? What soldier ever serves at his own expense? Who plants a vineyard and doesn't eat of its fruit, or who feeds a flock and doesn't drink from the flock's milk? Do I speak these things according to the ways of men, or doesn't the law also say the same thing? For it is written in the law of Moses, you shall not muzzle the ox when he treads out the corn. Is it for the oxen that God cares, or does he say it assuredly for our sake? Yes, for our sake it was written, because he who plows ought to plow in hope, and he who threshes in hope should partake in his hope. If we sowed to you spiritual things, is it a great thing if we reap your fleshly things? If others partake of this right over you, don't we yet more? Nevertheless we did not use this right, but we bear all things that we may cause no hindrance to the gospel of Christ. Don't you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar? And so did the Lord ordain that those who proclaim the gospel should live from the gospel. But I have used none of these things, and I don't write these things that it may be done so in my case, for I would rather die than that any one should make my boasting void. For if I preach the gospel I have nothing to boast about, for necessity is laid on me, but woe is to me if I don't preach the gospel. For if I do this of my own will I have a reward, but if not of my own will I have a stewardship entrusted to me. What then is my reward, that when I preach the gospel I may present the gospel of Christ without charge, so as not to abuse my authority in the gospel? Although I was free from all, I brought myself under bondage to all, that I might gain the more. To the Jews I became as a Jew, that I might gain Jews. To those who are under the law, as under the law, that I might gain those who are under the law. To those who are without law, as without law, not being without law toward God, but under law toward Christ. That I might win those who are without law. To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some. Now I do this for the gospel's sake, that I may be a joint partaker of it. Don't you know that those who run in a race all run, but one receives the prize? Run like that, that you may win. Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we, an incorruptible. I therefore run like that, as not uncertainly. I run like that, as not beating the air, but I beat my body, and bring it into submission. For fear that by any means, that after I have preached to others, I myself should be rejected. CHAPTER X Now I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and were all baptized to Moses in the cloud, and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink, for they drank of a spiritual rock that followed them, and the rock was Christ. However with most of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our examples to the intent that we should not lust after evil things, as they also lust it. Neither be idolaters as some of them were. As it is written, the people sat down to eat and drink, and rose up to play. Neither let us commit sexual immorality as some of them committed, and in one day twenty-three thousand fell. Neither let us test the Lord as some of them tested, and perished by the serpents. Neither grumble as some of them also grumbled and perished by the destroyer. Now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come. Therefore let him who thinks he stands be careful that he doesn't fall. No temptation has taken you, but such as man can bear. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation make also the way of escape that you may be able to endure it. Therefore my beloved, flee from idolatry. I speak as to wise men, judge what I say. The cup of blessing which we bless, isn't it a communion of the blood of Christ? The bread which we break, isn't it a communion of the body of Christ? Seeing that we, who are many, are one bread, one body, for we all partake of the one bread. Consider Israel after the flesh. Don't those who eat the sacrifices have communion with the altar? What am I saying, then, that a thing sacrificed to idols is anything, or that an idol is anything? But I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God, and I don't desire that you would have communion with demons. You can't both drink the cup of the Lord and the cup of demons. You can't both partake of the table of the Lord and of the table of demons. Or do we provoke the Lord to jealousy? Are we stronger than he? All things are lawful for me, but not all things are expedient. All things are lawful for me, but not all things build up. Let no one seek his own, but each one his neighbour's good. Whatever is sold in the butcher's shop, eat, asking no question for the sake of conscience, for the earth is the Lord's and its fullness. But if one of those who don't believe invites you to a meal and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience. But if any one says to you, this was offered to idols, don't eat it for the sake of the one who told you, and for the sake of conscience, for the earth is the Lord's and all its fullness. Conscience I say, not your own, but the other's conscience. For why is my liberty judged by another conscience? If I partake with thankfulness, why am I denounced for that for which I give thanks? Whether therefore you eat or drink or whatever you do, do all to the glory of God. Give no occasions for stumbling, either to Jews or to Greeks or to the assembly of God, even as I also please all men in all things, not seeking my own profit, but the profit of the many that they may be saved. Chapter 11 Be Imitators of Me, Even as I also am of Christ. Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you. 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, dishonours his head. But every woman, praying or prophesying with her head unveiled, dishonours her head. For it is one and the same thing, as if she were shaved. For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. For a man indeed ought not to have his head covered, because he is the image and glory of God. But the woman is the glory of the man. For man is not from woman, but woman from man. For neither was man created for the woman, but woman for the man. For this cause the woman ought to have authority on her head, because of the angels. Nevertheless neither is the woman independent of the man, nor the man independent of the woman in the Lord. For as the woman is from the man, so is the man also by the woman. But all things are from God. Watch for yourselves. Is it appropriate that a woman pray to God unveiled? Doesn't even nature itself teach you that if a man has long hair it is a dishonour to him. But if a woman has long hair it is a glory to her, for her hair is given to her for a covering. But if any man seems to be contentious we have no such custom, neither do God's assemblies. But in giving you this command I don't praise you, that you come together not for the better but for the worse. For first of all when you come together in the assembly I hear that divisions exist among you and I partly believe it, but there must be also factions among you that those who are approved may be revealed among you. When therefore you assemble yourselves together it is not possible to eat the Lord's supper. For in your eating each one takes his own supper before others, one is hungry and another is drunken. What? Don't you have houses to eat and to drink in? Or do you despise God's assembly and put them to shame who don't have? What will I tell you? Will I praise you? In this I don't praise you. For I received from the Lord that which I also delivered to you, that the Lord Jesus on the night in which he was betrayed took bread. When he had given thanks he broke it and said, Take, eat, this is my body which is broken for you, do this in memory of me. In the same way he also took the cup after supper saying, This cup is the new covenant in my blood, do this as often as you drink in memory of me. Or as often as you eat this bread and drink this cup you proclaim the Lord's death until he comes. Therefore whoever eats this bread or drinks this Lord's cup in an unworthy manner will be guilty of the body and the blood of the Lord. But let a man examine himself and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself if he doesn't discern the Lord's body. For this cause many among you are weak and sickly and not a few sleep. For if we discern ourselves we won't be judged. But when we are judged we are punished by the Lord that we may not be condemned with the world. Therefore, my brothers, when you come together to eat wait one for another. But if any one is hungry let him eat at home that your coming together may not be to judgment. The rest I will set in order whenever I come. End of chapters 7 to 11. Chapters 12 to 16 of 1 Corinthians from the World English Bible. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Recorded by William Healy. One Corinthians from the World English Bible. Chapters 12 to 16. Chapter 12. Now concerning spiritual gifts, brothers, I don't want you to be ignorant. You know that when you were Gentiles you were led away to those mute idols however you might be led. Therefore I make known to you that no man speaking by God's spirit says, Jesus is accursed. No one can say Jesus is Lord but by the Holy Spirit. Now there are various kinds of gifts but the same spirit. There are various kinds of service and the same Lord. There are various kinds of workings but the same God who works all things in all. But to each one is given the manifestation of the spirit for the profit of all. For to one is given through the spirit the word of wisdom and to another the word of knowledge according to the same spirit, to another faith by the same spirit, and to another gifts of healings by the same spirit, and to another workings of miracles, and to another prophecy, and to another discerning of spirits, to another different kinds of languages, and to another the interpretation of languages. But the one in the same spirit works all of these, distributing to each one separately as he desires. For as the body is one and has many members, and all the members of the body being many or one body, so also is Christ. For in one spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free, and were all made into one spirit, for the body is not one member but many. If the foot would say, because I am not the hand, I am not part of the body, it is not therefore part of the body. If the ear would say, because I am not the eye, I am not part of the body, it is not therefore part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? But now God has set the members, each one of them, in the body, just as he desired. If they were all one member, where would the body be? But now they are many members but one body. The eye can't tell the hand, I have no need for you, or again the head to the feet, I have no need for you. No, much rather, those members of the body which seem to be weaker are necessary. Those parts of the body which we think to be less honorable, on those we bestow more abundant honor, and our unpresentable parts have more abundant propriety, whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part, that there should be no division in the body, but that the members should have the same care for one another. When one member suffers, all the members suffer with it. Or when one member is honored, all the members rejoice with it. Now you are the body of Christ and members individually. God has set some in the assembly, first apostles, second prophets, thirdly teachers, then miracle workers, then gifts of healing, helps, governments, and various kind of languages. Are all apostles? Are all prophets? Are all teachers? Are all miracle workers? Do all have gifts of healings? Do all speak with various languages? Do all interpret? But desire earnestly the best gifts. Moreover I show a most excellent way to you. CHAPTER XIII If I speak with the languages of men and angels, but don't have love, I have become sounding brass, or a clanging cymbal. If I have the gift of prophecy, and I know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but don't have love, I am nothing. If I bestow all my goods to feed the poor, and if I give my body to be burned, but don't have love, it profits me nothing. Love is patient and is kind. Love doesn't envy. Love doesn't brag, is not proud, doesn't behave itself inappropriately, doesn't seek its own way, is not provoked, takes no account of evil, doesn't rejoice in unrighteousness, but rejoices with the truth, bears all things, believes all things, hopes all things, endures all things. Love never fails. But where there are prophecies they will be done away with. Where there are various languages they will cease. Where there is knowledge it will be done away with. For we know in part, and we prophecy in part. But when that which is complete has come, then that which is partial will be done away with. When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. For now we see in a mirror, dimly, but then face to face. For I know in part, but then I will know fully, even as I was also fully known. But now remain, faith, hope, and love, these three, the greatest of these, is love. CHAPTER XIV Follow after love and earnestly desire spiritual gifts, but especially that you may prophesy. For he who speaks in another language speaks not to men, but to God. For no one understands, but in the spirit he speaks mysteries. But he who prophesies speaks to men for their edification, exhortation, and consolation. He who speaks in another language edifies himself, but he who prophesies edifies the assembly. Now I desire to have you speak with all other languages, but rather that you would prophesy. For he is greater who prophesies than he who speaks with other languages, unless he interprets that the assembly may be built up. But now, brothers, if I come to you speaking with other languages, what would I profit you unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? Even things without life, giving a voice, whether pipe or harp, if they didn't give a distinction in the sounds, how would it be known what is piped or harped? For if the trumpet gave an uncertain voice, who would prepare himself for war? So also you, unless you uttered by the tongues words easy to understand, how would it be known what is spoken? For you would be speaking into the air. There are, it may be, so many kinds of voices in the world, and none of them is without meaning. With them I don't know the meaning of the voice, I would be to him who speaks a foreigner, and he who speaks will be a foreigner to me. So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly. Therefore let him who speaks in another language pray that he may interpret. Or if I pray in another language, my spirit prays, but my understanding is unfruitful. 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. Else, if you bless with the spirit, how will he who fills the place of the unlearned say, the Amen, at your giving of thanks, seeing he doesn't know what you say? For you most assuredly give thanks well, but the other person is not built up. I thank my God I speak with other languages more than you. However in the assembly I would rather speak five words with my understanding that I might instruct others also than ten thousand words in another language. Brothers, don't be children in mind, yet in malice be babies, but in mind be men. In the law it is written, By men of strange languages and by the lips of strangers I will speak to this people. Not even thus will they hear me, says the Lord. Therefore other languages are for a sign, not to those who believe, but to the unbelieving. But prophesying is for a sign, not to the unbelieving, but to those who believe. If therefore the whole assembly is assembled together and all speak with other languages and unlearned or unbelieving people come in, won't they say that you are crazy? But if all prophesy and someone unbelieving or unlearned comes in, he is reproved by all and he is judged by all. And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed. What is it then, brothers? When you come together each one of you has a Psalm, has a teaching, has a revelation, has another language, has an interpretation. Let all things be done to build each other up. If any man speaks in another language, let it be two or the most three and in turn, and let one interpret. But if there is no interpreter, let him keep silence in the assembly and let him speak to himself and to God. Let the prophets speak two or three and let the others discern. But if a revelation is made to another sitting by, let the first keep silence. For you all can prophesy one by one that all may learn and all may be exhorted. The spirits of the prophets are subject to the prophets, for God is not a God of confusion but of peace. As in all the assemblies of the saints, let your women keep silence in the assemblies, for it is not permitted for them to speak. But let them be in subjugation, as the law also says. If they desire to learn anything, let them ask their own husbands at home, for it is shameful for a woman to chatter in the assembly. What, was it from you that the word of God went forth, or did it come to you alone? If any man thinks himself to be a prophet or spiritual, let him recognize the things which I write to you that they are the commandment of the Lord. But if anyone is ignorant, let him be ignorant. Your brothers desire earnestly to prophesy, and don't forbid speaking with other languages. Let all things be done decently and in order. CHAPTER XV Now I declared to you, brothers, the gospel which I preached to you, which also you received, in which you also stand, by which also you were saved, if you hold firmly the word which I preached to you, unless you believed in vain. For I delivered to you first of all that which also I received, that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas then to the twelve. Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep. Then he appeared to James, then to all the apostles, and last of all, as to the child born at the wrong time, he appeared to me also. For I am the least of the apostles, who is not worthy to be called an apostle because I persecuted the assembly of God. But by the grace of God I am what I am. His grace which was bestowed on me was not found vain, but I worked more than all of them, yet not I, but the grace of God which was within me. Whether then it is I or they, so we preach, and so you believed. Now if Christ is preached that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, neither has Christ been raised. If Christ has not been raised, then our preaching is in vain, and your faith also in vain. Yes, we are found false witnesses of God because we testified about God that he raised up Christ, whom he didn't raise up, if it is so the dead are not raised. For if the dead aren't raised, neither has Christ been raised. If Christ has not been raised, your faith is in vain, you are still in your sins. Then they also who are fallen asleep in Christ have perished. If we have only hoped in Christ in this life, we are of all men most pitiable. But now Christ has been raised from the dead. He became the first fruits of those who were asleep. For since death came by man, the resurrection of the dead also came by man. For as in Adam all die, so also in Christ all will be made alive. But each in his own order. Christ the first fruits, then those who are Christ's at his coming. Then the end comes, when he will deliver up the kingdom to God, even the Father, when he will have abolished all rule and all authority and power. For he must reign until he has put all his enemies under his feet. The last enemy that will be abolished is death. For he put all things in subjection under his feet. But when he says all things are put in subjection, it is evident that he has accepted who subjected all things to him. When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him that God may be all in all. For else what will they do who are baptized for the dead? If the dead aren't raised at all, why then are they baptized for the dead? Why do we also stand in jeopardy every hour? I die daily by your boasting which I have in Christ Jesus our Lord. If I fought with animals at Ephesus like men, what does it profit me? If the dead are not raised, then let us eat and drink for tomorrow we die. Don't be deceived. Evil companionships corrupt good morals. Wake up righteously and don't sin, for some have no knowledge of God. I say this to your shame. But someone will say, how are the dead raised? And with what kind of body do they come? You foolish one, that which you yourself sow is not made alive unless it dies. That which you sow you don't sow the body that will be but a bare grain, maybe of wheat or of some other kind. But God gives it a body even as it pleased him and to each seed a body of its own. All flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish and another of birds. There are also celestial bodies and terrestrial bodies. But the glory of the celestial differs from that of the terrestrial. There is one glory of the sun, another glory of the moon, and another glory of the stars. For one star differs from another star in glory. So also is the resurrection of the dead. It is sown in corruption. It is raised in incorruption. It is sown in dishonor. It is raised in glory. It is sown in weakness. It is raised in power. It is sown a natural body. It is raised a spiritual body. If there is a natural body, there is also a spiritual body. So also it is written, the first man, Adam, became a living soul. The last Adam became a life-giving spirit. However, that which is spiritual isn't first, but that which is natural, then that which is spiritual. The first man is of the earth, made of dust. The second man is the Lord from heaven. As is the one made of dust, such are those who were also made of dust. And as is the heavenly, such are they also that are heavenly. As we have borne the image of those made of dust, let's also bear the image of the heavenly. Now I say this, brothers, that flesh and blood can't inherit the kingdom of God. Neither does corruption inherit incorruption. Behold, I tell you a mystery. We will not all sleep, but we will all be changed in a moment in the twinkling of an eye at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible will have put on incorruption, and this mortal will have put on immortality, then what is written will happen. Death is swallowed up in victory. Death, where is your sting? Hades, where is your victory? The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast and movable, always abounding in the Lord's work, because you know that your labor is not in vain in the Lord. Chapter 16 Now concerning the collection for the saints, as I commanded the assemblies of Galatia, you do likewise. On the first day of the week, let each one of you save, as he may prosper, that no collections be made when I come. When I arrive, I will send whoever you approve with letters to carry your gracious gift to Jerusalem. If it is appropriate for me to go also, they will go with me. But I will come to you when I have passed through Macedonia, for I am passing through Macedonia. But with you it may be that I will stay, or even winter, that you may send me on my journey wherever I go, for I do not wish to see you now in passing, but I hope to stay awhile with you, if the Lord permits. But I will stay at Ephesus until Pentecost, for a great and effective door has opened to me, and there are many adversaries. Now if Timothy comes, see that he is with you without fear, for he does the work of the Lord as I also do. Therefore let no one despise him, but set him forward on his journey in peace, that he may come to me, for I expect him with the brothers. But concerning Apollos the brother, I begged him much to come to you with the brothers, and it was not all his desire to come now, but he will come when he has an opportunity. Watch, stand firm in the faith, be men, be strong, let all that you do be done in love. Now I beg you brothers, you know the house of Stephanus, that is the first fruits of Akhaya, and that they have set themselves to minister to the saints, that you also be in subjection to such, and to everyone who helps in the works and labors. I rejoice at the coming of Stephanus, for Tunatus and Achaikus, for that which was lacking on your part they supplied, for they refreshed my spirit and yours. Therefore acknowledge those who are like that. The assemblies of Asia greet you. Aquila and Priscilla greet you much in the Lord, together with the assembly that is in their house. All the brothers greet you, greet one another with a holy kiss. This greeting is by me, Paul, with my own hand. If any man doesn't love the Lord Jesus Christ, let him be accursed. Come, Lord, the grace of the Lord Jesus Christ be with you, my love to all of you in Christ Jesus, amen. End of chapters 12 to 16. End of 1 Corinthians. Chapters 1 to 7 of 2 Corinthians from the World English Bible. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recorded by David Barnes. Two Corinthians from the World English Bible. Chapters 1 to 7. Chapter 1. Paul, an apostle of Christ Jesus through the will of God, and Timothy, our brother, to the assembly of God which is at Corinth, with all the saints who are in the whole of a care, grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound to us, even so our comfort also abounds through Christ. But if we are afflicted, it is for your comfort and salvation. If we are comforted, it is for your comfort, which works in the patient enduring of the same sufferings which we also suffer. Our hope for you is steadfast, knowing that since you are partakers of the sufferings, so also are you of the comfort. For we don't desire to have you uninformed, brothers, concerning our affliction which happened to us in Asia, that we were weighed down exceedingly beyond our power, so much that we despaired even of life. Yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead, who delivered us out of so great a death and does deliver, on whom we have set our hope that he will also still deliver us. You also helping together on our behalf by your supplication, that for the gift bestowed on us by means of many, thanks may be given by many persons on your behalf. For our boasting is this, the testimony of our conscience that in holiness and sincerity of God, not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world, and more abundantly toward you. For we write no other things to you than what you read or even acknowledge, and I hope you will acknowledge to the end, as also you acknowledged us in part that we are your boasting, even as you also are ours in the day of our Lord Jesus. In this confidence I was determined to come first to you, that you might have a second benefit, and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea. When I therefore was thus determined, did I show fickleness, or the things that I purpose, do I purpose according to the flesh, that with me there should be the yes, yes, and the no, no. But as God is faithful, our word toward you was not yes and no. For the Son of God, who was preached among you by us, by me, Sylvanus and Timothy, was not yes and no, but in him is yes. For however many are the promises of God, in him is the yes. Therefore also through him is the amen to the glory of God through us. Now he who establishes us with you in Christ, and anointed us, is God, who also sealed us, and gave us the down payment of the Spirit in our hearts. But I call God for a witness to my soul, that I didn't come to Corinth to spare you. Not that we have lordship over your faith, but our fellow workers with you for your joy, for you stand firm in faith. Chapter 2 But I determined this for myself, that I would not come to you again in sorrow. For if I make you sorry, then who will make me glad, but he who is made sorry by me? And I wrote this very thing to you, so that, when I came, I wouldn't have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is of you all. For out of much affliction and anguish of heart, I wrote to you with many tears, not that you should be made sorry, but that you might know the love that I have so abundantly for you. But if any has caused sorrow, he has caused sorrow not to me, but in part, that I not press too heavily to you all. Sufficient to such a one is this punishment which was inflicted by the many, so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow. Therefore I beg you to confirm your love toward him, for to this end I also wrote that I might know the proof of you, whether you are obedient in all things. Now I also forgive whomever you forgive anything, for if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, that no advantage may be gained over us by Satan, for we are not ignorant of his schemes. Now when I came to Troas for the Gospel of Christ, and when a door was open to me in the Lord, I had no relief for my spirit, because I didn't find Titus my brother, but taking my leave of them I went forth into Macedonia. But thanks be to God who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place. For we are a sweet aroma of Christ to God, in those who are saved and in those who perish, to the one a stench from death to death, to the other a sweet aroma from life to life. Who is sufficient for these things? For we are not as so many peddling the Word of God, but as of sincerity, but as of God, in the sight of God, we speak in Christ. Chapter 3 Are we beginning again to commend ourselves, or do we need as do some letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all men, being revealed that you are a letter of Christ, ministered by us, written not with ink, but with the spirit of the living God, not in tablets of stone, but in tablets that are hearts of flesh. Such confidence we have through Christ toward God, not that we are sufficient of ourselves to account anything as from ourselves, but our sufficiency is from God, who also made us sufficient as servants of a new covenant, not of the letter, but of the spirit, for the letter kills, but the spirit gives life. But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away, won't rather the service of the spirit be rather with more glory? For if the service of condemnation has glory, much rather does the service of righteousness exceed in glory. For most assuredly, that which has been made glorious has not been made glorious in disrespect by reason of the glory that surpasses. For if that which passes away was with glory, much more that which remains is in glory. Having therefore such a hope, we use great boldness of speech, and not as Moses who put a veil on his face, that the children of Israel wouldn't look steadfastly on the end of that which was passing away. But their minds were hardened, for until this very day at the reading of the Old Covenant the same veil remains, because in Christ it passes away. But to this day when Moses is read a veil lies on their heart. But whenever one turns to the Lord the veil is taken away. Now the Lord is the spirit, and where the spirit of the Lord is there is liberty. But we all with unveiled face beholding as in a mirror the glory of the Lord are transformed into the same image from glory to glory even as from the Lord the spirit. Chapter 4 Therefore seeing we have this ministry even as we obtained mercy we don't faint. But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God. Even if our gospel is veiled, it is veiled in those who perish, in whom the God of this world has blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ who is the image of God should not dawn on them. For we don't preach ourselves but Christ Jesus as Lord and ourselves as your servants for Jesus' sake. Seeing it is God who said, light will shine out of darkness, who shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God and not from ourselves. We are pressed on every side yet not crushed, perplexed yet not to despair, pursued yet not forsaken, struck down yet not destroyed, always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body. For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh. So then death works in us but life in you. But having the same spirit of faith according to that which is written, I believed and therefore I spoke. We also believe and therefore also we speak, knowing that he who raised the Lord Jesus will raise us also with Jesus and will present us with you. For all things are for your sakes, that the grace being multiplied through the many may cause the thanksgiving to abound to the glory of God. Therefore we don't faint, but though our outward man is decaying, yet our inward man is renewed day by day. For our light affliction, which is for the moment, works for us more and more exceedingly, an eternal weight of glory. While we don't look 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. Chapter 5 For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal in the heavens. For most assuredly in this we groan, longing to be clothed with our habitation which is from heaven. If so be that being clothed, we will not be found naked. For indeed we who are in this tent do groan, being burdened, not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life. Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit, being therefore always of good courage, and knowing that while we are at home in the body we are absent from the Lord, for we walk by faith not by sight. We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord. Therefore also we make it our aim, whether at home or absent, to be well pleasing to him. For we must all be revealed before the judgment seat of Christ, that each one may receive the things in the body according to what he has done, whether good or bad. Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God, and I hope that we are revealed also in your consciences. For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance and not in heart. For if we are beside ourselves, it is for God, or if we are of sober mind, it is for you. For the love of Christ constrains us, because we judge thus, that one died for all, therefore all died. He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again. Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more. Therefore if any one is in Christ, he is a new creation, the old things have passed away, behold they have become new, but all things are of God who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation, namely that God was in Christ, reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation. We are therefore ambassadors on behalf of Christ, as though God were entreating by us. We beg you on behalf of Christ, be reconciled to God, for him who knew no sin, he made to be sin on our behalf, so that in him we might become the righteousness of God. Chapter 6 Working together we entreat also that you not receive the grace of God in vain, for he says, at an acceptable time I listened to you, in a day of salvation I helped you. Behold, now is the acceptable time, behold, now is the day of salvation. We give no occasion of stumbling in anything that our service may not be blamed, but in everything commending ourselves as servants of God in great endurance, in afflictions, in hardships, in distresses, in beatings, in imprisonments, in riots, in labours, in watchings, in fastings, in pureness, in knowledge, in patience, in kindness, in the Holy Spirit, in sincere love, in the word of truth, in the power of God, by the armour of righteousness on the right hand and on the left, by glory and dishonour, by evil report and good report, as deceivers and yet true, as unknown and yet well known, as dying and behold we live, as punished and not killed, as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things. Our mouth is open to you, Corinthians, our heart is enlarged, you are not restricted by us, but you are restricted by your own affections. Now in return I speak as to my children, you also be enlarged. Don't be unequally yoked with unbelievers, for what fellowship have righteousness and iniquity, or what communion has light with darkness, what agreement has Christ with Belial, or what portion has a believer with an unbeliever? What agreement has a temple of God with idols? For you are a temple of the living God, even as God said, I will dwell in them and walk in them, and I will be their God, and they will be my people. Therefore come out from among them and be separate, says the Lord, touch no unclean thing, I will receive you, I will be to you as a father, you will be to me sons and daughters, says the Lord Almighty. Having therefore these promises, beloved, let us clean ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Open your hearts to us, we wronged no one, we corrupted no one, we took advantage of no one. I say this not to condemn you, for I have said before that you are in our hearts to die together and live together. Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort, I overflow with joy in all our affliction. For even when we had come into Macedonia our flesh had no relief, but we were afflicted on every side. Fightings were outside, fear was inside. Nevertheless he who comforts the lowly, God comforted us by the coming of Titus, and not by his coming only, but also by the comfort with which he was comforted in you, while he told us your longing, your mourning, and your zeal for me, so that I rejoiced still more. For though I made you sorry with my letter I did not regret it, though I did regret it, for I see that my letter made you sorry, though just for a while. I now rejoice, not that you were made sorry, but that you were made sorry to repentance, for you were made sorry in a godly way, that you might suffer loss by us in nothing. For godly sorrow works repentance to salvation which brings no regret, but the sorrow of the world works death. For behold, this same thing that you were made sorry in a godly way, what earnest care it worked in you. Yes, what defence, indignation, fear, longing, zeal, and vengeance, in everything you demonstrated yourselves to be pure in the matter. So although I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be revealed to you in the sight of God. Therefore we have been comforted. In our comfort we rejoice the more exceedingly for the joy of Titus, because his spirit has been refreshed by you all. For if in anything I have boasted to him on your behalf, I was not put to shame. But as we spoke all things to you in truth, so our glorying also which I made before Titus was found to be truth. His affection is more abundantly toward you, while he remembers all of your obedience, how with fear and trembling you received him. I rejoice that in everything I am of good courage concerning you. END OF CHAPTERS 1-7 CHAPTER 8 Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia. How that in much proof of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality. For according to their power I testify, yes, and beyond their power they gave of their own accord, begging us with much entreaty in regard to this grace and the fellowship in the service to the saints. This was not as we had hoped, but first they gave their own selves to the Lord and to us through the will of God. And so much that we exhorted Titus that as he had made a beginning before, so he would also complete in you this grace. But as you abound in everything, in faith, utterance, knowledge, all earnestness, and in your love to us, see that you also abound in this grace. I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the grace of our Lord Jesus Christ that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich. I give you a judgment in this, for this is expedient for you, who were the first to start a year ago, not only to do, but also to be willing. But now complete the doing also, that as there was the readiness to be willing, so there may be the completion also out of your ability. For if the readiness is there, it is acceptable according to what you have, not according to what you don't have. For this is not that others may be eased and you distressed, but for equality. Your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack, that there may be equality. As it is written, he who gathered much had nothing left over, and he who gathered little had no lack. But thanks be to God who puts the same earnest care for you into the heart of Titus, for he indeed accepted our exhortation, but being himself very earnest he went forth to you of his own accord. We have sent together with him the brother whose praise in the gospel is known through all the assemblies. Not only so, but who was also appointed by the assemblies to travel with us in this grace, which is served by us to the glory of the Lord himself, and to show our readiness. We are avoiding this, that any man should blame us in concerning this bounty which is served by us. Having regard for honorable things, not only in the sight of the Lord, but also in the sight of men. We have sent with them our brother whom we have many times proved earnest in many things, but now much more earnest by reason of the great confidence which he has in you. As for Titus, he is my partner and fellow worker towards you. As for our brothers, they are the messengers of the assemblies, the glory of Christ. Therefore show the proof of your love to them in front of the assemblies, and of our boasting on your behalf. Chapter 9 It is indeed unnecessary for me to write to you concerning the service to the saints, for I know your readiness, of which I boast on your behalf to them of Macedonia, that Akhaya has been prepared for a year past. Your zeal has stirred up very many of them. But I have sent the brothers, that our glorying on your behalf may not be made void in this respect, that, even as I said, you may be prepared, so that I won't by any means, if there come with me any of Macedonia, and find you unprepared, we, to say nothing of you, should be put to shame in this confident boasting. I thought it necessary, therefore, to entreat the brothers, that they would go before to you, and arrange ahead of time the generous gift that you have promised before, that the same might be ready as a matter of generosity, and not of greediness. Remember this, he who sows sparingly, will also reap sparingly. He who sows bountifully, will also reap bountifully. Let each man give according as he is determined in his heart, not grudgingly, or under compulsion, for God loves a cheerful giver. God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work. As it is written, he has scattered abroad, he has given to the poor, his righteousness remains forever. Now, may he who supplies seed to the sower, and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness. You being enriched in everything to all liberality, which works through us thanksgiving to God. For this service of giving that you perform, not only makes up for lack among the saints, but abounds also through many givings of thanks to God. Seeing that through the proof given by this service, they glorify God for the obedience of your confession to the gospel of Christ, and for the liberality of your contribution to them and to all. While they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you, thanks be to God for his unspeakable gift. Now I, Paul, myself, entreat you by the humility and gentleness of Christ. I who in your presence am lowly among you, but being absent am of good courage toward you. Yes, I beg you that I may not, when present, show courage with the confidence with which I count to be bold against some, who count of us as if we walked according to the flesh. For though we walk in the flesh, we don't wage war according to the flesh. For the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds, throwing down imaginations and every high thing that has exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ, and being in readiness to avenge all disobedience when your obedience will be made full. Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ's, let him consider this again with himself, that, even as he is Christ's, so also we are Christ's. For though I should boast somewhat abundantly concerning our authority, which the Lord gave for building you up and not for casting you down, I will not be put to shame, that I may not seem as if I desire to terrify you by my letters. For his letters, they say, are weighty and strong, but his bodily presence is weak, and his speech is despised. Let such a person consider this, that what we are in word by letters when we are absent, such are we also indeed when we are present. For we are not bold to number or compare ourselves with some of those who commend themselves, but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding. But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, wish reach even to you. For we don't stretch ourselves too much as though we didn't reach to you, for we came even as far as to you in the Gospel of Christ, not boasting beyond proper limits in other men's labors, but having hope that as your faith grows we will be magnified in you according to our boundaries to abundance, so as to preach the Gospel even to the parts beyond you, not to boast in what someone else has already done. But he who boasts, let him boast in the Lord, for it isn't he who commends himself who is approved, but whom the Lord commends. Chapter 11 I wish that you would bear with me in a little foolishness, but indeed you do bear with me, for I am jealous over you with a godly jealousy, for I marry you to one husband, that I might present you as a pure virgin to Christ. But I am afraid that by any means, as the serpent deceived Eve in his craftiness, your minds may be corrupted from the simplicity that is toward Christ. For if he who comes preaches another Jesus, whom we did not preach, or if you receive a different spirit, which you did not receive, or a different Gospel, which you did not accept, you put up with that well enough. For I reckon that I am not at all behind the very best apostles. But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things. Or did I commit a sin in humbling myself that you might be exalted, because I preached to you God's Gospel for nothing? I robbed other assemblies, taking wages from them that I might serve you. When I was present with you and was in need, I wasn't a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. And everything I kept myself from being burdensome to you, and I will continue to do so. As the truth of Christ is in me, no one will stop me from this boasting in the regions of Achaia. Why? Because I don't love you? God knows. But what I do, that I will do, that I may cut off occasion from them that desire an occasion, that in which they boast, they may be found even as we. For such men are false apostles, deceitful workers, masquerading as Christ's apostles. No wonder, for even Satan masquerades as an angel of light. It is no great thing, therefore, if his ministers also masquerade as servants of righteousness, whose end will be according to their works. I say again, let no one think me foolish, but if so, yet receive me as foolish, that I also may boast a little. That which I speak, I don't speak after the Lord, but as in foolishness in this confidence of boasting. Seeing that many boast after the flesh, I will also boast, for you bear with the foolish gladly, being wise. For you bear with a man, if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, if he strikes you in the face. I speak by way of disparagement, as though we had been weak. Yet, however any is bold, I speak in foolishness, I am bold also. Are they Hebrews? So am I. Are the Israelites? So am I. Are they the seed of Abraham? So am I. Are they servants of Christ? I speak as one beside himself. I am more so. In labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths often. Five times from the Jews I received forty stripes minus one. Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep. I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils amongst false brothers, labor and travail, and watchings often, in hunger and thirst, in fastings often, and in cold and nakedness. Besides those things that are outside, there is that which presses on me daily, anxiety for all the assemblies. Who is weak, and I am not weak? Who is caused to stumble, and I don't burn? If I must boast, I will boast of the things that concern my weakness. The God and Father of the Lord Jesus, He who is blessed for evermore, knows that I don't lie. In Damascus the governor under Oretus the king guarded the city of the Damocenes in order to take me. Through a window I was let down in a basket by the wall, and escaped his hands. Chapter 12 It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord. I know a man in Christ, fourteen years ago, whether in the body I don't know, or whether out of the body I don't know, God knows, such a one caught up into the Third Heaven. I know such a man, whether in the body or apart from the body I don't know, God knows, how he was caught up into paradise and heard unspeakable words which it is not lawful for a man to utter. On behalf of such a one I will boast, but on my own behalf I will not boast except in my weaknesses. For if I would desire to boast, I will not be foolish, for I will speak the truth. But I forbear so that no man may account of me above that which he sees in me, or hears from me. By reason of the exceeding greatness of the revelations that I should not be exalted excessively, there was given to me a thorn in the flesh, a messenger of Satan, to buffet me that I should not be exalted excessively. Concerning this thing, I beg the Lord three times that it might depart from me. He has said to me, My grace is sufficient for you, for my power is made perfect in weakness. Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest on me. Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong. I have become foolish. You compelled me, for I ought to have been commended by you, for in nothing was I behind the very best apostles, though I am nothing. Truly the signs of an apostle were working among you and all patients, by signs and wonders and mighty works. For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong. Behold, this is the third time that I am ready to come to you, and I will not be a burden to you, for I seek not your possessions, but you. For the children ought not to save up for their parents, but the parents for the children. I will most gladly spend and be spent for your souls. If I love you more abundantly, am I love the less? But be it so, I did not myself burden you, but, being crafty, I caught you with deception. Did I take advantage of you by any one of them whom I have sent to you? I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn't we walk in the same spirit? Didn't we walk in the same steps? Again, do you think that we are accusing ourselves to you? In the sight of God we speak in Christ, but all things, beloved, are for your edifying. For I am afraid that by any means when I come I might find you not the way I want to, and that I might be found by you as you don't desire. That by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, riots. That again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed. Chapter 13. This is the third time I am coming to you. At the mouth of two or three witnesses shall every word be established. I have said beforehand, and I do say beforehand, as when I was present the second time, so now, being absent, I write to those who have sinned before now, and to all the rest, that, if I come again, I will not spare. Seeing that you see a proof of Christ that speaks in me, who towards you is not weak, but is powerful in you? For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you. Test your own selves, whether you are in the faith. Test your own selves, or don't you know as to your own selves that Jesus Christ is in you? Unless indeed you are a reprobate. But I hope that you will know that we aren't a reprobate. Now I pray to God that you do know evil. Not that we may appear approved, but that you may do that which is honorable, though we are as approbate. For we can do nothing against the truth, but for the truth. For we rejoice when we are weak and you are strong. This we also pray for, even your perfecting. For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up and not for tearing down. Finally, brothers, rejoice. Be perfected. Be comforted. Be of the same mind. Live in peace and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with you all. End of chapters 8 to 13. End of two Corinthians. Galatians from the World English Bible. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Read by David Barnes. Galatians from the World English Bible. Chapter 1 Paul, an apostle, not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead, and all the brothers who are with me, to the assemblies of Galatia, grace to you, and peace from God the Father, and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father, to whom be the glory for ever and ever. Amen. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel. And there isn't another gospel. Only there are some who trouble you and want to pervert the gospel of Christ. But even though we, or an angel from heaven, should preach to you any gospel other than that which we preached to you, let him be cursed. As we have said before, so I now say again, if any man preaches to you any gospel other than that which you received, let him be cursed. For am I now seeking the favour of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn't be a servant of Christ. But I make known to you, brothers, concerning the gospel which was preached by me, that it is not according to man, for neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ. For you have heard of my way of living in time past, in the Jews' religion, how that beyond measure I persecuted the assembly of God and ravaged it. I advanced in the Jews' religion beyond many of my own age among my countrymen, being more exceedingly zealous for the traditions of my fathers. But when it was the good pleasure of God who separated me from my mother's womb and called me through His grace to reveal His Son in me, that I might preach Him among the Gentiles, I didn't immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, then I returned to Damascus. Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. But of the other apostles I saw no one, except James, the Lord's brother. Now, about the things which I write to you, behold, before God I am not lying. Then I came to the regions of Syria and Cilicia. I was still unknown by face to the assemblies of Judea which were in Christ, but they only heard, He who once persecuted us now preaches the faith that He once tried to destroy. They glorified God in me. Chapter 2 Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. I went up by revelation, and I laid before them the gospel which I preached among the Gentiles, but privately, before those who were respected, for fear that I might be running or had run in vain. But not even Titus, who was with me, being a Greek, was compelled to be circumcised. This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage, to whom we gave no place in the way of subjection, not for an hour, that the truth of the gospel might continue with you. But from those who were reputed to be important, whatever they were it makes no difference to me. God doesn't show partiality to man. They, I say, who were respected imparted nothing to me, but to the contrary, when they saw that I had been entrusted with the gospel for the uncircumcision, even as Peter with the gospel for the circumcision, for he who appointed Peter to the apostleship of the circumcision appointed me also to the Gentiles. And when they perceived the grace that was given to me, James, and Cephas, and John, they who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcision. They only asked us to remember the poor, which very thing I was also zealous to do. But when Peter came to Antioch, I resisted him to the face because he stood condemned. For before some people came from James, he ate with the Gentiles, but when they came, he drew back and separated himself, fearing those who were of the circumcision. The rest of the Jews joined him in his hypocrisy, so much that even Barnabas was carried away with their hypocrisy. But when I saw that they didn't walk uprightly, according to the truth of the gospel, I said to Cephas before them all, if you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do? We, being Jews by nature and not Gentile sinners, yet knowing that a man is not justified by the works of the law, but through the faith of Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law. But if, while we sought to be justified in Christ, we ourselves also were found sinners, is Christ a servant of sin, God forbid, for if I build up again those things which I destroyed, I prove myself a law-breaker, for I, through the law, died to the law, that I might live to God. I have been crucified with Christ, and it is no longer I that live, but Christ living in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself up for me. I don't make void the grace of God, for if righteousness is through the law, then Christ died for nothing. Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly set forth among you as crucified. I just want to learn this from you. Did you receive the Spirit by the works of the law, or by hearing of faith? Are you so foolish? Having begun in the Spirit, are you now completed in the flesh? Did you suffer so many things in vain, if it is indeed in vain? He therefore that supplies the Spirit to you, and works miracles among you, does he do it by the works of the law, or by hearing of faith? Even as Abraham believed God, and it was counted to him for righteousness, know therefore that those who are of faith the same are sons of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand to Abraham, saying, In you will all the nations be blessed. So then, those who are of faith, are blessed with the faithful Abraham. For as many as are of the works of the law, are under a curse. For it is written, Cursed is everyone who doesn't continue in all things that are written in the book of the law to do them. Now that no man is justified by the law before God is evident, for the righteous will live by faith. The law is not of faith, but he that does them will live in them. Christ redeemed us from the curse of the law, having become a curse for us. For it is written, Cursed is everyone who hangs on a tree. That the blessing of Abraham might come on the Gentiles through Christ Jesus, that we might receive the promise of the Spirit through faith. Brothers, I speak like men, though it is only a man's covenant, yet when it has been confirmed, no one makes it void or adds to it. Now the promises were spoken to Abraham and to his seed. He doesn't say to seeds as of many, but as of one, to your seed which is Christ. Now I say this, a covenant confirmed beforehand by God in Christ, the law which came 430 years after does not a null, so as to make the promise of no effect. For if the inheritance is of the law, it is no more of promise, but God has granted it to Abraham by promise. What then is the law? It was added because of transgressions, until the seed should come to whom the promise has been made. It was ordained through angels by the hand of a mediator. Now, a mediator is not between one, but God is one. Is the law then against the promises of God? Certainly not, for if there had been a law given which could make a live, most assuredly, righteousness would have been of the law. But the scriptures shot up all things under sin, that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept in custody under the law, shot up to the faith which should afterwards be revealed, so that the law has become our tutor to bring us to Christ that we might be justified by faith. But now that faith is come, we are no longer under a tutor, for you are all sons of God through faith in Christ Jesus, for as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female, for you are all one in Christ Jesus. If you are Christ's, then you are Abraham's seed, heirs according to promise. But I say that, so long as the heir is a child, he is no different from a bond-servant, though he is Lord of all. But he's under guardians and stewards until the day appointed by the Father. So we also, when we were children, were held in bondage under the elements of the world. But when the fullness of the time came, God sent forth his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption of sons. Because you are sons, God sent forth the Spirit of his Son into our hearts, crying Abba, Father, so you are no longer a bond-servant but a Son, and if a Son, then an heir of God through Christ. However, at that time, not knowing God, you were in bondage to those who by nature are no Gods. But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elements to which you desired to be in bondage all over again? You observe days, months, seasons and years. I am afraid for you, that I might have wasted my labour for you. I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong, but you know that because of weakness of the flesh, I preached the gospel to you the first time. That which was a temptation to you in my flesh, you didn't despise nor reject, but you received me as an angel of God, even as Christ Jesus. What has become of the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me. So then, have I become your enemy by telling you the truth, that they zealously seek you in no good way, no they desire to alienate you, that you may seek them, but it is always good to be zealous in a good cause, and not only when I am present with you, my little children, of whom I am again in travail until Christ is formed in you, but I could wish to be present with you now, and to change my tone, for I am perplexed about you. Tell me, you that desire to be under the law, don't you listen to the law? For it is written that Abraham had two sons, one by the handmaid and one by the free woman. However, the son by the handmaid was born according to the flesh, but the son by the free woman was born through promise. These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar. Now this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children. But the Jerusalem that is above is free, which is our mother. For it is written, Rejoice you baron who don't bear, break forth and shout you that don't travail, for more are the children of the desolate than of her who has the husband. Now we, brothers as Isaac was, are children of promise, but as then he who was born according to the flesh, persecuted him who was born according to the spirit, so also it is now. However, what does the scripture say? Throw out the handmaid and her son, for the son of the handmaid will not inherit with the son of the free woman. Therefore, brothers, we are not children of a handmaid, but of the free woman. Chapter 5 Stand firm, therefore, in the liberty by which Christ has made us free, and don't be entangled again with the yoke of bondage. Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing. Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law. You are alienated from Christ. You desire to be justified by the law. You have fallen away from grace. For we, through the spirit by faith, wait for the hope of righteousness. For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love. You are running well. Who interfered with you that you should not obey the truth? This persuasion is not from him who calls you. A little yeast grows through the whole lump. I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment whoever he is. But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed. I wish that those who disturb you would cut themselves off. For you, brothers, were called for freedom. Only don't use your freedom for gain to the flesh, but through love be servant to one another. For the whole law is fulfilled in one word, in this. You shall love your neighbour as yourself. But if you bite and devour one another, be careful that you don't consume one another. But I say, walk by the spirit, and you won't fulfil the lust of the flesh. For the flesh lusts against the spirit, and the spirit against the flesh. For these are contrary, the one to the other, that you may not do the things that you desire. But if you are led by the spirit, you are not under the law. Now the works of the flesh are obvious, which are adultery, sexual immorality, uncleanness, lostfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envyings, murders, drunkenness, orges, and things like these, of which I forewarn you, even as I did forewarn you, that those who practice such things will not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the flesh with its passions and lusts. If we live by the spirit, let's also walk by the spirit. Let's not become conceited, provoking one another, and envying one another. 6. Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness, looking to yourselves so that you also aren't tempted. Bear one another's burdens, and so fulfil the law of Christ. For if a man thinks himself to be something, when he is nothing, he deceives himself. But let each man test his own work, and then he will take pride in himself and not in his neighbour, for each man will bear his own burden. But let him who is taught in the word share all good things with him who teaches. Don't be deceived. God is not mocked, for whatever a man sows, that will he also reap. For he who sows to his own flesh will from the flesh reap corruption. But he who sows to the spirit will from the spirit reap eternal life. Let us not be weary in doing good, for we will reap in due season if we don't give up. So then, as we have opportunity, let us work that which is good toward all men, and especially toward those who are of the household of the faith. See with what large letters I write to you with my own hand. As many as desire to look good in the flesh they compel you to be circumcised, only that they may not be persecuted for the cross of Christ. For even they who receive circumcision don't keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh. But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. For neither is circumcision anything, nor uncircumcision, but a new creation. As many as will walk by this rule, peace and mercy be on them, and on God's Israel. From now on let no one cause me any trouble, for I bear the marks of Jesus branded on my body. The grace of our Lord Jesus Christ be with your spirit brothers. Amen.