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Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea,

Therefore let him who thinks he stands take heed lest he fall.

I speak as to wise men; judge for yourselves what I say.

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?

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

Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar?

What am I saying then? That an idol is anything, or what is offered to idols is anything?

all were baptized into Moses in the cloud and in the sea,

Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons.

You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons.

Or do we provoke the Lord to jealousy? Are we stronger than He?

Eat whatever is sold in the meat market, asking no questions for conscience' sake;

for "the earth is the LORD's, and all its fullness."

If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience' sake.

But if anyone says to you, "This was offered to idols," do not eat it for the sake of the one who told you, and for conscience' sake; for "the earth is the LORD's, and all its fullness."

Conscience, I say, not your own, but that of the other. For why is my liberty judged by another man's conscience?

all ate the same spiritual food,

But if I partake with thanks, why am I evil spoken of for the food over which I give thanks?

Give no offense, either to the Jews or to the Greeks or to the church of God,

and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.

But with most of them God was not well pleased, for their bodies were scattered in the wilderness.

For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you.

Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord.

For as woman came from man, even so man also comes through woman; but all things are from God.

Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered?

Does not even nature itself teach you that if a man has long hair, it is a dishonor to him?

But if anyone seems to be contentious, we have no such custom, nor do the churches of God.

Now in giving these instructions I do not praise you, since you come together not for the better but for the worse.

For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it.

For there must also be factions among you, that those who are approved may be recognized among you.

Now I say this, that each of you says, "I am of Paul," or "I am of Apollos," or "I am of Cephas," or "I am of Christ."

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

Therefore when you come together in one place, it is not to eat the Lord's Supper.

For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk.

What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.

Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

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

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

Therefore, my brethren, when you come together to eat, wait for one another.

But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come.

I thank God that I baptized none of you except Crispus and Gaius,

lest anyone should say that I had baptized in my own name.

Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other.

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 man is not from woman, but woman from man.

Nor was man created for the woman, but woman for the man.

Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world?

Now concerning spiritual gifts, brethren, I do not want you to be ignorant:

to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues.

For in fact the body is not one member but many.

If the foot should say, "Because I am not a hand, I am not of the body," is it therefore not of the body?

And if the ear should say, "Because I am not an eye, I am not of the body," is it therefore not of the body?

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

For Jews request a sign, and Greeks seek after wisdom;

You know that you were Gentiles, carried away to these dumb idols, however you were led.

But now indeed there are many members, yet one body.

And the eye cannot say to the hand, "I have no need of you"; nor again the head to the feet, "I have no need of you."

No, much rather, those members of the body which seem to be weaker are necessary.

Now you are the body of Christ, and members individually.

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

Do all have gifts of healings? Do all speak with tongues? Do all interpret?

But earnestly desire the best gifts. And yet I show you a more excellent way.

but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

There are diversities of gifts, but the same Spirit.

There are differences of ministries, but the same Lord.

For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called.

and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are,

for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit,

that no flesh should glory in His presence.

to another faith by the same Spirit, to another gifts of healings by the same Spirit,

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

But of Him you are in Christ Jesus, who became for us wisdom from God--and righteousness and sanctification and redemption--

that, as it is written, "He who glories, let him glory in the LORD."

For we know in part and we prophesy in part.

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

Therefore let him who speaks in a tongue pray that he may interpret.

For if I pray in a tongue, my spirit prays, but my understanding is unfruitful.

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

Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say "Amen" at your giving of thanks, since he does not understand what you say?

For you indeed give thanks well, but the other is not edified.

I thank my God I speak with tongues more than you all;

For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries.

Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.

In the law it is written: "With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me," says the Lord.

Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?

But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all.

And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.

If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret.

But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.

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

But he who prophesies speaks edification and exhortation and comfort to men.

But if anything is revealed to another who sits by, let the first keep silent.

For you can all prophesy one by one, that all may learn and all may be encouraged.

Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says.

And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.

Or did the word of God come originally from you? Or was it you only that it reached?

If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord.

But if anyone is ignorant, let him be ignorant.

Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues.

Let all things be done decently and in order.

I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.

Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played?

For if the trumpet makes an uncertain sound, who will prepare for battle?

So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air.

Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand,

Therefore, whether it was I or they, so we preach and so you believed.

But if there is no resurrection of the dead, then Christ is not risen.

Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up--if in fact the dead do not rise.

For if the dead do not rise, then Christ is not risen.

Then also those who have fallen asleep in Christ have perished.

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

by which also you are saved, if you hold fast that word which I preached to you--unless you believed in vain.

But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.

But each one in his own order: Christ the firstfruits, afterward those who are Christ's at His coming.

Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power.

For He must reign till He has put all enemies under His feet.

The last enemy that will be destroyed is death.

For "He has put all things under His feet." But when He says "all things are put under Him," it is evident that He who put all things under Him is excepted.

Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?

And why do we stand in jeopardy every hour?

I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily.

If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, "Let us eat and drink, for tomorrow we die!"

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

But someone will say, "How are the dead raised up? And with what body do they come?"

Foolish one, what you sow is not made alive unless it dies.

And what you sow, you do not sow that body that shall be, but mere grain--perhaps wheat or some other grain.

But God gives it a body as He pleases, and to each seed its own body.

All flesh is not the same flesh, but there is one kind of 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 is one, and the glory of the terrestrial is another.

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.

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. There is a natural body, and there is a spiritual body.

The first man was of the earth, made of dust; the second Man is the Lord from heaven.

As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly.

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

even as the testimony of Christ was confirmed in you,

And if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do.

Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren.

Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied.

For they refreshed my spirit and yours. Therefore acknowledge such men.

The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house.

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

The salutation with my own hand--Paul's.

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

And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem.

But if it is fitting that I go also, they will go with me.

Now I will come to you when I pass through Macedonia (for I am passing through Macedonia).

And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go.

For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits.

But I will tarry in Ephesus until Pentecost.

For a great and effective door has opened to me, and there are many adversaries.

so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ,

And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.

But he who is spiritual judges all things, yet he himself is rightly judged by no one.

For I determined not to know anything among you except Jesus Christ and Him crucified.

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

However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing.

which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

If anyone's work which he has built on it endures, he will receive a reward.

Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise.

For the wisdom of this world is foolishness with God. For it is written, "He catches the wise in their own craftiness";

I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able;

and again, "The LORD knows the thoughts of the wise, that they are futile."

Therefore let no one boast in men. For all things are yours:

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

And you are Christ's, and Christ is God's.

for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?

For when one says, "I am of Paul," and another, "I am of Apollos," are you not carnal?

Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one?

For we are God's fellow workers; you are God's field, you are God's building.

We are fools for Christ's sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored!

To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless.

And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure;

being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now.

I do not write these things to shame you, but as my beloved children I warn you.

Therefore I urge you, imitate me.

Now some are puffed up, as though I were not coming to you.

But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power.

What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself.

For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord.

Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other.

For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?

You are already full! You are already rich! You have reigned as kings without us--and indeed I could wish you did reign, that we also might reign with you!

It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles--that a man has his father's wife!

For what have I to do with judging those also who are outside? Do you not judge those who are inside?

But those who are outside God judges. Therefore "put away from yourselves the evil person."

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

For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed.

In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ,

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

Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

And God both raised up the Lord and will also raise us up by His power.

Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not!

Or do you not know that he who is joined to a harlot is one body with her? For "the two," He says, "shall become one flesh."

But he who is joined to the Lord is one spirit with Him.

Do you not know that we shall judge angels? How much more, things that pertain to this life?

If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge?

I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren?

But brother goes to law against brother, and that before unbelievers!

Now concerning the things of which you wrote to me: It is good for a man not to touch a woman.

Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband.

But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.

But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her.

But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace.

For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?

But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches.

Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised.

Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband.

Let each one remain in the same calling in which he was called.

Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it.

Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy.

I suppose therefore that this is good because of the present distress--that it is good for a man to remain as he is:

Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife.

But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.

But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none,

Let the husband render to his wife the affection due her, and likewise also the wife to her husband.

those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess,

and those who use this world as not misusing it. For the form of this world is passing away.

But I want you to be without care. He who is unmarried cares for the things of the Lord--how he may please the Lord.

But he who is married cares about the things of the world--how he may please his wife.

There is 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.

And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction.

But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry.

Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well.

So then he who gives her in marriage does well, but he who does not give her in marriage does better.

The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does.

But she is happier if she remains as she is, according to my judgment--and I think I also have the Spirit of God.

Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control.

But I say this as a concession, not as a commandment.

For if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols?

And because of your knowledge shall the weak brother perish, for whom Christ died?

However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled.

But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse.

Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope.

If we have sown spiritual things for you, is it a great thing if we reap your material things?

If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ.

Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar?

But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void.

For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship.

What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.

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

My defense to those who examine me is this:

Do we have no right to eat and drink?

Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?

Or is it only Barnabas and I who have no right to refrain from working?

Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?

Do I say these things as a mere man? Or does not the law say the same also?

For it is written in the law of Moses, "You shall not muzzle an ox while it treads out the grain." Is it oxen God is concerned about?

For his letters, they say, "are weighty and powerful, but his bodily presence is weak, and his speech contemptible."

Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.

For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise.

We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us--a sphere which especially includes you.

For we are not overextending ourselves (as though our authority did not extend to you), for it was to you that we came with the gospel of Christ;

not boasting of things beyond measure, that is, in other men's labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere,

to preach the gospel in the regions beyond you, and not to boast in another man's sphere of accomplishment.

and being ready to punish all disobedience when your obedience is fulfilled.

Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ's, let him again consider this in himself, that just as he is Christ's, even so we are Christ's.

For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed--

lest I seem to terrify you by letters.

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

Oh, that you would bear with me in a little folly--and indeed you do bear with me.

As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia.

Why? Because I do not love you? God knows!

But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast.

I say again, let no one think me a fool. If otherwise, at least receive me as a fool, that I also may boast a little.

What I speak, I speak not according to the Lord, but as it were, foolishly, in this confidence of boasting.

Seeing that many boast according to the flesh, I also will boast.

For you put up with fools gladly, since you yourselves are wise!

For you put up with it if one brings you into bondage, if one devours you, if one takes from you, if one exalts himself, if one strikes you on the face.

To our shame I say that we were too weak for that! But in whatever anyone is bold--I speak foolishly--I am bold also.

Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I.

Are they ministers of Christ?--I speak as a fool--I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often.

From the Jews five times I received forty stripes minus one.

Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep;

in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness--

besides the other things, what comes upon me daily: my deep concern for all the churches.

Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?

For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end

If I must boast, I will boast in the things which concern my infirmity.

The God and Father of our Lord Jesus Christ, who is blessed forever, knows that I am not lying.

In Damascus the governor, under Aretas the king, was guarding the city of the Damascenes with a garrison, desiring to arrest me;

but I was let down in a basket through a window in the wall, and escaped from his hands.

(as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.

And in this confidence I intended to come to you before, that you might have a second benefit--

For I consider that I am not at all inferior to the most eminent apostles.

to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea.

Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No?

But as God is faithful, our word to you was not Yes and No.

For the Son of God, Jesus Christ, who was preached among you by us--by me, Silvanus, and Timothy--was not Yes and No, but in Him was Yes.

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

It is doubtless not profitable for me to boast. I will come to visions and revelations of the Lord:

I have become a fool in boasting; you have compelled me. For I ought to have been commended by you; for in nothing was I behind the most eminent apostles, though I am nothing.

Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds.

For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong!

Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children.

And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved.

But be that as it may, I did not burden you. Nevertheless, being crafty, I caught you by cunning!

Did I take advantage of you by any of those whom I sent to you?

I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps?

I know a man in Christ who fourteen years ago--whether in the body I do not know, or whether out of the body I do not know, God knows--such a one was caught up to the third heaven.

Moreover I call God as witness against my soul, that to spare you I came no more to Corinth.

And I know such a man--whether in the body or out of the body I do not know, God knows--

Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand.

how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter.

Of such a one I will boast; yet of myself I will not boast, except in my infirmities.

For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me.

This will be the third time I am coming to you. "By the mouth of two or three witnesses every word shall be established."

Greet one another with a holy kiss.

All the saints greet you.

I have told you before, and foretell as if I were present the second time, and now being absent I write to those who have sinned before, and to all the rest, that if I come again I will not spare--

since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you.

But I trust that you will know that we are not disqualified.

And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.

But I determined this within myself, that I would not come again to you in sorrow.

Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ,

lest Satan should take advantage of us; for we are not ignorant of his devices.

Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened to me by the Lord,

I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia.

For if I make you sorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all.

But if anyone has caused grief, he has not grieved me, but all of you to some extent--not to be too severe.

This punishment which was inflicted by the majority is sufficient for such a man,

so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow.

Therefore I urge you to reaffirm your love to him.

For to this end I also wrote, that I might put you to the test, whether you are obedient in all things.

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

For even what was made glorious had no glory in this respect, because of the glory that excels.

For if what is passing away was glorious, what remains is much more glorious.

Therefore, since we have such hope, we use great boldness of speech--

unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away.

You are our epistle written in our hearts, known and read by all men;

clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.

And we have such trust through Christ toward God.

always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body.

For we who live are always delivered to death for Jesus' sake, that the life of Jesus also may be manifested in our mortal flesh.

So then death is working in us, but life in you.

And since we have the same spirit of faith, according to what is written, "I believed and therefore I spoke," we also believe and therefore speak,

For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.

We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair;

persecuted, but not forsaken; struck down, but not destroyed--

For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.

For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you may have an answer for those who boast in appearance and not in heart.

For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you.

Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer.

For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven,

if indeed, having been clothed, we shall not be found naked.

So we are always confident, knowing that while we are at home in the body we are absent from the Lord.

We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.

as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

O Corinthians! We have spoken openly to you, our heart is wide open.

You are not restricted by us, but you are restricted by your own affections.

Now in return for the same (I speak as to children), you also be open.

We give no offense in anything, that our ministry may not be blamed.

in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings;

by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love,

by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left,

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 yet not killed;

Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you.

Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all.

For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true.

And his affections are greater for you as he remembers the obedience of you all, how with fear and trembling you received him.

Therefore I rejoice that I have confidence in you in everything.

Open your hearts to us. We have wronged no one, we have corrupted no one, we have cheated no one.

I do not say this to condemn; for I have said before that you are in our hearts, to die together and to live together.

Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation.

For indeed, when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears.

Nevertheless God, who comforts the downcast, comforted us by the coming of Titus,

and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.

For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while.

For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have.

For I do not mean that others should be eased and you burdened;

but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply 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 not only accepted the exhortation, but being more diligent, he went to you of his own accord.

And we have sent with him the brother whose praise is in the gospel throughout all the churches,

and not only that, but who was also chosen by the churches to travel with us with this gift, which is administered by us to the glory of the Lord Himself and to show your ready mind,

avoiding this: that anyone should blame us in this lavish gift which is administered by us--

providing honorable things, not only in the sight of the Lord, but also in the sight of men.

And we have sent with them our brother whom we have often proved diligent in many things, but now much more diligent, because of the great confidence which we have in you.

If anyone inquires about Titus, he is my partner and fellow worker concerning you. Or if our brethren are inquired about, they are messengers of the churches, the glory of Christ.

imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints.

And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God.

So we urged Titus, that as he had begun, so he would also complete this grace in you as well.

I speak not by commandment, but I am testing the sincerity of your love by the diligence of others.

Now concerning the ministering to the saints, it is superfluous for me to write to you;

for I know your willingness, about which I boast of you to the Macedonians, that Achaia was ready a year ago; and your zeal has stirred up the majority.

Yet I have sent the brethren, lest our boasting of you should be in vain in this respect, that, as I said, you may be ready;

lest if some Macedonians come with me and find you unprepared, we (not to mention you!) should be ashamed of this confident boasting.

Therefore I thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a grudging obligation.