But not in all is there this knowledge. For some, with their conscience still bound to the idol until now, eat as of a thing sacrificed to an idol; and their conscience, being weak, is defiled. But food does not commend us to God; for neither, if we eat not, shall we be the worse, nor, if we eat, shall we be the better. Yet take heed lest by any means this liberty of yours become a stumbling-block to the weak. For if anyone should see him who has knowledge reclining at table in an idol's temple, shall not his conscience, being weak, be emboldened to eat what is sacrificed to idols? And through your knowledge the weak brother shall perish, for whom Christ died. But sinning thus against your brethren and wounding their weak conscience, you sin against Christ.
Wherefore, if food causes my brother to stumble, I will eat no flesh for ever, lest I make my brother stumble. And a little after: Have we not authority to eat and to drink? Have we not authority to take about with us a sister as wife, even as the other apostles and the brethren of the Lord and Cephas? Or is it only I and Barnabas who have not authority to refrain from working? Who ever serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not eat of the milk of the flock? Do I say these things after the manner of men? Or does not the law also say the same? For it is written in the law of Moses: You shall not muzzle the mouth of the ox that treads out the grain. Is it for the oxen that God cares? Or does he say it altogether for our sakes?
For it was written for our sakes, because he who plows ought to plow in hope, and he who threshes, in hope of partaking of the fruit. If we have sown to you spiritual things, is it a great matter if we reap your carnal things? If others are partakers of this authority over you, are not we rather? Yet we have not used this authority, but we endure all things, lest we should give any hindrance to the gospel of Christ. Do you not know that those who labor in the sanctuary eat the things that are of the sanctuary, and those who serve the altar share with the altar? So also the Lord has ordained that those who proclaim the gospel should live by the gospel. But I have used none of these things. Nor have I written this that it should be so done in my case.
For it is better for me to die, rather than that anyone should make my glorying void. For if I preach the gospel, I have nothing to glory in, for necessity is laid upon me; woe is me indeed if I preach not the gospel. For if I do this willingly, I have a reward; but if unwillingly, a stewardship has been entrusted to me. What then is my reward? That in preaching the gospel I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel. For though I was free from all men, I made myself the servant of all, that I might gain the more. And to the Jews I became as a Jew, that I might gain the Jews; to those who are under the law, as under the law — though I myself was not under the law, but under grace — that I might gain those who were under the law;
to those who were without law, as without law — though I was not without the law of God, but within the law of Christ — that I might gain those who were without law. To the weak I became weak, that I might gain the weak. I have become all things to all men, that I might gain all. And I do all things for the gospel's sake, that I may be made a partaker of it. Do you not know that those who run in a race all indeed run, but one receives the prize? So run, that you may obtain. And everyone who strives in the contest abstains from all things; and they indeed, that they may receive a corruptible crown, but we an incorruptible one.
I therefore so run, not as at an uncertainty; so I fight, not as one beating the air; but I chastise my body and bring it into subjection, lest by any means, when I have preached to others, I myself should become a castaway. For I would not have you ignorant, brethren, that our fathers were all under the cloud. And after very few verses: But with the greater part of them God was not well pleased, for they were laid low in the wilderness. Now these things were done as figures of us, that we should not be lusters after evil things, as they also lusted; neither become 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 fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them tempted, and perished by the serpents. Neither murmur, as some of them murmured, and perished by the destroyer. Now all these things happened to them as figures; and they were written for our admonition, upon whom the ends of the ages have come. Therefore let him who thinks he stands take heed lest he fall. Let no temptation take hold of you but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able, but will with the temptation also make a way of escape, that you may be able to bear it. Wherefore, my dearly beloved, flee from the worship of idols. And a little after:
But the things which the Gentiles sacrifice, they sacrifice to demons, and not to God. And I would not that you should be partakers with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot be partakers 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, but not all things are expedient. All things are lawful, but not all things build up. Let no one seek what is his own, but what is another's. Whatever is sold in the meat market, eat, asking no question for conscience' sake. But if anyone says: This has been offered to idols, do not eat, for the sake of him who pointed it out, and for conscience' sake. Conscience, I say, not your own, but the other's.
For why is my liberty judged by another's conscience? If I partake with thanksgiving, why am I evil spoken of 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 offense to Jews or to Gentiles or to the church of God; even as I please all men in all things, not seeking what is profitable to myself, but to the many, that they may be saved. Be imitators of me, as I also am of Christ. And after a little: Every man praying or prophesying with his head covered dishonors his head. But every woman praying or prophesying with her head not covered dishonors her head. And after a little: Now this I command, not praising you, because you come together not for the better, but for the worse.
First of all, when you come together in the church, I hear that there are divisions among you, and in part I believe it. For there must be heresies also, that those who are approved may be made manifest among you. When therefore you come together in one place, it is no longer to eat the Lord's supper. For in eating, each one takes his own supper beforehand; and one indeed is hungry, and another is drunken. Have you not houses to eat and to drink in? Or do you despise the church of God, and put to shame those who have not? What shall I say to you? Shall I praise you? In this I do not praise you. And after a few verses: Therefore whoever eats the bread or drinks the cup of the Lord unworthily shall be guilty of the body and blood of the Lord.
But let a man examine himself, and so let him eat of that bread and drink of the cup. For he who eats and drinks unworthily eats and drinks judgment to himself, not discerning the body. For this cause many among you are weak and feeble, and many sleep. For if we would judge ourselves, we should not indeed be judged. But when we are judged, we are chastened by the Lord, that we should not be condemned with this world. Therefore, my brethren, when you come together to eat, wait for one another. If any man is hungry, let him eat at home, that you come not together unto judgment. And the rest I will set in order when I come. And in another place: But God has tempered the body, giving more abundant honor to that which lacked, that there should be no schism in the body, but that the members should have the same care for one another.
And if one member suffers, all the members suffer with it; if one member is glorified, all the members rejoice with it. Now you are the body of Christ and members of that member. And God has set some in the church, first apostles, second prophets, third teachers; then miracles, then the gift of healings, helps, kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have the gift of healings? Do all speak with tongues? Do all interpret? But desire earnestly the greater gifts; and yet I show you a still more excellent way.
If I speak with the tongues of men and of angels, but have not love, I have become as sounding brass or a tinkling cymbal. And if I have prophecy and know all mysteries and all knowledge, and if I have all faith so that I could remove mountains, but have not love, I am nothing. And if I distribute all my goods to feed the poor, and if I give my body to be burned, but have not love, it profits me nothing. Love is patient, is kind. Love does not envy, does not act wrongly, is not puffed up, is not ambitious, does not seek its own, is not provoked, thinks no evil, does not rejoice over iniquity, but rejoices with the truth.
It bears all things, believes all things, hopes all things, endures all things. Love never fails. And after some verses: But now abide faith, hope, love, these three; but the greatest of these is love. Follow after love. And a little after: Since you are zealous for spiritual gifts, seek that you may abound to the building up of the church. Again a little after: Brethren, do not be children in understanding; in malice be babes, but in understanding be mature. And in another place: What is it then, brethren? When you come together, each of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation: let all things be done for edification. And after very few verses: Let the women keep silence in the churches;
for it is not permitted to them to speak, but to be in subjection, as the law also says. And if they wish to learn anything, let them ask their own husbands at home. For it is shameful for a woman to speak in the church. Or did the word of God go forth from you, or did it come to you only? And after a little: Do not be deceived: evil companionings corrupt good morals. Awake to righteousness and do not sin; for some have no knowledge of God. I speak this to your shame. And after a little: Therefore, my beloved brethren, be steadfast and immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. Now concerning the collections which are made for the saints, as I have ordained for the churches of Galatia, so do also you.
On the first day of the week let each of you lay aside by himself, storing up whatever it has pleased him, that when I come there be no collections then. And when I am present, whomever you approve by your letters, these I will send to bear your bounty to Jerusalem. And if it be fitting that I go also, they shall go with me. But I will come to you when I have passed through Macedonia; for I shall pass through Macedonia. And perhaps I will remain with you, or even spend the winter, that you may set me forward on my journey wherever I go. For I do not wish to see you now merely in passing; for I hope to remain some time with you, if the Lord permit. But I will remain at Ephesus until Pentecost. For a great and evident door has been opened to me, and the adversaries are many.
But if Timothy comes, see that he may be with you without fear. And after a little: Watch, stand fast in the faith, act like men, be strong. Let all that you do be done in love. XXXII. FROM THE SECOND EPISTLE TO THE CORINTHIANS. For our glorying is this, the testimony of our conscience, that in simplicity and in the sincerity of God, and not in carnal wisdom, but in the grace of God, we have conducted ourselves in the world. And after a little: But if anyone has caused grief, he has not grieved me, but in part — that I may not overcharge — all of you. Sufficient to such a one is this rebuke which is inflicted by many, so that on the contrary you should rather forgive and comfort him, lest perhaps such a one be swallowed up with more abundant sorrow.
Wherefore I beseech you that you confirm your love toward him. For to this end also I wrote, that I might know the proof of you, whether you are obedient in all things. To whom you have forgiven anything, I also forgive; for what I have forgiven, if I have forgiven anything, for your sakes I forgave it in the person of Christ, that we may not be circumvented by Satan; for we are not ignorant of his devices. And in another place: Therefore, having this ministry, as we have obtained mercy, we do not faint; but we renounce the hidden things of shame, not walking in craftiness, nor adulterating the word of God, but by the manifestation of the truth commending ourselves to every conscience of men before God. And after a few verses:
For we do not preach ourselves, but Jesus Christ the Lord; and ourselves your servants through Jesus. And a little after: But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. In all things we suffer tribulation, but are not distressed; we are perplexed, but not forsaken; we suffer persecution, but are not deserted; we are cast down, but do not perish; always bearing about in our body the dying of Jesus, that the life of Jesus also may be manifested in our bodies. For we who live are always delivered unto death for Jesus' sake, that the life of Jesus also may be made manifest in our mortal flesh. So then death works in us, but life in you.
But having the same spirit of faith, as it is written: I believed, therefore I have spoken; we also believe, therefore we also speak. And after six verses: For which cause we do not faint; but though our outward man is corrupted, yet the inward man is renewed day by day. For that which is at present momentary and light of our tribulation works in us above measure an eternal weight of glory unto sublimity; while we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal. And after a little: And as fellow workers we also exhort you not to receive the grace of God in vain. For he says:
In an accepted time I have heard you, and in the day of salvation I have helped you. Behold, now is the accepted time; behold, now is the day of salvation. Giving no offense to anyone, that our ministry be not blamed; but in all things let us show ourselves as ministers of God, in much patience, in tribulations, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, in chastity, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God; through the armor of righteousness on the right hand and on the left; through glory and dishonor; through evil report and good report;
as deceivers, and yet truthful; as unknown, and yet well known; as dying, and behold we live; as chastened, and not put to death; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. And after a few verses: Be enlarged also yourselves. Do not be yoked together with unbelievers. For what fellowship has righteousness with iniquity? Or what communion has light with darkness? And what concord has Christ with Belial? Or what part has the believer with the unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God, as God says: I will dwell in them and walk among them, and I will be their God, and they shall be my people.
Wherefore come out from the midst of them and be separate, says the Lord, and touch no unclean thing; and I will receive you, and I will be to you a Father, and you shall be to me sons and daughters, says the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting sanctification in the fear of God. And after a little: For though I made you sorry with a letter, I do not regret it; and though I did regret it, seeing that that letter, even if for an hour, made you sorry, now I rejoice — not that you were made sorry, but that you were made sorry unto repentance. For you were made sorry according to God, that in nothing you might suffer loss from us.
For the sorrow which is according to God works a repentance unto abiding salvation; but the sorrow of the world works death. For behold this very thing, that you sorrowed according to God, what great earnestness it works in you! And after a few verses: Moreover, brethren, we make known to you the grace of God which has been given in the churches of Macedonia; that in much proof of tribulation the abundance of their joy, and their deep poverty, abounded unto the riches of their simplicity. For according to their power, I bear them witness, and beyond their power they were willing of their own accord, with much entreaty beseeching us for the grace and the communication of the ministry that is done unto the saints;
and not as we hoped, but they gave their own selves first to the Lord, and then to us by the will of God, so that we exhorted Titus that, as he had begun, so he would also complete in you this grace also. But as you abound in everything — in faith and utterance and knowledge and all diligence and in your love toward us — see that you abound in this grace also. I speak not as commanding, but as by the diligence of others proving also the sincerity of your love. For you know the grace of our Lord Jesus Christ, that for your sakes he became poor, though he was rich, that through his poverty you might be rich. And in this I give counsel; for this is profitable for you, who have begun not only to do, but also to be willing, from a year ago.
But now complete the doing of it also, that as there was a readiness in the will, so also there may be a completing out of that which you have. For if the willingness is ready, it is accepted according to what a man has, not according to what he has not. For it is not that others should have relief and you distress, but out of equality: at the present time let your abundance supply their want, and their abundance may be a supply for your want, that there may be equality, as it is written: He who had much did not have too much, and he who had little did not have too little. But thanks be to God, who put the same earnestness for you in the heart of Titus; for he indeed accepted the exhortation, but being more earnest, of his own accord he set out to you.
And we have sent with him the brother whose praise is in the gospel throughout all the churches — and not only so, but who was also appointed by the churches to be the companion of our journey in this grace, which is administered by us to the glory of the Lord and our determined purpose — avoiding this, that anyone should blame us in this abundance which is administered by us. For we provide good things not only before God, but also before men. And after nine verses: For concerning the ministry which is done to the saints, it is superfluous for me to write to you. For I know the readiness of your mind, of which I boast concerning you to the Macedonians, that Achaia was ready a year ago, and your zeal has provoked very many.
But I have sent the brethren, lest our boasting concerning you should be made void in this respect; that, as I said, you may be ready, lest, when the Macedonians come with me and find you unprepared, we — not to say you — should be ashamed in this confidence. Therefore I thought it necessary to entreat the brethren that they should go before to you, and prepare beforehand this promised blessing, that it might be ready thus as a blessing, and not as covetousness. But this: He who sows sparingly shall reap also sparingly; and he who sows in blessings shall of blessings also reap. Let each one give as he has purposed in his heart, not out of sadness or of necessity; for God loves a cheerful giver.
And God is able to make all grace abound in you, that having all sufficiency always in all things you may abound to every good work, as it is written: He has dispersed abroad, he has given to the poor; his righteousness abides for ever. Now he who supplies seed to the sower will both provide bread to eat and will multiply your seed, and will increase the growth
— of the fruits of your righteousness — that in all things being enriched you may abound unto all simplicity, which works through us thanksgiving to God — since the ministry of this service not only supplies the things that are lacking to the saints, but also abounds through many thanksgivings in the Lord —; through the proof of this ministry glorifying God for the obedience of your confession and for the simplicity of your fellowship toward them and toward all, and by their prayer for you, who long after you because of the eminent grace of God in you. Thanks be to God for his unspeakable gift. And in another place: But he who glories, let him glory in the Lord. For not he who commends himself is approved, but he whom God commends.
And after some space: Are they ministers of Christ? — I speak as one less wise — I am more. In labors more abundant, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews five times I received forty stripes less one; three times I was beaten with rods; once I was stoned; three times I suffered shipwreck; a night and a day I was in the depth of the sea; in journeys often, in perils of rivers, in perils of robbers, in perils from my own race, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labor and toil, in many watchings, in hunger and thirst, in many fastings, in cold and nakedness;
besides those things which are without, my daily pressing care, the anxiety for all the churches. Who is weak, and I am not weak? Who is made to stumble, and I do not burn? If I must glory, I will glory in the things that concern my weakness. And after a little: Gladly therefore will I glory in my weaknesses, that the power of Christ may dwell in me. For which cause I take pleasure in weaknesses, in reproaches, in necessities, in persecutions, in distresses for Christ; for when I am weak, then I am strong. And after eleven verses: Behold, this is the third time I am ready to come to you, and I will not be burdensome to you. For I do not seek what is yours, but you. For the children ought not to lay up treasure for the parents, but the parents for the children.
But I will most gladly spend and be spent myself for your souls, though loving you more abundantly, I be loved the less. And after some verses: For I fear lest perhaps, when I come, I should find you not such as I would, and I should be found by you such as you would not; lest perhaps there be strifes, jealousies, animosities, dissensions, backbitings, whisperings, swellings, tumults among you; lest, when I come again, my God should humble me among you, and I should mourn many of those who have sinned before and have not repented of the uncleanness and lewdness which they have committed. And in another place: Now we pray to God that you do no evil — not that we should appear approved, but that you should do what is right. And after six verses:
Finally, brethren, rejoice, be perfected, be exhorted, be of one mind, live in peace; and the God of love and peace shall be with you. XXXIII. FROM THE EPISTLE TO THE GALATIANS. If I yet pleased men, I should not be the servant of Christ. And somewhat after: For in Christ Jesus neither circumcision avails anything nor uncircumcision, but faith, which works through love. And in another place: For you, brethren, have been called unto liberty; only do not use liberty for an occasion to the flesh, but by love of the spirit serve one another. For all the law is fulfilled in one word: You shall love your neighbor as yourself. But if you bite and devour one another, take heed that you be not consumed by one another. And I say:
Walk in the spirit, and you shall not fulfill the desires of the flesh. For the flesh lusts against the spirit, and the spirit against the flesh; for these are contrary to one another, so that you cannot do the very things that you would. But if you are led by the spirit, you are not under the law. Now the works of the flesh are manifest, which are: uncleanness, fornication, wantonness, idolatry, sorceries, enmities, contentions, jealousies, wraths, quarrels, dissensions, sects, envyings, murders, drunkenness, revelings, and the like; of which I forewarn you, as I have foretold, that those who do such things shall not possess the kingdom of God. But the fruit of the spirit is love, joy, peace, longsuffering, goodness, kindness, faith, meekness, self-control.
Against such there is no law. And they who are Christ's have crucified their flesh with its vices and lusts. If we live in the spirit, let us also walk in the spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Brethren, even if a man be overtaken in any fault, you who are spiritual instruct such a one in the spirit of gentleness, considering yourself, lest you also be tempted. Bear one another's burdens, and so you shall fulfill the law of Christ. For if anyone thinks himself to be something, when he is nothing, he deceives himself. But let each one prove his own work, and so he shall have glory in himself alone, and not in another. For each one shall bear his own burden.