Study Desk

^(C1)Be imitators of me, just as I also am of Christ.

Now ^(C1)I praise you because you ^(C2)remember me in everything and ^(C3)hold firmly to the traditions, just as I handed them down to you.

But I want you to understand that Christ is the ^(C1)head of every man, and ^(F1)(C2)the man is the head of a woman, and God is the ^(C3)head of Christ.

Every man who has something on his head while praying or ^(C1)prophesying disgraces his head.

But every ^(C1)woman who has her head uncovered while praying or prophesying disgraces her head, for it is one and the same as the woman ^(F1)whose head is ^(C2)shaved.

For if a woman does not cover ^(F1)her head, have her also ^(F2)cut her hair off; however, if it is disgraceful for a woman to ^(F2)have her hair cut off or ^(F1)her head shaved, have her cover ^(F1)her head.

For a man should not have his head covered, since he is the ^(C1)image and glory of God; but the woman is the glory of man.

For ^(C1)man ^(F1)does not originate from woman, but woman from man;

for indeed man was not created for the woman's sake, but ^(C1)woman for the man's sake.

Therefore the woman should have a symbol of authority on her head, because of the angels.

However, in the Lord, neither is woman ^(F1)independent of man, nor is man ^(F1)independent of woman.

For as the woman originated from the man, so also the man has his birth through the woman; and ^(C1)all things originate ^(C2)from God.

^(C1)Judge ^(F1)for yourselves: is it proper for a woman to pray to God with her head uncovered?

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

but if a woman has long hair, it is a glory to her? For her hair is given to her as a covering.

But if anyone is inclined to be contentious, ^(C1)we have no ^(F1)such practice, nor have ^(C2)the churches of God.

Now in giving this next instruction ^(C1)I do not praise you, because you come together not for the better, but for the worse.

For, in the first place, when you come together ^(F1)as a church, I hear that ^(F2)(C1)divisions exist among you; and in part I believe it.

For there also ^(C1)have to be factions among you, ^(C2)so that those who are approved may become ^(F1)evident among you.

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

for when you eat, each one takes his own supper first; and one goes hungry while ^(C1)another gets drunk.

What! Do you not have houses in which to eat and drink? Or do you despise the ^(C1)church of God and ^(C2)shame those who have nothing? What am I to say to you? Shall ^(C3)I praise you? In this I do not praise you.

For ^(C1)I received from the Lord that which I also delivered to you, that ^(C2)the Lord Jesus, on the night when He was betrayed, took bread;

and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me."

In the same way He also took ^(C1)the cup after supper, saying, "This cup is the ^(C2)new covenant in My blood; do this, as often as you drink it, in remembrance of Me."

For as often as you eat this bread and drink the cup, you proclaim the Lord's death ^(C1)until He comes.

Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy way, shall be ^(C1)guilty of the body and the blood of the Lord.

But a person must ^(C1)examine himself, and in so doing he is to eat of the bread and drink of the cup.

For the one who eats and drinks, eats and drinks judgment to himself if he does not properly recognize the ^(F1)body.

For this reason many among you are weak and sick, and a number ^(F1)(C1)are asleep.

But if we judged ourselves rightly, we would not be judged.

But when we are judged, we are ^(C1)disciplined by the Lord so that we will not be condemned along with ^(C2)the world.

So then, my brothers and sisters, when you come together to eat, wait for one another.

If anyone is ^(C1)hungry, have him eat ^(C2)at home, so that you do not come together for judgment. As to the remaining matters, I will ^(C3)give instructions ^(C4)when I come.

Now concerning ^(C1)spiritual gifts, brothers and sisters, ^(C2)I do not want you to be unaware.

^(C1)You know that when you were ^(F1)pagans, you were ^(C2)led ^(F2)astray to the ^(C3)mute idols, however you were led.

Therefore I make known to you that no one speaking ^(F1)(C1)by the Spirit of God says, "Jesus is ^(F2)(C2)accursed"; and no one can say, "Jesus is ^(C3)Lord," except ^(F1)(C1)by the Holy Spirit.

Now there are ^(C1)varieties of gifts, but the same Spirit.

And there are varieties of ministries, and the same Lord.

There are varieties of effects, but the same ^(C1)God who works all things in all persons.

But to each one is given the manifestation of the Spirit ^(C1)for the common good.

For to one is given the word of ^(C1)wisdom through the Spirit, and to another the word of ^(C2)knowledge according to the same Spirit;

to another ^(C1)faith ^(F1)by the same Spirit, and to another ^(C2)gifts of ^(F2)healing ^(F1)by the one Spirit,

and to another the ^(F1)effecting of ^(F2)(C1)miracles, and to another ^(C2)prophecy, and to another the ^(F3)(C3)distinguishing of spirits, to another various ^(C4)kinds of tongues, and to another the ^(C5)interpretation of tongues.

But one and the same Spirit works all these things, ^(C1)distributing to each one individually just as He ^(F1)wills.

For just ^(C1)as the body is one and yet has many parts, and all the parts of the body, though they are many, are one body, ^(C2)so also is Christ.

For ^(F1)(C1)by one Spirit we were all baptized into one body, whether ^(C2)Jews or Greeks, whether slaves or free, and we were all made to ^(C3)drink of one Spirit.

For ^(C1)the body is not one part, but many.

If the foot says, "Because I am not a hand, I am not a part of the body," it is not for this reason ^(F1)any less a part of the body.

And if the ear says, "Because I am not an eye, I am not a part of the body," it is not for this reason ^(F1)any less a part of the body.

If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be?

But now God has ^(C1)arranged the parts, each one of them in the body, ^(C2)just as He desired.

If they were all one part, where would the body be?

But now ^(C1)there are many parts, but one body.

And the eye cannot say to the hand, "I have no need of you"; or again, the head to the feet, "I have no need of you."

On the contrary, ^(F1)it is much truer that the parts of the body which seem to be weaker are necessary;

and those parts of the body which we ^(F1)consider less honorable, ^(F2)on these we bestow greater honor, and our less presentable parts become much more presentable,

whereas our more presentable parts have no need of it. But God has so composed the body, giving more abundant honor to that part which lacked,

so that there may be no ^(F1)division in the body, but that the parts may have the same care for one another.

And if one part of the body suffers, all the parts suffer with it; if a part is ^(F1)honored, all the parts rejoice with it.

Now you are ^(C1)Christ's body, and ^(C2)individually parts of it.

And God has ^(F1)(C1)appointed in ^(C2)the church, first ^(C3)apostles, second ^(C4)prophets, third ^(C5)teachers, then ^(F2)(C6)miracles, then ^(C7)gifts of healings, helps, ^(C8)administrations, and various ^(C9)kinds of tongues.

All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of ^(F1)miracles, are they?

All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not ^(C1)interpret, do they?

But ^(C1)earnestly desire the greater gifts. And yet, I am going to show you a far better way.

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