ISS:PAUL AND THE IMMORALITY OF CHURCH MEMBERS

   THE APOSTLE PAUL, ONE OF THE BEST KNOWN BIBLICAL FIGURES, WAS BORN
APPROXIMATELY 1 A.D.  IN THE TOWN OF TARSUS IN THE PROVINCE OF CILICIA
IN ASIA MINOR.  PAUL WAS A ROMAN CITIZEN BY BIRTH AND HE WAS EDUCATED
IN JERUSALEM AT THE SCHOOL OF GAMALIEL THE FIRST.  HE WAS A PHARISEE
AND A ZEALOT AND WAS BELIEVED TO HAVE BEEN PRESENT AT THE MARTYRDOM OF
STEPHEN.  PAUL WAS CONVERTED TO CHRISTIANITY AROUND 33 A.D. ON THE ROAD
TO DAMASCUS AND HE SPENT THE NEXT 34 YEARS OF HIS LIFE SPREADING THE
GOSPEL AND TEACHINGS OF THE LORD JESUS CHRIST.  PAUL DIED IN ROME IN
APPROXIMATELY 67 A.D.

   OF ALL PAUL'S MISSIONARY JOURNEYS, HIS WORK AT CORINTH WAS THE MOST
INTERESTING TO ME.  PAUL SPENT A GREAT AMOUNT OF TIME IN CORINTH BUT AS
IT HAS BEEN SAID, "WHEREVER PAUL WENT, THERE WAS EITHER A REVIVAL OR A
RIOT", (1) AND CORINTH WAS NO EXCEPTION.  EVEN THOUGH PAUL HAD TO LEAVE
CORINTH, HE KEPT IN CONTACT WITH THE CORINTHIAN CHURCH.  WE HAVE A
WRITTEN RECORD OF SOME OF PAUL'S CORRESPONDENCE WITH THE CHURCH AT
CORINTH IN THE FORM OF THE NEW TESTAMENT BOOKS, I CORINTHIANS AND II
CORINTHIANS.  WHAT WE NEED TO REMEMBER ABOUT PAUL IS THAT HE HAD A GOOD
REASON TO KNOW AND KEEP IN CONTACT WITH THE CORINTHIAN CHURCH.  PAUL
FOUNDED THE CHURCH HIMSELF, FROM NOTHING AT ALL, FOR AS FAR AS WE KNOW
THERE WERE NO CHRISTIANS IN CORINTH WHEN PAUL ARRIVED.

   ONE OF THE PROBLEMS THAT PLAGUED THE CHURCH IN CORINTH WAS
IMMORALITY.  TO UNDERSTAND WHY THIS WAS SUCH A PROBLEM WE FIRST MUST
LOOK AT THE CITY OF CORINTH AS IT WAS IN PAUL'S TIME.  CORINTH WAS
STRATEGICALLY LOCATED AT THE WESTERN END OF THE ISTHMUS OF CORINTH,
WHICH OFFERED THE ONLY LAND ROUTE BETWEEN EUROPE AND SOUTHERN GREECE.
CORINTH WAS A CITY OF 200, 000 CITIZENS AND 500,000 SLAVES.  IT WAS ONE
OF THE GREATEST COMMERCIAL CITIES OF THE ANCIENT WORLD AND THE CENTER
FOR  ALL BUSINESS.(2) ON THE WHOLE, CORINTH WAS A VERY PLEBEIAN CITY,
LACKING THE CULTURE OF ATHENS AND POSSESSING ALL THE VICE ONE WOULD
EXPECT FROM A COMPLETELY COMMERCIALIZED TOWN WITH ITS HUNDREDS OF
THOUSANDS OF SLAVES AND ITS HUGE FLOATING POPULATION OF SAILORS BENT ON
HAVING A SPREE WHILE THEIR CARGOES WERE BEING SHIFTED.(3)

   AS STATED BY DR.  UNGER, "TWO VICES PLAGUED THE TOWN - GREED FOR
MATERIAL GAIN AND LUST.  CORINTH'S BUSTLING WHARVES AND DOCKS AND ITS
BUSY SHOPS AND FACTORIES FOSTERED THE ONE.  THE CULT OF APHRODITE, THE
GODDESS OF LOVE, ENTRENCHED HERE FROM TIME IMMEMORIAL, FOSTERED THE
OTHER.  THE GODDESS' TEMPLE ALOFT THE ACROCORINTH WAS SERVED BY MORE
THAN A THOUSAND RELIGIOUS PROSTITUTES, WHO LODGED IN LUXURIOUS QUARTERS
SURROUNDING THE SHRINE.  BUT IN A SENSE, THE WHOLE CITY WAS APHRODITE'S
SHRINE, INDICATED BY THE GODDESS' EPHITHET - APHRODITE PANDEMOS -
"APHRODITE OF ALL THE PEOPLE" - AND BY THE WIDESPREAD PRACTICE OF THE
VOLUPTUOUS AND VICIOUS FORMS OF THE GODDESS' WORSHIP, MAKING THE CITY A
NOTORIOUS SEAT OF IMMORALITY."(4) IT HAD BEEN SAID THAT TO HAVE
INTERCOURSE WITH ONE OF THE RELIGIOUS PROSTITUTES WAS AN ACT OF
WORSHIP. THERE WAS A SAYING IN THOSE DAYS, "NOT EVERY MAN CAN AFFORD A
JOURNEY TO CORINTH." A "CORINTHIAN MAID" WAS A GREEK SYNONYM FOR A
PROSTITUTE.  THE GREEK VERB "KORINTHIAZESTHIA" MEANS TO PANDER OR PLAY
THE HARLOT.(5) SUCH TERMS AS "TO CORINTHIANIZE, " MEANING TO ENTER INTO
THE IMMORAL PRACTICES OF THE CITY, AND "CORINTHIAN SICKNESS", AS USED
TO INDICATE THE INEVITABLE PHYSIOLOGICAL AND PSYCHOLOGICAL RESULTS OF
SUCH A  LIFESTYLE, ALL HAD THEIR START IN THE CORINTH OF PAUL'S DAY.(6)
IT IS EASY TO UNDERSTAND, WHEN GIVEN THIS INSIGHT OF CORINTH, WHY PAUL
WAS HAVING SOME TROUBLE WITH THIS CHURCH AND THE PROBLEM OF IMMORALITY.

   BUT WHAT DO WE KNOW ABOUT THIS CHURCH THAT PAUL HAD STARTED IN
CORNITH?  THE MOST IMPORTANT THING WE KNOW IS THAT THEY WERE NOT JEWS. 
AS THE BOOK OF ACTS RECOUNTS IT, "..., PAUL WAS PRESSED IN THE SPIRIT,
AND TESTIFIED TO THE JEWS THAT JESUS WAS CHRIST.  AND WHEN THEY OPPOSED
THEMSELVES, AND BLASPHEMED, HE SHOOK HIS RAIMENT, AND SAID UNTO THEM,
YOUR BLOOD BE UPON YOUR OWN HEADS; I AM CLEAN.  FROM NOW ON I WILL GO 
UNTO THE GENTILES."(7) WHETHER THIS IS THE FIRST TIME HE ACTUALLY
TURNED TO THE GENTILES IS HARD TO SAY, BUT PAUL HIMSELF SAID THAT HE 
FELT A CALLING TO PREACH THE GOSPEL TO THE GENTILES.(8) MANY OF THE
PROBLEMS IN THE CORINTHIAN CHURCH WERE BORN FROM THE ATTEMPT OF THESE
CONVERTED GENTILES TO UNDERSTAND CHRISTIANITY IN TERMS SUITED TO THE
CORINTHIAN LIFESTYLE.  PAUL'S TROUBLES WITH THE CORINTHIAN CHURCH
PAINED HIM DEEPLY BECAUSE THEY RAN SO COUNTER TO THE IDEALS OF
CHRISTIAN  VIRTUE.(9) PAUL, THEREFORE, FACED A DOUBLE PROBLEM IN
WRITING TO THE CORINTHIANS.  HE WAS THE PERSON WHO FOUNDED THE CHURCH
IN CORINTH. HIS WAS THE FIRST PREACHING OF THE GOSPEL TO WHICH THE
CORINTHIANS RESPONDED.  HE THEREFORE DID NOT WANT TO DISCOURAGE IN ANY
WAY THEIR ENTHUSIASM FOR THE FAITH.  BUT THE WAY IN WHICH THE
CORINTHIANS WERE EXPRESSING THEIR FAITH HAD SOME VERY UNFORTUNATE
ELEMENTS CONNECTED WITH  IT, ELEMENTS WHICH PAUL FELT OBLIGED TO
CORRECT.(10)

   WITH THIS INFORMATION IN MIND, LET US TAKE AN EXEGETICAL LOOK AT I
CORINTHIANS 5 WHERE IMMORALITY IS REBUKED BY PAUL.  IN I CORINTHIANS
5:1, PAUL NAMED THE SIN; "IT IS REPORTED COMMONLY THAT THERE IS
FORNICATION AMONG YOU, AND SUCH FORNICATION AS IS NOT SO MUCH AS NAMED 
AMONG THE GENTILES, THAT ONE SHOULD HAVE HIS FATHER'S WIFE." THE GREEK
WORD FOR FORNICATION THAT WAS USED HERE WAS "PORNEIA", IT REFERS
SPECIFICALLY TO SEXUAL IMMORALITY.  PAUL THEN REMINDED THE CHURCH THAT
THIS ACT "IS NOT SO MUCH AS NAMED AMONG THE GENTILES".  ROMAN LAW
FORBADE THE MARRIAGE OF A MAN TO A WOMAN WHO WAS OR EVEN HAD BEEN HIS
FATHER'S WIFE.  THIS SAME PROHIBITION WAS MADE BY THE OLD TESTAMENT, IN
LEVITICUS 18:8 AND LEVITICUS 20:11.  PAUL'S FAILURE TO MENTION THIS
FACT MAY BE EXPLAINED IN THAT THE RABBIS MADE AN EXCEPTION TO THE OLD
TESTAMENT RULE IN THE CASE OF PROSELYTES, SINCE IN THEIR CONVERTING TO 
JUDAISM ALL PATERNAL TIES WERE SEVERED.(11)

   IN I CORINTHIANS 5:2 THROUGH 8, PAUL WRITES OF THE INDIFFERENCE TO
EVIL IN THE CHURCH THAT IS A RESULT OF DIVISIONS, "AND YE ARE PUFFED
UP, AND HAVE NOT RATHER MOURNED, THAT HE THAT HATH DONE THIS DEED MIGHT
BE TAKEN AWAY FROM AMONG YOU.  FOR I VERILY, AS ABSENT IN BODY BUT
PRESENT IN SPIRIT, HAVE JUDGED ALREADY, AS THOUGH I WERE PRESENT,
CONCERNING HIM THAT HATH DONE THIS DEED, IN THE NAME OF OUR LORD JESUS
CHRIST, WHEN YE ARE GATHERED TOGETHER, AND MY SPIRIT, WITH THE POWER OF
OUR LORD JESUS CHRIST, TO DELIVER SUCH AN ONE UNTO SATAN FOR THE
DESTRUCTION OF THE FLESH, THAT THE SPIRIT MAY BE SAVED IN THE DAY OF
THE LORD JESUS.  YOUR GLORYING IS NOT GOOD. KNOW YE NOT THAT A LITTLE
LEAVEN LEAVENETH THE WHOLE LUMP?  PURGE OUT, THEREFORE, THE OLD LEAVEN,
THAT YE MAY BE A NEW LUMP, AS YE ARE UNLEAVENED.  FOR EVEN CHRIST, OUR
PASSOVER, IS SACRIFICED FOR US.  THEREFORE, LET US KEEP THE FEAST, NOT
WITH OLD LEAVEN, NEITHER WITH THE LEAVEN OF MALICE AND WICKEDNESS, BUT 
WITH THE UNLEAVENED BREAD OF SINCERITY AND TRUTH." PAUL LETS THE CHURCH
KNOW THAT THEY ARE ARROGANT AND THAT THEY SHOULD EXCLUDE THE OFFENDER
FROM THE COMMUNITY.

   HE HAS STATED THAT HIS MORTAL CONDITION HAS IMPOSED LIMITATION ON
HIS BEING PRESENT BUT THROUGH THE WORKINGS OF THE HOLY SPIRIT HE IS
PRESENT IN SPIRIT AND HAS PASSED JUDGMENT ON THE OFFENDER, THAT THE
OFFENDER SHOULD BE DELIVER OVER TO SATAN FOR THE DESTRUCTION OF THE
FLESH THAT HIS SOUL MAY BE SAVED IN THE DAY OF THE LORD.

   TO UNDERSTAND WHAT PAUL MEANT BY THIS STATEMENT WE MUST LOOK AT THE
MEANING OF THE WORD "DESTRUCTION" AS USED BY PAUL IN THIS VERSE.  THE
WORD DESTRUCTION IS FROM THE GREEK WORD "OLETHROS" WHICH CAN BE
TRANSLATED TO MEAN DESTROY, DESTRUCTION, PERISH, DEFILE AND SIMILAR
WORDS, BUT THERE IS NO THOUGHT IN THESE VARIOUS WORDS OF ANNIHILATION
BUT OF SOMETHING THAT IS RUINED AND THUS UNSUITABLE OR UNABLE TO FULFIL
ITS ORIGINAL PURPOSE.(12) THE WORD FLESH AS USED BY PAUL IS THE GREEK
WORD "SARX" WHICH CAN TRANLATED AND DEFINED IN TERMS SPEAKING OF THE
BODY, AS OPPOSED TO THE SPIRIT OR SOUL, AS THE SYMBOL OF WHAT IS 
EXTERNAL, OF HUMAN NATURE WITH ITS FRAILTIES AND PASSIONS.(13) FROM
THESE DEFINITIONS IT CAN BE DRAWN THAT PAUL WAS PROBABLY IMPLYING TO A
DEGREE OF EXCLUSION FROM FELLOWSHIP WITH CHURCH MEMBERS RATHER THAN A
COMPLETE LOSS OF MEMBERSHIP AND SALVATION.  TO IMPLY THAT PAUL WAS
SPEAKING OF A LOSS OF SALVATION WOULD BE TO GO AGAINST THE TEACHINGS OF
THE LORD JESUS CHRIST AND THE FAITH OF SALVATION THAT WAS THE BASIS OF
THE GOSPEL AND THE FOUNDATION OF THE CHURCH.

   PAUL NOW BACKS UP A LITTLE TO REMIND THE CHURCH OF THE ARROGANT
ATTITUDE THAT IS PRESENT AMONG THEM.  THE CORINTHIAN CHURCH WAS A VERY
CHARISMATIC GROUP, THEY WERE CONCERNED WITH SPIRITUAL GIFTS AND WITH
SPEAKING IN TONGUES.  SPEAKING IN TONGUES WAS A KIND OF
HYPERENTHUSIASTIC VOCALIZATION WHICH ONLY THOSE BELIEVERS UNDER THE
CONTROLLING AND FILLING POWER OF THE HOLY SPIRT COULD UTTER AND WHICH
WAS QUITE UNINTELLIGIBLE EXCEPT TO A CHOOSEN FEW.  SPEAKING IN TONGUES
REPRESENTED ONE MANNER IN WHICH GENTILES WERE FIRST ADMITTED INTO THE
CHURCH.

   HOWEVER, BECAUSE OF THE RECEPTION OF THE SPIRIT, THE CORINTHIAN
CHURCH FELT THAT THEY WERE FREE.  THEY FELT THAT THEY WERE NOT ONLY
FREE FROM THE JEWISH LAW AND THE NECESSITY TO ESTABLISH ONE'S CLAIM TO
GOD'S FAVOR BY WORKS BUT THAT THEY WERE FREE TO DO AS THEY PLEASED, AS
WAS EVIDENT BY THEIR SLOGAN, "ALL THINGS ARE LAWFUL TO ME".  THE
CORINTHIAN CHRISTIANS REFERRED TO THEMSELVES AS THE "SPIRITUAL ONES". 
IN THIS FREEDOM THAT THEY CLAIMED, THEY COULD WORSHIP JESUS BUT THEY
COULD ALSO CONTINUE TO FREQUENT PAGAN TEMPLES AND PARTAKE IN THE SOCIAL
LIFE WHICH  FOUND ITS CENTER THERE.(14) PAUL USES THE METAPHOR OF
CLEANSING OUT OLD LEAVEN BEFORE PASSOVER TO SUPPORT HIS DECISION TO
EXPEL THE OFFENDER AND TO POINT OUT THAT THEIR LAXITY IN DEALING WITH
THIS CASE OF IMMORALITY CONTRADICTS THE WHOLE NATURE OF THE COMMUNITY
AND MAKES THEM ALL PARTAKERS IN HIS SIN.  PAUL'S ANALOGY IS DRAWN FROM
THE OLD TESTAMENT BOOK OF EXODUS IN EXODUS 12:15 THROUGH 20 AND EXODUS
13:7.  THE CONTRAST OF LEAVEN AND UNLEAVEN, THAT PAUL IS MAKING A POINT
OF, IS NOT BETWEEN SOME MORALISTIC NOTION OF GOOD AND BAD.  RATHER
THEIR FORMER WAY OF LIFE WHICH WAS CONDEMNED TO "MALICE AND WICKEDNESS"
BY THEIR ADHERENCE TO FALSE GODS IS CONTRASTED WITH THE "SINCERITY AND
TRUTH" WHICH COME FROM  FAITH IN HIM WHO IS THE TRUTH.(15)

   IN I CORINTHIANS 5:9 THROUGH 13, THE FINAL SECTION OF THE CHAPTER,
PAUL BRINGS THE MESSAGE TO THE CHURCH THAT THEY ARE TO BE IN THE WORLD
AND NOT OF IT, "I WROTE UNTO YOU IN AN EPISTLE NOT TO COMPANY WITH
FORNICATORS; YET NOT ALTOGETHER WITH THE FORNICATORS OF THIS WORLD, OR
WITH THE COVETOUS, OR EXTORTIONERS, OR WITH IDOLATERS, FOR THEN MUST YE
NEEDS GO OUT OF THE WORLD.  BUT NOW I HAVE WRITTEN UNTO YOU NOT TO KEEP
COMPANY, IF ANY MAN THAT IS CALLED A BROTHER BE A FORNICATOR, OR
COVETOUS, OR AN IDOLATER, OR A RAILER, OR A DRUNKARD, OR AN
EXTORTIONER; WITH SUCH AN ONE, NO, NOT TO EAT.  FOR WHAT HAVE I TO DO
TO JUDGE THEM ALSO THAT ARE OUTSIDE?  DO NOT YE JUDGE THEM THAT ARE
WITHIN? BUT THEM THAT ARE OUTSIDE GOD JUDGETH.  THEREFORE, PUT AWAY
FROM AMONG YOURSELVES  THAT WICKED PERSON.(16) PAUL MAKES REFERENCE TO
A LETTER THAT HE HAD PREVIOUSLY WRITTEN ABOUT KEEPING SEPERATE FROM
SINFUL PEOPLE, AND ASSERTS THAT THE CORINTHIAN CHURCH HAS MISUNDERSTOOD
ITS MEANING.  THEY TOOK IT TO BE CAUTIONARY ADVICE ABOUT KEEPING
THEMSELVES SEPERATE FROM THE WICKEDNESS OF "THIS WORLD".  PAUL TELLS
THEM THAT THAT IS NONSENSE BECAUSE THE ONLY WAY THEY COULD DO THAT
WOULD BE BY LEAVING THE WORLD  ALTOGETHER.(17)

   IT MAY BE THAT THE CHURCH DELIBERATELY MISCONSTRUED AND IGNORED WHAT
PAUL HAD WRITTEN BECAUSE OF THEIR LACK OF CONCERN ABOUT MORAL 
CONSIDERATIONS AND A DISLIKE FOR DISCIPLINE.(18) IN THIS LETTER PAUL
QUALIFIES WHAT HE MEANT IN THE FIRST LETTER, HE EXPLAINS THAT WHEN HE
WROTE OF "IMMORAL MEN" THAT HE WAS REFERRING TO IMMORAL CHRISTIANS AND
WHEN HE STATED "NOT TO KEEP COMPANY", HE MEANT, "NOT TO EAT" (i.e. 
SHARE THE RITUAL MEALS OR COMMUNION) WITH THIS TYPE OF PERSON.

   PAUL EXPANDED HIS STATEMENT EVEN AS HE WAS QUALIFYING IT, TO INCLUDE
SEVERAL OTHER KINDS OF BEHAVIOR THAT ARE NOT APPROPRIATE FOR 
CHRISTIANS.(19) AS A CLOSING STATEMENT, ABOUT THE JUDGMENT BETWEEN
OUTSIDERS (THE NONCHRISTIANS) AND CHURCH MEMBERS, PAUL INFORMS THE
CHURCH THAT THEY ARE TO LEAVE THE JUDGEMENT OF OUTSIDERS TO GOD.  BUT,
AS FOR CHURCH MEMBERS, THEY ARE WITHIN, ARE PROFESSEDLY BOUND BY THE
LAWS AND RULES OF CHRISTIANITY, AND NOT ONLY LIABLE TO THE JUDGMENT OF
GOD, BUT TO THE JUDGMENT OF THOSE WHO ARE SET OVER THEM, AND THE
FELLOW-MEMBERS OF THE SAME BODY, WHEN THEY TRANSGRESS THOSE RULES.

   PAUL IS STATING, THAT EVERY CHRISTIAN IS BOUND TO JUDGE A FELLOW
CHRISTIAN THAT IS LIVING A CARNAL LIFE.  THEY ARE TO CAST HIM OUT OF
THEIR FELLOWSHIP AND AVOID HIS CONVERSATION.  THIS ACT IS ONE THAT IS
DONE TO DISGRACE AND SHAME THE IMMORAL PERSON BECAUSE THE SINS OF AN
IMMORAL CHRISTIAN ARE A GREATER DISHONOR TO GOD THAN THE SINS OF THE
OPENLY WICKED AND PROFANE.  THE CHURCH THEREFORE IS OBLIGED TO CLEAR
HERSELF FROM ALL FELLOWSHIP WITH THIS TYPE OF PERSON AND TO BEAR
TESTIMONY AGAINST THEIR WICKED PRACTICES UNTIL SUCH TIME AS THEY REPENT
THEIR SINS AND REDEDICATE THEIR LIFE TO THE LORD.(20)

   TODAY, AS IN THE DAY'S OF PAUL, THE CHURCH IS PLAGUED WITH SIN AND
IMMORALITY.  AS ANY STUDY OF CHRISTIANITY SHOWS, THIS IS TYPICAL OF
MAN'S SIN NATURE.  IN I CORINTHIANS 5 PAUL HAS LAID THE GROUND WORK ON
HOW TO DEAL WITH IMMORALITY IN THE CHURCH.  IN CORINTH, PAUL WAS
WORKING WITH A SMALL GROUP OF BELIEVERS TRYING TO ESTABLISH A CHURCH
THAT WOULD BRING HONOR TO THE LORD IN AN CITY OF UNCHECKED VICE AND
LUST FOR PLEASURE AND WORLDLY POSSESSIONS.  TODAY, MILLIONS OF POEPLE
AROUND THE WORLD ARE USING THE GUIDELINES LEFT BY THE APOSTLE PAUL IN
AN ATTEMPT TO OBTAIN THE SAME GOAL UNDER THE SAME CONDITIONS.

   ENDNOTES: (1) FOREMAN, KENNETH J.  THE LAYMAN'S BIBLE COMMENTARY,
VOLUME 21: ROMANS 1 CORINTHIANS 2 CORINTHIANS.  SECOND PRINTING.
TWENTY-FIVE VOLUMES. (RICHMOND, VIRGINIA: JOHN KNOX PRESS,1963), P. 62.
(2) BARCLAY, WILLIAM.  THE MEN, THE MEANING, THE MESSAGE OF THE NEW
TESTAMENT BOOKS.  (PHILADELPHIA, PENNSYLVANIA: THE WESTMINSTER PRESS, 
1976), P.41 (3) BAILEY, ALBERT E.  DAILY LIFE IN BIBLE TIMES. (U.S.A.:
CHARLES SCRIBNER'S SONS, 1943), P. 292, 293. (4) UNGER, MERRILL F. 
ARCHAEOLOGY AND THE NEW TESTAMENT. A COMPANION VOLUME TO ARCHAEOLOGY
AND THE OLD TESTAMENT.  (GRAND RAPIDS, MICHIGAN: ZONDERVAN PUBLISHING
HOUSE, 1962), P.  243 (5) BARCLAY, WILLIAM.  THE MEN, THE MEANING, THE
MESSAGE OF THE NEW TESTAMENT BOOKS.  (PHILADELPHIA, PENNSYLVANIA: THE
WESTMINSTER PRESS, 1967), P. 42. (6) UNGER, MERRILL F.  ARCHAEOLOGY AND
THE NEW TESTAMENT. A COMPANION VOLUME TO ARCHAEOLOGY AND THE OLD
TESTAMENT.  (GRAND RAPIDS, MICHIGAN: ZONDERVAN PUBLISHING HOUSE, 1962),
P. 243. (7) SCOFIELD, C.  I. THE NEW SCOFIELD REFERENCE BIBLE, HOLY
BIBLE, AUTHORIZED KING JAMES VERSION.  (NEW YORK, NEW YORK: OXFORD
UNIVERSITY PRESS, 1967), ACTS 18:5b-6, P. 1191. (8) RUEF, JOHN SAMUEL. 
PAUL'S FIRST LETTER TO CORINTH. SECOND EDITION. (PHILADELPHIA,
PENNSYLVANIA: THE WESTMINSTER PRESS, 1977), P. xxiv. (9) PERKINS,
PHEME.  READING THE NEW TESTAMENT. (NEW YORK, NEW YORK/RAMSEY, NEW
JERSEY: PAULIST PRESS, 1978),P. 169. (10) RUEF, JOHN SAMUEL.  PAUL'S
FIRST LETTER TO CORINTH. SECOND EDITION. (PHILADELPHIA, PENNSYLVANIA:
THE WESTMINSTER PRESS, 1977), P. xxvi, xxvii. (11) RUEF, JOHN SAMUEL. 
PAUL'S FIRST LETTER TO CORINTH. SECOND EDITION. (PHILADELPHIA,
PENNSYLVANIA: THE WESTMINSTER PRESS, 1977), P. 39. (12) SCOLFIELD, C. 
I. THE NEW SCOLFIELD REFERENCE BIBLE, HOLY BIBLE, AUTHORIZED KING JAMES
VERSION.  (NEW YORK, NEW YORK: OXFORD UNIVERSITY PRESS, 1967), FOOTNOTE
TO I CORINTHIANS 5:5, P. 1237. (13) STRONG, JAMES.  THE EXHAUSTIVE
CONCORDANCE OF THE BIBLE TOGETHER WITH DICTIONARIES OF THE HEBREW AND
GREEK WORDS.  (McLEAN, VIRGINIA: MacDONALD PUBLISHING COMPANY), P.357
OF CONCORDANCE SECTION, P.  64 OF THE GREEK DICTIONARY SECTION. (14)
RUEF, JOHN SAMUEL.  PAUL'S FIRST LETTER TO CORINTH. SECOND EDITION.
(PHILADELPHIA, PENNSYLVANIA: THE WESTMINSTER PRESS, 1977), P. xxvi.
(15) RUEF, JOHN SAMUEL.  PAUL'S FIRST LETTER TO CORINTH. SECOND
EDITION. (PHILADELPHIA, PENNSYLVANIA: THE WESTMINSTER PRESS, 1977), P.
41, 42. (16) SCOLFIELD, C.  I. THE NEW SCOLFIELD REFERENCE BIBLE, HOLY
BIBLE, AUTHORIZED KING JAMES VERSION.  (NEW YORK, NEW YORK: OXFORD
UNIVERSITY PRESS, 1967), P. 1236, 1237. (17) MEEKS, WAYNE A.  THE FIRST
URBAN CHRISTIANS, THE SOCIAL WORLD OF THE APOSTLE PAUL.  (BINGHAMTON,
NEW YORK: THE VAIL-BALLOU PRESS,1983),  P.128, 129 (18) HARRISON,
EVERETT F.  INTRODUCTION TO THE NEW TESTAMENT. NEW REVISED EDITION,
SECOND PRINTING.  (U.S.A.: WILLIAM B. EERDMANS  PUBLISHING CO., 1974),
P.284 (19) RUEF, JOHN SAMUEL.  PAUL'S FIRST LETTER TO CORINTH. SECOND
EDITION. (PHILADELPHIA, PENNSYLVANIA: THE WESTMINTER PRESS, 1977), P.
43, 44. (20) REVELL, FLEMING H.  VOLUME VI: ACTS TO REVELATION,MATTHEW
HENRY'S COMMENTARY ON THE WHOLE BIBLE.  SIX VOLUMES. (OLD TAPPAN, NEW
JERSEY: FLEMING H. REVELL COMPANY), P. 531.

   BIBLIOGRAPHICAL REFERENCES: 1.  BAILEY, ALBERT E. DAILY LIFE IN BIBLE
TIMES. U.S.A.: CHARLES SCRIBNER'S SONS, 1943. 2.  BARCLAY, WILLIAM. THE
MEN, THE MEANING, THE MESSAGE OF THE NEW TESTAMENT BOOKS. 
PHILADELPHIA. PENNSYLVANIA: THE WESTMINSTER PRESS, 1976. 3.  FOREMAN,
KENNETH J. THE LAYMAN'S BIBLE COMMENTARY, VOLUME 21: ROMANS 1
CORINTHIANS 2 CORINTHIANS.  TWENTY-FIVE VOLUMES. RICHMOND, VIRGINIA:
JOHN KNOX PRESS, 1963. 4.  HARRISON, EVERETT F. INTRODUCTION TO THE NEW
TESTAMENT. NEW REVISED EDITION, SECOND PRINTING.  U.S.A.: WILLIAM B.
EERDMANS PUBLISHING CO., 1974. 5.  MEEKS, WAYNE A. THE FIRST URBAN
CHRISTIANS, THE SOCIAL WORLD OF THE APOSTLE PAUL.  BINGHAMTON, NEW
YORK: THE VAIL-BALLOU PRESS, 1983 6.  PERKINS, PHEME. READING THE NEW
TESTAMENT. NEW YORK, NEW YORK/RAMSEY, NEW JERSEY: PAULIST PRESS, 1978.
7.  REVELL, FLEMING H. VOLUME VI: ACTS TO REVELATION, MATTHEW HENRY'S
COMMENTARY ON THE WHOLE BIBLE.  SIX VOLUMES. OLD TAPPAN, NEW JERSEY:
FLEMING H. REVELL COMPNAY. 8. RUEF, JOHN SAMUEL. PAUL'S FIRST LETTER TO
CORINTH. SECOND EDITION. PHILADELPHIA, PENNSYLVANIA:THE WESTMINSTER
PRESS, 1977. 9.  SCOFIELD, C. I. THE NEW SCOFIELD REFERENCE BIBLE, HOLY
BIBLE, AUTHORIZED KING JAMES VERSION.  NEW YORK, NEW YORK: OXFORD
UNIVERSITY PRESS, 1967. 10.  STRONG, JAMES. THE EXHAUSTIVE CONCORDANCE
OF THE BIBLE, TOGETHER WITH DICTIONARIES OF THE HEBREW AND GREEK WORDS.
McLEAN, VIRGINIA: MacDONALD PUBLISHING COMPANY. 11.  UNGER, MERRILL F.
ARCHAEOLOGY AND THE NEW TESTAMENT. A COMPANION VOLUME TO ARCHAEOLOGY
AND THE OLD TESTAMENT.  GRAND RAPIDS, MICHIGAN: ZONDERVAN PUBLISHING
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