Church of Christ at Richwood

Church of Christ at Richwood Our Preacher is Randy Robinson, who is a 2002 graduate of the Southwest School of Bible Studies in Austin, TX, and has served this congregation since 2007.

09/04/2026

AT-LARGE MEMBERSHIP
by: Randy Robinson
The Richwood Reaper: 8-30-26

The above title may appear odd and there is no official term by that name, but it would seem to best describe the concept of brethren that go from congregation-to-congregation week after week and never settling in one place. They are members of the Lord’s church in that they have obeyed the gospel plan of salvation, which entails hearing the gospel, believing in Jesus Christ as the Son of God repenting of sins, verbally confessing that faith and then being baptized by immersion for the remission of sins. We acknowledge that the last step is from the “Department of Redundancy Department” in that baptism by immersion is the only legitimate baptism by virtue of the definition of the word itself as well as the scriptural practice. Baptism is immersion—period.

Getting back to the folks that are the object of this week’s examination, we want to ask, “Does worshipping with a different congregation each Lord’s Day and failure to become a member of a particular local congregation meet with God’s and Christ’s approval? Is the Lord satisfied with brethren who simply bounce from one congregation to another from week to week?

Before getting to the definitive answer to these questions, we want to establish the basis for our answer which is, as it is with all that we say and do, the New Testament. The New Testament is our guidebook. It is our complete and objective standard of authority. Human opinions are meaningless. Everyone has an opinion and all opinions are not based on an objective standard.

Next, we want to examine some of the reasons that may be used to justify this practice. Perhaps the primary justification is brethren will claim that are following the commandment to assemble for worship with the saints on the Lord’s Day. They are just not always the same saints from week to week. This is one of the instances where brethren in essence try to dare other brethren to prove them wrong. After all, they are responding positively to the negative command of not forsaking the assembly (Heb. 10:25). Sometimes brethren will say, “we’re looking for a home congregation with whom to worship and work.” That is a legitimate endeavor. However, when bouncing around from town to town and church to church stretches into months and even years any claim of “looking” for a place to settle rings rather hollow. They may be fooling themselves, but they are fooling no one else, and they are certainly not fooling the Lord who cannot be fooled by any feeble attempt of man. As the apostle Peter once observed, “God…knoweth the hearts” (Acts 15:8).

We often refer to the Lord's church being established on the day of Pentecost as recorded in Acts 2. In actuality, the church was already in existence. Acts 1 informs us that the there were 120 disciples of Christ after His ascension (v.15). This constituted the church, the “ekklesia.” Nothing else is said about them before Acts 2 other than their existence. When Peter gave his rousing sermon about Christ on the day of Pentecost, 3,000 responded obediently to his message (Acts 2:41). Furthermore, we read, “… And the Lord added to the church daily such as should be saved” (v.47). This was the Jerusalem church of Christ. As Jesus commanded (cf. Acts 1:8) the church branched out of Jerusalem into Samaria and to “the uttermost part of the earth.” Ironically enough, Jewish persecution of the church precipitated this growth (Acts 8:4).

The book of Acts chronicles the growth of the church primarily through the efforts of the apostle Paul, the apostle “born out of due time” (1 Cor. 15:8). Acts records three distinct “missionary journeys” of Paul and his companions which, along with the efforts of all the apostles and many other brethren resulted in the gospel being “preached to every creature which is under heaven” (Col. 1:23).

As a result of these evangelistic efforts local congregations were established in places such as Corinth, Thessalonica, Ephesus, Colossae and even in the capital, Rome. Unity was stressed (Eph. 4:3), division was discouraged and even condemned (1 Cor. 1:10).

The church came together to worship in spirit and in truth (John 4:24) and to work. The New Testament defines the work of the church as evangelism, which is continuing to reach the lost to bring them to obedience to the gospel; edification, the building up of the saints; and benevolence; helping the truly needy.

How can brethren that skip about from place to place each week be involved in the work of the church? They may drop a check or some cash into the collection plate as an act of worship wherever they are each week but is that enough to constitute being involved in the work of the church? We would suspect that the regular members would say no. But even more importantly the New Testament makes no provisions for brethren who want to “congregation hop” from week to week.”

Congregations of the Lord’s church, if they are Scripturally organized, are overseen by a plurality of elders (Acts 14:23). These elders have authority to govern the local congregation within the parameters of the New Testament. Members are to submit to their authority (Heb. 13:17). How do Christians that flutter from here to there contend that they are in submission to such an eldership? Could it be that those that do this are intentionally trying to avoid being under the authority of a scriptural eldership? What about congregations that do not have scripturally qualified elders? This by no means changes the requirement of brethren to identify with a local congregation and then to conscientiously worship and work with those brethren.

For those who want to point to someone like Paul who the New Testament records went from place to place we would counter with the following. Paul was a missionary and missionaries go on mission trips. We seriously doubt that those bouncing from place to place each week would refer to themselves as “missionaries.” Furthermore, even though there were times where Paul did only stay a short time, for example, in Troas where he stayed about a week (Acts 20:6-11), we consider that he stayed in Corinth for a year and a half (Acts 18:11) and in Ephesus for over two years (Acts 19:8-10). Plus, Paul did have a home congregation, Antioch of Syria. Barnabas traveled to Tarsus, where Paul was from to find him and bring him to Antioch (Acts 11:25). Luke recorded. “And it came to pass, THAT A WHOLE YEAR THEY ASSEMBLED THEMSELVES WITH THE CHURCH, and taught much people. And the disciples were called Christians first in Antioch” (v.26—emph. RR). Paul and Barnabas departed from Antioch on the first missionary journey (Acts 13:1-4). At the end of that first journey, Luke informed us, “And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled” (Acts 14:26). They returned to their home congregation and reported to them the results of that journey.

Brethren who float around from place to place and refuse to become a permanent part of a local congregation do so without scriptural authority and therefore do so without the Lord’s approval. We are to “do all in the name of the Lord” or by His authority (Col. 3:17). This includes establishing membership with a local congregation. Brethren who fail to do this seemingly want the benefits that local congregations provide without having to assume the responsibilities that membership requires.

08/28/2026

A FOND FAREWELL
by: Randy Robinson
The Richwood Reaper: 8-23-26

Having expounded on the certainty and significance of the resurrection and then urging the Corinthians to labor faithfully for the Lord, Paul began to bring this very important epistle to a close. He turned his attention to a pressing matter which was the relief effort for the poor saints in Jerusalem. We see this need first addressed in Acts 11, where some prophets journeyed from Jerusalem to Antioch and one prophet, Agabus, was moved by the Holy Spirit to prophesy about a great famine occurring during the reign of Claudius Caesar (v.28). The Antioch Christians responded by contributing to this relief effort and selected Barnabas and Saul to deliver it (v.29). Paul alluded to this effort in various epistles (Rom. 15:26; Gal. 6:6-10). He will mention it here at the end of 1 Corinthians and return to this subject in more detail in the subsequent Corinthian epistle he would write a mere few months after this one.

He began, “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” (1 Cor. 16:1-2). We have used this passage to prove the necessity of giving on the first day of the week as a part of scriptural worship. While we do affirm that giving is an element of worship, the immediate context of this passage refers specifically to the aforementioned relief effort. Notice the collection is “for the saints,” and not for the work of the church or to operate the congregation. In addressing this subject in the second epistle, Paul will provide some general principles about giving. It is also Paul that gave us what has been called the “lost beatitude,” where He quoted Jesus as saying, “It is more blessed to give than to receive” (Acts 20:35). Furthermore, giving has been a part of worship to God in every dispensation, Patriarchal. Mosaic, and Christian. “Lay by in store” is another way of saying “set something aside.” In other words, Paul expected them to give this some thought. “As God has prospered” indicates there was no specific amount or percentage they were expected to give. We want to stress that there is no instruction in the New Testament about amounts or percentages. Those who seek to bind tithing in this age must reach back into the Old Testament and rely upon a system that was superseded by the cross of Christ.

Then Paul stated, “And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me” (1 Cor. 16:3-4). Paul is simply indicating that they should select some men to take this gift to Jerusalem and if it is convenient they can all travel to Jerusalem together.

Paul elaborated on these future plans, “Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. But I will tarry at Ephesus until Pentecost” (vs. 5-8). Keep in mind that travel plans always needed to be somewhat flexible. Their means of travel required great lengths of time and circumstances could and often did change in the interim. Paul desired to return to Corinth, but he wanted to be able to spend some time there. For the time being he would remain in Ephesus, and his plan was to leave there and return to Jerusalem in time for Pentecost.

Continuing, he stated, “For a great door and effectual is opened unto me, and there are many adversaries” (v.9). Ephesus provided Paul a tremendous opportunity to spread the gospel and a great congregation was established there. However, there was also opposition there as well. Acts 19 described a riot instigated by the Ephesian silversmiths whose livelihoods were threatened as the demand for shrines of the idol Diana (named Artemis by the Romans) decreased as more Ephesians came to Christ.

However, even if Paul did not return right away, it would seem that Timothy would be joining them. “Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren” (1 Cor. 16:10-11). This is a curious observation. Earlier Paul had declared with certainty that he was sending Timothy to them (1 Cor. 4:17). However, as we noted earlier, sometimes things do not go according to plan. Why would Timothy be fearful of the Corinthians? It has been suggested that Timothy did not possess the same extroverted personality that Paul had. Also, Timothy was a young man, and young people tend to be disregarded if not dismissed by those that are older. Nevertheless, Paul reminded them that Timothy was a capable worker and they should treat him with consideration and respect.

Paul then mentioned Apollos, a man with whom they were very familiar (1 Cor. 1:12; 3:6). Paul had urged Apollos to return to Corinth, but Apollos did not want to do so at that time, but assured Paul he would do so when it was convenient (1 Cor. 16:12).

Then Paul made a very profound statement of encouragement, one that has been used repeatedly down through the ages, “Watch ye, stand fast in the faith, quit you like men, be strong” (v.13). This statement speaks for itself except for the Old English term “quit,” which does not mean what we use that term for today, which is “stop” or “cease,” but rather means “act like” or “behave.” He followed up with this exhortation, “Let all your things be done with charity” (v.14). Keep in mind that Paul had devoted a significant portion of this epistle to the importance of charity (love) (1 Cor. 13).

Paul then praised the house of Stephanus for their commitment to the church and urged them follow their example of contributing to the ministry (1 Cor. 16:15-16). Next, he expressed gratitude that Stephanas, Fortunatus, and Achaicus had come to him. They had supplied something that was lacking on the part of the Corinthians. At least two possibilities come to mind here. Paul may be referring to financial support, or it may be the information about the various issues that had arisen in the church. Whatever the case their visit to Paul benefited both Paul and the Corinthian church, “For they have refreshed my spirit and yours” (v.18).

Next, Paul relayed greetings from the churches of Asia and named Aquila and Priscilla, whom they knew because they lived in Corinth after being expelled from Rome (Acts 18:2).

In closing, Paul noted that the salutation was by his own hand (1 Cor. 16:21). It is widely held that Paul dictated his epistles to someone that did the actual writing but then he would personally sign them. Then he stated, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha” (v.22). The KJV puts these two words together whereas subsequent translations separate them. “Anathema” means “accursed” (cf. Gal. 1:8) “Marana tha” is a phrase that references the coming of our Lord. Paul closed the letter with wishes of grace and peace (vs. 23-24).

08/21/2026

WE SHALL BE CHANGED
by: Randy Robinson
The Richwood Reaper: 8-16-26

As we noted a couple of weeks ago (August 2, 2026), Christianity does not even exist in any meaningful way without the resurrection. Paul went to great lengths to explain the significant difference between the natural and the spiritual. Here on Earth, we dwell in a natural body but someday we will dwell in a spiritual body (1 Cor. 15:44).

Then Paul said, “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit” (v.45). As he often did, Paul appealed to scripture, this time, Genesis 2:7: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Earlier Paul had referred to Adam and Christ (vs. 21-22) and how that through Adam came sin and death, but that through Christ came the removal of sin and the eternal life that results. God breathed life into Adam, but Christ (the last Adam) was far superior because he could and did “give life.” Jesus repeatedly affirmed through His words and deeds that He was a life-giver. Jesus claimed to be the source of abundant life (John 10:10), and He told Martha, “I am the resurrection, and the life” (John 11:25). Jesus also affirmed that it is the spirit that gives life, stating, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63).

Next, Paul wrote, “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Cor. 15:46). Last week, we observed that the seed is inferior to what the seed produces (vs. 36-37). Again, we examine what happened in Creation. First, God formed man from the dust of the ground, his natural body, and then He breathed into his nostrils the breath of life or his spirit. We become like Adam when we are born into our fleshly bodies and we will become like Christ when we are resurrected.

Paul continued, “The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly” (vs. 47-48). God created man from the ground and formed his body to be suitable for life on Earth. Christ had such a body, however, when He returned to Heaven, that body was set aside in favor of a glorified body suitable to inhabit Heaven.

Continuing, Paul wrote, “And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (v.49). Human beings inhabit a body like the body Adam inhabited but as Christ shed His earthly body in returning to Heaven, someday our bodies of flesh and blood will be discarded in favor of a spiritual body. In his observation on this subject, John wrote, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). John stressed that “we shall be like him,” which is, in essence, the point Paul made as well.

Paul punctuated this point with this definitive statement: “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption” (1 Cor. 15:50). Paul put any lingering ambiguity to rest. The bodies in which we currently reside will not see Heaven. Our bodies have been corrupted by life on Earth.

But there is good news! “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound and the dead shall be raised incorruptible, and we shall be changed” (vs. 51-52). It is clear that there are going to be people alive on Earth at the end of the world (Matt. 24:36ff; 1 Thess. 4:16-17). Whether we are dead or alive at the time, we will be changed from inhabiting this fleshly body to the new spiritual form suitable for residing in Heaven. We should also not overlook the speed at which this will occur, in the twinkling of an eye. There will be no chance to repent and obey. In whatever state we are in, saved or lost, is where we will remain for eternity.

“For this corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor. 15:53). Paul is coming down the “home stretch” of this discourse as he reiterated that the corrupted body of flesh and blood cannot enter that realm of incorruption. Furthermore, these bodies of flesh and blood will eventually fail. We do not know how exactly God changed the bodies of Adam and Eve (or the conditions on Earth) after they sinned to where they would eventually deteriorate and die. We simply know that He did because prior to their sin they were destined to live forever. Nevertheless, a mortal body is not suitable for immortality.

Paul continued, “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (v.54). Paul spoke of the inevitability of all of this occurring and proclaimed the ultimate result of casting aside the mortal, corruptible body in favor of that which is immortal and incorruptible, which is that death is “swallowed up” in victory. Immortality defeats the power of death once and for all. This saying is from Isaiah 25:8, “He will swallow up death in victory…”

With the momentum of this great declaration, “Paul exclaimed, O death, where is thy sting? O grave, where is thy victory?” (1 Cor. 15:55). This is almost a taunt as Paul adapted the words of Hosea to proclaim victory over death, “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes” (Hos. 13:14). The resurrection destroys the power of death!

Paul expounded on this as he wrote, “The sting of death is sin; and the strength of sin is the law” (1 Cor. 15:56). Paul, using scripture, asked “O death, where is thy sting?” He answered his own question, noting the sting is as a result of sin. This is Adam’s sin. This is not “original sin” as erroneously taught by Calvinists. It is simply the fulfillment of the warning God gave to Adam about eating the forbidden fruit. “… for in the day that thou eatest thereof thou shalt surely die” (Gen. 2:17). Adam disobeyed and death resulted even though it was hundreds of years delayed. What did Paul mean by “strength of sin is the law?” Only knowledge of the law or God’s will can give Satan an opening to tempt man. In Romans 7:9ff, Paul explained this more thoroughly.

Then Paul wrote, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57). Thanks to God sending His only begotten Son to die for our sins, we can achieve the aforementioned victory over sin and death.

Finally, Paul stated, “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (v.58). Paul culminated this treatise by urging the Corinthians to remain faithful, to not waver, and to continue in the work of the Lord so they may achieve the great victory. Since there is a great reward waiting for them, which is eternal life in Heaven in their new spiritual body, their labor for the Lord would not be in vain.

08/14/2026

BODIES
by: Randy Robinson
The Richwood Reaper: 8-9-26

Earlier in our examination of 1 Corinthians, we had an article entitled “Heads” (May 31, 2026), which referred to the relationship between God and Christ, Christ and man, and the man and the woman. Paul wrote, “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” (1 Cor. 11:3). This week we will see what Paul had to say about bodies as they pertain to the resurrection, which is the theme of 1 Corinthians 15.

Up to this point, Paul had provided sufficient reasons why these Corinthian Christians ought to believe in the future resurrection. The main reason is that if there is no afterlife then there was no purpose in obeying the gospel and living a clean, moral life. To be sure, this life is the best life for a litany of reasons, but the point is, if there is no life after death, then it does not make any meaningful difference how one lives. One dies, is buried (or disposed of in some way), and that is it. Except that is not it, as Paul pointed out. There IS a resurrection and all human beings will stand at the judgment seat of Christ to be given a sentence of eternal life or eternal damnation.

Then Paul stated, “Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?” (1 Cor. 15:29). It is amazing how misconstrued this statement has become. Paul is not legitimizing baptism for the dead. Baptism for the dead, as practiced by groups such as the Mormons, is a thoroughly meaningless exercise! Baptism is for believers that have repented of their sins and confessed the name of Christ as the Son of God (Acts 2:38: 8:37). It is not for infants who have no sin and it cannot be done as a proxy for someone who has died. Jesus taught plainly that when a person dies, they go either to “Abraham’s bosom” where they will be comforted or to “Hades” where they will be in torments (Luke 16:19-31). The simple point Paul made here is that if there is no resurrection why are those who are engaged in this meaningless ritual doing it?

Paul added, “And why stand we in jeopardy every hour?” (1 Cor 15:30). From the time that Paul became a Christian, he faced the wrath and hostility of the Jews. The elites, of whom he was a part, considered him a traitor. Furthermore, he was not alone. Any and all who associated with him faced similar threats. Paul would go on in the second epistle to these brethren to describe some of the things he had endured for the cause of Christ (2 Cor. 11:23-28).

Paul continued, “I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily” (1 Cor. 15:31). “I protest” is simply Paul asserting or affirming his position. Despite their problems and the need to correct many of their practices, Paul is still proud of these brethren. He is willing to suffer much for them and reaffirms the jeopardy in which he lives on a daily basis.

Then Paul stated, “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die” (v.32). Paul appears to be speaking metaphorically here. He faced opposition in Ephesus as well (cf. Acts 19:23-41). Again, the point is that why would Paul put himself through all of this adversity for nothing? If there is no resurrection, he is foolishly risking his life. He should be living for the moment and enjoying all that the world has to offer. However, he continued to labor faithfully for Christ.

Next, Paul stated, “Be not deceived: evil communications corrupt good manners” (1 Cor. 15:33). This statement is better known by the ASV’s rendering, “Evil companionships corrupt good morals.” It is plucked out of its context to teach us about being careful with whom we associate. While it is true that we should watch out with whom we associate, the context indicates that Paul is specifically warning them not to keep company with resurrection deniers lest they be unduly influenced to doubt the resurrection.

The warning continues, “Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame” (v.34). Paul urged them to wake up! To deny the resurrection was sin! It demonstrated unbelief and this unbelief would undoubtedly influence others to discount the resurrection. There was no reason for this except they were ignorant and there was no reason for them to be ignorant either. They had been taught, but they seemingly had grown lazy and complacent.

Paul is ready for anyone that might challenge him. He cited a hypothetical question in anticipation of such a challenge, “But some man will say, How are the dead raised up? and with what body do they come?” (v.35). Paul anticipated that someone would want to know how this will occur and what will the resurrected look like? He immediately answered his own question, “Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain” (vs. 36-37). The English “thou fool” is too strong. The Greek indicates that Paul is simply explaining that they are not thinking. When a seed is planted the plant germinates from the seed. The seed, in essence, disappears or “dies,” but what takes its place (the plant) is of far greater significance. Continuing Paul stated, “But God giveth it a body as it hath pleased him, and to every seed his own body” (v.38). God is the Creator. He is in control. He is in charge. This is how life comes whether we are referring to the animal or plant kingdoms. From the “seed” comes a “body.”

Paul elaborated, “All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds” (v.39). The creatures are housed in different types of flesh. This is not confined to animals, as Paul noted, “There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory” (vs. 40-41). Note that Paul used the terms “bodies” for all of these things. The “bodies” is how these different things are manifested. It is how we can see them, whether it is the sun during the day or the moon and stars at night. These bodies are different and yet they are all heavenly bodies.

Then Paul drove home his point about the resurrection, “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; 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” (vs. 42-44). Note that what is sown is inferior to what is reaped. That does not mean that what is sown is not important. On the contrary, it is a necessary element to bring forth that superior body. Our bodies are natural. God created them from nature (Gen. 2:7). But someday we will have a spiritual “body” or some form of habitation. What that will be has not been revealed. There is no need for us to know that at this point.

08/10/2026

RAISED TO REIGN
by: Randy Robinson
The Richwood Reaper: 8-2-26

It is not an overstatement in the least to say that 1 Corinthians 15 is among the most profound chapters in all of scripture. The topic is the resurrection. Christianity is based on the concept of the resurrection. Paul set out to prove that Jesus was resurrected from the dead, and as a result, all of mankind will experience a resurrection after death. Jesus Himself promised this, saying, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:28-29).

Let us consider the significance of the resurrection in the context of this first Corinthian epistle, an epistle whereby Paul sought to correct many erroneous Corinthian attitudes and practices. If there is no resurrection, why bother correcting anything? If there is no resurrection, what difference did it make if they took each other to civil court (1 Cor. 6) or if a man took his father’s wife (1 Cor. 5) or if they caused their brethren to stumble (1 Cor. 8:13)? This is essentially the point Paul was making when he told them that if it was only in this life that we have hope in Christ that we are the most pathetic people on Earth (1 Cor. 15:19).

Next Paul said, “But now is Christ risen from the dead, and become the firstfruits of them that slept” (v.20). Paul then forcefully asserted that Christ did indeed rise from the dead. “Is…risen” is in the perfect tense, indicating a past action with continuing results! Earlier Paul used the term “asleep” (v.6) to refer to death. The concept of the “firstfruits” goes back to the Law of Moses and perhaps even beyond (cf. Gen. 4:4). God claimed the firstfruits for Himself, not that He needed these things but as Creator, He was absolutely entitled to them! The Israelites were to bring the firstfruits of their land to the priest (Lev. 23:9-20). It was the principle of the firstfruits that prohibited Israel from taking the spoils of Jericho when they raided the first city in the conquering of the Promised Land. The spoils of Jericho belonged to the LORD, and afterward, Israel was free to help themselves to the spoils of war. Firstfruits implies more to come and indeed that is the assertion Paul made. Christ first, then everyone else.

Paul continued to make his case, stating: “For since by man came death, by man came also the resurrection of the dead” (1 Cor. 15:21). The first “man” is Adam, and his sin brought physical death into the world just as God had assured him it would (cf. Gen. 2:17). The second man is Jesus and His resurrection defeated the power of death. Paul would continue to expound on this, “For as in Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:22). We want to stress here that Paul is speaking of physical death and resurrection. Calvinists want to appropriate this statement in an attempt to promote their false doctrine of total hereditary depravity. But that is a colossal overstep. It simply does not fit the context.

Paul offers more evidence for his case: “But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming” (v.23). Just as Adam sinned and every person afterward has sinned (cf. Rom. 3:23), so Christ (the firstfruits) was raised and everyone after Him will likewise be raised. The only exceptions to this are those that still alive when Christ returns (cf. 1 Thess. 4:17).

Next Paul stated when this would occur, “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death” (1 Cor. 15:24-26). All of this will occur at the “end,” the end of the world. A mountain of misinformation exists about the “end of the world.” The vast majority of this misinformation is derived from fanciful concoctions from the book of Revelation. Perhaps the most important thing that we need to know about the end of the world is nobody knows when that will be. Jesus taught, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matt. 24:36). Anyone that claims to know is lying. Another important item that should not be overlooked here is that Jesus will deliver the kingdom to God, the Father. What kingdom is this since the vast majority of “Christendom” believes the kingdom has yet to come into existence and will consist of a 1,000-year reign by the Lord in old Jerusalem? We have got news for them. The kingdom is in existence now and has been since the Day of Pentecost a mere ten days after Jesus ascended to Heaven, where Peter proclaimed that He was “by the right hand of God exalted” (Acts 2:33). This kingdom is also known as the church (v.47). Any doubt about this was put to rest when Paul informed the Colossians that God had, “… delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col. 1:13). To continue to look for a future kingdom is to deny that Christ is reigning now and Paul made it abundantly clear by saying “For he must reign” that He is reigning now. The last enemy, death, will be completely destroyed by the resurrection of the dead.

Then Paul stated, “For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him” (1 Cor. 15:27). Sometimes in the Scriptures, particularly in the writings of Paul, it can be hard to follow the pronouns. This refers back to Peter’s declaration on Pentecost (Acts 2:34-35), which of course, he “borrowed” from David, when the great psalmist wrote, “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psa. 110:1). The Father put all things under the feet of the Son, or in other words, put all things under His authority. For some reason, Paul was compelled to make the Corinthians understand that the Father was not included in the ALL things under the Son’s authority.

He continued, “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1 Cor. 15:28). Paul is not insinuating that Christ will remain subordinate to the Father, as He was during His incarnation, nor is it implying any sort of lesser state than the Father. On the contrary, Jesus was legitimately “equal with God” (Phil. 2:6) and in His prayer to the Father from the upper room anticipated that full equality being restored, He prayed, “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17:5). In Revelation 22, John sees the triumvirate Godhead in the state of equality that they were in before Creation. The phrase “all in all,” will be used by Paul again in his epistle to the Ephesians, again referring to the Father putting all things under the feet of the Son (Eph. 1:22). There Paul refers to Christ’s body, the church, the aforementioned kingdom as being “the fulness of him that filleth all in all” (v.23). In both places we see a culmination and a completeness. Next week, we will look at more evidence in favor of the resurrection.

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