Church of Christ at Richwood, 1600 N Brazosport Boulevard, Richwood, TX (2026)

06/09/2026

HEADS
by: Randy Robinson
The Richwood Reaper: 5-31-26

In 1 Corinthians 11, Paul continued to express important truths to these brethren with whom he had resided for eighteen months (cf. Acts 18:11). Chapter 11 begins with one of the most important challenges in the entire epistle: “Be ye followers of me, even as I also am of Christ” (v.1). The word “follower” is translated from “mimitai” from which we derive the word “mimic.” The ASV and NKJV reflect this, preferring the word “imitator” rather than “follower.” Note that Paul urged them to imitate him only in the sense that he imitated Christ.

Next Paul said, “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you” (v.2). In light of the corrections Paul has already had to make concerning their attitudes and practices as well as those to come, it would seem they are not completely worthy of this praise, however, perhaps Paul recognized that they were making an effort to try and remember the many things he had taught them. Again, subsequent translations change “ordinances” to “traditions.” The word “traditions” can be a little tricky as today we often think of traditions as being human-originated and indeed those cannot and should not be bound upon anyone. The traditions of which Paul spoke are divinely originated and instituted (cf. 2 Thess. 2:15; 3:6) and therefore, must be observed.

At this point, Paul affirms a hierarchy stating, “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). Needless to say, the middle clause in this verse will make many bristle today, however, it is no less true today than it was 2,000 years ago, modern thought and sensibilities notwithstanding. At this juncture, we also want to point out that Paul used the word “head” nine times between verses 3 and 10. Furthermore, he used the word "head” both literally and figuratively. He referred to the human body part as well as the relationship of authority. In verse 3, he confirmed what Christ affirmed as He was about to ascend back to Heaven when He said, “All power [authority—NKJV] is given unto me in heaven and in earth” (Matt. 28:18). Next Paul confirmed what God decreed in the Garden of Eden when He said to the woman, “… thy desire shall be to thy husband, and he shall rule over thee” (Gen. 3:16). We should not presume that Paul is teaching that every man is the head over every woman. However, scripture also makes it clear that men are to be leaders in the Lord’s church when it comes to work, worship and governance. Paul will address this later in this epistle (1 Cor. 14). Finally, Paul confirmed what Jesus said many times about His own subordination to His Father’s will (John 5:30; 6:38; 9:4 et al).

Having established the divine order, Paul turned his attention to what appears to be a cultural issue and that is how men and women should present themselves especially when it comes to prayer or other religious activity. “Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven” (1 Cor. 11:4-5). Lest we get out too far into the weeds of this issue, let us reiterate that this appears to be a cultural issue and is not meant to be binding today. However, there is a segment of our brotherhood which does believe that a woman should cover her head in the assembly of the saints. Like many similar issues, we do not quibble with anyone who may believe this as long as they do bind it upon everyone. Even today most men, if they are wearing a hat will often remove it when they come indoors anywhere. That is not as common as it used to be (because fewer men wear hats), but it still occurs. Two significant issues need to be mentioned here. The first is that the Jews prayed with covered heads and the second is that an indicator of a woman who was a pr******te either had no covering on her head or she cut her hair closely to the scalp. The Jews considered their coverings as a sign of submission. As for the women, the point Paul makes here is that surely they would not want their appearance to resemble that of a pr******te!

Paul reiterated the respective roles of men and women. “For the man is not of the woman: but the woman of the man. Neither was the man created for the woman; but the woman for the man” (vs. 8-9). Paul invoked the order of creation. Man was created first, from the dust of the ground (Gen. 2:7), but later that same day, God created the woman from one of the man’s ribs (v.22). As noted earlier, after the man and woman had both sinned by eating the forbidden fruit, God plainly set the roles of the man and the woman. There is nothing to indicate that this would not have been the roles anyway given the order of creation, however, God’s explicit directive made the question moot.

Paul continued: “For this cause ought the woman to have power on her head because of the angels” (1 Cor. 11:10). The word for “power” is “exsousia” which is rendered “authority” as seen earlier (see Matt. 28:18). What does this mean? We would suggest that just as the angels are subordinate and submissive to Deity in Heaven, likewise the woman is subordinate and submissive to the man on Earth. Isaiah described the six-winged seraphim in Heaven and that two of their wings covered their faces (Isa. 6:2).

Paul continued: “Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God” (1 Cor. 11:11-12). This is perhaps a warning to the man not to “lord it over” the woman and a reassurance to the woman that she is equal to the man in God’s sight. Paul then asked, “Judge in yourselves: is it comely [proper—NKJV] that a woman pray unto God uncovered?” (v.13). He appealed to their good judgment and common sense and what they saw if/when they saw a woman praying uncovered. We should point out that there is nothing here that would authorize a woman to lead a prayer in the assembly. On the contrary, the overall theme is here is the submissiveness of the women.

Then Paul made a statement that has been seized upon by many to denounce and ridicule men with longer hair. Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? (v.14). Your affable author has heard brethren cite this passage against this since the 1970’s. However, there are a few things to consider here. If we are going to bind this verse for all time, must we not bind the head covering (as well as long hair) for women for all time. If not, why not? Also, there were instances in which men were forbidden to cut their hair such as when they took a Nazarite vow (Num. 6:5). Samson was perhaps the most famous of these. Absalom was also known for having long hair (2 Sam. 14:26).

Then Paul wrote, “But if any man seem to be contentious, we have no such custom, neither the churches of God” (1 Cor. 13:16). This would seem to confirm that this was written to address practices in this particular culture and even then, Paul was not making it a test of fellowship.

05/30/2026

LOOKING AFTER ONE ANOTHER
by: Randy Robinson
The Richwood Reaper: 5-24-26

Christianity is a “one another” religion. We could spend several weeks in this forum analyzing all of the things the Scriptures say we should do and as well as not do to “one another.” We left off last week in 1 Corinthians 10 with Paul’s warning against overconfidence and his assurance that we will not be tempted or tested beyond our ability to resist that temptation. From there, Paul revisited the subject of idolatry that he broached in chapter 8, where he discussed the propriety of eating meat offered to idols. The Greeks were notorious idolaters (they don’t call it “Greek mythology” for nothing). Paul taught them how to navigate their way through life in a country steeped in idolatry and warned them not to succumb to it or compromise their position as Christians in any way.

Thus, Paul began by saying, “Wherefore, my dearly beloved, flee from idolatry” (1 Cor. 10:14). In chapter 8, Paul first addressed the propriety of eating meat offered to idols and pointed out that “an idol is nothing” (1 Cor. 8:4). There appeared to be three distinct questions Paul needed to answer. Was it permissible to participate in these pagan feasts? Could they eat this meat in a private home of someone who had purchased it? Could they purchase this meat from one of the markets knowing it had been offered to an idol? Here Paul dealt with the first of these questions. Given the prevalence of idolatry throughout Greece, Paul urged them not to go anywhere near it. This principle had been in existence for centuries. God commanded the Israelites to utterly destroy the Canaanite nations because failure to do so would allow that pagan influence to corrupt them. Israel failed to do exactly as God commanded and eventually idolatry (along with other evils) resulted in the downfall of both Israel and Judah and in fact, it was the indulgence of idolatry that divided the nation in the first place! (cf. 1 Kin. 11:11-13).

Paul continued: I speak as to wise men; judge ye 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?” (1 Cor. 10:15-16). Paul appealed to their good judgment and common sense. He cited the elements of the Lord’s Supper, the fruit of the vine and the unleavened bread, that Christians partake of as part of worship on the first day of the week. He referred to these elements as “communion.” The word for “communion” here is a form of the word which also describes our fellowship with one another. It means “joint participation.”

Paul expounded on this theme, stating, “For we being many are one bread, and one body: for we are all partakers of that one bread” (v.17). As individuals, they came together for a common purpose, which is to share in this memorial of the Lord’s death. He then invoked the Levitical system of worship, stating, “Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?” (v.18). “Israel after the flesh” is the nation of Israel, God’s chosen of old. The Levitical priesthood received their sustenance through the sacrifices offered by the rest of the nation which reflected their fellowship. In other words, there was a sharing involved.

Then Paul stated, “What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?” (v.19). Again, Paul acknowledged that an idol is nothing and therefore, anything offered to an idol results in nothing. It is a meaningless exercise. However, there is more to consider as Paul continued: “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils” (v.20). Idols do not exist. As noted, any worship offered to them is not only pointless, but absurd. Paul seems to be using “devils” or demons in a general rather than a specific sense. The point is the heathen are not worshipping the true and living God.

Paul became more pointed in his analysis, stating, “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils” (v.21). In other words, they could not go to these idolatrous feasts because even if they were only going for the “free food,” it would appear that they were in full participation with the worship that was being offered. Isn’t this exactly what the Israelite/Jews were guilty of in the days of old? They never “abandoned” God. They simply wanted to worship the idols of the heathen nations surrounding them as well as worship Jehovah. Paul made it clear that this was, in fact, compromise.

Paul cited the result of this compromise. “Do we provoke the Lord to jealousy? are we stronger than he?” (v.22). God has always been a jealous God (Exo. 20:5). In fact, He would even say His name is “Jealous” (Exo. 34:14). He has every right to be jealous. He is the only God, the Creator of the universe. Why should He share the devotion that only He is worthy of? “Are we stronger than he” is a rhetorical question. God is supreme, man is lowly. Therefore, we need to honor and glorify Him alone and reject anything that would dare compete with Him.

To continue making this point, Paul wrote, “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not” (1 Cor. 10:23). This reiterated his position of chapter 8 where he pledged not to eat certain meat if it caused a brother (or sister) to stumble (1 Cor. 8:13). We should point out that Paul is not contending that he can do whatever he pleases. On the contrary, he is merely saying that there are some lawful things that he will forego out of consideration for others. We know this by what he said next, “Let no man seek his own, but every man another's wealth” (1 Cor. 10:24).

Then Paul addressed the remaining two questions, “Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: For the earth is the Lord's, and the fulness thereof” (v.25-26). The “shambles” are the markets where the meat is sold. There is nothing whatsoever wrong with purchasing meat from a meat market. Paul urged them to simply buy it and take it home and not obsess as to whether it was offered to an idol. Paul quoted Psalm 24:1 which teaches that the Earth and everything in it belongs to the Lord.

He then addressed the final question, “If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake” (v.27). This refers to a meal in a private home as Paul has already discussed the religious setting. There is no need to investigate the history of the meat. It can be eaten without offense. He continued, “But if any man say unto you, this is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof” (v.28). However, if someone was compelled to reveal that the meat had been offered to an idol, they should refrain from eating to keep from offending the weak. Paul then admitted in verses 29 and 30 that it could be frustrating to refrain from doing something lawful simply to keep someone else from being offended. He then said that in all they did, they should give glory to God and that they should look after the welfare of others because they wanted them to be saved (vs. 31-33).

05/25/2026

TAKE HEED LEST YE FALL
by: Randy Robinson
The Richwood Reaper: 5-17-26

Turning the page from 1 Corinthians 9 to chapter 10, Paul begins with “Moreover” (v.1). The word “moreover” signifies a continuation of what is being discussed. Paul had assured the Corinthians that he was “keeping under his body” an expression of the self-discipline he was practicing. Paul reason for being so dedicated to this self-discipline was that he recognized that even after all he had done, preaching the gospel, leading souls to Christ, edifying brethren through continued preaching or his writings, and after all he endured physically, mentally, and emotionally to do this work, he could still be lost if he did not remain faithful, if he allowed himself to become lax and fall into sin. We cannot stress the importance of this too much. The apostle Paul knew he could be lost if failed to maintain his faithfulness.

Yet today, thousands and even millions of people believe that once salvation has been achieved it cannot be lost. This false doctrine is called “Perseverance of the saints,” and often called “once saved—always saved.” It is perhaps the most absurd false doctrine in all of Christendom. The very idea that a saved person could then commit unrepentant sins with impunity is one of the most preposterous ever invented. God’s Word repeatedly calls us to aspire to righteousness and holiness. What incentive is there to do that if we can be saved without doing it? It defies logic and common sense.

Paul gave the Corinthians a lesson in Israelite/Jewish history. We may presume that many if not most of the Corinthians were familiar with the Old Testament Scriptures as the Septuagint, the Old Testament translated into Greek, was published some 300 years earlier. After writing “Moreover,” Paul wrote, “…brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea” (1 Cor. 10:1). Paul is not insulting them nor is being ignorant always something of which to be ashamed. Being ignorant simply means that they didn’t know. Recently we have noted Paul’s use of the questions, “Know ye not?” or “Do ye not know?” This is similar to that, merely stated a different way. Keep in mind that the subject matter is still the possibility of apostasy. He has admitted he is susceptible to it and he wants them to be aware of it as well. Note also Paul speaks of “all our fathers.” Paul is a Jew. While some members of the Corinthian church are Jewish, most are Gentiles. Yet it can be said that the Israelites (physical Israel) are the spiritual forefathers of the church of Christ (spiritual Israel—cf. Gal. 6:16). The “cloud” to which Paul referred is the cloud of protection that God gave Israel during the exodus from Egypt. It was a cloud during the day and a pillar of fire by night (Exo. 40:38). They passed through the Red Sea when God parted the water, allowing them to cross on dry land (Exo. 14:22).

Paul continued: “And were all baptized unto Moses in the cloud and in the sea” (1 Cor. 10:2). The word “baptized” may seem strange here for we know that baptism means “immersion” and is a “covering.” However, the analogy is still relevant. This was the method God chose to save His people from the approaching Egyptian army. He separated them from the Egyptians much like the one who undergoes baptism in water is becomes separated from the world. Note also this “baptism” is “unto” (into—NKJV) Moses. When the church was established, people were baptized “into” Christ (Rom. 6:3; Gal. 3:27). Both of these signify submission. The Israelites were to be submissive to Moses and the law that bore his name and Christians are to submit to Jesus and the new law he brought.

Then Paul said, “And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” 1 Cor. 10:3-4). An immediate reaction to what is meant by “spiritual meat” might be the Word of God. After all, the words “milk” and “meat” are found elsewhere in scripture to refer to the Word (1 Pet. 2:2; Heb. 5:12-14). Paul, in this very epistle, lamented how he had to feed them with milk and not meat because they were “not able to bear it” (1 Cor. 3:2). However, we would offer another suggestion, which is that this is a reference to the manna which God rained down from Heaven for them to eat. In other words, it seems that Paul is referring to that which they actually consumed for their physical sustenance. Note that Paul added they drank the same spiritual drink, which was the water that came forth from rocks from time to time (Exo. 17:6; Num. 20:11). In what sense is this “spiritual meat and drink?” Simply because it came by the hand of God—supernaturally. Paul also seems to intimate that the Second Person of the Godhead ensured that they had water on a daily basis, although it was not always provided miraculously.

Next Paul stated: “But with many of them God was not well pleased: for they were overthrown in the wilderness” (1 Cor. 10:5). From here Paul begins to point out several instances in which God was displeased with His people despite the excellent care He had taken of them. The first is their rebellion at entering the Promised Land because they hearkened to the ten cowardly spies who insisted they would meet defeat if they attempted to conquer it (Num. 13-14). God sentenced them to remain in the wilderness for forty years until that entire generation died (Num. 14:33). Paul warned the Corinthians to consider this (and the other things he will mention) as examples of what NOT to do to provoke God (v.6).

In verses 7-10, Paul listed the crafting of the golden calf while Moses was on Mount Sinai receiving the law (Exo. 32:1-6), the fornication they engaged in with the Moabites which resulted in 23,000 being slain (Num. 24:1-9). Numbers 24:9 states that 24,000 were slain but we suppose the number is in between those two stated numbers. Then there was the time that they complained about the manna they were receiving from Heaven and God sent “fiery serpents” to bite them and kill them (Num. 21:5-6). Paul listed another example of their murmuring and they “were destroyed of the destroyer.” This appears to be referring to the rebellion of Korah, Dathan, and Abiram as recorded in Numbers 16. These men accused Moses and Aaron of exalting themselves among the Israelites. All three of them and their families were slain when God opened the ground which swallowed them all up (v.32).

At the conclusion of this list of examples Paul reiterated: “Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor. 10:11). We are living in the last age. There is no age after this.

Then Paul said: “Wherefore let him that thinketh he standeth take heed lest he fall” (v.12). Just as he was diligent about his own self-control (1 Cor. 9:27), Paul warned the Corinthians against overconfidence. The Israelite/Jews had been overconfident many times throughout their existence, and they had been humbled as a result.

Then Paul stated: There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13). Temptation happens to everyone. No temptation is unique to us. Somebody somewhere has been tempted just like we have. We have the assurance that we will not be tempted beyond our ability to resist. God will not allow that, plus He provides a “way of escape,” a way to resist temptation so that we will not fall and become castaways.

05/15/2026

ALL THINGS TO ALL MEN
by: Randy Robinson
The Richwood Reaper: 5-10-26

Last week, we left off with Paul’s assertion that although he did not ask for financial compensation for his spiritual labor among the Corinthians, he had every right to do so. His reason for forgoing any compensation was his desire not to hinder the spread of the gospel (1 Cor. 9:12). Paul reasoned that some among the Corinthians might conclude he was only preaching and teaching for that compensation and it might negatively influence them to reject the gospel message. However, Paul made it clear that the Lord’s will was that men such as himself should have their physical needs met by those for whom he labored (v.14).

Paul continued, “But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void” (v.15). Again, he had not insisted on being supported even though he had a right to such support. This a broken sentence in the Greek, but the sentiment that Paul expressed here was he would rather die than put his physical needs ahead of his spiritual objective which was to preach the gospel and reach as many souls as possible. What was Paul’s “glorying?” It was that he had labored in his trade of tentmaking to support himself rather than invoke his right to be supported by them. Was this an arrogant boast? Not at all. It is simply an undeniable fact!

Paul confirmed this with his next statement, “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (v.16). Paul was compelled to preach the gospel. It was a labor of love, something he NEEDED to do not for any selfish motives but simply because he wanted all to be saved. Yes, the Lord Himself had confronted Paul (while he was still known as Saul) on that Damascus road and personally commissioned him to be an apostle, but Paul willingly submitted to the Lord and now the gospel and his mission to preach it was as vital to Paul as his life’s blood. He would later tell King Agrippa that he “was not disobedient unto the heavenly vision” (Acts 26:19). Paul would not risk divine retribution by failing to fulfill his responsibilities as an apostle.

He continued: “For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me” (v.17). Paul is saying that if he preached willingly, he could talk about wages. But the Lord plucked him off the road to Damascus and compelled him to preach. Technically, this was against Paul’s will. Paul’s will involved persecuting Christ’s disciples at Damascus (Acts 9:2). Jesus persuaded him to think otherwise. The phrase “dispensation of the gospel is committed unto me” is better rendered, “entrusted with a stewardship” in the NKJV. We already know Paul considered himself a steward of the gospel (1 Cor. 4:1).

Then Paul said, “What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel” (1 Cor. 9:18). Since Paul was not receiving wages from the Corinthians, what was his reward? He immediately answers this question in the rest of this verse as well as the next, “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more” (v.19). His reward was seeing people respond obediently to the gospel and thereby seeing the borders of the Lord’s kingdom enlarged. Being free from all men meant that Paul was not beholden to any of them. By not claiming a wage, he was in effect, a slave, but it was for the most noble and worthiest of causes.

Over the next three verses, Paul spoke of the efforts and concessions he had made and was still willing to make to increase the borders of the Lord’s kingdom. “And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law” (v.20). Paul WAS A JEW so why would he say he “became as a Jew?” Simply because when he was among the Jews, he behaved accordingly with the respect and dignity that unconverted Jews would expect. Indeed, Acts tells us that when he went into a city, he would go first to the synagogue before approaching the Gentiles (Acts 13:14; 14:1; 17:2; et al.). He had done this in Corinth (Acts 18:4). The distinction between the Jews and those under the law may be a reference to Jewish proselytes or possibly Paul is making a distinction between the original Law of Moses and the Law corrupted by Pharisaic tradition. But the point is that Paul instinctively sought to identify with whatever audience he was with.

He also referred to those without law as well as the weak (vs. 21-22). Those without law are the Gentiles, the people to whom Paul devoted the most time and effort. Again, Paul would start with the Jews and some of them would become Christians, but once it became clear that he was not reaching any more of them and invariably, they became hostile to him, he moved on to the Gentiles (Acts 13:45-46; 17:5, 13; 18:6). Paul became “weak” so as not to intimidate the weak. Paul concluded this by stating, “I am made all things to all men, that I might by all means save some. And this I do for the gospel's sake, that I might be partaker thereof with you” (vs. 22-23). Paul was willing to go to any lawful lengths to reach the lost. Paul was confident in his own salvation, and he wanted as many as possible to share in that same hope.

Then Paul said, “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain” (v.24). The Greeks were well known for their love of athletics. He used the imagery of a race to appeal to them to strive for eternal life. In a race all the contestants line up at the starting line and once the race begins there is only one winner. But in the “race” to achieve eternal life all who are willing to run with the maximum effort can achieve it.

Paul continued, “And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible” (v.25). Paul noted that successful athletes must practice self-control. They must train vigorously while being mindful to eat right and get plenty of rest, etc. Paul noted they do this to obtain a medal or some physical prize that will one day decay, but the Christian is running for a spiritual prize that will never decay.

He cited himself as an example to follow, “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air” (v.26). The images Paul used were running in place or shadowboxing. Running in place may increase one’s heart rate but they get nowhere and shadowboxing may be an effective training technique but eventually one has to get into the ring.

Paul concluded this section, stating, “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (v.27). “Keep under my body” is how Paul maintained the necessary self-control. That phrase is one word which means “to strike under the eye.” He did not literally do this of course, but it would register with his audience. Perhaps the most important thing to note here is that Paul realized that despite everything he had done as the apostle and steward of Christ, that he too, could lose all that he had been working toward—eternal life, if he failed to maintain his self-control.

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