The resurrection of Jesus Christ from the dead is foundational to Christianity. This truth must be believed to become a Christian. Romans 10:9 says you must confess the Lord Jesus and believe in your heart that God has raised Him from the dead in order to have salvation. Some among the Christians in Corinth, perhaps influenced by Greek philosophers (Acts 17:32), started to say that there was no resurrection from the dead (1 Cor. 15:13). To show the seriousness of such an error, Paul lists to the Corinthians the unacceptable logical consequences of this position, which would include the following: Christ would not have risen, our preaching is empty, your faith is empty, we are false witnesses of God, you are still in your sins, those who have died in Christ have perished, and Christians are of all men most pitiable (1 Cor. 15:13-19). The resurrection is that crucial to Christianity.

When one is baptized, one becomes united with the death, burial, and resurrection of Jesus Christ (Rom. 6:3-5). Baptism saves us by the resurrection of Jesus Christ from the dead (1 Pet. 3:21). God has begotten Christians to a living hope by the resurrection of Jesus Christ from the dead (1 Pet. 1:3).

God has not only raised Jesus from the dead, He has also glorified Him (1 Pet. 1:21). Jesus is seated at the right hand of God with angels, authorities, and powers having been placed in subjection to Him (1 Pet. 3:22). To Jesus belongs the glory and the dominion forever and ever (1 Pet. 4:11).

The resurrection of Jesus gives Christians hope of a future resurrection. We have hope beyond the grave (1 Cor. 15:12-20). The dead in Christ will rise when Jesus returns (1 Thess. 4:16). However, we will not have physical  bodies; a change will occur (1 Cor. 15:51). Flesh and blood cannot inherit the kingdom of God (1 Cor. 15:50). Paul makes a contrast between the body that dies and is buried in the earth and the body with which one is outfitted for eternity (1 Cor. 15:35-49). “For this corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor. 15:53).

Notice these words: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself” (Phil. 3:20, 21). What exactly this will be like we do not know, but we with faith look toward it. “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 Jn. 3:2).

Abraham did not know how God would fulfill the promise to make a great nation from his seed if he sacrificed Isaac (Gen. 21:12; 22:2, 18). He had an idea about what God would do, which was mistaken (Heb. 11:17-19), but nonetheless he followed God’s instructions by faith and was rewarded according to the promise (Rom. 4:13-22). We today must also follow in the steps of faith of Abraham (Gal. 3:7-9, 26-29). We may not have all the details figured out about what heaven will be like, but we must by faith follow God’s commands to inherit it (1 Pet. 1:4; Rev. 22:14).

One of the most intriguing subjects in the Bible is the work of angels. Few places in the Bible pull back the curtain and allow us a glimpse of angels fulfilling their assigned tasks from the Lord. The book of Daniel shows us angels were part of God’s work to remove certain kings and set up other kings; they are called “watchers” and “holy ones” (Dan. 2:21; 4:13, 17). An angel fought with the prince of Persia and spoke with Daniel about the matter (Dan. 10:13, 20). These passages usually leave us wanting to know more.

While angels do appear in physical form as young men on occasions (Gen. 19:1-6; Mk. 16:5; Acts 1:10; etc.), many times their work is unseen by humans. In the pestilence that came as a result of an unlawful census, David lifted up his eyes and saw the angel of the Lord stand between heaven and earth, having a drawn sword in his hand stretched over Jerusalem (1 Chron. 21:16). God allowed certain people in the Old Testament to see angelic activity. Balaam did not see what his donkey saw; he did not see the angel with a sword drawn standing in the way until God opened his eyes (Num. 22:22-35). Elisha asked God to open the eyes of his servant to see the mountain full of horses and chariots of fire surrounding them (2 Kgs. 6:17). Elisha may have been surrounded by adversarial Syrians, but God’s army had the Syrians surrounded. Psalm 34:7 says, “The angel of the LORD encampeth round about them that fear him, and delivereth them.” God’s promised protection is expressed in Psalm 91:11-12 thusly, “For he shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.” This is figurative language. We should not tempt the Lord and expect Him to literally do some of things described in this passage as Satan tried to get Jesus to do (Mt. 4:5-7). However, the message of God’s protection is clear.

Angels were active in giving the law of Moses. Hebrews 2:2 describes that law as “the word spoken by angels.” Stephen said the Israelite people “received the law by the disposition of angels” (Acts 7:53). Paul said, “it was ordained by angels in the hand of a mediator” (Gal. 3:19). However, we now have the last will and testament of Jesus Christ, Who is far greater than the angels (Heb. 1:5-13).

When the beggar Lazarus died, he was carried by the angels into Abraham’s bosom (Lk. 16:22). Hebrews 1:14 asks this question about angels, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” While there is always more we want to know about the work of angels, we must recognize God has revealed to us what we need to know to do His commands (Deut. 29:29). Perhaps some are interested in angels because they like to think of the benefits of a spiritual being coming to their aid instead of focusing on God, who will judge us according to His word (Heb. 9:27; Jn. 12:48; Rev. 20:12). We should not worship angels (Col. 2:18; Rev. 19:10; 22:9), but instead we should focus on serving God who helps us as we do so.

God gave a law through Moses to the children of Israel (Ex. 19:1-8). This law was not for other nations (Deut. 4:7, 8), but for Israel (Ex. 34:27; Deut. 5:1-3; Mal. 4:4). Galatians 3:17 says the law came 430 years after God’s promise to Abraham to bless all nations. The law did not nullify the promise, rather it was added because of transgressions (Gal. 3:19). The law of Moses functioned as a guardian (Gal. 3:24). A guardian supervises and guides the children until they are grown; however, once they are grown, they are no longer under the guardian. Paul, an Israelite who grew up under the law, said, “we are no longer under a guardian” (Gal. 3:25 ESV).  The law of Moses has served its function. It brought us to Christ. Now in Christ all nations have the blessings of the promise made to Abraham long ago (Gal. 3:26-29).

Christ has come and the law has changed. The book of Hebrews speaks of Christ being our high priest after the order of Melchizedek (5:10; 6:20; 7:1-11, 15-17, 21). The Levitical priesthood of the law of Moses has been replaced by the superior priesthood of Christ. Hebrews 7:12 says, “For the priesthood being changed, of necessity there is also a change of the law.” Hebrews 8 goes on to describe how God fulfilled His promise to make a new covenant (cf. Jer. 31:31-34). This new covenant would not be according to the covenant He made at Sinai when He had brought the children of Israel out of Egypt (Jer. 31:32; Heb. 8:9) because the Sinai covenant was broken by the Israelites. Hebrews 10:1 explains the law was a shadow of things to come. The sacrifices of the law have been superseded by the sacrifice of Christ; thus, He has taken away the first law that He may establish the second (Heb. 10:8, 9). This is why the Bible uses the terms New Testament/Covenant (Mt. 26:28; Mk. 14:24; Lk. 22:20; 1 Cor. 11:25; 2 Cor. 3:6;  Heb. 9:15)  and Old Testament/Covenant (2 Cor. 3:14; Heb. 8:13).

In Romans 7:1-4, Paul gives the illustration of a widow. While her husband was alive she was bound to him, but now that he is deceased she is released to be married to another. He concludes, “Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God” (Rom. 7:4). Similarly, he wrote, “For I through the law died to the law that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:19, 20).

Many benefits come from understanding the Old Testament (Rom. 15:4); however, we must remember in our application of the Scriptures that the law of Moses is no longer in effect. We are not judged according to the law’s dietary restrictions, its annual feasts, or keeping the Sabbath (Col. 2:16). Christ abolished in His flesh the law of commandments contained in ordinances (Eph. 2:15).

The inspired apostle Paul was very clear in the Lord’s instructions for the church when he wrote: “Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression” (1 Tim. 2:11-14).

However, attempts have been made to circumvent this plain teaching. Some, drawing inferences from purported historical and cultural norms, reinterpret this passage so that Paul is commanding to not let the unlearned teach. They say Paul’s command of quietness, “…is not because they are women, it is because they are unlearned.”[1] Thus, they say the cross-cultural principle is the unlearned—men or women—should not teach. The application of the text has not only been tempered to the point that women per se are not forbidden from teaching over men, but, amazingly, to apply to those who hold that women should not teach over men; in other words, they should not teach their position since they are unlearned.[2] Thus, if you think this text means women should not teach, then the application is you should not teach because you are misinformed. How drastically the inspired teaching has been twisted in this application!

This reinterpretation based on the cultural theory of uneducated women does not hold water. The conclusion that all Ephesian women were uneducated is unwarranted from historical investigations. Many women in Ephesus were educated, though mostly privately; thus, what has survived history gives only a glimpse of the entire picture of women’s education in that society.[3] Paul had already addressed those who were attempting to teach yet were unlearned or without understanding earlier in the epistle (1 Tim. 1:3-7, 20). Why would he mention the women in contrast to the men in this section if it were the lack of learning that was the real problem? Why make a gender contrast at all?

Instead, Paul gives reasons for this command that transcend the historical and cultural situation of first-century Ephesus.  He goes all the way back to the beginning of time to explain this principle. Order of creation is the first basis upon which this command rests (1 Tim. 2:13). Male leadership was intended by God from the beginning, even before sin entered the world. Woman was created to be a helper to man (Gen. 2:18-20). The second basis is the deception of woman who was the ringleader in the first transgression (1 Tim. 2:14). Consequently, the woman’s desire to rule would be given to the man (Gen. 3:16).

Considering the historical-cultural context of Bible passages is important to arriving at the meaning of the text; however, let us be on guard that we do not dismiss clear teaching with the wave of the hand just because a theory about cultural factors has been suggested, especially if we find no hint of such theory in the biblical text.

[1] Craig S. Keener. Paul, Women & Wives: Marriage and Women’s Ministry in the Letters of Paul. (Grand Rapids: Baker, 1992), 120.

[2] Ibid.

[3] S. M. Baugh. “A Foreign World.” Women in the Church: An Interpretation and Application of 1 Timothy 2:9-15. Edited by Andreas J. Köstenberger and Thomas R. Shreiner. 3^rd ed. (Wheaton, IL: Crossway, 2016), 58.