11 Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence (1 Timothy 2:11-12, NKJV).
Different roles do not imply superiority and inferiority to God or His people. Although the world measures greatness by power and position, Jesus said, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant” (Mark 10:42-43, NKJV). God has given men a leadership role. In the church, this takes the form of men teaching publicly, not women. Instead of seizing the position of dominance, the godly woman is quiet and still in such settings. The Holy Spirit gives two reasons for this arrangement: (1) The order of creation (1 Tim. 2:13) and (2) The deception in the garden (1 Tim. 2:14). The woman’s role as wife and mother is honorable, and when combined with faith, love, holiness, and self-control, equips her for godly service and greatness in the kingdom (1 Tim. 2:15). Instead of being a misogynist, the inspired apostle Paul taught men and women to learn and live their distinctive roles in the kingdom (1 Tim. 2:8-10). Since he wrote the commandments of the Lord, when we obey them, we serve one another and, ultimately, the Lord (1 Cor. 14:37; 2 Tim. 3:16-17).
1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light (Matthew 17:1–2, NKJV).
Peter, James, and John saw a glimpse of Christ’s divine glory and majesty when His appearance changed on the mountain (2 Pet. 1:16-18). Christ had shared the glory of eternal deity with the Father from time immemorial (John 17:5). When He came to earth, He humbly emptied Himself of the appearance of divine glory and became “in the likeness of men” (Phil. 2:5-8; Micah 5:2; John 1:1, 14). When His form changed on the mount, the brilliance of His countenance revealed the brightness of His divine glory. Moses the Lawgiver and Elijah the prophet appeared with Jesus, and they talked about His approaching death in Jerusalem (Luke 9:31). Awakened from slumber and fearful, Peter proposed honoring Jesus, Moses, and Elijah, but his plan was silenced by the voice of the Father and the command to listen to His Son (Matt. 17:3-5). Jesus has authority over Moses and Elijah (the Law and the prophets, Matt. 5:17-18). Like the apostles, we must hear Jesus and follow all He says because He has all authority over the world (Matt. 28:18-20; Acts 3:22-23; Heb. 1:2). A touch of the Master’s hand and the reassurance of His voice calmed the apostles’ fear (Matt. 17:6-8). So may we humbly and reverently listen to and obey the word of Christ day by day (Col. 3:17). When we do, Christ’s word calms our souls with the assurance of His presence and eternal life (Heb. 13:5; 1 John 5:11-13).
37 “But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord ‘the God of Abraham, the God of Isaac, and the God of Jacob.’ 38 For He is not the God of the dead but of the living, for all live to Him (Luke 20:37–38, NKJV).”
The apostles and prophets teach us to be careful how we handle the word of God. We are to rightly divide [“to make a straight cut, to dissect (expound) correctly” (G3718)]. Jesus showed that one way to do this is to use necessary inferences (conclusions) drawn from the Scriptures. The passage He referred to in refutation of the Sadducean error of no resurrection of the dead was Exodus 3:6: “Moreover He said, ‘I am the God of your father—the God of Abraham, the God of Isaac, and the God of Jacob.’” Jesus drew a necessary conclusion that since God used the present tense (“I am the God…of Abraham…Isaac…Jacob”), their fathers were still alive (Matt. 22:31-32). He rebuked the Sadducees for failing to draw the conclusion demanded by the text. Many balk at the binding authority of necessary inferences, yet Jesus used one to prove there is a resurrection of the dead. We are in the company of Jesus when we carefully handle God’s word to draw their binding conclusions. Like the Sadducees, failure to do so results in being deceived by error for “not knowing the Scriptures” (Matt. 22:29).
25 But Jesus rebuked him, saying, “Be quiet, and come out of him!” 26 And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him. 27 Then they were all amazed, so that they questioned among themselves, saying, “What is this? What new doctrine is this? For with authority He commands even the unclean spirits, and they obey Him.” 28 And immediately His fame spread throughout all the region around Galilee (Mark 1:25–28, NKJV).
Why did Jesus work miracles? The answers are in their motive and effect. The motive of compassion is stated repeatedly for His miracles that removed powerfully removed people’s pain and suffering (Mark 1:41; 5:19; 8:2; Matt. 20:33). (It is noteworthy that His compassion also moved Jesus to teach the word of God, Mark 6:34.) The effect of His miracles was to provide evidence that God sent Him and that His teaching is the word of God (Mark 1:27; John 3:2; 5:36; 20:30-31; Acts 2:22). As in today’s passage, the power of His miracles grabbed people’s attention and supported the authority by which He spoke (Mark 1:21-22, 27-28). God does not work miracles through us today (1 Cor. 13:8-10). Instead, the inspired record of first-century miracles shows Jesus is the Christ, and His gospel is God’s word (John 20:30-31; Acts 14:3). Compassion continues to be His disciples’ motive for helping the weak and teaching the gospel to the lost (Luke 10:33-37; Col. 3:12; 1 Pet. 3:8-9; Matt. 9:35-38; Jude 22-23).
31 Then He went down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths. 32 And they were astonished at His teaching, for His word was with authority (Luke 4:31–32, NKJV).
Jesus taught in the synagogues of Galilee with the fellowship and endorsement of the Spirit of God (Luke 4:14, 18-21). His teaching so enraged the Nazarenes they tried to kill Him (Luke 4:23-29). Yet, those who heard Him testified and marveled at His “gracious words” (Luke 4:22). In Capernaum, people were astonished at the authority of His words (cf. Matt. 7:29). The Jewish leaders marveled when they heard Him teach in the temple. “How does this Man know letters, having never studied,” they said (John 7:14-15). Jesus spoke what the Father gave Him to teach (John 7:16). His words were authoritative because He spoke heaven’s words (John 12:49-50). Titus, the evangelist, was to teach the gospel “with all authority” (Titus 2:15). These men were not certified by the scribes and lawyers of the day. (The apostles were “uneducated and untrained,” Acts 4:13.) Yet, men presume to have the authority to maintain seminaries to certify a person as acceptable (having authority) to preach and minister the gospel. (Only credentialed preachers will do.) Sadly, some churches of Christ seem to trend in the same direction. (Only the credentialed preacher will do for their pulpits.) It makes you wonder whether a simple fisherman (like Peter) could stand in some pulpits today. The preacher’s authority does not come from himself, other men, or credentials earned from men. The gospel preacher speaks by heaven’s authority (1 Tim. 4:11; 5:7). We do well to remember that and humble ourselves before the authority of God and His word instead of men (Gal. 1:11-12; 1 Cor. 14:37).
For it pleased the Father that in Him all the fullness should dwell (Colossians 1:19, NKJV).
Jesus Christ is exalted and magnified by the Father as He is the fullness of God’s redemptive work. Ephesians 1:10 provides a parallel: “that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him.” Paul summarized the fullness that dwells in Jesus Christ in Colossians 1:14-18. (1) Redemption is in Christ (1:14). Salvation from sins is only in Jesus (Acts 4:12). (2) He is the image of the invisible God (1:15). When we see Jesus, we see the Father, for He manifested Him to the world (John 1:18; 14:9; Heb. 1:3). (3) He is the firstborn over creation (1:15). He ranks above everything seen and unseen because all things were created by Him, through Him, and for Him (1:16; John 1:1-3). (4) He is eternal (1:17). His “goings forth are from long ago, from the days of eternity” (Micah 5:2, NASB). (5) He holds all things together (1:17). He is “upholding all things by the word of His power” (Heb. 1:3). (6) He is the head of the church (1:18). The church is His body, those saved by His blood (Eph. 1:22-23; Acts 2:47; 20:28). It is “the fullness of Him who fills all in all” (Eph. 1:23). (7) He is the first cause of everything (1:18). He is the Creator. “All things were made through Him, and without Him nothing was made that was made” (John 1:3). (8) He is the firstborn of the dead (1:18). Raised, never to die again, He has power over death (1 Cor. 15:20). (9) He has preeminence over all things (1:18). He has all authority in heaven and on earth (Matt. 28:18). All we need to live with God now and eternally is in Jesus Christ. Praise be to God for such a Savior!
1 Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), 2 and all the brethren who are with me, To the churches of Galatia:” (Galatians 1:1–2, NKJV)
Neither human proclamation nor physical lineage approved and appointed Paul to be an apostle (v. 1). How unlike the assertions and attestations of the churches, councils, and synods that install men to be popes, prophets, presidents, and priests. Jesus Christ chose and commissioned His apostles (Mark 3:13-19; Acts 22:14-15; 26:16-17). Under His authority, He sent them into the world to teach His gospel (Matt. 28:18-20; Mark 16:15-20). God the Father, who raised Jesus from the dead, approved of the appointment and commission of the apostles, including Paul (v. 1). Heaven’s approval did not mean the apostles were above sin. Peter was rebuked for hypocrisy and influencing others to join him (Gal. 2:11-14). Paul’s explanation of heaven’s endorsement of his apostleship laid the foundation of authority by which the churches of Galatia (and thus, all the churches) were to receive and follow his instructions (Gal. 1:6-10). Just as Paul’s apostleship was “not from men nor through man,” neither was the gospel he preached (Gal. 1:11). How unlike the assertions and attestations of the churches, councils, and synods. These religious bodies convene to approve and codify their self-defined “orthodoxy” and bind it on adherents. What an affront to Christ, His gospel, and the apostles He commissioned to preach His gospel (Gal. 1:6-9)! What to believe and obey has been revealed by Christ through His apostles (Gal. 1:12; 2 Thess. 2:15; 3:1, 4). Straying from apostolic doctrine amounts to departing from the faith (1 Tim. 4:1-3, 6).
28 And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, 29 for He taught them as one having authority, and not as the scribes (Matthew 7:28–29, NKJV).
Those who heard Jesus’s message were astonished when His sermon on the mountain concluded. Utter amazement swept over the Galilean crowd who, with rapt attention, had listened to the Teacher from Nazareth. They had not heard teaching like this before. Jesus taught authoritatively from within Himself, not like the rabbis in their synagogues who leaned upon previous experts in the law to support their premises. Jesus spoke truth with the authority of heaven, independent of what men opined and postulated. His words bore the voice of heaven’s power (not the impotent regulations of men). They still do. Jesus competently and boldly taught the righteousness of the kingdom because He possessed the authority (power, the right) to do so. He is God with us, the Word who became flesh, full of grace and truth (Matt. 1:23; John 1:1-3, 14, 17). To honor the Father, we must hear (receive) the teachings of His Son, Jesus (Matt. 17:5). We stand in awe of the truth Jesus taught and its power to save the lost and secure the saved (Matt. 4:23; 9:35). So may we ever submit to the authority of Jesus Christ and be counted righteous by faith instead of futilely trying to establish our own brand of righteousness (Matt. 5:20; Rom. 1:16-17; 10:1-3). The Master Teacher has spoken. He who has ears to hear, let him hear (Matt. 13:9, 13-17).
“For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar” (Acts 25:11, NKJV).
Paul had been falsely accused of sedition against Rome and crimes against the Jews and kept imprisoned by an unscrupulous governor (Acts 24:5-6, 22-27). Two years later, he is before another Roman governor (Festus) answering these false charges (Acts 25:7-10). His appeal to Caesar’s court for judgment indicates several things worthy of our consideration and practice. (1) Paul put himself under the authority of civil government. We do not see Paul arguing against the government’s authority to adjudicate disputes of its citizens. Although the government was suppressing his rights (as Felix detained him, hoping for a bribe), Paul did not become violate. Neither should we when those in authority oppress us (1 Pet. 2:14-20). (2) It is right to seek justice from civil authorities. God ordained civil government to address the primary purpose of protecting the innocent and punishing the guilty (Rom. 13:1-4). Paul’s “appeal to Caesar” was the exercise of a legal avenue for justice and protection from the Jews who were trying to kill him (Acts 25:2-3). (3) If we violate the law, we should accept our punishment without objection. Paul was willing to be executed if he “committed anything worthy of death.” If we are guilty of violating the law, we ought to admit it, accept our punishment, and repent of our transgression against the Lord (Rom. 13:4-5). While our citizenship is in heaven, we are to be honorable citizens of society (Phil. 3:20; 2 Cor. 8:21).
33 Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, 34 saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are—the Holy One of God!” 35 But Jesus rebuked him, saying, “Be quiet, and come out of him!” And when the demon had thrown him in their midst, it came out of him and did not hurt him. (Luke 4:33–35, NKJV)
Why did Jesus rebuke and silence demons when casting them out? After all, this one and others declared the truth that Jesus is “the Holy One of God,” the Messiah (Lk. 4:34, 41). The answer is one of contrasting the sources of truth and the authority of Christ. As Jesus was teaching in the Galilean synagogues, He showed Himself to be the fulfillment of Messianic prophecy (Lk. 4:16-21, 31-32, 42-44). The Messiah, not demons, would “preach the gospel” and “set at liberty those who are oppressed” by sin (Lk. 4:18, 35, 41). Christ gave miraculous evidence of His authority to save souls from sin’s power when He miraculously freed people from demonic possession, (Lk. 4:32, 35-36). Jesus applied His authority as the source of truth when He silenced demons from declaring Him to be the Christ, the Son of God. Christ, not demons, would proclaim “the acceptable year of the Lord” (Lk. 4:19). Therefore, we must listen to Christ as the final authority for salvation and service to Him (Matt. 28:18-20; Heb. 1:2).