Search — Theology Explorer

Filter results by source database — Scripture Commentary, Theology, Mike Winger, or Pulpit. Click a tab to narrow to one database.

...more

All (729) Scripture Commentary (176) Theology (98) Mike Winger (451) Pulpit (4)

Mike Winger idea 2019-05-16

Undesigned coincidence: 1 Corinthians 4 and Acts 19 — Timothy's route to Corinth

McLatchie gives an example of undesigned coincidences between Paul's epistles and the book of Acts, confirming Luke as Paul's traveling companion.

1 Corinthians 4:17 Luke 1 Corinthians 16:10 Paul Timothy 1 Corinthians 4:17

Mike Winger idea 2019-05-16

Lydia McGrew's book on undesigned coincidences

Winger references Lydia McGrew's scholarly work as a resource for deeper study on undesigned coincidences.

undesigned coincidences Lydia McGrew historicity of the Gospels

Mike Winger idea 2019-05-16

General reliability of the Gospels and Acts as a fourth argument

Winger and McLatchie introduce the general historical reliability of the Gospels and Acts as an additional, related argument.

methodological naturalism Jonathan McLatchie historicity of the Gospels

Mike Winger idea 2019-05-16

Acts corroboration: Ananias falsely acting as high priest — Acts 23

McLatchie gives a final Acts example showing extra-biblical corroboration explaining an apparent difficulty in the text.

Acts 23:1-5 Josephus Jonathan McLatchie historicity of Acts

Mike Winger idea 2019-05-16

Historical case for the resurrection — basis and overview

McLatchie introduces the historical argument for the resurrection of Jesus, which is the seventh main line of argument.

1 Corinthians 15 Acts 1 Luke Craig Keener 1 Corinthians 15 resurrection of Jesus

Mike Winger idea 2019-05-16

James the brother of Jesus — conversion from skeptic to martyr

McLatchie presents the conversion and martyrdom of James, Jesus's brother, as particularly strong evidence for the resurrection.

Acts 1 James the brother of Jesus John 7:5 Josephus resurrection of Jesus Acts 1

Mike Winger idea 2019-05-16

The cumulative case — power and robustness of multiple converging arguments

McLatchie explains the logic and strength of the cumulative case approach as the seventh and final major point.

apologetics cumulative case apologetics Jonathan McLatchie

Mike Winger idea 2019-05-22

Video agenda: honest survey of Acts to answer whether followers of Jesus should obey the Law of Moses

Introduction and framing of the video

Acts (book) Hebrew Roots movement contextual interpretation Law of Moses

Mike Winger idea 2019-05-22

Hebrew Roots movement defined: diverse group united by belief that all believers must obey Mosaic Law including dietary restrictions, Sabbath, and feast days

Series introduction and definition of the Hebrew Roots movement

Torah observance Hebrew Roots movement progressive revelation

Mike Winger idea 2019-05-22

Three expectations if Jesus wanted obedience to Mosaic Law: (1) clear extension to Gentiles in his teaching, (2) Apostles teaching it to Gentiles in Acts, (3) Paul explicitly commanding it

Methodological framework for evaluating Acts

Matthew 28 Paul the Apostle Gentiles Law of Moses

Mike Winger idea 2019-05-22

Two analytical questions for surveying Acts: (1) Did Jewish Apostles feel compelled to stop obeying the law? (2) Were Gentile converts taught to obey the law?

Analytical framework for the Acts survey

hermeneutics Torah observance Jewish believers

Mike Winger idea 2019-05-22

Acts 1:8 establishes the progressive geographic expansion of the gospel: Jerusalem, Judea, Samaria, uttermost parts of the earth

Survey of Acts chapter 1

Acts 1:8 Judea Great Commission Acts 1:8 progressive revelation

Mike Winger idea 2019-05-22

Acts 2 Pentecost crowd is entirely Jewish or proselytes -- the question of Gentiles obeying the law never arises because all present already observed it

Survey of Acts chapter 2

Acts 2:5 Acts 2:9-10 Pentecost Jewish believers Acts 2:5

Mike Winger idea 2019-05-22

Key point: the 3,000 converts in Acts 2 did not take on Mosaic law as a result of following Jesus -- they were already observing it as Jews or proselytes

Analysis of early church composition

Acts 2:46 Torah observance temple worship Acts 2:46

Mike Winger idea 2019-05-22

Acts 2:36 confirms Peter is addressing a Jewish audience (house of Israel), reinforcing that Acts 2 has no bearing on Gentile Torah observance

Analysis of Peter's Pentecost sermon audience

Acts 2:36 Acts 2:36 Peter (Apostle) Jewish audience

Mike Winger idea 2019-05-22

Acts 3:1 -- Peter and John regularly attend the temple at the hour of prayer during a sacrifice, showing Jewish believers continued temple participation after believing in Jesus

Survey of Acts chapter 3

Acts 3:1 John (Apostle) Hebrews (book) temple worship Jewish believers Peter (Apostle)

Mike Winger idea 2019-05-22

Peter's sermon in Acts 3 is directed to 'men of Israel' -- Jewish-to-Jewish evangelism with a distinctly Jewish message connecting Jesus to Messianic expectation

Survey of Acts chapter 3 sermon

Acts 3:12 Acts 3:17 Acts 3:25-26 Messianic prophecy Abrahamic covenant Peter (Apostle)

Mike Winger idea 2019-05-22

Church grows to ~5,000 in Acts 3-4, still entirely Jewish or proselyte. The default assumption is: continue doing what you were already doing regarding the law.

Summary observation from Acts 3-4

Torah observance Jewish believers early church

Mike Winger idea 2019-05-22

Acts 5:12 -- Apostles gather at Solomon's Portico (temple area), reinforcing the entirely Jewish character of the early church. No abandonment of the law is visible.

Survey of Acts chapter 5

Acts 5:12 progressive revelation temple worship early church

Mike Winger idea 2019-05-22

Gamaliel's speech in Acts 5:34 -- a Pharisee teacher of the law advises the Sanhedrin to wait and see regarding the Apostles. The entire context remains Jewish.

Survey of Acts chapter 5, Sanhedrin confrontation

Acts 5:34-39 Gamaliel Sanhedrin Acts 5:34-39

Mike Winger idea 2019-05-22

Acts 6: the Hellenistic Jews (Greek-speaking Jews) vs. native Hebrews dispute -- still entirely a Jewish internal matter; no Gentiles involved yet

Survey of Acts chapter 6

Acts 6:1 early church Acts 6:1 Hellenistic Jews

Mike Winger idea 2019-05-22

The seven deacons chosen in Acts 6 all have Greek names; one (Nicholas) is explicitly a proselyte. The Jerusalem church remains predominantly Jewish.

Acts 6:5 analysis

Acts 6:5 proselytes early church Acts 6:5

Mike Winger idea 2019-05-22

Acts 6:7 -- many priests become believers. The church's Jerusalem base and Jewish composition is further underscored.

Survey of Acts 6:7

Acts 6:7 Jerusalem Acts 6:7 priestly converts

Mike Winger idea 2019-05-22

Stephen is falsely accused of speaking against Moses and the law -- the witnesses are explicitly called false (Acts 6:13), meaning Stephen is not actually teaching against the law

Survey of Acts 6, Stephen controversy

Acts 6:10-14 Stephen Law of Moses Acts 6:10-14

Mike Winger idea 2019-05-22

Stephen's speech in Acts 7 argues that Israel misunderstood the meaning of the law and temple -- but his argument is about fulfillment and proper understanding, not abolishment

Analysis of Stephen's defense in Acts 7

Acts 7 Stephen Law of Moses Acts 7

Mike Winger idea 2019-05-22

Acts 8:1 -- Saul's persecution scatters the church throughout Judea and Samaria, fulfilling the Acts 1:8 progression

Survey of Acts chapter 8

Acts 8:1 Acts 1:8 Acts 8:1 Acts 1:8 progressive revelation

Mike Winger idea 2019-05-22

Acts 11:19 reveals that scattered believers preached only to Jews -- the assumption was still that the gospel was exclusively for Jews

Survey of Acts 8 and 11:19

Acts 11:19 Acts 8:5 Gentile mission Acts 11:19 Acts 8:5

Mike Winger idea 2019-05-22

Samaritans are described as 'Jewish-ish' -- half-Jew, half-Gentile in Jewish eyes -- still not the full Gentile mission of Acts 1:8

Analysis of Philip's Samaritan mission

Acts 8:5 Deuteronomy 18:15 Acts 8:5 Deuteronomy 18:15 Samaritans

Mike Winger idea 2019-05-22

The Holy Spirit did not fall on the Samaritan believers until Peter and John came and laid hands on them -- the Apostles were required to officially open the gospel to the Samaritans

Analysis of Holy Spirit delay in Samaria

Acts 8 John (Apostle) Acts 8 Holy Spirit Peter (Apostle)

Mike Winger idea 2019-05-22

The Ethiopian eunuch in Acts 8 appears to be Jewish or a proselyte (he was in Jerusalem to worship and had Isaiah), so this is still not a full Gentile conversion

Survey of Acts 8, Ethiopian eunuch

Acts 8:27-40 proselytes Philip (Evangelist) Acts 8:27-40

Mike Winger idea 2019-05-22

Acts 9: Saul is converted and called as the apostle to the Gentiles, but immediately begins preaching in synagogues to Jews -- the Gentile mission has not yet begun

Survey of Acts chapter 9, Paul's conversion

Acts 9:15 Acts 9:20 Paul the Apostle Acts 9:15 Acts 9:20

Mike Winger idea 2019-05-22

Acts 9:31 summary: the church throughout Judea, Galilee, and Samaria is at peace and growing -- still entirely Jewish in composition

Survey of Acts 9:31, state of the early church

Acts 9:31 Jewish believers early church Acts 9:31

Mike Winger idea 2019-05-22

Key principle: those already observing the law simply continued; there was no teaching to stop -- and no teaching to start for those who were not observing it

Summary principle from Acts 1-9

argument from silence Torah observance Jewish believers

Mike Winger idea 2019-05-22

Acts 10: Cornelius is introduced -- the first non-proselyte Gentile to receive the gospel. He is a God-fearer but not circumcised and not under the law.

Survey of Acts chapter 10, Cornelius

Acts 10:1-2 Craig Keener Cornelius Josephus

Mike Winger idea 2019-05-22

Peter's vision of the sheet with unclean animals (Acts 10:9-16): God tells him to eat all types of animals, both unholy and unclean

Peter's rooftop vision in Acts 10

Acts 10:9-16 dietary laws Acts 10:9-16 Peter's vision

Mike Winger idea 2019-05-22

Peter did not violate food laws even years after the resurrection -- an important concession: there was no requirement for Jewish believers to stop Torah observance after coming to Jesus

Analysis of Peter's behavior regarding food laws

dietary laws Jewish believers Peter (Apostle)

Mike Winger idea 2019-05-22

Acts 10:28 gives the authoritative interpretation of the vision: 'God has shown me that I should not call any man unholy or unclean' -- the vision is about Gentile inclusion, not food

Peter's own interpretation of his vision

Acts 10:28 Gentile inclusion Peter (Apostle) clean/unclean distinction

Mike Winger idea 2019-05-22

Neither extreme interpretation of Acts 10 is correct: neither 'all food is now clean for everyone' nor 'all food is still unclean' -- the vision primarily establishes Gentile access to the gospel

Balanced interpretation of Acts 10 vision

Acts 10 hermeneutics Acts 10 Gentile inclusion

Mike Winger idea 2019-05-22

Hebrew Roots major argument on Acts 10: the vision was about people (Gentiles), not food -- Winger agrees but argues they miss the connection and the implication for dietary laws

Critique of Hebrew Roots interpretation of Acts 10

Acts 10 Acts 10 Hebrew Roots movement Gentile inclusion

Mike Winger idea 2019-05-22

Acts 11:1 -- 'Gentiles received the Word of God' without Torah observance. Hebrew Roots claim you cannot fully receive the Word of God without obeying the law -- Winger rejects this as unbiblical.

Analysis of Acts 11:1

Acts 11:1 Torah observance 119 Ministries Acts 11:1

Mike Winger idea 2019-05-22

The gospel alone makes Gentiles clean -- the law was not a prerequisite for salvation, and Acts 10-11 establishes this clearly

Summary argument from Acts 10-11

salvation by grace Law of Moses dietary laws

Mike Winger idea 2019-05-22

Mark 7:19 -- Jesus declared all foods clean. Winger defers full treatment but flags it as part of a progressive revelation from Jesus through Paul to Hebrews.

Cross-reference to Mark 7:19

Mark 7:19 progressive revelation dietary laws fulfillment theology

Mike Winger idea 2019-05-22

Critique of the alternative view: using the idea that all foods are clean to communicate a message while insisting all foods are not actually clean is logically incoherent

Logical critique of Hebrew Roots reading of Acts 10

Acts 10 hermeneutics Acts 10 dietary laws

Mike Winger idea 2019-05-22

Acts 11:20 -- some men of Cyprus and Cyrene begin speaking to Greeks (Gentiles) in Antioch, preaching the Lord Jesus. Luke narrates this only after establishing how Gentiles can be saved.

Survey of Acts 11:20, first Gentile outreach from scattered believers

Acts 11:20 Luke (author) Gentile mission Acts 11:20 Antioch (Syria)

Mike Winger idea 2019-05-22

Barnabas and Saul spend a full year discipling the Antioch church; disciples are first called Christians there. This extended discipleship with no mention of Torah observance is a key data point.

Survey of Acts 11:22-26, Antioch discipleship

Acts 11:22-26 discipleship Barnabas Torah observance

Mike Winger idea 2019-05-22

Paul preaches in the synagogue in Pisidian Antioch (Acts 13:14) -- his standard method is synagogue first, then the broader city. His message presents Jesus as fulfillment of the law and prophets.

Survey of Acts 13:14, Paul's first missionary journey

Acts 13:14 Paul the Apostle fulfillment theology Acts 13:14

Mike Winger idea 2019-05-22

Acts 13:38-39 -- Paul: forgiveness is proclaimed through Jesus, and through him everyone who believes is freed from all things from which they could not be freed through the law of Moses

Paul's synagogue sermon in Pisidian Antioch

Acts 13:38-39 Paul the Apostle justification Law of Moses

Mike Winger idea 2019-05-22

Acts 13:42-46 -- Paul invited back next Sabbath; nearly the whole city comes; jealous Jews contradict him; Paul and Barnabas declare they are turning to the Gentiles

Survey of Acts 13:42-46, rejection by Jews and turn to Gentiles

Acts 13:42-46 Barnabas Paul the Apostle Gentile mission

Mike Winger idea 2019-05-22

Acts 14 -- Paul in Iconium and Lystra heals a lame man; Gentiles try to worship Paul and Barnabas as gods. Paul corrects their polytheism but never mentions the Law of Moses.

Survey of Acts 14, Paul's ministry in Lystra

Acts 14:8-11 Barnabas Paul the Apostle Acts 14:8-11

Mike Winger idea 2019-05-22

Preaching against idolatry is not the same as imposing the law of Moses -- idolatry is condemned universally, not only in the law. Specific Mosaic laws (Sabbath, tithe to Levites, feast attendance) are never mentioned to Gentiles.

Response to Hebrew Roots claim that preaching against idolatry equals teaching Torah

Law of Moses dietary laws feast days

← Prev Page 10 of 15 Next →

Undesigned coincidence: 1 Corinthians 4 and Acts 19 — Timothy's route to Corinth

Lydia McGrew's book on undesigned coincidences

General reliability of the Gospels and Acts as a fourth argument

Acts corroboration: Ananias falsely acting as high priest — Acts 23

Historical case for the resurrection — basis and overview

James the brother of Jesus — conversion from skeptic to martyr

The cumulative case — power and robustness of multiple converging arguments

Video agenda: honest survey of Acts to answer whether followers of Jesus should obey the Law of Moses

Hebrew Roots movement defined: diverse group united by belief that all believers must obey Mosaic Law including dietary restrictions, Sabbath, and feast days

Three expectations if Jesus wanted obedience to Mosaic Law: (1) clear extension to Gentiles in his teaching, (2) Apostles teaching it to Gentiles in Acts, (3) Paul explicitly commanding it

Two analytical questions for surveying Acts: (1) Did Jewish Apostles feel compelled to stop obeying the law? (2) Were Gentile converts taught to obey the law?

Acts 1:8 establishes the progressive geographic expansion of the gospel: Jerusalem, Judea, Samaria, uttermost parts of the earth

Acts 2 Pentecost crowd is entirely Jewish or proselytes -- the question of Gentiles obeying the law never arises because all present already observed it

Key point: the 3,000 converts in Acts 2 did not take on Mosaic law as a result of following Jesus -- they were already observing it as Jews or proselytes

Acts 2:36 confirms Peter is addressing a Jewish audience (house of Israel), reinforcing that Acts 2 has no bearing on Gentile Torah observance

Acts 3:1 -- Peter and John regularly attend the temple at the hour of prayer during a sacrifice, showing Jewish believers continued temple participation after believing in Jesus

Peter's sermon in Acts 3 is directed to 'men of Israel' -- Jewish-to-Jewish evangelism with a distinctly Jewish message connecting Jesus to Messianic expectation

Church grows to ~5,000 in Acts 3-4, still entirely Jewish or proselyte. The default assumption is: continue doing what you were already doing regarding the law.

Acts 5:12 -- Apostles gather at Solomon's Portico (temple area), reinforcing the entirely Jewish character of the early church. No abandonment of the law is visible.

Gamaliel's speech in Acts 5:34 -- a Pharisee teacher of the law advises the Sanhedrin to wait and see regarding the Apostles. The entire context remains Jewish.

Acts 6: the Hellenistic Jews (Greek-speaking Jews) vs. native Hebrews dispute -- still entirely a Jewish internal matter; no Gentiles involved yet

The seven deacons chosen in Acts 6 all have Greek names; one (Nicholas) is explicitly a proselyte. The Jerusalem church remains predominantly Jewish.

Acts 6:7 -- many priests become believers. The church's Jerusalem base and Jewish composition is further underscored.

Stephen is falsely accused of speaking against Moses and the law -- the witnesses are explicitly called false (Acts 6:13), meaning Stephen is not actually teaching against the law

Stephen's speech in Acts 7 argues that Israel misunderstood the meaning of the law and temple -- but his argument is about fulfillment and proper understanding, not abolishment

Acts 8:1 -- Saul's persecution scatters the church throughout Judea and Samaria, fulfilling the Acts 1:8 progression

Acts 11:19 reveals that scattered believers preached only to Jews -- the assumption was still that the gospel was exclusively for Jews

Samaritans are described as 'Jewish-ish' -- half-Jew, half-Gentile in Jewish eyes -- still not the full Gentile mission of Acts 1:8

The Holy Spirit did not fall on the Samaritan believers until Peter and John came and laid hands on them -- the Apostles were required to officially open the gospel to the Samaritans

The Ethiopian eunuch in Acts 8 appears to be Jewish or a proselyte (he was in Jerusalem to worship and had Isaiah), so this is still not a full Gentile conversion

Acts 9: Saul is converted and called as the apostle to the Gentiles, but immediately begins preaching in synagogues to Jews -- the Gentile mission has not yet begun

Acts 9:31 summary: the church throughout Judea, Galilee, and Samaria is at peace and growing -- still entirely Jewish in composition

Key principle: those already observing the law simply continued; there was no teaching to stop -- and no teaching to start for those who were not observing it

Acts 10: Cornelius is introduced -- the first non-proselyte Gentile to receive the gospel. He is a God-fearer but not circumcised and not under the law.

Peter's vision of the sheet with unclean animals (Acts 10:9-16): God tells him to eat all types of animals, both unholy and unclean

Peter did not violate food laws even years after the resurrection -- an important concession: there was no requirement for Jewish believers to stop Torah observance after coming to Jesus

Acts 10:28 gives the authoritative interpretation of the vision: 'God has shown me that I should not call any man unholy or unclean' -- the vision is about Gentile inclusion, not food

Neither extreme interpretation of Acts 10 is correct: neither 'all food is now clean for everyone' nor 'all food is still unclean' -- the vision primarily establishes Gentile access to the gospel

Hebrew Roots major argument on Acts 10: the vision was about people (Gentiles), not food -- Winger agrees but argues they miss the connection and the implication for dietary laws

Acts 11:1 -- 'Gentiles received the Word of God' without Torah observance. Hebrew Roots claim you cannot fully receive the Word of God without obeying the law -- Winger rejects this as unbiblical.

The gospel alone makes Gentiles clean -- the law was not a prerequisite for salvation, and Acts 10-11 establishes this clearly

Mark 7:19 -- Jesus declared all foods clean. Winger defers full treatment but flags it as part of a progressive revelation from Jesus through Paul to Hebrews.

Critique of the alternative view: using the idea that all foods are clean to communicate a message while insisting all foods are not actually clean is logically incoherent

Acts 11:20 -- some men of Cyprus and Cyrene begin speaking to Greeks (Gentiles) in Antioch, preaching the Lord Jesus. Luke narrates this only after establishing how Gentiles can be saved.

Barnabas and Saul spend a full year discipling the Antioch church; disciples are first called Christians there. This extended discipleship with no mention of Torah observance is a key data point.

Paul preaches in the synagogue in Pisidian Antioch (Acts 13:14) -- his standard method is synagogue first, then the broader city. His message presents Jesus as fulfillment of the law and prophets.

Acts 13:38-39 -- Paul: forgiveness is proclaimed through Jesus, and through him everyone who believes is freed from all things from which they could not be freed through the law of Moses

Acts 13:42-46 -- Paul invited back next Sabbath; nearly the whole city comes; jealous Jews contradict him; Paul and Barnabas declare they are turning to the Gentiles

Acts 14 -- Paul in Iconium and Lystra heals a lame man; Gentiles try to worship Paul and Barnabas as gods. Paul corrects their polytheism but never mentions the Law of Moses.

Preaching against idolatry is not the same as imposing the law of Moses -- idolatry is condemned universally, not only in the law. Specific Mosaic laws (Sabbath, tithe to Levites, feast attendance) are never mentioned to Gentiles.

Bible Link Settings