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All (763) Scripture Commentary (196) Theology (83) Mike Winger (478) Pulpit (6)

Mike Winger idea 2019-05-15

Q&A: Are Jewish believers required to keep the Mosaic Law? No, but cultural/traditional practice may be permitted if not causing division

Nuanced pastoral answer about Jewish Christians and the Law

Romans 14 Romans 14 Christian liberty conscience

Mike Winger idea 2019-05-15

Q&A: Modesty in dress is a New Testament command—not law-keeping—and our culture is distorted about it

Pastoral application question about dress standards

Christian living modesty New Testament ethics

Mike Winger idea 2019-05-15

Q&A: Jesus likely knew his messianic identity by age 12 (Luke 2 temple incident), but what he knew before that is uncertain

Theological question about the development of Jesus's self-awareness

Luke 2:49 incarnation hypostatic union Luke 2:49

Mike Winger idea 2019-05-15

Q&A: The kingdom of God is wherever God rules as king—inaugurated by Christ, to be consummated at the second coming

Theological definition of the kingdom of God

second coming Holy Spirit kingdom of God

Mike Winger idea 2019-05-15

Q&A: 1 John 3:4 — "sin is lawlessness" refers to transgression of God's commands broadly, not specifically the Law of Moses

Response to a Hebrew Roots proof text

1 John 3:4 1 John 3:4 anomia lawlessness

Mike Winger idea 2019-05-15

Q&A: The Christian's primary cultural identity is the culture of Christ—follow Christ absolutely, adapt to culture in neutral matters

Pastoral guidance on Christianity and cultural identity

1 Corinthians 9 Christian liberty 1 Corinthians 9 Christian and culture

Mike Winger idea 2019-05-15

Q&A: Acts 15:21 is used by Hebrew Roots to justify Gentile Torah observance — Winger defers to full treatment next week

Preview of upcoming Acts 15 analysis

Acts 15:21 119 Ministries Gentiles and the Law Jerusalem Council

Mike Winger idea 2019-05-15

Q&A: Mosaic Law on servants — corporal punishment was permitted; killing or maiming a servant freed them; Winger defends this as reasonable in historical context

Response to a question about slavery and beating in the OT law

Leviticus servant laws slavery in the OT Leviticus servant laws corporal punishment

Mike Winger idea 2019-05-15

Q&A: Malachi 1:11 — "Gentile" and "heathen" as translation variants; the verse prophesies universal worship

Brief textual note on translation choices in Malachi

Malachi 1:11 Malachi 1:11 Gentiles nations (goyim)

Mike Winger idea 2019-05-15

Q&A: Romans 2:12 undermines the claim that everyone has always been under the Mosaic Law — Winger does not know how Hebrew Roots explains it

Engagement with a counter-question about Hebrew Roots consistency

Romans 2:12 Hebrew Roots movement Gentiles and the Law Romans 2:12

Mike Winger idea 2019-05-15

Q&A: Those who never hear the gospel — Winger says the way is narrow but defers to his dedicated teaching on the topic

Classic theological question about the unevangelized

Matthew 7:14 Matthew 7:14 universalism unevangelized

Mike Winger idea 2019-05-15

Q&A: Winger has not fully responded to Digital Hammurabi's rebuttal of his Tyre prophecy video — discusses the two main counter-points

Apologetics discussion about Ezekiel's Tyre prophecy

Ezekiel apologetics Ezekiel biblical prophecy

Mike Winger idea 2019-05-15

Apostles were willing to die repeatedly for the resurrection—this demonstrates sincerity without needing proof they were offered a final recantation option

Brief apologetics note on the resurrection and martyrdom argument

resurrection apologetics apostolic martyrdom

Mike Winger idea 2019-05-15

Closing: Next week will cover the Hebrew Roots interpretation of Acts, especially Acts 10 and Acts 15

Series summary and next steps

Acts 10 Acts 15 Acts 10 Acts 15 Hebrew Roots movement

Mike Winger idea 2019-05-16

Argument for the deity of Christ from Isaiah 52:13 — "high and lifted up"

McLatchie presents one of four arguments for the deity of the Messiah embedded within Isaiah 52-53.

Isaiah 52:13 Isaiah 6:1 Isaiah 2 Suffering Servant deity of Christ Jonathan McLatchie

Mike Winger idea 2019-05-16

Divine plurality in Zechariah 2 — Yahweh sent by Yahweh

McLatchie gives Zechariah 2 as an example of intricate harmonies pointing to the Trinity in the Old Testament.

Zechariah 2 Zechariah 4:8-9 Jonathan McLatchie intricate harmonies Zechariah 2

Mike Winger idea 2019-05-16

Proverbs 30:1-4 — God and his Son in the Hebrew Bible

McLatchie highlights Proverbs 30:1-4 as an often-overlooked text implying the divine sonship within the Hebrew Scriptures.

Hosea 11:1 Proverbs 30:1-4 Hosea 11:1 divine sonship 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

← Prev Page 10 of 16 Next →

Q&A: Are Jewish believers required to keep the Mosaic Law? No, but cultural/traditional practice may be permitted if not causing division

Q&A: Modesty in dress is a New Testament command—not law-keeping—and our culture is distorted about it

Q&A: Jesus likely knew his messianic identity by age 12 (Luke 2 temple incident), but what he knew before that is uncertain

Q&A: The kingdom of God is wherever God rules as king—inaugurated by Christ, to be consummated at the second coming

Q&A: 1 John 3:4 — "sin is lawlessness" refers to transgression of God's commands broadly, not specifically the Law of Moses

Q&A: The Christian's primary cultural identity is the culture of Christ—follow Christ absolutely, adapt to culture in neutral matters

Q&A: Acts 15:21 is used by Hebrew Roots to justify Gentile Torah observance — Winger defers to full treatment next week

Q&A: Mosaic Law on servants — corporal punishment was permitted; killing or maiming a servant freed them; Winger defends this as reasonable in historical context

Q&A: Malachi 1:11 — "Gentile" and "heathen" as translation variants; the verse prophesies universal worship

Q&A: Romans 2:12 undermines the claim that everyone has always been under the Mosaic Law — Winger does not know how Hebrew Roots explains it

Q&A: Those who never hear the gospel — Winger says the way is narrow but defers to his dedicated teaching on the topic

Q&A: Winger has not fully responded to Digital Hammurabi's rebuttal of his Tyre prophecy video — discusses the two main counter-points

Apostles were willing to die repeatedly for the resurrection—this demonstrates sincerity without needing proof they were offered a final recantation option

Closing: Next week will cover the Hebrew Roots interpretation of Acts, especially Acts 10 and Acts 15

Argument for the deity of Christ from Isaiah 52:13 — "high and lifted up"

Divine plurality in Zechariah 2 — Yahweh sent by Yahweh

Proverbs 30:1-4 — God and his Son in the Hebrew Bible

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.

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