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Mike Winger idea 2019-05-16

Martyrdom of Peter and Paul as evidence for the sincerity of resurrection belief

McLatchie cites the willingness of the apostles to die for their testimony as evidence they genuinely believed in the resurrection.

John 21 Paul Peter Origen

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

Criterion of restraint — no narratives of private resurrection appearances to Peter and James

McLatchie introduces the "criterion of restraint" as further corroboration of the resurrection's historicity.

1 Corinthians 15 James the brother of Jesus Luke 24:34 Peter 1 Corinthians 15 resurrection of Jesus

Mike Winger idea 2019-05-16

Empty tomb evidence — women as primary witnesses

McLatchie presents the role of women as primary witnesses to the empty tomb as evidence for its historicity.

Mary Magdalene empty tomb criterion of embarrassment

Mike Winger idea 2019-05-16

Earliest Jewish polemic presupposes the empty tomb — Matthew 28

McLatchie points to the earliest Jewish counter-argument to the resurrection as presupposing the tomb was empty.

Matthew 28 empty tomb resurrection of Jesus Matthew 28

Mike Winger idea 2019-05-16

Undesigned coincidence within Luke: women from Galilee thread through Luke 8, 23, and 24

McLatchie presents an intra-Gospel undesigned coincidence within Luke demonstrating the authentic, non-fabricated character of the resurrection narrative.

Martyrdom of Peter and Paul as evidence for the sincerity of resurrection belief

James the brother of Jesus — conversion from skeptic to martyr

Criterion of restraint — no narratives of private resurrection appearances to Peter and James

Empty tomb evidence — women as primary witnesses

Earliest Jewish polemic presupposes the empty tomb — Matthew 28

Undesigned coincidence within Luke: women from Galilee thread through Luke 8, 23, and 24

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

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

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 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

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

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

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 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.

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.

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.

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 15:6-11 -- Peter's speech at the Jerusalem Council: God made no distinction between Jew and Gentile, cleansing their hearts by faith; why put on them a yoke their fathers could not bear? Salvation is by grace alone.

Acts 15:12-18 -- James's speech: endorses Peter, cites Amos 9 as prophetic basis for Gentile inclusion under God's name. His judgment: do not trouble the Gentiles.

Acts 15:19-21 -- James decrees four abstentions for Gentiles: things contaminated by idols, fornication, what is strangled, and blood. The reason given: Moses has been preached in every city.

Acts 15:22-29 -- The Apostolic letter: the Holy Spirit and the Apostles together impose no greater burden than four essentials. These four are explicitly for sanctification ('you will do well'), not salvation.

Summary: Gentiles who get saved in Acts never receive Torah instructions; Jews are never asked to stop. Both groups are united by Jesus, not by the law.

Acts 18:13 -- Paul accused of persuading men to worship God contrary to the law. Again just an accusation, paralleling the pattern with Jesus: fulfillment misread as abolishment.

Acts 21:20-21 -- thousands of Jewish believers are zealous for the law; there is a rumor that Paul teaches Jews to forsake Moses and stop circumcising their children

Acts 21:25 -- James reminds Paul of the Acts 15 Apostolic Decree: the Gentiles only need the four abstentions. The Jew/Gentile distinction in the decree is explicitly restated.

Q&A: difference between preaching Jesus as Christ to Jews vs. as Lord to Gentiles -- connects to what the audience already knows from Scripture

Q&A: difference between Hebrew Roots movement (HRM) and Messianic Judaism -- HRM is predominantly Gentiles taking on Torah; Messianic Judaism is Jews who believe Jesus is Messiah

Series introduction: pivotal issue of whether Christians should obey the Law of Moses

Summary of the four-part Hebrew Roots series: Parts 1–3 recap

Galatians 3:21-22 — the law imprisons everything under sin so that promise comes by faith

Galatians 3:21-28 read in full: no Jew or Greek distinction in Christ undermines Hebrew Roots' position

Galatians 4:4-5 — Jesus was born "under the law" to redeem those under it; proves the phrase means Law of Moses, not mastery of sin

What is the law of Christ? It is walking in love — the heart of the law as Jesus summarized it

The Sabbath: Jesus did not abolish it but clarified it; NT passages show Christians are not bound by it

Brief mention of Proverbs 8 and wisdom in creation as a potential future study topic

Why was Jesus bound to the law? God's holiness requires punishment for sin; Jesus satisfies both justice and mercy

Jewish believers who come to faith in Jesus should expect to continue being very Jewish

Upcoming guest: Mike Licona to discuss the Jesus Myth movement

Definition of limited atonement: Jesus's death only paid for the sins of the elect

2 Corinthians 5:14-15 — the Calvinist logical argument for limited atonement from this text

Even granting the Calvinist reading of 2 Cor 5:14, it only affirms Jesus died for the elect — it does not deny he died for others

Fallacy of negative inference illustrated by Galatians 2:20

Universal atonement motivates evangelism; limited atonement undermines the sincere gospel call

Paul's application of the theology confirms the universal-extent, limited-application reading: the missions mandate

Objection: 'all have died' can only be said of the saved — Winger's rebuttal via objective vs. subjective atonement

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