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 (3732) Scripture Commentary (1418) Theology (156) Mike Winger (2139) Pulpit (19)

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: 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

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 2019-05-16

Why unity argument doesn't work for Islam — Quran vs. Bible authorship

Cameron Bertuzzi's question: if unity of Scripture argues for divine inspiration, why doesn't it work for the Quran?

Islam divine inspiration Quran

Mike Winger idea 2019-05-16

Undesigned coincidence: John's Passover timeline and Mark's narrative calibrate perfectly

McLatchie's second Gospel-based undesigned coincidence — the precise synchronization of John 12 and Mark 11-14.

John 12:1 Mark 11-14 triumphal entry undesigned coincidences Jonathan McLatchie

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

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

Extra-biblical corroboration: Herod Archelaus and Matthew 2:22

McLatchie gives Josephus as extra-biblical corroboration explaining Matthew's otherwise puzzling reference to Herod Archelaus.

Matthew 2:22 Josephus Herod Antipas Antiquities of the Jews

Mike Winger idea 2019-05-16

Peter Williams — Can We Trust the Gospels?

Winger recommends Peter Williams's book as a resource for the general reliability of the Gospels.

Peter Williams historicity of the Gospels Can We Trust the Gospels?

Mike Winger idea 2019-05-16

Unlikely origin of the disciples' belief in the deity of Jesus — fifth argument

McLatchie introduces the argument that the disciples' belief in Jesus's deity is historically inexplicable without the resurrection, given the Jewish context.

Numbers 23:19 Deuteronomy 21:23 resurrection deity of Christ Justin Martyr

Mike Winger idea 2019-05-16

Antony Flew's conversion from atheism due to biological complexity

Winger cites Antony Flew as a historical example of someone persuaded by biological complexity to abandon atheism.

biological fine-tuning intelligent design Antony Flew

Mike Winger idea 2019-05-16

Objection: anthropic principle — we shouldn't be surprised we live in a life-permitting universe

McLatchie addresses the anthropic objection to the fine-tuning argument.

John Leslie Jonathan McLatchie apologetics objections cosmic fine-tuning

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

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

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.

Luke 8:2-3 Luke 24:10 Luke 23:55 Luke 8:2-3 Mary Magdalene Joanna

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.

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

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

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

Why unity argument doesn't work for Islam — Quran vs. Bible authorship

Undesigned coincidence: John's Passover timeline and Mark's narrative calibrate perfectly

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

General reliability of the Gospels and Acts as a fourth argument

Extra-biblical corroboration: Herod Archelaus and Matthew 2:22

Peter Williams — Can We Trust the Gospels?

Unlikely origin of the disciples' belief in the deity of Jesus — fifth argument

Antony Flew's conversion from atheism due to biological complexity

Objection: anthropic principle — we shouldn't be surprised we live in a life-permitting universe

Historical case for the resurrection — basis and overview

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

James the brother of Jesus — conversion from skeptic to martyr

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

The cumulative case — power and robustness of multiple converging arguments

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

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

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

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 9:31 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 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

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

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 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.

Paul appoints elders from Gentile churches (Acts 14:21-23) with no mention of Torah. These are advanced disciples who had Paul with them multiple times and a full year of discipleship.

Acts 15:3-5 -- the Jerusalem Council convenes; Pharisee believers argue it is necessary to circumcise Gentile believers and direct them to observe the whole 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.

Three arguments that Acts 15 addresses sanctification, not just salvation: (1) text never limits it to salvation; (2) if future Torah teaching was expected, why not clarify here; (3) they gave four specific sanctification commands, not the whole law

Two interpretations of the four commands: (1) universal moral standards for all Gentile believers, or (2) specifically for Jewish-Gentile table fellowship. Winger favors table fellowship.

Hebrew Roots response to Acts 15: it was only temporary, with full Torah teaching coming later. Winger demolishes this by pointing to the years of prior discipleship at Antioch.

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.

Challenge to Hebrew Roots movement: if Matthew 5 and 28 teach Torah for all, why does Acts never once tell Gentiles to obey the law? The silence disproves the interpretation.

Acts 16:1-3 -- Timothy is circumcised by Paul, despite delivering the decree that Gentiles need not be circumcised. His circumcision is for missionary effectiveness among Jews.

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.

Bible Link Settings