Why Mike Winger is Wrong About “Authenteō” in 1 Timothy 2:12 – and Why It Matters

Response to Mike Winger's Women in Ministry Part 12 on the meaning of authenteō in 1 Timothy 2:12

Was the death of Jesus evil? Calvinism and ordained evil

This question is often asked of those of us who do not believe that God initiates evil. If God predestined the death of Jesus, does this mean that God commanded or ordained the evil acts of men? A Calvinist website describes God’s ordaining of evil this way:

Was Our Faith Purchased on the Cross as a Gift?

John Piper’s article “ For Whom did Jesus Taste Death? ” focuses on Piper’s premise that disallows Jesus from being a ransom sacrifice for all people. There are many parts of Piper’s article that I would like to address, but I will deal with them one at a time in individual posts.

Purposeless evil?

Calvinists often talk about “purposeless evil.” In fact, Dr. James White, a Calvinist apologist from Alpha and Omega Ministries , has stated that if God did not ordain all things including the evil actions of men, then evil has no purpose. Dr.

All who are drawn come to Jesus? John 6:44

In my last post , I showed that Scripture must not be taken out of context by making the word “draw” mean “drag” in John 6:44.

The Humble God

In our past discussions on Ephesians 5:21-22, we have been discussing the issues of mutual submission and whether there is authority in marriage. In this post, we will discuss the foundation of humility

The Path Of The Last Adam

The path of the last Adam was a path that took Him from Heaven to earth, from the earth to the grave and from the grave to resurrection power on display as our  Lord, Savior and King. But a study in contrast with the first Adam shows us the stark contrast to the faithfulness that the last Adam offer

@XChardain @masonmennenga That is not true. Let me show you from the Hebrew Scriptures. 1. Isaiah 53 speaks of a figure often interpreted as the Messiah who would suffer and die for the sins of others. This chapter describes him being "pierced for o...

@XChardain @masonmennenga That is not true. Let me show you from the Hebrew Scriptures. 1. Isaiah 53 speaks of a figure often interpreted as the Messiah who would suffer and die for the sins of other

@SpeechWrx @TheMuppetPastor @theknightshift Attractive people get the benefit of the doubt? Isaiah 53:2⎯ “He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, **nothing in ...

@SpeechWrx @TheMuppetPastor @theknightshift Attractive people get the benefit of the doubt? Isaiah 53:2⎯ “He grew up before him like a tender shoot, and like a root out of dry ground. He had no bea

John 6:43-45

Sections: cross_references, debate_points, exegesis

John 12:32

Sections: cross_references, debate_points, exegesis

Isaiah 45:22

Sections: debate_points, exegesis

Romans 11:25-36

Sections: cross_references, debate_points, exegesis

Philippians 2:5-11

Sections: cross_references, debate_points, exegesis, greek_analysis

διδακτοί (didaktoi)

taught [by God], instructed

Isaiah 53: modern claim that it refers to Israel, not Messiah, is historically novel

Ra claims Isaiah 53 (the Suffering Servant) is about Israel personified, not Jesus, and that Jews have always understood it this way

Rabbinic Judaism is not biblical Judaism — it postdates Christianity and is a response to Messiah's coming

Ra implies that because modern Jews don't accept Jesus, Christians are misappropriating the Hebrew Bible

Isaiah 53:5 — 'crushed for our iniquities': what does 'crushed' mean in context?

Ra claims Jesus was never 'crushed' as described in Isaiah 53

Isaiah 52:15 — kings shutting their mouths: shocked silence at the Messiah's work

Ra claims kings were never 'shut up' by Jesus, fulfilling Isaiah 52:15

Isaiah 53 'seed/offspring': Ra's internal contradiction — he can't use Israel as both subject and the seed

Ra claims Jesus had no descendants ('seed') as required, and that 'seed' in Isaiah refers to physical offspring of Israel, not Jesus's followers

Isaiah 53:4 — people thought he was stricken by God, but he was actually suffering for others

Ra claims the passage says God struck Jesus, but that Jesus was never actually struck by God

Isaiah 53:10-11 — 'prolonging his days' is a resurrection prophecy, not a failed prediction

Ra claims Jesus's days were never prolonged as Isaiah 53 predicts

Jesus dividing spoils: the co-heir theology of the New Testament

Ra claims Jesus never divided spoils with peers as Isaiah 53 requires

Logos Bible Software recommendation for deep word studies

Viewer asks about Mike's Bible software

Hosea 11:1 used in Matthew 2:15 — typological fulfillment vs. direct prophecy

Viewer question: how can Hosea 11:1 ('out of Egypt I called my son') be messianic when it is clearly about Israel in context?

Reason 7 (the 'half reason') addressed: The Bible does contain beautiful poetry; the Judges 19 example is a misrepresentation

The skeptic argues the Bible lacks beautiful, heart-rending poetry and cites Judges 19 (the Levite's concubine) as a counterexample of ugliness.

Ra's appeal to Quranic prophecy is self-refuting: the Quran's 'best' examples either copy Old Testament passages Ra already called invalid, or are too vague (Donald Trump in Surah 68).

Ra attempts to relativize biblical prophecy by arguing the Quran has equally valid (or better) fulfilled prophecy.

Genuine predictive prophecy — written and datable before events — is a test that secular authors cannot pass. Psalm 22 and Isaiah 52-53 describe crucifixion details before the method was invented; Ezekiel 26 predicts the destruction of Tyre. Combined with historical confirmation that the events occurred, fulfilled prophecy supports divine inspiration.

'I'm not God' means we submit to God's declared standard, not that we withhold judgment

Winger addresses Daigle's second stated reason: 'I'm not God, so I can't say.'

Q&A: How to use the Bible as evidence with non-believers who don't accept it as God's word — the prophecy approach

Viewer question from Kate about apologetic method.

Q&A: Did New Testament writers invent Gospel narratives from OT prophecies? — Refuted by extra-biblical confirmation of historical facts

Q&A from a persistent atheist questioner (Doug) suggesting Gospels were reverse-engineered from OT texts.

Q&A: How to deal with coworkers who want proof of God's existence — resources recommended

Viewer (law enforcement officer) asks how to engage atheist coworkers.

Isaiah 53 is a powerful messianic prophecy whose parallels to Jesus are so strong that people often do not realize it predates the New Testament

Continuation of response about compelling prophecies for skeptics

Isaiah 52:13-53:12 as messianic prophecy — full reading

McLatchie reads and introduces the Suffering Servant passage of Isaiah 53 as the premier example of messianic prophecy.

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.

Objection: Isaiah 53 is about Israel, not Jesus — and response

McLatchie addresses the modern rabbinic argument that Isaiah 53's Suffering Servant is a personification of the nation of Israel.

Isaiah 53:6: The Lord caused the iniquity of all to fall on Jesus

Substitutionary atonement as the solution the law points to

Isaiah 53:5 interpretation — "by his stripes we are healed" in context

Question from Cindy Johanneson about Word of Faith use of Isaiah 53:5 to support divine health and the claim believers should never be sick.

1 Peter 2:24 quotes Isaiah 53:5 in a spiritual/relational healing context, not physical

Continuing the Isaiah 53:5 / healing-in-the-atonement discussion.

Matthew 8:16-17 applies Isaiah 53 to Jesus's physical healings — physical healing is in the atonement

Continuing Isaiah 53 / healing discussion; a complicating text for those who deny physical healing in the atonement.

Deutero-Isaiah / multiple authorship of Isaiah — Mike skeptical

Q from "Skeptic Reviews" about the scholarly view that Isaiah had multiple authors.

How to construct a biblical theology — start with contextual reading plus the doctrine of inspiration

Q from Nick (Quint/Quiet) about building a biblical theological method.

Penal substitutionary atonement: two valid senses of God's wrath on the cross — displeasure toward sin; outward punishment of sin

Question from Zoe Abundant about whether Jesus experienced God's wrath and what that means.

Q10: Galatians 4:27 — who is 'the desolate one'? Mike leans toward not forcing the Hagar/Sarah identification; Paul draws on Isaiah 54:1

Viewer Zoe Abundant asks whether the 'desolate one' in Galatians 4:27 refers to Sarah or Hagar.

The pro-choice movement needs a victim (the pregnant woman) to distract from the real victim (the baby). This is a propaganda tactic seen in every historical atrocity — the oppressors create an alternative victim narrative.

Propaganda tactic: creating a counter-victim

Consequences of sin: (1) relational separation from God (Isaiah 59:2, Adam and Eve expelled from Eden, Colossians 1:21 — alienated and enemies in our minds); (2) future judgment — God is a just judge who must deal with sin. Romans 6:23: wages of sin is death (separation, judgment, hell). Our goodness can't fix it — we've already failed.

Consequences of sin — separation and judgment

Jesus's parable directly taps into Isaiah 5's vineyard song — same elements (wall, vat, wine press, tower) — creating a typological parallel: Isaiah's time (prophets rejected → first temple destroyed) mirrors Jesus's time (Son rejected → second temple destroyed).

Isaiah 5 connection and temple destruction context

In the parable, the son is sent "last of all" — not meaning no more messengers ever, but that the Son is the final opportunity before judgment falls on the leaders. Jesus is greater than every prophet: they are slaves; he is the beloved Son.

Analysis of the Son's unique status in the parable (Mark 12:6-8)

Penal substitutionary atonement (PSA) is under attack by influential figures who call it "cosmic child abuse" and "pagan." Isaiah 53 is the key passage they avoid. Winger builds the case that Isaiah 53 clearly teaches PSA.

Introduction to the penal substitutionary atonement series focusing on Isaiah 53

Isaiah 52:15 — "he shall sprinkle many nations" — uses sacrificial terminology (sprinkling blood on the altar). Multiple ancient translations confirm "sprinkle" over "startle." The Septuagint of Isaiah 53 is unreliable in several key places.

Debate over "sprinkle" vs. "startle" in Isaiah 52:15 and the Septuagint problem