Many who side with this view disagree that Luke portrays Christianity or the Roman Empire as harmless and thus reject the apologetic view because “ Acts does not present Christians as politically harmless or law abiding for there are a large number of public controversies concerning Christianity, particularly featuring Paul .” For example, to support this view Cassidy references how Paul is accused of going against the Emperor because he is “ saying that there is another king named Jesus .” ( Acts 17: 7 ) Furthermore, there are multiple examples of Paul ’ s preaching causing uprisings in various cities ( Acts 14: 2 ; 14: 19 ; 16: 19-23 ; 17: 5 ; 17: 13-14 ; 19: 28-40 ; 21: 27 ).

Here Acts 12: 21-23 is largely parallel to Antiquities 19. 8. 2 ; ( 2 ) the cause of the Egyptian pseudo-prophet in Acts 21: 37f and in Josephus ( War 2. 13. 5 ; Antiquities 20. 8. 6 ); ( 3 ) the curious resemblance as to the order in which Theudas and Judas of Galilee are referred to in both ( Acts 5: 36f ; Antiquities 20. 5. 1 ).

2: 13, 7: 6, 13-14, 12: 18 ; and Acts 19. 22 — all refer to the same journey of a single individual, Titus-Timothy.

The New Testament verses typically referenced are Matthew 26: 30 ; Acts 16: 25 ; Romans 15: 9 ; 1 Corinthians 14: 15 ; Ephesians 5: 19 ; Colossians 3: 16 ; Hebrews 2: 12, 13: 15 ; James 5: 13, which reveal a command for all Christians to sing.

A typical example can be found in 2 Chronicles 9: 29 and references the work Acts of Solomon and, additionally, several unknown prophets, such as Ahijah the Shilonite and the seer Ido.

* 1 Thessalonians 5: 2, 2 Peter 3: 10, Acts 2: 20, 1 Corinthians 5: 5, 2 Corinthians 1: 14

Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church ( Acts 15: 2 ; Galatians 2: 1 ).

Authorship has also occasionally been attributed to the apostle James the Great, brother of John the Evangelist and son of Zebedee The letter does mention persecutions in the present tense ( 2: 6 ), and this is consistent with the persecution in Jerusalem during which James the Great was martyred ( Acts 12: 1 ).

Moreover, Paul's description of the Council of Jerusalem ( Gal 2: 1 – 10 ) gives a different point of view from the description in Acts 15: 2 – 29.

In this view, the visit to Jerusalem, mentioned in Galatians 2: 1 – 10, is identical with that of Acts 15, which is spoken of as a thing of the past.

Supporters of this view believe that “ to a hypothetical outside reader, presents Christianity as enlightened, harmless, even beneficent .” Some believe that through this work, Luke intended to show the Roman Empire that the root of Christianity is within Judaism so that the Christians “ may receive the same freedom to practice their faith that the Roman Empire afforded the Jews .” Those who support the view of Luke ’ s work as political apology generally draw evidence from the facts that Christians are found innocent of committing any political crime ( Acts 25: 25 ; 19: 37 ; 19: 40 ) and that Roman officials ’ views towards Christians are generally positive.

He was a native of Cyprus, where he possessed land ( Acts 4: 36, 37 ), which he sold, giving the proceeds to the church in Jerusalem.

Although many assume that the biblical Mark the Cousin of Barnabas ( Colossians 4: 10 ) is the same as John Mark ( Acts 12: 12, 25 ; 13: 5, 13 ; 15: 37 ) and Mark the Evangelist, the traditionally believed author of the Gospel of Mark, according to Hippolytus of Rome, the three " Mark " s are distinct persons.

:* Acts of the Apostles 8: 37 ; 15: 34 ; 24: 7 ; 28: 29 ;

An exception is found in Hippolytus of Rome, who in his work On the Seventy Apostles, distinguishes Mark the Evangelist ( 2 Tim 4: 11 ), John Mark ( Acts 12: 12, 25 ; 13: 5, 13 ; 15: 37 ), and Mark the cousin of Barnabas ( Col 4: 10 ; Phlm 24 ).

When the Apostle Paul took leave of the elders of the congregation at Ephesus, " they all wept sore, and fell on Paul's neck and kissed him " ( Acts 20: 37 ).

The Comma Johanneum in 1 John 5: 7 is well known example, but there are also other texts like: Matt 10: 8 ; 27: 35 ; Luke 17: 36 ; John 3: 25 ; Acts 8: 37 ; 9: 5 ; 15: 34 ; and some readings (" book of life " instead of " tree of life " in Revelation 22: 19 ) which the Byzantine text did not have.

** The state ruled by Herod the Great and his heirs ( 37 – 4 BCE ), primarily known as Judea ( or cognates ) but also called Israel in the Gospels and Acts

# They greet one another with a holy kiss ( Acts 20: 37, Rom.

16: 16, Acts 20: 37 ); proper appearance in worship ( 1 Cor.

The Bruderhof tries to follow the practices of the first church in Jerusalem as related in the Acts of the Apostles, for example Acts 4: 32 – 37: where the church members were of " one heart and mind, and shared all things in common.

* Acts 10: 37 " You know the thing ( rhema ) taking place in all Judea, beginning from Galilee, after the immersion which John proclaimed.

** Live Acts and DJs: 37

** Live Acts and DJs: 37

** Live Acts and DJs: 37

The first two Acts were the Supreme Court of Judicature Act 1873 ( 36 & 37 Vict c. 66 ) and the Supreme Court of Judicature Act 1875 ( 38 & 39 Vict c. 77 ), with a further series of amending acts ( 12 in all by 1899 ).

Aramaic primacists point to quotations from the Hebrew ( Masoretic ) Old Testament in the Alexandrian text type that indicate at one point a non-Greek speaking audience was addressed ( See Matthew 2: 15, 2: 18, 11: 10 ; Mark 1: 2 ; Luke 7: 27 ; John 19: 37 ; Acts 13: 18 ; Romans 9: 33, 11: 35 ; 1 Corinthians 3: 19 ; 1Peter 2: 8 ).

* Acts of the Apostles: 1: 1 – 2 ; 4: 3 – 5: 34 ; 6: 8 ; 10: 43 – 13: 1 ; 16: 37 – 20: 10 ; 21: 31 – 22: 20 ; 3: 18 – 24: 15 ; 26: 19 – 27: 16 ; 28: 5-fin.

# Jesus began his ministry in Galilee after his baptism ( Acts 10: 37 ).

Claudius Lysias is called " the tribune " ( χιλίαρχος chiliarch ) 16 times within Acts 21-24 ( 21. 31-33, 37 ; 22. 24, 26-29 ; 23. 10, 15, 17, 19, 22 ; 24. 22 ); 17 times if Claudius Lysias is also included in among the " military tribunes " in the " audience hall " when Herod Agrippa II and Bernice come to hear Paul ().

Claudius Lysias ' complete description as found in the New Testament book of the Acts of the Apostles is " the tribune of the cohort " in Jerusalem, which resided in nearby " barracks " ( Acts 21. 34, 37 ; 22. 24, 23. 10, 16, 32 ).

The " barracks " referenced in the book of Acts ( 21. 34, 37 ; 22. 24 ; 23. 10, 16, 32 ), in connection to Claudius Lysias and his cohort are references to the Tower of Antonia, which Herod the Great rebuilt from a previous structure and named it after Marc Antony.

Supporters of this view believe that the Roman Empire does not threaten the spread of the gospel of Jesus Christ because Luke “ simply recognizes its existence as a political reality, but he is clear that God is greater .” Throughout Acts, believers like Paul are being charged with spiritual crimes concerning “ teaching against Israel, the law, and the temple ” ( Acts 21: 21, 28 ; 23: 29 ; 24: 5 ; 25: 8, 19 ; 28: 17 ) or being a civil disturbance ( Acts 16: 20, 21: 38, 25: 8 ) rather than political charges.

Jesus on the other hand, was anointed because the Holy Spirit had come upon Him ( Acts 10: 38 ).

James Miller claimed to have received a Revelation from God to handle serpents and baptize in the Jesus Only formula of Acts 2: 38 in the King James Bible.

Teachings on repentance are found in the New Testament in Peter, ( Acts 2: 38 ); Paul, ( Acts 20: 21 ).

* Repent of their past sins ( Acts 2: 38 ).

3: 21 ; Romans 6: 3-18 ; John 3: 3, 5 ; 1 John 5: 6, 8 ; Acts 2: 38 ; Mark 16: 16 ; etc.

The UPCI derives its soteriology from Acts 2: 38 and John 3: 3 – 5.

The UPCI believes that repentance is essential to salvation, as indicated in Luke 13: 5 and Acts 2: 38.

Members of the UPCI affirm an indispensable need for baptism, citing John 3: 5, Acts 2: 38 and Matthew 28: 19.

The Jesus ' Name belief originates from Acts 2: 38, and members also stress Acts 8: 16, Acts 10: 48, Acts 19: 5, and Acts 22: 16, claiming that these are the only scriptures showing how the early Church performed baptisms, and that the Bible authorizes no departure from that formula. See Chapter 7, " Baptismal Formula: In the Name of Jesus ", in Bernard, David K.

UPCI beliefs on this subject are derived from Acts 2: 4, 17, 38 – 39 ; 10: 46 ; 19: 6 ; and I Corinthians 12: 13.

Other faiths ( Frankists, Oneness Pentecostals and Branhamists in particular ) use the formula " In the name of Jesus Christ " ( based on Acts 2: 38 ) for baptism, and in turn re-baptize converts who were first baptized under the Trinitarian formula, sometimes claiming that such persons would not have been previously aware that " Jesus is the Lord ".

13: 3-5 ; Acts 2: 38 ; I Thess.

6: 5 ), and for the remission of sins ( Acts 2: 38 ), and lay hands on those baptized, asking upon them the gift of God's Spirit ( Acts 19: 5 – 6 ).

28: 19, Acts 2: 38 ); feet-washing ( John 13: 1 – 20, 1 Tim.

Christians all believe they receive the forgiveness of sins ( Acts 2: 38 ), life ( Rom.