The Book Of Acts

     The title "Acts of the Apostles" (Praxeis Apostolon) appears in P-74 (Papyrus
74), a 7th century fragment located in Geneva. Manuscripts Sinaiticus, Vaticanus,
and Bezae Cantabrigiensis from the 4th to 6th centuries also have the title of the book
as  "Acts."

     The book of Acts is undeniably a critical book of historical value in understanding
the New Testament. God through the supernatural guidance of the Holy Spirit is its
author, and Luke  is  the  penman  of  this  marvelous  document.  In  general  most
theologically conservative scholars date the writing of the book from the early to mid
60's AD. The books of Luke and Acts share several similarities in style, and for good
reason; they were written by the same individual.

     A close reading of the book of Acts reveals the following points of emphasis
throughout the text:

     The work of the Holy Spirit through the apostles. Jesus had promised the apostles
that the Holy Spirit would be sent from heaven to teach them, to remind them, and to
guide them into all the truth. (Jno. 14:25-26; 15:26-27; 16:13) He began doing these
things on the day of Pentecost and continued throughout their work on the earth.
(Acts 2:1-5, 43; 4:31; 5:32; 8:18; 13:8-12, et.al.) In Acts, Luke shows the Holy Spirit
supernaturally enabling the apostles to perform miracles, defend the gospel, rebuke
error, interpret the intent of peoples' hearts, address rulers, etc. The Holy Spirit enabled
them to do their work flawlessly!

     The style and content of apostolic preaching. The book of Acts portrays the
apostles as courageous men who fearlessly proclaimed the gospel. We never see the
apostles depicted as doctrinally weak, timid, and soft compromisers with the religionists
of their day! On the great day of Pentecost Peter is described as a man who "stood up
with the eleven" and "raised his voice and addressed the crowd." (Acts 2:14) The word
"addressed" translates apophthengomai and it means contextually, "to speak out, to
declare boldly or loudly." Peter and John are described as having courage. (Acts 4:13)
They publicly declared the need to obey God rather than human beings. (Acts 5:29)
They never stopped teaching and proclaiming the good news that Jesus is the Messiah,
even in view of physical mistreatment. (Acts 5:40-42) When Paul obeyed the gospel
of God, even he "at once began to preach in the synagogues that Jesus is the Son of
God." (Acts 9:19-20) He spoke boldly. (Acts 9:28) The apostles, unlike many today,
did not befriend those who were enemies of the cross! They showed no tolerance for
any of the religious sects of their day. Their allegiance was to the Lord Jesus!

     The preaching of the kingdom of God receives prominence in the book of Acts.
The phrase 'kingdom of God" refers to God's reign or rule administered through the
word of truth. This reign is over people who are in Christ, and it is through Jesus the
Messiah that the reign is effected. (Mat. 28:18; 1 Cor. 15:24-27; Eph. 1:22-23)  Another
word used in the book of Acts to refer to the people who are subject to God's reign
is the word ekklesia (congregation, assembly, church). The book of Acts acknowledges
the existence of God's congregation in Acts 2:41,47. This was the result of God's
planning (Eph. 3:11), Christ executing (Eph. 3:11-12), and the Holy Spirit's revealing
(Eph. 3:5). Luke tells us in chapter 8 about Philip proclaiming the good news of the
kingdom. (Acts 8:12) He said Paul also argued persuasively about the kingdom of God.
(Acts 19:8) The other apostles did the same. There is no indication that the apostles
adhered to the "preach Christ not the church" philosophy so prevalent today. They
understood that in religion you do not separate the head from the body! (Eph. 1:22-23;
4:4)

     Numerous accounts of conversion. The curtain unfolds with the conversion of
Jews and converts to Judaism. They "repented and were immersed in order to receive
forgiveness of sins." (Acts 2:38) In doing so, they left Judaism and became followers
of Jesus Christ. They continually devoted themselves to the apostles' teaching, not to
that of Moses and the prophets. More and more men and women believed and were
added to the Lord. (Acts 5:14) Later Simon himself believed and was immersed, along
with others in Samaria who heard the preaching of Philip. (Acts 8:12-13) Luke records
the conversion of the Ethiopian Eunuch. He likewise believed and was immersed. As
the result of obeying the Lord his sins were forgiven. (Acts 8:26-40) Saul, later known
as Paul also believed and was immersed in order to have his sins forgiven. (Acts 9:18;
22:16) The same is true of Cornelius (Acts 10:44-48), Lydia (Acts 16:13-15), the
jailer (Acts 16:29-34), those of Berea (Acts 17:10-12), the Corinthians (Acts 18:7-8),
and the men of Ephesus (Acts 19:1-7).  The teachings of  denominationalism that
a person is justified by faith only (Jas. 2:24), saved by grace only (Eph. 2:8-9), and
consequently may join the church of his choice (Mat. 16:18; Rom. 16:16) has no
basis in the holy scriptures!

     Local  congregations  were  organized  to  accomplish  the work  that  God
assigned. There was a congregation of Christ in Jerusalem. (Acts 6:1-7) Elders were
appointed in Jerusalem when men were qualified. (Acts 15:2,4,6,22) The disciples in
Judea  also  had  elders. (Acts 11:30)  The  congregation  in  Ephesus  had  elders.
(Acts 20:17,28) Elders were appointed in other congregations who had men qualified
to do the work of overseeing the flock of God. (Acts 14:23)  The congregations
sent men out to preach the gospel and provided financial support for their work.
(Acts 15:3,22). They also provided benevolence for the members who were in need.
(Acts 6:1-6; 11:27-30). They  provided opportunities to come together and worship
God. (Acts 2:42; 20:7) God was glorified through their work and they were edified.
(Acts 20:32) None of the relatively modern denominational efforts, organizations, and
officers were needed for them to do exactly what God led them to do under the guidance
of the apostles! No popes, cardinals, presidents, vice presidents, presiding bishops,
ministerial alliances, "socio-religious" clubs and societies,  missionary societies, and no
human organizations stood between the congregations and the work that God had
appointed them to do. There were no synods, conferences, inter or intra congregational
organizations that existed. The spiritual growth and stability of the congregations were
not dependent on any colleges, universities, or other human societies. The congregations
were independent  (their  existence  was  not  dependent on any other organization or
group.) They were autonomous (they "governed" themselves by applying the commands
and principles taught in God's word.) They simply did their work the way God intended
and were continually blessed in doing so. These are the things that are prominently seen
in the book of Acts.
                                                                                                            R. Daly

Copyright 2012 

Believers Marrying Unbelievers

     Though  it  is  not  always  wise,  it  is  not  inherently  sinful  for a believer to marry
an unbeliever. The New Testament does not explicitly state, nor does it imply that such a
marriage is sinful. Therefore, we must be cautious not to make laws that God did not 
make. To do so is itself sinful. "There is one lawgiver and judge, the one who is able to
save and to destroy. But you, who are you, the one judging your neighbor?" (James 4:12)
God is the lawgiver and judge! When we makes laws for God we impeach his perfect
wisdom, and we meddle in an area that is off limits for human beings. I can think of a
number of reasons why a Christian should marry a faithful member of Christ's body, but
I refuse to formulate a law that says it is sinful for a Christian to marry an unbeliever.
There are certain  believers  who  should  not  marry  other  believers  because  they
lack the qualities that are conducive to a successful marriage.

     Paul wrote, "To the rest I say (I, not the Lord) that if any brother has a wife who is
an unbeliever, and she consents to live with him, he should not divorce her. If any woman
has a husband who is an unbeliever, and he consents to live with her, she should not
divorce him." (1 Cor. 7:12-13, ESV) Some people argue that this refers to a marriage
that occurred while they were both unbelievers. I ask, "So what?" It doesn't matter. The
fact is, Paul said the believing mate is "not to divorce him/her." If the relationship is inherently
wrong, how can they remain married? Paul goes on to say, "For the unbelieving husband
has been sanctified through his wife, and the unbelieving wife has been sanctified through
her husband. Otherwise your children would be unclean, but as it is, they are holy."
(1 Cor. 7:14, NIV-2011) The unbelieving husband or wife "sanctified" through the
believing wife or husband? Yes, that is exactly what Paul wrote. The unbelieving mate is
not "sanctified" in the sense of being consecrated in the Lord, that is a Christian and saved.

     A  person  becomes  a  Christian  by  obeying  the  gospel  of  Christ.  (Mat. 28:19;
1 Cor. 12:13;  Acts 11:26) The word from which "sanctified" is translated is used in a
specialized sense. In this text the meaning is the unbelieving mate is in an acceptable
union, and the unbeliever is acceptable as a mate. God  accepts the marriage as a
legitimate relationship. The word  "sanctified"  (Grk. hagiazo),  in  the  context  of
1 Cor. 7  connotes  to be "accepted or acknowledged" by God as being in an approved
state (marriage) with a Christian, a child of God. A believer, if faithful to the Lord,  who is
married to an unbeliever, wields a powerful influence for good, and to the extent that the
unbeliever yields to the mate's life of holiness, they are "set apart" for each other in the
marriage. If the relationship is not acceptable to God, the children born in the union
would be unclean, but they are "holy" (consecrated, that is, legitimate).  (1 Cor. 7:14) 

     Some teach 2 Cor. 6:14-16 forbids a believer marrying an unbeliever. The context of
the passage discusses an "unequal yoke," namely, "Christ and Belial," "the temple of God
with idols," and the like. A marriage between a believer and an unbeliever is not necessarily
an unequal yoke, anymore than a believer being employed by an unbeliever is an unequal
yoke. The unequal yoke Paul discusses must be dissolved, for he says, "Therefore go out
from their midst, and be separate from them, says the Lord..." (2 Cor. 6:17) Yet, he tells
the believers who are married to unbelievers in 1 Cor. 7 not to separate from or divorce
their mates.

     There are many reasons why a believer should not consider an unbeliever as a first
choice for a mate. For example, a person should marry someone who will help create an
atmosphere conducive to growth and stability in the home, and who can encourage both
partners to seek heaven as an eternal home. Nevertheless, care must be taken not to make
and bind laws that Yahweh has not made!  He  has  made  no  law  forbidding  marriage
between believers and unbelievers.
                                                                                                                       R. Daly

Copyright 2012