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Why do a lot of Bibles forget Acts 29?

No Bible “forgets” Acts 29.

Acts 29 doesn’t exist except as a late-Nineteenth-Century forgery.

It doesn’t appear in any of the many extant Greek manuscripts of Acts.

It isn’t referenced or quoted from by a single one of the Early Church Fathers (or anyone else prior to 1871)—when they otherwise quoted from Scripture so extensively that it’s been said one could reconstruct well over 90% of the New Testament from patristic quotations alone.

There isn’t even a Greek manuscript of the 1871 document. At least, not one that anyone can see or verify.

The proponent/”editor” of the 1871 document claims it was translated by a second man who (according to the proponent) himself claimed to have received it from a secret archive in Constantinople at the behest of Sultan Achmet.

But literally no one has actually seen any physical evidence of this.

It has all the veracity of J.R.R. Tolkien’s conceit (not intended to be taken seriously, in his case) that The Lord of the Rings is merely his translation into English of The Red Book of Westmarch—an anthology volume consisting of Bilbo’s and Frodo’s memoirs, along with supplemental material, passed down the ages from Middle Earth.

And, as with so many agenda-driven forgeries, it just so happens to contain a multitude of verses that very clearly and specifically attest to the distinctive beliefs of the “British Israelism” movement.

Basically, it’s the “fusty Victorian white guys” version of the “Black Hebrew Israelites”—a conspiracy-minded ideology that believes that the inheritance of Biblical Israel does not repose in modern-day Jews (or at least, not solely in Jews) but rather in the ethnic contingent of the conspiracy movement (in this case, the peoples of the British Isles), and that there has been a vast, collusive effort by maleficent forces to conceal this fact.

In other words, all reputable Bibles exclude the so-called “Acts 29” for the same reason that reputable editions of the Talmud mysteriously exclude The Protocols of the Elders of Zion.

Because both “excluded” texts are ham-handed forgeries in the service of execrable and insupportable ideologies.

Original Question:
“Why do a lot of bibles forget Acts 29?”

Shaleem Christian

Hello Brother & sisters,
I am follower of Jesus Christ. I am motion graphic & video editor by profession. I am using my talent to glorify the God. Here I uploaded some videos. I am wishing to create more videos on parables of Jesus Christ. Pray for me and my skills.

Editor’s note: This July, we are praying for the Chinese diaspora throughout Asia. This week Ruth, a Chinese missionary in Japan, introduces us to the many Chinese living in Japan. She and her family hope that, as they minister to Chinese, they will also be able to share the hope of the gospel with the Japanese. Today, she tells us about the struggles Chinese face as they seek to establish themselves in Japan.
Japan: Praying for the Chinese Diaspora
Meet the Missionaries
China Partnership: Can you introduce yourself, your family, and your church?

Lily: Before I married my husband, both of us already had a fairly clear missionary calling. We studied theology, then planted a church in [a northeastern Chinese city]. We hoped we could become missionaries, sent out by our own church. God prepared everything very smoothly. We were successfully sent out by our church as missionaries, and came to Japan a few years ago.

We have already begun an international church in Japan. So far, our main group is still Mandarin-speaking Chinese, but our goal is not only to serve the Chinese community. Our church has some second-generation bilingual Chinese, and some second-generation Chinese who speak only Japanese. We are also very grateful that a Japanese auntie came to faith among us a month or two ago.

Waves of Immigration to Japan
CP: What are the needs of the Chinese community in your city? What struggles and hopes do Chinese in Japan commonly face? And what kind of challenges do they encounter as they adapt cross-culturally?

Lily: It may be clearer if we briefly review the history of Chinese in Japan. There were three waves: the 1980s, where science and engineering international students came to earn money; the 1990s and 2000s, where many came for tech-related fields and better career opportunities; and then 2015 to the present, where many people brought their families seeking a better education and better life.

The main struggle of these groups is identity. They know they are Chinese. But living in Japanese society, there is a sense of not quite fitting in.

Then there are descendants of Chinese in Japan. The children of those first migrants may now be second- or even third-generation. Some were born and raised in Japan, while others spent part of their childhood in China and then came to Japan. The cultural world of first category is basically Japanese, and mainly shaped by Japanese culture. Another group is shaped by both Chinese and Japanese cultures.

The main struggle of these groups is identity. They know they are Chinese. But living in Japanese society, there is a sense of not quite fitting in. On the surface, they appear to form a stable part of the structure of Japanese society, and would find it hard to return to China. But even so – do they truly belong to Japanese society? This struggle is a major part of their experience.

Their dreams are not mainly for themselves, but for their descendants. Many Chinese born and raised in Japan choose Japanese citizenship when they grow up, because many basically cannot even speak Chinese. Some hope to migrate again, to what they consider an even better country.

For those who have not been in Japan very long and have not yet obtained long-term, stable status, the struggle is security and stability. Japan’s immigration policies toward Chinese communities have tightened, which creates great unease. Can people settle down amid a rapidly changing Japanese society and a rapidly changing global economy?

New immigrants here less than five years have even greater struggles. Language, finances, family, understanding culture and adapting to Japanese society all bring many challenges.

Identity: Who Am I?
For [children raised here], identity is a deep struggle: “Who am I? Japanese people look at me and think I am Chinese; Chinese people look at me and think I am Japanese.” They seem to know the gospel, but they have not truly gained a God-given identity from the gospel. They may be a confused generation.

Although Japan accepts immigrants from many countries, it is still a nation with strong ethnic homogeneity. Its culture is very strong, and is not highly open.

There are real survival challenges: basic consumption is very high. In Japan, it is even possible to go hungry, because the basic cost of living – rice, flour, cooking oil, food, housing, transportation – is high. These are struggles that would be hard to imagine facing in China.

For children of Chinese families who were born and raised in Japan, there is this issue: their families keep telling them, “You are Chinese,” but they have never understood China and cannot identify themselves as Chinese.

One feature of Japanese society that may be more pronounced than in other countries is that Japan is a collectivist society. There is a strong tendency to go along with the crowd; if everyone else is doing something, it is hard not to. Although Japan accepts immigrants from many countries, it is still a nation with strong ethnic homogeneity. Its culture is very strong, and is not highly open. There is something overwhelming about this. If someone does not have an identity rooted in the gospel, it can be very painful.

The descendants of Chinese in Japan face major challenges in their relationships with their parents. Some Chinese children are Japanese not only in language, but in their way of thinking. Their parents, however, may not even speak Japanese well. This means the generations may be unable to communicate deeply. It’s very common that children become dissatisfied with their parents’ Chinese way of doing things. Parent-child relationships are deeply entangled with language and cultural differences.

Passing the Faith to the Next Generation
For Christians, faith transmission is a major issue. Around fourth grade, Chinese children in Japan “must” attend cram school and take entrance exams for private middle schools. Not only does this consume money; more importantly, it consumes time. A lot of these children stop coming to church around this time. In their parents’ choices, the children see their parents’ values: “Oh, God is not that important; worship and commitment to the church are not that important. You tell me to believe in God, but when decisions are made, it’s cram school.” Parents subtly pass on to their children society’s values: faster, higher, stronger, and better.

This is a very, very big challenge. I met some sisters here who were deeply grieved their children no longer came to church. We reflected together on when their child’s attitude toward faith began to change, and they traced it back to those moments and choices. The important question is: what is your primary identity? Are you seeking identity from Japanese society, or are you living in the identity Christ gives you?

This becomes more visible in this Japanese social culture, but is a general issue in Christian families’ transmission of faith. If you care about your child’s faith, that concern must be embodied in every daily decision. This is the challenge facing the church: we cannot skip the first generation and directly shepherd the second generation. We can only reach children through the parents; we cannot skip one generation and directly enter the next.

What is your primary identity? Are you seeking identity from Japanese society, or are you living in the identity Christ gives you?

It is essential for the church to proclaim the gospel in a contextualized way. Children need to see God’s grace, love, and power in the gospel. They must not simply be pushed into church community or seek Chinese identity in the church community – they must truly come to know God there. In God, they receive a renewed identity. Then, as they live on earth, they can become genuine witnesses of the kingdom of heaven. That is the foundation for a stable identity in the future.

The most important thing for Chinese Christians is their faith, their relationship with God, their identity in Christ, and whether they can live out that real identity in society. This may also be the biggest challenge.

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The Story Behind the Hymns
THE STORY BEHIND " LORD THY WORD ABIDETH"

The hymn “Lord, Thy Word Abideth” was written in 1867 by Henry Williams Baker, an Anglican priest of the Church of England and one of the most influential hymn writers of the nineteenth century. Baker was also the chief editor of the famous hymnal Hymns Ancient and Modern, a collection that shaped congregational singing across Britain and much of the English-speaking Christian world.

Deeply devoted to the authority of Scripture, Baker wrote the hymn during a period when the church was facing intense theological discussion and social change. At a time when many believers were seeking certainty and direction, he composed this text to affirm a simple but powerful truth: God’s Word remains constant and reliable in every generation.

The opening lines capture the heart of that message:

“Lord, Thy word abideth,
And our footsteps guideth;
Who its truth believeth
Light and joy receiveth.”

In these words, Baker expresses the conviction that the Bible endures through every age and continues to guide the lives of those who trust it. The hymn portrays Scripture as a steady light for the believer’s path, bringing understanding, comfort, and joy to those who follow its teachings. The imagery echoes the well-known verse from Psalm 119:105, which declares that God’s Word is a lamp to the feet and a light to the path.

The hymn is most often sung to the tune “Ravenshaw,” composed by the English church musician William Henry Monk, who worked closely with Baker on Hymns Ancient and Modern. The dignified melody complements the text’s message of confidence and reverence for Scripture.

Over the years, “Lord, Thy Word Abideth” has remained a cherished hymn in many churches. Its message continues to remind believers that while cultures change and generations pass, the Word of God remains steadfast, guiding those who trust in its truth with light and joy.

He was in a photography darkroom. He opened his Bible. He says he saw a vision.
He wrote a hymn in 45 minutes that has never left.
Charles Austin Miles was not primarily a minister. He was a pharmacist who had become a music editor for a gospel publishing house, spending much of his working time not in a pulpit but in a photography darkroom developing photographs — a hobby that had become something of a second trade.
In March 1912, Miles was sitting alone in that darkroom. It was cold. According to his own account, he opened his Bible to John 20 — the passage describing Mary Magdalene arriving at the empty tomb on resurrection morning, weeping, then encountering the risen Jesus, who speaks her name.
Miles later wrote that as he read, the scene became vivid to him in an overwhelming way — as if he were standing in the garden himself, watching it unfold. He described it as a vision, though he acknowledged others might call it simply a deep imaginative engagement with the text.
He reached for paper and wrote. Forty-five minutes later, both the words and the melody of "In the Garden" were complete.
"And He walks with me, and He talks with me, and He tells me I am His own."
The hymn became one of the most beloved gospel songs of the 20th century, recorded by artists ranging from Tennessee Ernie Ford to Elvis Presley, selling tens of millions of copies across formats and generations.
A man alone in the dark, reading about a woman alone in a garden, wrote a hymn about the moment she was no longer alone.
Share this with someone who needs to know He still speaks names.
"Jesus said to her, 'Mary.'" — John 20:16

The Story Behind the Hymns
THE STORY BEHIND "LORD THY WORD ABIDETH "

Lord, Thy Word Abideth is a beloved hymn that celebrates the enduring power of God's Word as a constant guide for believers. The text was written in 1861 by Henry Williams Baker (1821–1877), an Anglican priest and editor of the influential hymnal Hymns Ancient and Modern. Baker wrote the hymn to emphasize the Bible's unchanging truth in a world of constant change.

The hymn draws inspiration from several passages of Scripture, particularly Psalm 119:105: "Thy word is a lamp unto my feet, and a light unto my path," and Isaiah 40:8: "The grass withereth, the flower fadeth: but the word of our God shall stand for ever." These verses are reflected in the hymn's message that God's Word remains steadfast, providing wisdom, comfort, and direction through every season of life.

Its well-known tune, Ravenshaw, was composed by William Henry Monk (1823–1889), one of the most respected English church musicians of the Victorian era. Monk's simple yet dignified melody perfectly complements the hymn's reassuring message, making it a favorite in Anglican, Methodist, Lutheran, Presbyterian, and many other Christian traditions.

For more than 160 years, Lord, Thy Word Abideth has been sung in churches, schools, and Bible services around the world. It reminds Christians that while cultures, nations, and circumstances may change, God's truth remains eternal. The hymn continues to encourage believers to trust the Scriptures as the reliable foundation for faith and daily living.

The Story Behind the Hymns
THE STORY BEHIND "LORD THY WORD ABIDETH "

Lord, Thy Word Abideth is a beloved hymn that celebrates the enduring power of God's Word as a constant guide for believers. The text was written in 1861 by Henry Williams Baker (1821–1877), an Anglican priest and editor of the influential hymnal Hymns Ancient and Modern. Baker wrote the hymn to emphasize the Bible's unchanging truth in a world of constant change.

The hymn draws inspiration from several passages of Scripture, particularly Psalm 119:105: "Thy word is a lamp unto my feet, and a light unto my path," and Isaiah 40:8: "The grass withereth, the flower fadeth: but the word of our God shall stand for ever." These verses are reflected in the hymn's message that God's Word remains steadfast, providing wisdom, comfort, and direction through every season of life.

Its well-known tune, Ravenshaw, was composed by William Henry Monk (1823–1889), one of the most respected English church musicians of the Victorian era. Monk's simple yet dignified melody perfectly complements the hymn's reassuring message, making it a favorite in Anglican, Methodist, Lutheran, Presbyterian, and many other Christian traditions.

For more than 160 years, Lord, Thy Word Abideth has been sung in churches, schools, and Bible services around the world. It reminds Christians that while cultures, nations, and circumstances may change, God's truth remains eternal. The hymn continues to encourage believers to trust the Scriptures as the reliable foundation for faith and daily living.

Guidelines for Living.
July 3rd, 2026

Discover What the Scientific World Observed About Creation

In the beginning God created the heavens and the earth. Genesis 1:1



The scientific world was impressed with the findings of a satellite which explored the outer reaches of space. The Cosmic Background Explorer satellite, which was put into orbit as part of the U.S. space program, confirmed that immediately following what scientists referred to as the “big bang,” there were ripples of matter that seemed to form in patterns. What was observed was not a chaotic explosion such as follows when you put a firecracker under a tin can or in an ant hill, but a systematic pattern that reflected design.

The question immediately follows, though, “If there is design, then who is the designer?” An editorial asks, “Does this discovery prove God’s existence?” Says the editorial: “The proofs are not theological but philosophical. Though religion acts as a guide, the proofs must stand the test of strict rationality.” But the editor who wrote the column admitted that design raises a question which Thomas Aquinas posed: “If there is design, does not this bear witness to the fact there had to be a designer?” A watch does not appear without someone having designed and manufactured it. A building doesn’t appear apart from an architect’s concept. An explosion in a print shop does not produce a book. And, reasoned Thomas Aquinas, neither can there be design in creation apart from a Designer, who, believed Aquinas, is God, the Creator.

Aquinas drew from Aristotle, the Jewish Rabbi Maimonides, and Arab philosophers in putting together his five proofs for the existence of God, one of which is that design proves a Designer. Aquinas, who lived seven centuries before modern science came into its own, argued that something cannot be created from nothing, and when you acknowledge that creation followed a pattern of development, you have recognized the power of a Creator. That creator, believed Aquinas, was the God of the Bible, who described the creative process in the book of Genesis.

Have you ever wondered why some scientists are so very opposed to recognizing a Creator God as the force of creation—the one who formulated the laws of cause and effect which resulted in our beautiful planet? The very fact that some are so violently opposed to recognizing His existence is a powerful proof of His reality, so contends Gilbert Keith Chesterton, the British author and writer.

G.K. Chesterton wrote, “I was a pagan at the age of twelve and a complete agnostic by the age of sixteen.” He abandoned whatever faith he grew up with and then, as an adult, began to ask why some were so violently opposed to Christianity. He began asking himself, “What is it about the God of Christianity which they so want to deny?”

In his own words: “As I read and reread all the non-Christian or anti-Christian accounts of the faith … a slow and awful impression grew upon my mind—the impression that Christianity must be an extraordinary thing. It was attacked on all sides, for all contradictory reasons … . And it did for one wild moment cross my mind that perhaps [these] might not be the very best judges of the relationship of religion to happiness who, by their own account, had neither one nor the other.”

Seemingly, the deeper the probe of science, the closer we come to the reality of the God who spoke the Word and brought our world into being. As Chesterton wrote, science is “moving towards the supernatural with the rapidity of a [railroad] train.” Yes, old Aquinas was right: Design demonstrates the existence of a Designer.



Resource reading: Psalm 33:1-11