Today we start looking at each of the sermons in Acts and compare them to the elements in 1 Cor 15.3-5.
I’ve assumed the apostles proclaimed the gospel in some of their sermons in Acts. Why would they want to proclaim the gospel? What were they trying to achieve by doing this? How do they use the gospel in their messages to achieve these ends?
One might simply assume everything they said was the gospel. Is this assumption correct?
If we find a good match between something said in a sermon and 1 Cor 15 we have strong evidence the gospel was preached. Then we can start considering how they proclaimed the gospel, its structure and key components, etc. If on the other hand the passage doesn’t say its the gospel, nor does it conform to the elements of 1 Cor 15, we should have cause for concern.
Today we continue my series on – What is the Gospel? The series has several posts and it forms the biblical basis for my Gospel page. The first post has all the links for the series.
Contents
Review Method
I have set up the following sections to review each passage;
- a) Identify the audience
- b) Explicit content of the message
- c) Does this message contain the gospel?
- d) Other observations
At the end of this step, I will tabulate my findings. But I will remove elements seem unimportant or are not in the majority of sermons.
As a reminder, for the purpose of this paper I have set up the four categories – background, content, intent and effects to help us to carefully distinguish between each.
Explicit content of the message
To do this I will be seeking in this Step to work with the explicit content of the passages examined. The explicit content of these sermons reveals what the apostles believe is they must say in order to share the gospel. Therefore, I will attempt to resist basing my conclusions on what I believe is implicit in the text, nor will I add or remove content from the passages. Reading into the text what is believed to be implicit and afterwards adding to the text are common methods used to undermine what the explicit text actually says.
Let’s consider another example where these elements below reflect the content of a given message (message 2)
A B C D F
This is what I call the explicit content of the message.
Lets suppose what is said at the end at ‘F’ implies to some people S and W must be present, so they then import this ‘implicit’ content into the message resulting in;
A B (S) (W) C D F
Lets then suppose A and B are both assumed to be irrelevant and D doesn’t really say what they want. So they remove A and B entirely, and ignore D. Giving;
(S) (W) C F
F is close to what they really think the message should be so they modify F and tweak it so it becomes P F’. The message now becomes;
(S) (W) C P F’
Now my problem with this approach is (S) (W) C P F’ does not equal A B C D F. This approach changes the message and assumes the apostles have not said what is necessary to communicate the gospel message. I want to guard against this kind of error. I believe the apostles have said what they believe is important. Therefore, in this step I will work with the explicit content of the passages examined.
In this step I want us to become really clear on what the apostles actually say in their evangelistic preaching. In doing so we will gain a clear understanding on the content of the gospel message.
Does this message contain the gospel?
If the passage itself doesn’t indicate the proclaimed message is the gospel, how do we know it contains the gospel? Is it right to simply assume that everything they say is the gospel?
If the passage doesn’t indicate the proclaimed message is the gospel. The only way we can know it is the gospel, is by comparing it with the elements in passages like 1 Cor 15.3-5.
1 Cor 15.3-5,22-24 gives us a rough guide of the core elements to look for in the sermons in Acts to see if they are the gospel or not.
So for every sermon in Acts I will compare the contents of the message against what Paul says of the gospel in 1 Cor 15.3-5,22-24. These are;
- According to scriptures – any references to various promises of God or prophecies from the Old Testament.
- Jesus’ death
- Jesus’ burial
- Jesus’ resurrection
- Jesus’ appearances
- Jesus being named Christ
Furthermore as I mentioned in my discussion of 1 Cor 15.3-5,22-24, in every sermon I will be looking for and noting;
- If the audience is convicted of sin (and if God the judge is angry as a result),
- If Jesus death on the cross is described as achieving some sort of benefit (e.g. forgiveness of sins), and
- If the audience is exhorted to trust or believe (in anything. For example, trust in Jesus’ death for forgiveness of sins).
Repeated Content
Consider another example. Say the following table has rows representing a series of messages 1-4 and columns representing different elements (A-F) in the content those messages.
| Message | Element – A | Element – B | Element – C | Element – D | Element – E | Element – F |
| 1 | A | C | D | |||
| 2 | A | B | C | D | ||
| 3 | C | D | E | F | ||
| 4 | A | C | D |
On inspection;
- Elements C and D are clearly common to all the messages.
- Element A is in the majority of messages but not all.
- Elements B, E and F seem to be peripheral issues and related to those particular contexts.
If we assumed beforehand these messages in some way included elements which formed a repeated common message. Then the common elements C and D obviously must be elements reflecting the common message. All other elements we must assume are nonessential to the common and repeated message.
If someone were to say elements E or B were critical to the repeated message, we would have to ask ‘why?’ Because the majority of messages 1-4 did not contain that particular element. Assuming elements E or B are essential to the message delivered would be a wrong assumption. Again, this kind of assumption is used by some today to overrule the actual content of the repeated message. So I want to guard against this kind of error as well.
Forward Looking Gospel
Remember again from Acts onwards that Jesus has already been crucified. He died and God raised him from the dead. We should expect any Gospel proclamation after these events should reflect these events.
The Acts of the Apostles also describe historical situations where the gospel is proclaimed to people who do not follow Jesus. We can locate these people in the C1 ‘Sinner’ category above. We should also expect references to the gospel will adopt a forward looking perspective (C1 to C2, etc) in these historical situations. Proclamations of the gospel in this context are to people who are not yet saved or have received any of the benefits and effects associated with believing the gospel.
For those who want to skip all the ‘working out’ I suggest you jump forward to my table.
Acts 2.14-41 Peter’s Sermon at Pentecost
a) Identify the audience
Peter identifies the audience as ‘Men of Judea and all who dwell in Jerusalem’ (Acts 2.14) and ‘Men of Israel’ (Acts 2.22). The audience are Jewish people and I assume according to my framework – sinners. The audience is implicated in the crucifixion of Jesus (Acts 2.23,36).
b) Explicit content of the message
| Text | Comparison with 1 Cor 15.3-5,22-24 and observations. |
| [14] But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. [15] For these people are not drunk, as you suppose, since it is only the third hour of the day. [16] But this is what was uttered through the prophet Joel: | |
| [17] “‘And in the last days it shall be, God declares,that I will pour out my Spirit on all flesh,and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; [18] even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. [19] And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; [20] the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. [21] And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’ | |
| [22] “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—[23] this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. [24] God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. [25] For David says concerning him, | Elements of the gospel narrative Jesus was crucified by themJesus was raised up by God |
| “‘I saw the Lord always before me, for he is at my right hand that I may not be shaken; [26] therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope. [27] For you will not abandon my soul to Hades, or let your Holy One see corruption. [28] You have made known to me the paths of life; you will make me full of gladness with your presence.’ | According to the scriptures Peter is drawing upon the OT to line up Jesus resurrection with prophecy. |
| [29] “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. | |
| [30] Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, [31] he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. [32] This Jesus God raised up, and of that we all are witnesses. | According to the scriptures Peter compares Jesus resurrection with the OT prophecy and argues Jesus is the Christ. Elements of the gospel narrative resurrection of the ChristApostles are witnessesproof that Jesus is the Christ |
| [33] Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. [34] For David did not ascend into the heavens, but he himself says, | |
| “‘The Lord said to my Lord,“Sit at my right hand,[35] until I make your enemies your footstool.”’ | According to the scriptures OT references backing up Jesus is the Christ. |
| [36] Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.” | Elements of the gospel narrative declaration that Jesus is both Lord and Christ,Jesus was crucified by them Observation Convicted of a known sin |
| [37] Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” [38] And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. [39] For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” |
Observation When asked, Peter instructs them to repent. I suggest from the context this means express grief over killing Jesus, and accept Jesus as their Lord and Christ. They are to do this to receive forgiveness and the promised Holy Spirit. |
| [40] And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” [41] So those who received his word were baptized, and there were added that day about three thousand souls. | Observation Note the combination of bearing witness and exhorting. |
c) Does this message contain the gospel?
The passage doesn’t explicitly identify it as a gospel message however there is good reason to think Peter does preach the gospel here. If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Peter’s message there is a good amount of agreement.
Peter refers to the Old Testament (Story of Israel, Promises, and Prophecies a few times) and links their fulfillment in Jesus, he tells the story of Jesus drawing together three elements in sequence (death, resurrection, appearances) and he declares Jesus the Christ.
While the message does not explicitly identify itself as the gospel we can confidently say Peter preached the gospel here.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| Acts 2.14-41 Jews in Jerusalem | The audience is not told Jesus died for their sins. The audience is convicted of sin – they crucified Jesus. When asked what to do, Peter instructs them to repent. They should grieve over killing Jesus, and accept him as their risen Lord and Christ. They are to do this to receive forgiveness and the promised Holy Spirit. |
There is no description of any benefits Jesus death has achieved. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. |
Acts 3.12-4.4 Peter’s Speaks after Beautiful Gate Healing
a) Identify the audience
Peter identifies his audience as ‘Men of Israel’ (Acts 3.12) and God as ‘the God of our fathers’ (Acts 3.13). The audience are Jewish people and I assume according to my framework – sinners. The audience is implicated in the crucifixion of Jesus (Acts 3.13-14).
b) Explicit content of the message
| Text | Comparison with 1 Cor 15.3-5,22-24 and observations. |
| 12 And when Peter saw it he addressed the people: “Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk? | |
| 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. | Elements of the gospel narrative; Jesus was killed by themJesus was raised by GodApostles are witnesses Observation Convicted of sin – they need to repent and receive forgiveness |
| 16 And his name—by faith in his name—has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all. | Observation faith in Jesus as the Christ has healed the man |
| 17 “And now, brothers, I know that you acted in ignorance, as did also your rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. | According to the scriptures God foretold this would happen by the prophets Elements of the gospel narrative OT references proving Jesus is the Christ |
| 19 Repent therefore, and turn back, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. | Observation Audience told to repent because they killed Jesus. If they do so their sins will be expiated. According to the scriptures Peter predicts the return of the Christ based on what the prophets foretold |
| 22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ 24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. |
According to the scriptures The current days were predicted long ago by Moses and other prophets |
| 25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ | Observation Peter directly refers to the covenant and the promises of God |
| 26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.” | Observation Jesus was sent to them first so they may stop sinning and turn to God. |
| 4 And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2 greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. | Observation This is a summary of their gospelling. They were most known for proclaiming Jesus and the resurrection of the dead. So more than Jesus resurrection, the future resurrection as well. |
| 3 And they arrested them and put them in custody until the next day, for it was already evening. 4 But many of those who had heard the word believed, and the number of the men came to about five thousand. | Observation What Peter said is here identified as ‘the word’ a synonym of the gospel. |
c) Does this message contain the gospel?
The passage does explicitly identify itself as a gospel message. Luke records it as ‘the word’ (4.3) which is a synonym of the gospel. So there is good reason to think Peter does preach the gospel here. If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Peter’s message there is a good amount of agreement.
Peter refers to the Old Testament (Story of Israel, Promises, and Prophecies a few times) and links their fulfillment in Jesus. He tells the story of Jesus drawing together three elements in sequence (death, resurrection, appearances) and he declares Jesus the Christ.
So there is good reason to think Peter does preach the gospel here.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| 3.12-4.4 Jews in Jerusalem | The hearers are not told Jesus died for their sins. Like the previous sermon, the audience is convicted of sin, they are implicated in Jesus’ crucifixion. | There are no explicit descriptions of what Jesus’ death on the Cross has achieved. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. |
Acts 4.7-22 Peter explaining the healing of the man
a) Identify the audience
Peter’s preaching from his previous sermon greatly annoyed the Jewish rulers, elders and the scribes. So they questioned Peter and John about their teachings (Acts 4.1-7). The audience are Jewish and according to my framework – sinners. The audience is implicated in the crucifixion of Jesus (Acts 4.10).
b) Explicit content of the message
| Text | Comparison with 1 Cor 15.3-5,22-24 and observations. |
| 7 And when they had set them in the midst, they inquired, “By what power or by what name did you do this?” 8 Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, 9 if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, | Observation The conversation largely explains the healing of the crippled manNote the reference to ‘Jesus name’ |
| 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead — by him this man is standing before you well. | Elements of the gospel narrative Jesus is named the ChristJesus was crucified by themJesus was raised from the dead by God Observation Note the reference to ‘Jesus name’ |
| 11 This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” | Observation Peter gives them an ultimatum, Jesus alone for salvationNote the reference to ‘Jesus name’ |
| 13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. 14 But seeing the man who was healed standing beside them, they had nothing to say in opposition. | |
| 15 But when they had commanded them to leave the council, they conferred with one another, 16 saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. 17 But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” 18 So they called them and charged them not to speak or teach at all in the name of Jesus. | Observation Note the reference to ‘Jesus name’ |
| 19 But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, 20 for we cannot but speak of what we have seen and heard.” | Observation Peter and John understand their preaching in terms of ‘what they have seen and heard’. Regarding Jesus presumably. |
| 21 And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened. 22 For the man on whom this sign of healing was performed was more than forty years old. |
c) Does this message contain the gospel?
The passage doesn’t explicitly identify it as a gospel message however there is some reason to think Peter does preach the gospel here. If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Peter’s message there is some agreement.
Peter tells the story of Jesus drawing together two elements in sequence (death and resurrection). Jesus appearances are not mentioned. Jesus is declared the Christ.
While the message does not explicitly identify itself as the gospel we can reasonably say Peter preached the gospel here as well.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| 4.7-22 Jews in Jerusalem | The audience is not told Jesus died for their sins. Like the previous sermons, the audience is convicted of sin because they are implicated in Jesus’ crucifixion. | There are no explicit descriptions of what Jesus’ death on the Cross has achieved. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. |
Acts 5.27-32 Apostles before the Jerusalem council
a) Identify the audience
They are speaking to the Jewish council again (Acts 5.27). They say of Peter and the apostles, ‘you intend to bring this man’s blood upon us.’ (Acts 5.28) The audience were involved in Jesus’ crucifixion and death (Acts 5.30). The audience are Jews and according to my framework – sinners.
b) Explicit content of the message
| Text | Comparison with 1 Cor 15.3-5,22-24 and observations. |
| 27 And when they had brought them, they set them before the council. And the high priest questioned them, 28 saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man’s blood upon us.” 29 But Peter and the apostles answered, “We must obey God rather than men. | |
| 30 The God of our fathers raised Jesus, whom you killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior, | Elements of the gospel narrative Jesus was killed by themJesus was exalted (raised) by God |
| to give repentance to Israel and forgiveness of sins. | Observation God exalted Jesus to the right hand of the Father to give ‘repentance and forgiveness of sins’ to Israel. Peter speaks about the whole nation of Israel and assumes they were in a state that required repentance and forgiveness. Exile comes to mind. |
| 32 And we are witnesses to these things, | |
| and so is the Holy Spirit, whom God has given to those who obey him.” |
c) Does this message contain the gospel?
The passage doesn’t explicitly identify it as a gospel message however there is some reason to think Peter does preach the gospel here. If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Peter’s message there is some agreement.
Peter mentions significant elements in the story of Jesus. Drawing together two elements in reverse order (resurrection and death). Jesus appearances are not mentioned, nor is his burial. Peter declares Jesus the Leader and Saviour of Israel. Both could easily be associated with declaring him the promised Christ.
While the message does not explicitly identify itself as the gospel we can reasonably say Peter preached the gospel here as well.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| Acts 5.27-32 Jews in Jerusalem | The audience is not told Jesus died for their sins. Like the previous sermons, the audience is convicted of sin because they are implicated in Jesus’ crucifixion. | There are no explicit descriptions of what Jesus’ death on the Cross has achieved for the listeners. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. |
Acts 10.27-44 Peter shares Jesus with the Gentiles
a) Identify the audience
Peter says it is ‘unlawful for a Jew to associate with or to visit’ people like his audience. They are of ‘another nation’ and who would normally be considered ‘common or unclean’ (Acts 10.28). The people he speaks to are ‘Gentile sinners’ (Acts 10.45; cf Gal 2.15), who are probably educated in the Jewish religion.
b) Explicit content of the message
Peter recalls this event in two locations. In Acts 11 Peter says;
[11] And behold, at that very moment three men arrived at the house in which we were, sent to me from Caesarea. [12] And the Spirit told me to go with them, making no distinction. These six brothers also accompanied me, and we entered the man’s house.
[13] And he told us how he had seen the angel stand in his house and say, ‘Send to Joppa and bring Simon who is called Peter; [14] he will declare to you a message by which you will be saved, you and all your household. [15] As I began to speak, the Holy Spirit fell on them just as on us at the beginning. (Acts 11:11-15)
and in Acts 15.7-8 Peter says of the same message;
[7] And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. [8] And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, (Acts 15:7-8)
By Peter’s mouth, the Gentiles heard the word of the gospel and believed (Acts 15.7). The angel told the Gentiles, Peter would declare a message to them by which they would be saved (Acts 11.14). Accordingly we have a high degree of confidence Peter’s sermon here contains the gospel message.
| Text | Comparison with 1 Cor 15.3-5,22-24 and observations. |
| [27] And as he talked with him, he went in and found many persons gathered. [28] And he said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean. [29] So when I was sent for, I came without objection. I ask then why you sent for me.” | Observation Peter is upfront that it is normally against the law (i.e. a sin) for Jews to associate with Gentiles.But Peter has been shown by God that this law is invalid. So this is why he came. |
| [30] And Cornelius said, “Four days ago, about this hour, I was praying in my house at the ninth hour, and behold, a man stood before me in bright clothing [31] and said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. [32] Send therefore to Joppa and ask for Simon who is called Peter. He is lodging in the house of Simon, a tanner, by the sea.’ [33] So I sent for you at once, and you have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord.” | Observation Cornelius recounts his experience, including the commendation of his prayer and alms giving before God. |
| [34] So Peter opened his mouth and said: “Truly I understand that God shows no partiality, [35] but in every nation anyone who fears him and does what is right is acceptable to him. | Observation Peter commends the Gentiles as people who fear God and do what is right |
| [36] As for the word that he sent to Israel, preaching good news of peace through Jesus Christ (he is Lord of all), | |
| [37] you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed: [38] how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him. | |
| [39] And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree, [40] but God raised him on the third day and made him to appear, [41] not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead. | Elements of the gospel narrative Jesus was killed by the JewsGod raised him from the deadJesus appeared and they are witnesses |
| [42] And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. | Elements of the gospel narrative Jesus is named the judge of the living and the dead. This coincides with the role of the Christ – the anointed King. |
| [43] To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.” | Elements of the gospel narrative Jesus fulfilled scriptural prophecies Observation The benefit of believing in Jesus is forgiveness of sins. The Gentiles are told what the benefits are. They are not exhorted to believe. |
| [44] While Peter was still saying these things, the Holy Spirit fell on all who heard the word. |
c) Does this message contain the gospel?
The passage is explicitly identified as the gospel message in Acts 15.7. Therefore we know Peter does preach the gospel here. If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Peter’s message there is some agreement.
Peter tells the story of Jesus drawing together three elements in sequence (death, resurrection and appearances). Peter refers to the prophets witness in Acts 10.43 which is akin to Paul’s ‘according to the scriptures’. Peter names Jesus as the coming judge. The judge is essentially the king. Which means Peter is inferring Jesus is the Christ.
Not only is the message explicitly identified as the gospel, the message shows good agreement with Paul’s definition.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| Acts 10.27-44 Gentiles | The audience is not told Jesus died for their sins. The audience is not explicitly condemned of sin. In fact quite the opposite, Peter commends them for their righteous behaviour and acceptance before God (Acts 10.34-35). | There are no explicit descriptions of what Jesus’ death on the Cross has achieved for the listeners. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. But they are told of the benefits of believing. All who believe in him receive forgiveness of sins through his name (Acts 10.43). |
Acts 13.16-44 Paul preaching to the synagogue at Antioch
a) Identify the audience
Paul; is in the synagogue at Antioch (Acts 10.15) and he is preaching to the men of Israel (Acts 10.16). Paul is speaking to Jewish sinners.
b) Explicit content of the message
| [16] So Paul stood up, and motioning with his hand said: “Men of Israel and you who fear God, listen. [17] The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. [18] And for about forty years he put up with them in the wilderness. [19] And after destroying seven nations in the land of Canaan, he gave them their land as an inheritance. [20] All this took about 450 years. And after that he gave them judges until Samuel the prophet. [21] Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. [22] And when he had removed him, he raised up David to be their king, of whom he testified and said, ‘I have found in David the son of Jesse a man after my heart, who will do all my will.’ | According to the Scriptures Paul is telling the story of Israel, moving from the Egyptian slavery, exodus, wilderness wanderings, entry into the promised land, period of the judges and into David’s reign as king. |
| [23] Of this man’s offspring God has brought to Israel a Savior, Jesus, as he promised. | According to the Scriptures Jesus is introduced as the promised saviour. |
| [24] Before his coming, John had proclaimed a baptism of repentance to all the people of Israel. [25] And as John was finishing his course, he said, ‘What do you suppose that I am? I am not he. No, but behold, after me one is coming, the sandals of whose feet I am not worthy to untie.’ [26] “Brothers, sons of the family of Abraham, and those among you who fear God, to us has been sent the message of this salvation. |
Elements of the Gospel Narrative John the baptist starts of the story of Jesus. Observation The message is described in terms of salvation. |
| [27] For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets, which are read every Sabbath, fulfilled them by condemning him. [28] And though they found in him no guilt worthy of death, they asked Pilate to have him executed. | Elements of the Gospel NarrativeAccording to the Scriptures Pauls speaks about Jesus’ condemnation by those in Jerusalem relating it to the ‘utterances of the prophets’. Observation Notice he didn’t condemn his audience with killing Jesus as Peter has done earlier. This is because these Jews didnt kill Jesus. |
| [29] And when they had carried out all that was written of him, they took him down from the tree and laid him in a tomb. | Elements of the Gospel Narrative Paul alludes to Jesus’ death and burial. Observation Paul is not shy to say Jesus was hung on a tree. Presumably he knows those who are are cursed according to the law of Moses. |
| [30] But God raised him from the dead, | Elements of the Gospel Narrative Paul continues the story, saying God raised Jesus from the dead. Observation It is an important point for the apostles to say ‘God raised’ Jesus. This authenticates who he is and his ministry. |
| [31] and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. | Elements of the Gospel Narrative Paul continues the story, saying Jesus appeared to many others. This completes the four point narrative structure in 1 Cor 15.3-5 |
| [32] And we bring you the good news that what God promised to the fathers, [33] this he has fulfilled to us their children by raising Jesus, | According to the Scriptures Pauls good news is the fulfillment of God’s promises in the resurrection of Jesus. |
| as also it is written in the second Psalm, “‘You are my Son, today I have begotten you.’ [34] And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way, “‘I will give you the holy and sure blessings of David.’ [35] Therefore he says also in another psalm, “‘You will not let your Holy One see corruption.’ [36] For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption, [37] but he whom God raised up did not see corruption. |
According to the Scriptures Paul quotes a series of OT passages predicting the future resurrection of the Christ. Elements of the Gospel Narrative Paul alludes to Jesus’ resurrection as the fulfillment of the OT promises. |
| [38] Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, [39] and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses. | Observation Since Jesus is the promised Christ. In him, Israel has forgiveness of sins after a long period of punishment and is freed from every kind of bondage and slavery. |
| [40] Beware, therefore, lest what is said in the Prophets should come about: [41] “‘Look, you scoffers,be astounded and perish;for I am doing a work in your days,a work that you will not believe, even if one tells it to you.’” |
According to the Scriptures Paul warns them against unbelief. |
| [42] As they went out, the people begged that these things might be told them the next Sabbath. [43] And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God. [44] The next Sabbath almost the whole city gathered to hear the word of the Lord. | Observation Note at the end they come to hear the ‘word of the Lord’. |
c) Does this message contain the gospel?
The passage doesn’t explicitly identify it as a gospel message however there is good reason to think Paul does preach the gospel here. He identifies what he says as the ‘message of this salvation’. If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Paul’s message there is lots agreement.
Paul mentions all four elements he lays out in sequence in 1 Cor 15.3-5. Death, burial, resurrection and appearances. A large amount of Paul’s speech announces the fulfillment of Old Testament promises and prophecies in Jesus (‘according to the scriptures’). Paul does not explicitly identify Jesus as the Christ. However the multiple allusions to Jesus fulfillment of expectations associated with the Christ and the close association with King David points in that direction.
While the message does not explicitly identify itself as the gospel we can confidently say Paul preached the gospel here.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| Acts 13.16-44 Jews | The audience is not told Jesus died for their sins. The audience is not explicitly condemned of sin. | There are no explicit descriptions of what Jesus’ death on the Cross has achieved for the listeners. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. But they are told of the benefits of believing (manner-b implicit). Everyone who believes is freed from everything which they could not be freed from the law of Moses (Acts 13.39). |
A significant amount of the sermon is devoted to the story of Israel (Acts 13.17-22). This then leads into the story of Jesus as the fulfillment of Old Testament promises and prophecies (Acts 13.23,27,29,32-35).
Through Jesus forgiveness of sins is proclaimed (Acts 13.38).
Acts 14.14-18 Paul and Barnabas at Lystra
a) Identify the audience
Paul is preaching to people in Lystra (Acts 14.8) and are in front of the temple of Zeus (Acts 14.13. The people believe in Zeus and Hermes as gods (Acts 14.11-13). The people are Gentile sinners.
b) Explicit content of the message
| 8 Now at Lystra there was a man sitting who could not use his feet. He was crippled from birth and had never walked. 9 He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well, 10 said in a loud voice, “Stand upright on your feet.” And he sprang up and began walking. | Observation Paul is speaking about something. He notices a man has faith to be made well so he heals him. |
| 11 And when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, “The gods have come down to us in the likeness of men!” 12 Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. 13 And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the crowds. | Observation The crowds mistake what Paul has just done, supposing them to be gods. Paul was not aware of the implications of his actions for those around him. |
| 14 But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out, 15 “Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. |
Observation Paul says be brings goods news. He describes this as turning from worship of these gods, or ‘these vain things to a living God’ who is creator. |
| 16 In past generations he allowed all the nations to walk in their own ways. 17 Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” | Observation Paul speaks more about God as creator. |
| 18 Even with these words they scarcely restrained the people from offering sacrifice to them. |
c) Does this message contain the gospel?
The passage explicitly identifies some of what Paul says as a gospel message (‘good news’ Acts 14.15). However there is little to no agreement with 1 Cor 15.3-5,22-24. If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Paul’s message there is no agreement. So we have something to work out here. Why does Paul call it good news if he doesn’t say anything about Jesus?
Paul says ‘you should turn from these vain things to a living God’. This is what he identifies as ‘good news’. Its more of a command, an exhortation or instruction than anything else.
The message explicitly identifies itself as good news, but it is clearly different to what Paul refers to in 1 Cor 15. When people believe the gospel I would assume they do turn to God. Perhaps Paul describes it like this because it might be an implication of the same gospel and something to be seen as how people should respond. Rather than a reflection of the core elements of the gospel itself. Which is why Paul refers to it like this.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| Acts 14.14-18 Gentiles | The audience is not told Jesus died for their sins. The audience is not explicitly condemned of sin. However they are exhorted to turn (or repent) from their gods to God (Acts 14.15). | The audience is given no reasons why Jesus died. There are no explicit descriptions of what Jesus’ death on the Cross has achieved for the listeners. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. |
The speech is a hasty apologetic regarding their healing and the Gentile response to worship them as gods. The passage does mention ‘good news’ of turning to a living God (Acts 14.15).
Acts 14.14-18 does not say anything about Jesus and conforms to none of the points we saw in 1 Cor 15.3-5.
Acts 17.22-34 Paul at the Areopagus in Athens
a) Identify the audience
Paul is preaching at the Areopagus in Athens (Acts 17.22). The people are non-Christian Gentiles.
b) Explicit content of the message
| 16 Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. 18 Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” | Observation Paul sees many idols in the city so he stays and reasons with them. |
| Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection. | Observation Paul was preaching Jesus and the resurrection. Presumably in association with the gospel. |
| 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? 20 For you bring some strange things to our ears. We wish to know therefore what these things mean.” 21 Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new. | |
| 22 So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. | |
| 24 The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. 26 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for “ ‘In him we live and move and have our being’; as even some of your own poets have said, “ ‘For we are indeed his offspring.’ 29 Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, |
Observation Paul makes God known to them. Turning them around to right worship. |
| 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” | Elements of the Gospel Narrative Paul anticipates the coming judgment by the one God raised from the dead. |
| 32 Now when they heard of the resurrection of the dead, some mocked. But others said, “We will hear you again about this.” 33 So Paul went out from their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them. |
c) Does this message contain the gospel?
Reading from verse 22, the passage does not explicitly identify itself as a gospel message. There is little agreement with 1 Cor 15.3-5,22-24.
If we compare the elements of 1 Cor 15.3-5,22-24 with the contents of Paul’s message the main points of similarity are the references to the future judgment by a man who God raised from the dead. Paul doesn’t even name this person as Jesus.
If the passage is not explicitly named as the gospel, nor does it share a reasonable amount of agreement with 1 Cor 15.3-5, or even refer to Jesus by name. Its a stretch to think Paul has preached the gospel.
Paul’s message may well lead to another time when Paul could give a better account, but I’m hard pressed based on what the passage says and what the scriptures say the gospel is to say the gospel was preached here. It simply does not refer to Jesus or his story enough.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| Acts 17.22-34 Gentiles | The audience is not told Jesus died for their sins. The audience is not explicitly condemned of sin. Paul refers to their incorrect worship but does not explicitly condemn them for their ignorant behaviour. Rather he corrects them and instructs them in proper worship to God who he has made known. | Paul does not name Jesus or speak about his death. There are no explicit descriptions of what Jesus’ death on the Cross has achieved for the listeners. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. |
Paul goes into a fair amount of detail describing the ‘unknown God’ to the Gentiles (Acts 17.24-29).
Acts 17.22-34 does not mention Jesus explicitly. It barely conforms to Paul’s description of the content of the gospel in 1 Cor 15.1-5 by mentioning God raised the man he will judge through from the dead (Acts 17.31; 1 Cor 15.4b),
Acts 26.4-29 Paul speaking to Agrippa
a) Identify the audience
Paul is giving his defence before King Agrippa. Agrippa is a Gentile (C1) sinner educated in Judaism.
b) Explicit content of the message
| 4 “My manner of life from my youth, spent from the beginning among my own nation and in Jerusalem, is known by all the Jews. 5 They have known for a long time, if they are willing to testify, that according to the strictest party of our religion I have lived as a Pharisee. 6 And now I stand here on trial because of my hope in the promise made by God to our fathers, 7 to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, O king! 8 Why is it thought incredible by any of you that God raises the dead? | Observation Paul puts resurrection on the agenda. |
| 9 “I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. 10 And I did so in Jerusalem. I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. 11 And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities. | Observation Paul is telling his own story. His testimony. |
| 12 “In this connection I journeyed to Damascus with the authority and commission of the chief priests. 13 At midday, O king, I saw on the way a light from heaven, brighter than the sun, that shone around me and those who journeyed with me. 14 And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language,‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’15 And I said, ‘Who are you, Lord?’And the Lord said, ‘I am Jesus whom you are persecuting. | |
| 16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, | Observation Paul will witness to 1) what he has just seen of Jesus and 2) what he will later see through visions. These visions will presumably show him the gospel narrative. |
| 17 delivering you from your people and from the Gentiles—to whom I am sending you 18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ | Observation Jesus is sending him to the Gentiles. To open their eyes, so they can repent, receive forgiveness and be sanctified by faith. These are the effects of the gospel. |
| 19 “Therefore, O King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. | |
| 21 For this reason the Jews seized me in the temple and tried to kill me. 22 To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: 23 that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.” | Elements of the Gospel NarrativeAccording to the Scriptures Referring to the prophets and Moses to show them the Christ must suffer and rise from the dead. |
| 24 And as he was saying these things in his defense, Festus said with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.”25 But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. 26 For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has not been done in a corner.27 King Agrippa, do you believe the prophets? I know that you believe.” 28 And Agrippa said to Paul, “In a short time would you persuade me to be a Christian?” 29 And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.” | According to the Scriptures Paul asks Agrippa if he believes in the prophets. His speech is understood to be an attempt to convert him to Christianity. |
c) Does this message contain the gospel?
Paul doesn’t explicitly identify what he says as the gospel. However there is a section of his testimony that I think we have good reason to believe is the gospel. If we compare the elements of 1 Cor 15.3-5,22-24 with Acts 26.22-23 there is reasonable agreement.
Paul mentions two elements of the sequence in 1 Cor 15.3-5. Jesus suffering (death) and resurrection. Before this Paul refers to Jesus’ fulfillment of what the prophets and Moses predicted (‘according to the scriptures’). Paul explicitly identifies Jesus as the Christ.
While the message does not explicitly identify itself as the gospel we can reasonably say Paul preached the gospel here.
d) Other observations
| Text and audience | Convicted of sin? ‘Died for our sins’? | Description of what Jesus death has achieved? | Exhorted to trust or believe for some sort of benefit? |
| Acts 26.4-29 | The audience is not told Jesus died for their sins. The audience is not explicitly condemned of sin. | There are no explicit descriptions of what Jesus’ death on the Cross has achieved for the listeners. | The audience is not explicitly exhorted to believe or trust in anything to acquire some sort of benefit. |
Paul says Jesus described his ministry as opening people eyes, turning people from darkness to light that they may receive forgiveness of sins and a place with the sanctified by faith in Jesus (Acts 26.18).
Paul describes his ministry as declaring to people they must repent, turn to God and perform deeds keeping in repentance (Acts 26.19-20).
The next post is part two of looking at the evangelistic sermons in Acts.
Copyright © Joshua Washington and thescripturesays, 2014. All Rights Reserved.
