By Larry Rosenbaum
Recently, God has been leading me to study the way the gospel was preached in the early church. Most of what we know about New Testament preaching comes from excerpts and descriptions of the preaching of Peter, Stephen and Paul in Acts. Over the next few months, I would like to discuss these scriptures, and see what we can learn from them about effective gospel preaching.
The first recorded sermon in Acts was given by Peter on Pentecost in Acts 2: 14-40. Thousands of Jews from all over the known world were there. They heard a strange sound at the place where the believers were gathered, and heard these believers from Galilee speaking in their own tongue.
Peter, who recently had denied Jesus three times, stood up and boldly proclaimed the gospel. He went through several Old Testament prophesies, starting with Joel’s prophesy of how God would pour out his Spirit in the last days. He proclaimed that Jesus is the Messiah, and that God confirmed this through various miracles he performed. He said that they had nailed him to the cross and murdered him, but that God raised him from the dead. He quoted David from Psalm 16, pointing to the resurrection, and Psalm 110. This was his conclusion: “God has made this Jesus whom you crucified to be both Lord and Messiah.”
Many were under great conviction and asked the apostles, “Brothers, what should we do?” Peter replied, “Each of you must turn from your sins and turn to God, and be baptized in the name of Jesus Christ for the forgiveness of sins. Then you will receive the gift of the Holy Ghost…” About 3000 were baptized that day. The believers met together constantly and shared everything they had. They sold their possessions and gave to those in need.
So what can we learn from this first sermon? The crowd gathered in response to a supernatural phenomenon – the wind and tongues. Many of the New Testament sermons were given in response to supernatural events, such as healings. Today most healings, prophesies, words of knowledge and miracles occur in church services, not around non-Christians. Some are genuine but, unfortunately, many are not. Genuine healings and miracles demonstrate the power of Christ and get the attention of unbelievers. However, we must preach the gospel at all times, not just when there are miracles or healings.
Much of the audience had been part of the crowd that had called for Jesus to be crucified two months earlier. Peter bluntly accused them of murdering God’s Messiah. Great conviction fell upon the crowd and 3000 were radically saved that day. In our preaching, we can help people see that they have violated God’s law and deserve punishment for their sins, but that they can be forgiven by repenting of their sins and trusting in Jesus.
Peter was addressing Jews, and most of his sermon was based upon Old Testament scriptures. Almost every sermon in Acts was given either to Jews or to gentiles who were familiar with Jewish matters (as when Paul went before Felix and Agrippa). Usually, the argument was made that Jesus is the Messiah in fulfillment of Old Testament prophesies. However, in the one major sermon given to gentiles, on Mars Hill in Athens in Acts 17, Paul does not mention the Old Testament prophesies.
Most people in the U.S. know more about the Bible than the gentiles on Mars Hill, but much less than the Jews of that day. In my preaching, I often refer to the Old Testament prophesies that point to the coming of Messiah, and how Jesus fulfilled them. However, I try to provide some background explanation to help them understand these prophesies. I point out that the Bible is the only book that predicts the future with perfect accuracy, and contrast it with man’s inability to predict the weather or stock market even one day in the future.
Part II Rise up and walk
The second New Testament evangelistic message took place at Solomon’s porch at the Jewish temple. Peter had just healed a lame man who regularly begged there. Word quickly spread of this miracle, and a crowd gathered. Peter’s message to them was similar to the one he gave on Pentecost. Many in his audience had been part of the mob that called for Jesus to be crucified, and Peter accused them of rejecting God’s Messiah and killing Him. He then called for them to repent and be converted, so that they could receive forgiveness of sins. He spoke of Moses’ prophesy in Deut. 18 concerning the Messiah, which included a severe warning to those who would not listen to Him. “All the prophets from Samuel…have likewise foretold of these days.” Peter’s sermon was interrupted as the Jewish leaders arrested Peter and John. However, it was noted that 5000 adult men were saved that day, in addition to many women and children.
In Luke 24, after the resurrection, Cleopas and another disciple were walking towards Emmaus when a man (later revealed as Jesus) “beginning at Moses and all the prophets … expounded unto them in all the scriptures the things concerning himself.” These disciples undoubtedly told the other disciples, including Peter, what they had learned from Jesus. In this message, Peter began with Moses’ prophesy in Deut. 18. He mentioned that there were many other prophesies fulfilled by Jesus. As I read this, I wondered why Peter did not go into more detail about the prophesies Jesus fulfilled. Perhaps he shortened his message because of the approaching Jewish authorities. At any rate, the miracle, the brief message, and the deep conviction of sin in those who had consented to His death were all that were needed on this occasion.
What can we learn from this message? Again, Peter took advantage of the attention drawn to the gospel by a miraculous healing. The audience knew that Jesus had performed many miracles and healings. But Jesus had been crucified. On Pentecost, the believers were speaking in languages they had never learned. Now, one of his disciples had performed a dramatic healing on someone most of them knew. Certainly, they must be wondering if Jesus is truly the Messiah.
Again, we see Peter using Old Testament prophesies fulfilled by Jesus to argue that He is the Messiah. Again, we see Peter pointing out the sin of those who had called for Jesus to be crucified. Again, he called people to repent and be converted. However, this time Peter softened his message, “I know through ignorance you did it” and “God…sent him to bless you, in turning away every one of you from his iniquities.” Sometimes our preaching can get too hard, and we need to soften our approach – emphasizing God’s mercy and forgiveness in addition to His holiness and judgment. At the cross, Jesus had prayed, “Father, forgive them for they know not what they do.” The thousands who were saved in response to Peter’s first two sermons were a dramatic answer to His prayer.
Part III Witnessing to Judges
In Acts 4 and 5, we have two brief messages by Peter to the Jewish leaders. After the lame man was healed in Acts 3, Peter preached to the crowd that had gathered. While they were doing this, however, the Jewish leaders arrested a number of Christians, including Peter and the lame man.
Peter spoke on behalf of those who had been arrested. He said simply, “By the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead,…does this man stand here before you whole. This is the stone which was set at naught of you builders which has become the head of the corner. Neither is there salvation in any other: for there is no other name under heaven given among men, whereby we must be saved.”
“Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge…that they had been with Jesus.” Like Jesus, Peter and John spoke with authority. Peter and John had a basic education but didn’t have an advanced rabbinic education. The Jewish leaders thought they had gotten rid of Jesus, but his followers were just like him. They decided to let them go, but commanded them not to speak or teach in the name of Jesus. They let them go “because of the people.” They did not fear God but they feared the people.
Peter and John responded, “We cannot but speak the things we have seen and heard.” A few months after Jesus’ death, the Sanhedrin made no effort to disprove the basis of Christianity — that Jesus had been raised from the dead. If they had an alternative explanation for the empty tomb, this would have been the ideal time to make their case. However, they had been unable to find his body.
In Acts 5, many sick people were healed in the name of Jesus. The apostles were again arrested, but the angel of the Lord released them. Unable to explain Jesus’ missing body, the Sanhedrin was again confronted with a miracle they could not explain. How did the apostles escape from prison, when nothing in the prison had been disturbed? The apostles were teaching people in the temple, when they were again brought before the high priest and the Sanhedrin. “Did we not command you not to teach in this name? Behold, you have filled Jerusalem with this doctrine and intend to bring this man’s blood upon us.”
Peter and the other apostles responded, “We ought to obey God rather than men. The God of our fathers raised up Jesus, whom you slew and hanged on a tree. Him has God exalted with his right hand to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things, and so also is the Holy Ghost, which God has given to them that obey him.”
“When they heard that, they were cut to the heart, and took counsel to slay them.” But Gamaliel advised them to leave them alone. If their teaching were not of God, nothing would come of it. If it were of God, they would not be able to stop it. Gamaliel, grandson of the great rabbi Hillel, was the leading teacher of that day. Saul of Tarsus was one of his disciples. His counsel prevailed on this occasion. The apostles were beaten, probably with 39 stripes, and released.
In speaking to the Jewish leaders, Peter spoke plainly of Christ’s death and resurrection. He said that the name of Jesus Christ was the only name in which we could be saved. He referred to Old Testament scriptures in Acts 4 (Psa. 118:22) and Acts 5 (Deut. 21:22 and Psa. 110:1). He accused the Jewish leaders of being guilty of his death, as indeed they were. He said that with repentance comes forgiveness of sins.
Jesus had predicted that we would be brought before governors and kings for His sake, but that we were not to think about what we would say. The Holy Spirit would give us the words to say at the moment (Matt. 10: 18-20). The Holy Spirit certainly gave great boldness to Peter, who had denied Christ three times a few weeks earlier. This time, he did not fear the Jewish leaders, but witnessed to them very forcefully.
Jesus’ harshest words were reserved for the religious leaders, who were self-righteous and hypocritical. Like Jesus, Peter pointed out that they had rejected the only One who could save them, and were guilty of killing the Messiah (the One at the right hand of the Father), whom God raised from the dead.
When we speak to self-righteous, religious people, we need to use strong language. We need to point out their sins and call them to repentance. We need to make it clear that they need salvation, which only comes from Jesus Christ. When we are brought into court for our faith in Christ, we need to trust the Holy Spirit to give us the right words to speak at that moment. We must not fear what people can do to us, but fear God and speak His word boldly and clearly as a witness to the authorities.
The apostles were willing to be imprisoned, beaten, and even die in order to obey our Lord’s command to preach the Gospel. In contrast, most Christians today do not preach the Gospel because they are too busy, because they fear rejection, or because of some other excuse. Should we be surprised to see the great moral decline that has occurred in our nation?
Part IV The first martyr
Acts 7 contains Stephen’s famous speech before the Jewish high priest and Sanhedrin. Stephen was one of the seven deacons appointed to minister to the poor saints. He was not an apostle, nor was he an evangelist. He was an administrator with the gift of helps. However, he did great miracles and preached the gospel in the synagogue of the Libertines with great wisdom. The Jews there could not refute his arguments, so they instructed false witnesses to accuse him of speaking blasphemies against Moses, the holy place and the law, and brought him before the Sanhedrin.
Stephen used this opportunity to preach the gospel to the Jewish leaders. Reviewing Jewish history, he starts with Abraham. God called Abraham to leave his country and go to a new land by faith, enduring many difficulties. In the same way, God is calling the Jewish people to leave the familiar (the old covenant) and receive the new covenant by faith, entering into a better land with much tribulation.
Next he speaks of the patriarchs and Joseph. “The patriarchs, moved with envy, sold Joseph into Egypt.” The Jew who did his neighbor wrong asked Moses, “Who made you a ruler and judge over us?” The Jewish people later told Aaron to make a golden calf for them to worship.
He quoted from Deut. 18 the prophesy of Moses concerning the Messiah, that God would raise up one like himself, a ruler and a deliverer, and that every person who would not listen to him would face His judgment. The Jewish people rejected Joseph by selling him into slavery, they rejected Moses as a ruler and judge, they rejected God by making a golden calf, and they rejected the Messiah prophesied by Moses. “He [Moses] supposed that they would have understood how God by his hand would deliver them, but they understood not.” Stephen quotes Amos 5:25-27 to show how Israel turned away from God and worshipped false gods throughout their history, and brought judgment upon themselves.
Next he turned to the issue of the holy place, the Temple. “Solomon built him a house. Howbeit the most High dwelleth not in temples made with hands, as said the prophet ‘Heaven is my throne, and earth is the footstool of my feet; What kind of house will you build for me?’ says the Lord.” (He was quoting Isa. 66:1-2.) Moses, the law, and the Temple are not gods to be worshipped. Moses prophesied of the coming Messiah, who must be heard. The purpose of the law is to show us our sinful condition, and our need for a Savior. God does not dwell in a temple made with hands.
He concludes by accusing them of resisting the Holy Spirit, persecuting all the prophets, killing the Messiah, and disobeying the law. “But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy” (2 Chron. 36:16).
The result of Stephen’s message is that the listeners were “cut to the heart, and gnashed on him with their teeth.” They cried out, shut their ears, cast him out of the city and stoned him. Stephen, the first martyr, saw the glory of God and Jesus standing on His right hand. “Lord Jesus, receive my spirit….Lord, lay not this sin to their charge.” Like Jesus, he forgave those who killed him.
Like Peter, Stephen relied heavily on Old Testament prophesy to seek to convince his Jewish listeners that Jesus is Messiah. Like Peter, he accused them of rejecting the Messiah. This time, however, we do not hear of people being saved from his preaching. Instead, there was a great persecution of the Jerusalem church that followed. However, the witnesses who stoned him laid down their clothes at Saul of Tarsus’ feet. Saul became a leader in the persecution that followed, but soon afterwards was dramatically saved and wrote over half the books in the New Testament.
Part V The Word of our Testimony
For the past few months, we have been looking at various examples of preaching in the book of Acts. I passed over a brief passage, Acts 17:1-4, that speaks of Paul’s preaching in a synagogue in Thessalonica. Here it says that Paul reasoned with them out of the scriptures “explaining the prophesies about the sufferings of the Messiah and his resurrection, and proving that Jesus is the Messiah.” Later, in Acts 18:28, we learn that Apollos “powerfully refuted all the Jewish arguments in public debate, showing by the Scriptures that Jesus is indeed the Messiah.” These two passages show the importance of using the Old Testament prophesies concerning the Messiah in our preaching.
The next example of New Testament preaching is found in Acts 22. Paul was arrested while engaging in a ceremonial cleansing in the Temple in Jerusalem. He had taken a vow and offered a sacrifice seven days later, in accordance with Jewish law. He was accused of telling people to disobey the Jewish law, disrespecting the Temple, and bringing Gentiles into the Temple.
He began by giving a testimony of how he once persecuted Christians, but God spoke to him on the road to Damascus. They listened to him until he related how the Lord said, “I will send you away to the Gentiles.” Then they got extremely angry. The idea of God passing over the Jews and going to the Gentiles was abhorrent to them.
Paul had been warned by the prophet Agabus (Acts 21) that he would be imprisoned if he went to Jerusalem. Nonetheless, Paul was determined to go there. His arrest gave him the opportunity to witness to this crowd here, to Felix, to Agrippa and to many others.
While giving his testimony, Paul tried to relate to his audience. He spoke in their language, Aramaic. He emphasized his Jewish upbringing, and how in his zeal to keep the Jewish law he persecuted Christians. However, his testimony was not well received. Jesus said, “A prophet is not without honor, except in his own country.” Often, Jews are more receptive to the testimony of a Gentile. “Through their fall salvation is come to the Gentiles, to provoke them to jealousy.” (Romans 11:11). When Jews see Gentile believers living a godly life filled with joy and peace, they often find that desirable. Unfortunately, many Gentile Christians are intimidated by Jews and afraid to witness to them.
Jews often get angry when they hear of a Jew who believes in Jesus. They expect Gentiles to believe in Jesus, so this does not anger them. Similarly, ex-gay Christians are very threatening to homosexuals. Often, homosexuals are more receptive to the witness of a Christian who is not tempted by same-sex desires. But while the testimony of the Jewish believer and the ex-homosexual will not be well received, they must nonetheless be given. Jews need to know that some Jews believe that Jesus is the Messiah. Homosexuals need to know that some homosexuals have found deliverance through Jesus Christ.
Part VI Shipwrecked
We are near the end of our series on New Testament preaching. In Acts 27, Paul gives a word of knowledge to those who are sailing the ship carrying him as a prisoner to Rome. First, he warns them that the ship will be damaged if they leave Crete immediately. After they ignore his warning, he tells them that an angel appeared to him, telling him that nobody will perish in the wreck, but the ship will be destroyed, and they will be cast on an island. They listened to his advice, and nobody died. While there is no mention of Paul preaching the gospel on this occasion, his word of knowledge, as well as his behavior, ministered to these people. Certainly, these people knew Paul was imprisoned because of his beliefs. Most likely, he also talked with them about Jesus.
When they landed on Melita, a poisonous snake bit him. The natives expected him to die quickly. When he didn’t, they thought he was a god. Paul healed the father of the island’s leader, as well as other people.
When Paul arrived in Rome, he called together the Jewish leaders. “Though I have committed nothing against the people…yet I was delivered prisoner from Jerusalem.” These leaders were more receptive to the gospel than the Jews in Rome. “We desire to hear of you what you think.”
“He expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses and out of the prophets, from morning till evening. And some believed the things which were spoken, and some believed not.” Luke concludes by quoting Isaiah 6:9-10, a prophecy that the Jews as a whole would not receive the gospel, but that the Gentiles would receive it.
In this section, we can see how Paul operated in the supernatural gifts of word of knowledge and healing. God used these gifts to witness to unbelievers. While the passage does not say that Paul used these opportunities to share the gospel with people, he certainly did. After all, he wrote “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to those who believe” and “How shall they hear without a preacher?” Paul certainly would not have missed these opportunities to share the gospel with people. A miracle can certainly get people’s attention and help them to believe. He certainly would not have wanted people to think that these miracles were done through his own power.
Finally, we have Paul, in Rome, making one last effort to reach the Jews. While the Roman Jews were more receptive to the gospel than those in Jerusalem, the Jewish people as a whole rejected the gospel, while the Gentiles were much more receptive. From that point, the gospel went mainly to the Gentiles, and many did in fact receive it.
Part VII Lessons on Preaching
For nine months, I have been going through Acts, looking at examples of New Testament preaching. My goal was to try to look at the Bible without any preconceived ideas. I learned a lot from this study, and I hope you did too.
The first thing that stands out is the extent to which New Testament preachers relied on Messianic prophesies from the Old Testament that were fulfilled by Jesus. In most cases, these messages were directed to a Jewish audience. But Paul also referred to Messianic prophesies when speaking with Agrippa, an Edomite familiar with Jewish matters, and Felix, a Roman less familiar with them. He told them, “I am saying nothing beyond what the prophets and Moses said would happen” Acts 26.
Another common theme was Christ’s suffering and resurrection. Peter, Stephen and Paul all spoke about it. Mentioning the resurrection of Jesus would be particularly powerful before a Jewish audience. It was well known that Jesus’ body was missing, and there was no good alternative explanation for what happened. Also, the Pharisees and Sadducees argued about whether the dead are resurrected. The statement that Jesus was resurrected would seem strange to the Gentile audience in Athens, but Paul nonetheless told them about it.
Peter, Stephen, and later Paul confronted their audience with specific sins. They all told the Jews that they had crucified the Messiah. Paul spoke with Gentiles about the sin of idolatry. Many of the preaching situations were in response to a miracle—tongues at Pentecost, healing a lame man in Jerusalem and healing a crippled man at Lystra. Paul survived a shipwreck and being bitten by a poisonous snake. He healed people at Melita.
We are not given a lot of information about how to witness to a Gentile audience. The main example is Paul’s sermon on Mars Hill in Athens (Acts 17). Paul used an inscription from a Greek temple and quotes from two Greek poets to relate to his audience. His message was quite simple. He started with the concept that one God made all things, and that He does not dwell in temples. “And the times of this ignorance God winked at, but now commands all men every where to repent. Because he has appointed a day in which he will judge the world in righteousness by that man whom he has ordained, whereof he has given assurance to all men, in that he raised him from the dead.” Paul speaks of God’s judgment, the need for repentance, and the resurrection of Jesus as evidence that He is the One we must trust for salvation. In Acts 14, Paul and Barnabus told the Gentile crowd at Lystra not to worship them as gods, but that there was one true God who made all things, and left a witness in doing good, and bringing rain. Again, the message was very simple.
Later we have Paul’s witness before Felix and Festus, both Roman governors somewhat acquainted with Jewish law. Paul spoke with Felix about “righteousness, self-control, and the coming judgment.” This caused the corrupt ruler to be afraid, but he didn’t repent. When Paul spoke with Festus about Christ’s resurrection, he thought he was crazy: “much learning has made you mad.” Paul also gave his testimony several times, how he had opposed the gospel and persecuted Christians before Jesus appeared to him.
Finally, we have Paul’s witness to the workers on the ship that wrecked and the natives on Melita. He used supernatural gifts—the word of knowledge and gift of healing—to persuade them that the God he worships is the true God. However, we don’t know what he said to these people.
The Gentile audiences we preach to today have more Biblical knowledge than did the people of Athens or Lystra. Today, some people know the Bible well, while others know very little about it. Also, many people are confused by false information about Christianity.
All the New Testament preachers were well aware of their audience, what they knew about the Bible, and the sins they needed to be confronted with (killing the Messiah, lack of self-control, idolatry), and tailored their message to the people they were talking to. They tried to relate to their audience, often using things they were familiar with. They spoke in a dignified manner about sin and repentance. There was no hint of pride or self-righteousness in their preaching. At the same time, they were not ashamed of the gospel. They boldly preached God’s word, even when they risked death and imprisonment.
Part VIII Some Final thoughts on Preaching
Preaching is found throughout the Bible. Noah was called a preacher of righteousness. The Old Testament prophets loudly proclaimed God’s Word in public places, and were usually persecuted for it. John the Baptist was a preacher. He told people to “Repent for the kingdom of heaven is at hand” (Matt. 3:2).
Jesus was also a street preacher. He began with basically the same message: “The kingdom of God is at hand. Repent and believe the gospel” (Mark 1:15). His voice was loud enough that thousands of people could hear him. After His resurrection, he told His followers “that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem” (Luke 24:47).
He told them “you shall receive power, after the Holy Spirit comes upon you, and you shall be witnesses unto me” (Acts 1:8).
Throughout the New Testament, His followers obeyed His commandment to preach the gospel throughout the world. They preached in public places, to Jews and Gentiles, to rulers and ordinary people. After Saul persecuted the Jerusalem church in Acts 8, “they that were scattered abroad went every where preaching the word.”
Today, many professing Christians say that preaching is not appropriate for our age, especially any mention of Hell, repentance, or judgment. There is no Biblical basis for such a view. Certainly, we live in an age of “moral relativism.” Many non-Christians think that the Christian beliefs that Jesus is the only way to God, and that those who do not believe in Him will be punished in Hell, are intolerant, unacceptable views. Many professing Christians agree with them. It is tragic that so many people today consider themselves “evangelical Christians,” yet they reject the clear command of Jesus to go into all the world and preach the gospel of repentance and remission of sins.
Many modern evangelistic methods are attempts to “witness” for Jesus without offending anyone. Some avoid any mention of sin, repentance, or judgment and speak only of God’s love, forgiveness and healing. Was Jesus wrong when he said, “Unless you repent, you will all likewise perish”? Luke 13:5.
Some like to misquote St. Francis: “Preach the Gospel at all times and when necessary use words.” Jesus found it necessary to use words, as did Peter, Paul, and everyone else in the Bible (even Balaam’s donkey)! Do we think we are better than Jesus? Do we think that if Jesus and Paul had used our evangelism methods, they could have avoided persecution? Paul said, “All who will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12). It is impossible to present the gospel in a Biblical way and avoid all persecution.
At the other extreme, there are Christians who are preaching in a way that seems designed to be as offensive as possible. They insult people with their crude, harsh, condemning language and rejoice when they are persecuted. However, they are actually bringing reproach to the gospel. Non-Christians watch them, and decide they never want to become Christians. Christians watch them, and decide they never want to become preachers.
I do believe that we need to understand the audience we are preaching to, and adapt our message to that audience. I could read Jonathan Edward’s famous sermon, “Sinners in the hand of an angry God” to a modern audience, but it would not have the same affect it did in his day. A lot of people today have a hard time with the concept of Hell, and think it is unjust for God to send “good” people there, simply for not believing in Jesus. I agree with Ray Comfort that, instead of repeatedly telling people they will go to Hell, we need to use the law to help awaken their consciences. People need to realize that they have sinned, that their sin is serious, and that God is just and must punish sin. If someone viciously murdered our child, we would want them to be punished severely. We would be angry if the judge simply let the murderer go free. In the same way, it is reasonable for a just God to punish law-breakers severely. Once they understand this, they can appreciate what God did for us in sending His Son to die in our place.
