Introduction

Paul charged Timothy to preach the Word. He said, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2). Paul’s charge to preach the Word is God’s instruction for preachers today. Paul was compelled to preach, and he said, “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel” (1 Cor. 9:16). What a high and holy calling to be God’s mouthpiece of truth!

Preachers share Paul’s conviction to preach the gospel (Rom. 1:16). Just because we share Paul’s burden to preach the Word does not necessarily mean that we have the same concept of preaching that Paul or Peter had in mind. In God’s wisdom, apostolic sermons and exhortations were recorded in the New Testament to guide preachers how to preach as God intended for us to preach. Some differences between modern preaching and apostolic preaching are incidental or cultural, and those differences will not be our focus. As we seek God’s favor and blessing on our preaching, it is essential that we model our preaching on apostolic preaching.

The apostles’ view of preaching was influenced by Jesus’ preaching and the prophets’ preaching. There is great merit in studying the preaching of Jesus as well as the preaching of Old Testament prophets like Moses, Samuel, Isaiah, and John the Baptist. Having considered the prophets’ influence on the apostles, we should recognize that the apostles’ preaching was recorded by the Holy Spirit for our instruction.

Peter’s Preparation

His Calling

Before we consider Peter’s sermon at Pentecost, we must consider Peter’s preparation which molded him to be become a preacher used mightily by God. Jesus called Peter and Andrew to leave their nets and boats behind and to follow him. Jesus said, “Follow me and I will make you fishers of men” (Mt. 4:19). Peter did not preach because he was a respected debater, orator, Rabbi, or Greek philosopher. Peter had the authority to preach, because he was called by God to declare the Word of God to his generation.

When we consider modeling our preaching after the apostles, we must recognize that biblical preaching begins with a God-called servant, who will deliver God’s message to his generation. In Peter’s case, Jesus also gave Peter the specific responsibility to feed the Lord’s flock (John 21:15-17).

Peter was called to preach, but he recognized his special mission also included leading and feeding the Chief Shepherd’s flock. Peter followed Christ’s instruction by providing practical leadership in the early church (Acts 1:15-22) and by demonstrating pastoral leadership to feed Christ’s flock through writing 1 & 2 Peter.

His Development

Not only must a preacher be called, he must also be developed. Peter was used by God mightily because he was developed through Jesus’ mentoring. Peter became a man of God to the credit of the marvelous grace of his Savior. Even though we are focusing on Peter’s sermon at Pentecost, we recognize that Peter would not have been capable of preaching this sermon early on when Jesus used Peter’s boat to preach to the multitudes (Luke 5:8). Peter developed into a capable preacher as he walked with the Master. Although Peter was the same man when Jesus called him to fish for men (Mt. 4:19), he was not the same man in his maturity and faith when he preached at Pentecost.

When it comes to dynamic preaching there can be so much emphasis on the exegesis, the mechanics, and the delivery of preaching, and those components are incredibly important, but they cannot replace spiritual maturity and fruitfulness. The baseline for great preaching begins with becoming a man of God. The Lord may bring us through times of great deliverance such as the time when Peter’s mother-in-law was healed (Mt. 8:14-15). The Lord may bring us through the school of hard-knocks such as the time when Peter was rebuked by the Lord (Mt. 16:23) and when Peter failed by denying the Lord (Mt. 26:69-75). The Lord may even bring us through times of personal suffering such as Jesus’ prediction that Peter would stretch his arms presumably in the face death (John 21:18).

Young preachers are right to expect God to use their preaching in a dynamic way. Sometimes young preachers may want to start their ministries with Pentecost-like results, but first they must remember the importance of brokenness. Peter preached at Pentecost after he was broken (John 18:15-27; 21:15-22). Usefulness comes from brokenness and some young preachers delay their usefulness, in part, due to their lack of willingness to be broken. Peter’s brokenness made him useful at Pentecost which was only weeks after his failures.

Seasoned preachers are also right to expect God to continue to use their preaching dynamically in every decade of their ministries. Seasoned preachers who have a freshness about their walk with God are best equipped to herald God’s truth. Peter’s best days were not over after Pentecost. He would preach to the Gentiles at Cornelius’ home (Acts 10:24-48), and he would influence 20 centuries of preachers from his pastoral exhortation in 1 Pet. 5:1-4. Although developing preaching skills are important, the spiritual development of a man of God is far more important.

Peter’s Theology

The Authority of His Preaching

Peter’s theology of preaching began with the authority of God’s Word. Preaching God’s Word, as the Word of God, is what makes preaching authoritative. Preaching involves interpreting God’s truth in its literal, grammatical, historical, literary, and theological context  and declaring that truth with authority. Preaching is in a category all its own because preaching is explaining, expounding, and heralding what God has said. Even the sciences cannot claim that their theories are as authoritative as God’s Word, because science is built on observation, hypothesis, and theories which all lack omniscience. For example, theories about how the human body works continue to change over time. God’s Word has not changed over time because God cannot change.

Peter did not rely on his apostolic authority when he preached, even though he certainly had apostolic authority. There are two important reasons for this. First of all, even the apostles’ authority was to be subservient to the Word of God (Gal. 1:7-9). In addition, the apostles were setting a pattern for others to follow. Our source of authority is not found in manmade opinions, but rather in God’s Word.

Example #1 – Joel 2:28-32

When Peter and the other apostles began to praise God for his wonderful works while speaking known human languages, some mocked the apostles, claiming that they were drunk. Peter appealed to the Scriptures. Without having a chance to prepare a written statement or a sermon, he stood up and quoted Joel 2 and then applied those Scriptures to their present situation. Powerful preaching simply involves pulling back the curtain so people can see and comprehend the beauty and wisdom of God’s Word for themselves. The Word of God must be divided rightly so listeners can understand its meaning (2 Tim. 2:15).

Example #2 – Psalm 16:8-11

Notice the second time that Peter quoted the Word of God. After Peter clarified that the apostles were not intoxicated, he declared to them Christ’s resurrection. As an eye witness, Peter could have talked about what he had experienced when he met the Resurrected Christ. Even though Peter’s eye witness account was important, Peter was compelled to preach Psalm 16. He said, “Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption” (Acts 2:27). It was as if Peter was saying, “We all know where David’s tomb is and he is buried there to this day, so David was not speaking about himself.” Peter proclaimed, “He was speaking about the Messiah whom God just raised from the dead!”

Many within nominal Christianity today could be described as dead wood, meaning they may have a creed of orthodoxy but they lack spiritual vitality. This current apathy or deadness has made many particularly susceptible to the strange fire of Pentecostalism spreading throughout evangelical circles. People are looking for a religious experience that feels real. Considering our current generation, we should notice that Peter did not use supernatural signs to justify his message. He did not say, “Did you not just see me speak in tongues?” or “Shall I call for a demonic man or lame man to come forward to prove that Christ will do signs through me?” Even though Peter had apostolic sign gifts at his disposal (Acts 3:1-10; Acts 5:15-16), he proclaimed the authority of the Word instead of using apostolic sign gifts.

If some churches are dry kindling and susceptible to strange fire teachings, the antidote for dead orthodoxy is the living Word as illuminated by the Spirit. Peter did not perform signs or miracles as he preached, although he could have spoken in tongues again, if the Spirit had directed in that way. Instead, he declared the authority of the Word. Peter did not quote the Old Testament Scriptures once or twice, but three times as his source of authority.

Example #3 – Psalm 110:1

Throughout their history, the Jews have viewed David as the gold standard for spiritual leadership (1 Kgs. 15:3, 11), yet Peter showed that David had not ascended to the right hand of the Father. Neither was David called Lord. Jesus ascended to the Father’s right hand because Jesus alone is Lord and Messiah. Peter quoted from Psalm 110 as the basis of his authority that Jesus is the Messiah.

Preachers will have countless opportunities to minister, but our opportunities will be limited to our ability to meet people’s needs with the Word of God. To say it negatively, Peter could not have preached Psalm 110 at this precise moment, if he did not understand or recall this psalm. To say this affirmatively, because Peter was Word-filled, the Spirit could lead him to quote a Scripture that all generations would recognize as being fulfilled in Christ!

The Power of His Preaching

Peter’s theology of preaching could be summarized by this statement: the authority of Peter’s preaching was the Word of God and his power for preaching was from the Holy Spirit. There are preachers in our present generation who preach orthodox messages. Their sermons are characterized by sound doctrine, but, if truth be told, the listeners sense those same sermons lack spiritual vitality. Peter and the apostles were “all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).

After the Spirit came upon the apostles, Peter preached a strong gospel message that shook those who were listening to Peter’s message with conviction. It is rare, when people in the audience cry out for help during a sermon, but Peter’s listeners asked the apostles what they should do (Acts 2:37). Few preachers have had such an experience, but that was the case when Peter preached as a Spirit-filled servant.

The baptism of the Holy Spirit occurs at the moment of salvation for all believers (1 Cor. 12:13). In contrast to the baptism of the Spirit, filling is “employed by the New Testament writers to describe the on-going influence of the ‘outpoured’ Spirit in the Christian’s daily life.” The Holy Spirit filled the apostles so that they could testify the wonderful works of God (Acts 2:11), and Peter could preach this gospel sermon with God’s power.

In our generation those who adhere to Pentecostal theology often claim that “signs and wonders” validate the work of the Holy Spirit. On the other hand, there are others in our generation, who downplay the role of the Holy Spirit so as not to be viewed as being eccentric. But if we let the text speak for itself, Peter was an effective preacher, because his preaching was filled with the Holy Spirit.

God’s Spirit enables preachers to have love, longsuffering, gentleness, and meekness while they preach (Gal. 5:22-23). Jesus’ gracious words caused those listening to his preaching to marvel (Luke 4:22). Preachers should model the meek and gentle spirit of our Savior (2 Cor. 10:1), which is the fruit of the Spirit.

God’s Spirit can direct preachers to amplify parts of their sermon which are needed for that occasion or to diminish parts of their sermon which are not needed for that particular time and place. The Spirit of God brings gracious words into the pulpit. The Spirit of God knows the hearts of the listeners better than we do!

Peter’s Methodology

The Content of His Sermon

Peter’s theology of preaching is important for preachers today, but so is Peter’s methodology of preaching. There are three parts to Peter’s content which include correction, instruction, and application. For clarification, Luke included the major parts of Peter’s sermon, but it does not appear that the entirety of Peter’s sermon is recorded (Acts 2:40). The Holy Spirit did include the parts of Peter’s sermon that guide readers to understand the events concerning Pentecost. Furthermore, these words also instruct preachers how to model their preaching after the apostles.

Correction (2:14-21)

Peter corrected the false accusation that the apostles were drunk, because he said people do not get drunk at 9:00 AM. Then Peter said, “But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh” (Acts 2:16-17). Previously, God’s Spirit came upon God’s servants to enable them for service (Ex. 31:2-3; Judg. 15:14). Here in the last days, God’s Spirit would come upon all of God’s children – men, women, young, and old. This had already begun, in part, when Elizabeth was filled with the Spirit and prophesied. Luke 1:41-42 says, “Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, ‘Blessed art thou among women, and blessed is the fruit of thy womb.’” The words of Joel would be fulfilled as God began to work in a new way among His people.

Preaching the Word of God must include correction. Listeners need to be corrected about false ideas about God and incorrect notions about life. Second Timothy 3:16 says, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction.” As preachers expound these God-breathed words there is a need to correct false teaching and wrong behavior. Peter included correction in his sermon.

Instruction (2:22-35)

Just as it is important to identify wrong ideas, it is equally important to clarify right ideas. Pastors need to be diligent to instruct their listeners with God’s truth. Considering the qualifications for ministry as presented in 1 Timothy 3 & Titus 1, it is important to notice that all of the pastoral qualifications are moral or ethical in nature with one exception. For example, a pastor is to be “blameless, the husband of one wife . . . given to hospitality” (1 Tim. 3:2). But then we come to the only non-moral qualification “apt to teach” (1 Tim. 3:2). Ministers who expound the Word of God must learn to be good teachers. That in no way suggests that our preaching should be limited to teaching only. It would be impossible for Peter to be an effective preacher, if Joel 2, Psalm 16 and Psalm 110 were not clear in Peter’s own mind. However, even if those passages were clear in Peter’s mind, he would still be called upon to express those truths to others. All preachers should “be able by sound doctrine both to exhort and to convince the gainsayers” (Tit. 1:9).

A preacher must be “apt to teach” or he ought not take on the responsibility of preaching the Word of God. Charles Spurgeon said, “There must be aptness to teach and some measure of other qualities needful for the office of a public instructor.” Some have a faulty notion that preaching should not be watered-down by teaching, but apostolic preaching always includes biblical teaching. Apostolic preaching goes beyond teaching, but it does have elements of teaching. If a preacher is unwilling or unable to teach in his preaching, he is not qualified to proclaim God’s Word.

Application (2:36-40)

Good preaching may include instruction, illustrations, or argumentation as components of preaching, but application is what makes declaring God’s Word preaching. John Broadus said it this way, “The preacher is not to speak before the people, but to them. He must earnestly strive to make them apply what he says to themselves.” Peter understood how important it was for preachers to proclaim truth in a way that moved people to God.

Peter had three priorities in his application including speaking directly to his listeners’ hearts, addressing their sinful choices, and giving them hope. Peter spoke directly to their hearts when he addressed them personally. He said, “Let all the house of Israel know assuredly” because he was talking to Jews who needed to understand what had just happened. The Jews in Peter’s generation had put the Messiah to death and God raised him from the dead. Peter spoke directly to them by addressing the Jews by name. Peter did not merely just give a talk: instead, he challenged their hearts directly. There will be times when a preacher may be conversational in his preaching, however, his preaching should always speak to his listeners’ hearts. When a man of God preaches God’s truth directly to the heart, lives can be changed by God’s power.

Another priority in Peter’s application included addressing their sinful choices. Peter was led of the Spirit to proclaim boldly, “Ye have crucified [Jesus]” (Acts 2:36)! This style of straightforward preaching was effective, but it could have had the reverse effect if it was preached in the strength of human flesh.  Preachers dare not attempt to change people’s hearts in the strength of the flesh. Peter’s sermon certainly would have fallen short of moving his listeners to action, if his listeners did not feel personally responsible for Jesus’ crucifixion. God will not lead his messengers to preach a message of rebuke every sermon (some Scriptures speak about comfort, encouragement, or hope). A faithful messenger will address sinful choices as the texts of Scripture address specific sins. Since apostolic preaching addressed sinful choices, faithful heralds today must also preach against specific sins. It has become popular in some Christian circles to think, “As a preacher, I will teach principles, but I will leave the Holy Spirit to apply it.” Apostolic preaching instructs us to address specific sinful choices through the authority of God’s Word.

Finally, Peter’s application included giving hope through the redemption that is in Christ. Verse 39 is a wonderful promise for Peter’s listeners, for their children, and for those who are afar off and would hear of God’s promise to receive forgiveness through Jesus. Peter was not the only preacher who gave hope to his listeners. Isaiah gave hope in his preaching. He said, “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Is. 1:18). Jesus also gave hope in his preaching. He said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Mt. 11:28).

Peter gave gracious words of hope. A skilled surgeon is not finished with his work after performing surgery. Afterwards, he must close the wound with stitches, wash it, and wrap up the wound so that it may heal. Preachers should be as eager to administer care for healing during their preaching, just as they had been eager to make incisions to address problems in the human heart while preaching.

The Delivery of His Sermon

The text in Acts 2 reveals some practical observations about Peter’s delivery. According to verse 15, “he lifted up his voice” so that thousands could hear him speak. A preacher should speak loudly enough to fill the room with his voice. Peter could have preached the best sermon of his life, but if no one heard him, there would be no changed lives. Recognizing the importance of being heard, Peter took in a deep breath, supported by his diaphragm, and declared God’s message with a clarion voice that all could hear. When God puts a truth in a preacher’s heart, it is important to declare that truth by lifting up his voice to be heard.

Apostolic preaching involves testifying and exhorting, which is exactly what Peter did according to verse 40. “And with many other words did he testify and exhort, saying, ‘Save yourselves from this untoward generation.’” The same word “testify” (diamarturomai) is used in Luke 16:28, when the rich man asked if Lazarus could testify to the rich man’s brothers, so that they may avoid this “place of torment.” Both Lazarus and Peter would be charged to testify their personal eye witness account to others. Apostolic preaching instructs preachers of every generation to be touched personally by the truths that they declare. In other words, a herald (kērux) in the ancient world, may not be touched personally by the message that he was declaring even if he relayed the message faithfully. But a witness (martus) has personal testimony about the truths that he proclaimed.

At times, a preacher should speak from personal experience. He was personally lost but Christ found him. He is personally tasting the goodness of the Lord (Ps. 34:8). He is continuing to learn to walk by faith. Apostolic preaching includes internalizing the message as God’s choice witness.

In addition to testifying, Peter also exhorted “with many other words” (2:40). “Exhorted” is the Greek word parakaleo, meaning “to call to one’s side.” This word is found 109 times in the New Testament and it is translated “beseech, comfort, exhort, desire, pray, and intreat” among other English words. As a preacher, perhaps one of the best ways to think about this word is to recognize the way the Holy Spirit works in the life of a believer, because He is our Paraklētos (John 14:16, 26). As Walvoord says, “It reveals the Holy Spirit as one who is always ready to help the Christian.” He beseeches, comforts, exhorts, and intreats us to obey the Lord. In a similar way, preachers are not to badger, but beseech. Preachers are to comfort the flock. God’s messengers are to follow the Holy Spirit’s example in being called to the side of others to exhort them to obey the truth. Peter’s preaching at Pentecost was characterized by exhorting his listeners to experience deliverance from a perverse generation.

Any young preacher who chooses Peter as a godly role model for his preaching will be blessed and inspired in his pulpit ministry during his most formative years. Peter was used by God because he followed Jesus, and over time God used him to be a dynamic preacher. By the grace of a God, a seasoned preacher may realize that he has already modeled much of his preaching after the apostles’ preaching. To those who find much of their preaching mirroring Peter’s preaching, Paul’s encouragement about the harvest is encouraging. He said, “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Gal. 6:9). The harvest is still coming, so let us not be weary in our preaching, for we shall reap at the time of harvest, if we do not faint!