After the pentecostal experience of tongue-speaking, Peter sets out to preach to the gathered crowd. There are two parts to his sermon. In v14-21 he explains the tongue speaking phenomenon with reference to Old Testament prophecy. Then in v22-42 Peter proclaims the gospel (kerygma). As is typical of New Testament preaching, the gospel is presented in three parts: i] "The time is fulfilled", ii] "the kingdom of God is at hand", iii] "repent and believe the gospel". The bulk of the gospel message, particularly when delivered to a Jewish audience, focuses on part [i], the fulfillment of Old Testament prophecy in the life, death, resurrection and ascension of Jesus Christ. The message proclaims Jesus as the long awaited messiah, the one who is to come and gather a people, a nation, a new Israel, to the living God. Part [ii] focuses on the inevitable consequence of Christ's completed work, namely, the kingdom is now, salvation is now. This is often understated, as this consequence is plainly known (certainly to a Jew). Part [iii] focuses on the necessary response to the gospel message, namely, turning to Christ and relying on his completed work on our behalf. Depending on the circumstances, all parts are not necessarily present in every gospel presentation.

v22-24. Jesus' "mighty works", or more rightly, "powerful signs of the kingdom", demonstrate the "finger of God" imposing itself upon the people of Israel, and thus, the inevitable truth that "the kingdom of God has come upon you", Lk.11:20. Indeed, "God has visited his people", Lk.7:16. Yet, God's chosen one was handed over to "wicked men", ie. those apart from the Law and covenants - pagan Rome. So the messiah suffered, as it was foreordained he would. Yet, a higher court overturned the court of pagan Rome and reversed its death-sentence. It was not possible for death to hold the messiah. As it was ordained that messiah would suffer, so it was ordained that he would enter glory. This he did by rising from the dead.

v25-28. Psalm 16:8-11. Peter uses this Psalm of David as a text in support of Jesus' fulfillment of the messiah's promised deliverance from death.

v29-32. Quoting Psalm 16, Peter notes that David did "see decay." David's tomb was near Siloam for all to see. One of his descendents must take the throne of God's eternal kingdom, and obviously that descendent is Jesus, the one whose body did not suffer decay (God raised him up). To this, Peter and the other disciples are witnesses.

v33-35. This Christ has now ascended on high to take his throne at the right hand of God, receiving from the Father the right and power to pour out the Spirit on the children of God. In this way he fulfills the words of Psalm 110:1. He serves as the Davidic king who sits at the right hand of God. He is the exalted messiah, ruler over heaven and earth. This fact is evidenced in the pentecostal experience of ecstatic prophecy (tongue speaking) just witnessed by the crowd.

v36. Peter finally gets to the punch line. Jesus is both Christ and Lord. He was "declared to be the Son of God with power .... by the resurrection from the dead", Rom.1:4. Not only is Jesus the Christ (ie. the long-awaited Davidic messiah), but he is Lord. The term "Lord" was often used in the sense of "Sir" - a title of respect. Yet, for an Old Testament Jew it was the "name above every name", the name of God himself - The Lord, Adonai. The reality of Jesus' status, authority and power, announces the dawning of the kingdom. The kingdom is now. It is the day when "all peoples on earth will be blessed", it is the day of "salvation". Peter's call to "repent and believe the gospel" follows in v37-42.

The children in the auditorium sat watching the chalk-talk. Card tricks and puppet and now a quick-sketch demo guaranteed attention. The message was the usual "gospel" presentation. In summary: "we are all sinners and therefore under the judgement of God. Jesus died to pay the penalty of our sin. If we believe in Jesus, our sin will be forgiven and we will not face judgement." Of course, as is always the case, a forensic exposition of the cross leaves both children and adults confused. At least the card tricks were great!

The gospel preaching of Moody, and in our day, Billy Graham, focused on the atonement. Today, evangelical Christians still see the atonement as the substance of the gospel. When the Australian evangelist John Chapman developed his Dialogue Evangelism presentation based on Acts 17, he would often face the question, "what about the blood?" Few seem to realize that the gospels themselves say little about the atonement; the reason for Jesus' death is hardly ever mentioned. The doctrine of the atonement is a substantial truth in that it explains the workings of our salvation, but it is not the gospel, it's not God's important message to lost humanity.

The word "gospel" means "important news." When the word is used in the Bible, it means "important news from God". The important news is that the long-awaited kingdom of God is here and now. It is possible to proclaim this truth in many different ways. Peter simply makes the point that wicked people may have crucified Jesus, but God did not allow the grave to hold him. Raised and ascended to glory, Jesus now reigns. If you know your Old Testament, you know what this means. We might put it this way: Jesus is risen from the dead, and because he lives, we can live eternally in the presence of God and this, all for the asking.

Imagine doing a gospel chalk-talk to a group children. Try the usual "atonement" presentation, and then an "eternal blessings" approach. Compare and discuss.