The first facts of gospel preaching.
From the very first the gospel preaching was made to rest on an historical basis. Apostles fearlessly appealed to certain known facts, which could not be gainsaid. It has been left to these later times to find myth and legend, when the contemporaries of the apostles dare not dispute the literal and truthful character of their statements. The interest of Peter's sermon—the first gospel sermon—lies mainly in its indicating what were early regarded as the essential facts of the gospel, and so the points to which the faith of men was called. The interest of the occasion of this sermon may be shown, and it should be impressed that we properly expect, at such a time, the utmost clearness and definiteness. Whatever is essential to Christianity surely found expression then, in broad statement and general principle. We find—
I. DISTINCT IDENTIFICATION OF JESUS. Peter will allow no possibility of confusion or mistake. There were doubtless many persons named "Jesus" in the country, but he speaks of Jesus of Nazareth; the Teacher who was so well known by this name; the man whom the elders of the nation despised and crucified. St. Peter, like St. Paul afterwards, testifies for "Jesus," whatever may be the disabilities that seemed to attach to him, and however Jew and Greek may despise him. They take Jesus, and his whole story, shameful crucifixion and all, and will not let any man doubt who it is that they preach.
II. FIRM ASSERTION OF DIVINE POWER IN HIS MIRACLES. "God did them by him." The miracles as facts could not be denied, but their testimony to the mission, authority, and power of Christ might be turned aside if it could be made out that they were impostures, clever medical triumphs, or works wrought by Satanic power. Therefore St. Peter so earnestly declares that the miracles are signs of God's power in Christ. Show how this, once admitted, involves the truthfulness, sincerity, and goodness of Christ, since God would not work gracious healing works through a bad agent; and so it follows that Jesus rightly claimed the office and mission of Messiahship. This line of argument from the miracles is of permanent value in Christian evidence. Press our Lord's words. "Believe for the very works' sake."
III. OUR LORD'S ACTUAL CRUCIFIXION AND ACKNOWLEDGED DEATH. There is permitted no dispute as to the personal guilt of Jesus; he was admittedly innocent, freed from charge by every court that tried him, and made a victim to prejudice and malice and religious bigotry. There could be no dispute as to his real death on the cross; Peter seems to remind the Jews that their council held the Roman centurion's certificate of death, and that council had set "watchmen" to keep the grave. And still there are two foundation facts of the gospel system:
1. Jesus was crucified as an innocent man.
2. Jesus actually yielded up his fife on the cross. Show the importance of these facts to the doctrine of redemption in Christ's blood. A "lamb without blemish" was the only fitting "burnt offering" for humanity; it was consumed upon the altar, and the sacrifice accepted of God.
IV. OUR LORD'S RESURRECTION AS THE TESTIMONY OF DIVINE APPROVAL. Apostles constantly urge the fact that Jesus had risen from the grave. It is significant that the men of their day could not deny the fact. Give the lame and poor attempts to make out that the disciples had stolen the body. But apostles carefully say God raised him, and so publicly declared His acceptance of him and of his sacrifice. They do not say "he was raised," or "he raised himself." We know, therefore, that with him "God is well pleased." Peter seeks to carry home his teachings by appeal to Scripture. His plea is this—Jesus, crucified and risen, asks our faith, and to all who believe in him he gives "eternal life."—R.T.