"Don't Forget to RSVP"

Propositional Argument

Peter’s sermon provides the essentials for responding to the invitation to Christ through repentance, baptism, forgiveness of sins, and the receipt of the Holy Spirit.

Don’t Forget to RSVP

RSVP is used at the end of a written invitation and it means “please reply” whether you are attending the event or not because the information is vital to event and party planners. Some gloss by the RSVP, other forget to RSVP, and there are some who actually respect the RSVP. RSVP settles the questions of: attendees, venue, and vittles (yes I said vittles LOL). Some think RSVP is just a fancy acronym that does not apply to them. Event planners do not prepare for an event based on how many invitations are sent out; they plan the event based on who responds to the invitation within the specified time. Neither do they plan an event based on who just decides to show up on the day of the event. The RSVP grants your access to what the event has to offer, but if you do not respond, then, you miss out on what the invitee is offering. People often miss out on wonderful events because they “thought” they had responded...

Invitations are time sensitive that demand our immediate attention, but like most things we procrastinate and sit the invite on our coffee tables and counters. What is often missed on the invitation is the date by which they have to RSVP because they think they have time send it back, or because they know the individual they can just show up. Most RSVP are time sensitive because their particular vendors have hard deadlines. What baffles me is that people genuinely get upset when they show up and their name “is not on the list.” They get upset and are ready to cuss, kick, and scream at the host and the door person if there is one because they are turned away. The craziest question to ask is “why is my name not on the list?” It’s a crazy question because they know why they’re not on the list…#DontForgetToRSVP

Today, many treat the invitation to Christ as though it is not time sensitive. As we speedily head towards the end of time, if you’ve heard the invite to Christ, do not delay come while you have time. As the old saints said and still it must be said that “time is winding up,” and we do not have as much time as we think. In Matthew 25:1-13, Jesus tells the parable of the five foolish and five wise virgins that eagerly awaited the coming of the bridegroom. Five had enough oil for the duration and five had enough in case of an extended stay. Five run out of oil and they ask the other five to “give them some of their oil,” but they refused to part with their oil, thus the bridegroom comes and shuts the door, leaving the unprepared out in the cold. The moral of the parable is preparation is for the prepared...

Pertinent Information (The Message)

After the Holy Spirit filled the room and the disciples, Peter responds to the presence of the Holy Spirit by preaching the initial sermon to this new community of believers. Peter brings to light the prophet Joel who prophesied about the coming of the Spirit that would fall on all flesh Joel 2:29-32

Joel 2:29–32 (ESV)

Even on the male and female servants

in those days I will pour out my Spirit.

“And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the Lord comes. And it shall

come to pass that everyone who calls on the name of the Lord shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord

calls.

From explaining the events that just occured to those in the room and those who accused them of being drunk, Peter transitions to Jesus, who was publicly approved by God, yet prearranged and delivered to the religious leaders and lawless Gentiles so he could be crucified. Though he died God raised him from the dead as even death could not keep him down as he quotes the prophetic voice of king David from Psalm 110:1

Psalm 110:1 ESV

The Lord says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”

Why would Peter stress the claim that Jesus is both Lord and Christ (the Anointed One)? It seems that Peter could have skipped to the end of the sermon because it is the"propositional argument” of his sermonic soliloquy. Acts 2:36 is the climax of Peter’s sermon and it provides the affirmation that Jesus is both Christ and Lord. The phrase “know for certain” translate “ an assurance or certainty of intellectual and emotive aspects beyond any doubt. Just as Jesus left no doubt that he was sent by God, Peter leaves no doubt that the one they crucified, God raised him bodily from the grave (Rom. 10:9) is both Lord and Christ. The word Lord here in Acts 2: 36 is kyrios meaning one who exercises supernatural authority over mankind. Christ here is Christos, meaning fulfiller of Israelite expectation of a deliverer, the Anointed One and his Anointing. Peter uses this language in verse 22 and he reminds them of the Jewish guilt in Jesus’ death (v. 23). Peter’s message brought in the psalms that established the messianic status of Jesus for the Jewish audience. Peter uses Psalm 110:1 to prompt them to call upon the name that is above every name (Phil. 2:9) and confess Jesus as Lord, leading back to his original text of Joel 2:32. Peter’s invitation to his captive audience begins with identifying who is doing the inviting to the community of faith that Jesus tells Peter he would build in Matthew 16:18. The reference to the What does the modern church invite people to? Or the better question is do we even invite people anymore....The church invitation is seen as gimmicky because most leave the message out…Peter wanted the Jews to know that what you planned did not work....

Practical Application: It is good to remind yourself and others that what others planned for your demise did not work because Jesus has left no doubt in your life that he is both Lord and Christ...

In an invitation, all the pertinent information: date, time, place, etc. is included, but the church today leaves so much out of the invitation that people have a distorted view of God and church. The church is responsible

Are we inviting people to an energetic and exciting “present” worship experience that does not impact their “eternal” decision and destination?”

Practical Application: “We invite people to Christ; Christ invites them to discipleship. You cannot invite people to the faith until you introduce them to Faithful One.”

Pertinent Question (The Motive)

Peter’s sermon was not a fine display of eloquence;

Neither was it a very pathetic plea;

Nor a loud but empty cry of “Believe, believe!”

It was a simple, a plain statement, and a soberly earnest argument.

Its power lay in the truthfulness of the speaker, his appeal to Scripture, the concurrence of his witnessing brethren, and his own evident faith.

Above all, in the Holy Spirit who accompanied the word.

After Peter “closes” his sermon on the Savior to his Jewish crowd, if they didn’t get the point before, they got it then. The Jews were guilty of rejecting and eventually crucifying Christ. Yes, the Romans carried out the sentence, but it was Pilate who found not fault in him. It was Pilate who sought to free Jesus, but the people chose the murderer over the Messiah. God sent his Son into the earth, delivered him into their hands, and he let them choose how they would handle him, and clearly they did not handle him well according to verse 23. Peter’s sermon accomplished two things: (1) it held the Jewish people accountable for their part in Jesus’ death, and (2) presented the gospel of Jesus to a captive audience. The fact that Peter charged them with the death of Christ pierced their hearts just like the sword of the Roman soldier that pierced Jesus’ side.

Practical Application: “Effective preaching produces moments of reflection, conviction, and consideration for the hearer as they contemplate their eternal destination.”

Sermons are not always meant to “smooth things” out or over…sermons will cut and cure..sermons will highlight where you’re weak and heal where you’re hurt…sermons will uncover you sin and cover your nakedness…sermons will expose and encourage…sermons will shape you and steady you…sermons will break you down and build you up....To be cut to the heart is deadly (5:33): to be pricked in the heart is saving. All true religion must be of the heart—for without this…ceremonies are useless (Is. 1:13)…orthodoxy of head is in vain (Jer 7:14)…Profession and a constrained morality fail (2 Tim. 3:5)…Loud zeal, excited and sustained by mere passion, is useless…When the heart is not pricked, it can lead to sheer hypocrisy…heart-work is the only real work. The same hand which wrote the piercing truths also applies them...He is well acquainted with our hearts, and so can reach them....He is the Quickener, the Comforter, the Spirit helping our infirmities, showing to us the things of Jesus: his fruit is love, joy, peace, etc. We need not utterly despair when wounded by such a tender Friend...He is a Spirit to be sought unto, who acts in answer to his people’s prayers. We turn for healing to him who pricks.

What is interesting is not the sermon itself, but the response of his audience drew my undivided attention. Peter shares the message, blames them for their teacher’s death but they’re convicted and desire to know the next step. The invite’s information should lead people to the next step in the invitation process… “A convincing sermon about the Lord Jesus clears a path for people to accept Christ.” The foolishness of preaching presents who, what, when, and why while creating the question of “how” in the heart and mind of the listener. The guilt of their actions and the Spirit-filled message of Peter opened the door for conversion. When one listens to the gospel with their heart, therein lies the possibility for conversion. The phrase “what shall we do” is an imperative, interrogative that demanded an answer from the apostles…The information in the invitation is important, but question about attendance is just as important. When you share the invite, you cannot allow a person’s answer to the invitation one way or the other keep the church from extending the invitation. The inception of the church spawned from Peter’s invitation to the Jewish community that heard the gospels, and it is no different today. The community of faith arise from the word of faith that we preach…

My Sermon Notes, Volumes 3 & 4: Matthew to Revelation Chapter CLXXXVIII: Acts 2:37

Only One who is divine can heal a wounded heart.

2. The only medicine is the blood of his heart.

3. The only hand to apply it is that which was pierced.

4. The only fee required is gladly to receive him.

Let us ask the question, “Men and brethren, what shall we do?”

Let us then obey the gospel, and believe in the Lord Jesus.

Parameters of Acceptance (The Methodology)

The invitation extended to Jesus’ enemies is gracious enough, but his answer to their questions established the parameters of acceptance. Yes, we came to Jesus as we were, but even then there were and still are parameters for accepting the invitation. Just like there are parameters for your RSVP to earthly functions, your invite is time sensitive as well because the song is true that we don’t have long to stay here. Many put off for tomorrow for what they need to do today. Peter’s response to their question gave insight to the essentials of the conversion experience: (1) repentance, (2) baptism in the name of Jesus Christ, (3) forgiveness of sins, and (4) receipt of the Spirit. They are the normative ingredients of conversion, but there is no set mechanistic pattern by which these various components come into play, particularly baptism and the receipt of the Holy Spirit. The connection of the Spirit with baptism is depicted in various sequences through Acts. Here the Spirit seems to be promised immediately following or as a concomitant of baptism, whereas in 10:44-48 the coming of the Spirit seems to have preceded water baptism. The Ethiopian eunuch was baptized, but the receipt of the Spirit was not mentioned (8:38), though his resulting joy was a gift of the Spirit. Baptism and the gift of the Spirit are separated by some interval of time for the Samaritans (8:12, 17). The disciples of John at Ephesus were rebaptized and immediately received the Spirit (19:5-6). The Spirit cannot be tied down to a set pattern. Clearly, however, both baptism and receipt of the Spirit are normative to the experience of becoming a Christian believer.

The connection of baptism with the forgiveness of sins in v. 38 has often been a matter of controversy. A literal rendering of the verse runs: “Repent, and let each of you be baptized in the name of Jesus Christ for/on the basis of the forgiveness of your sins.” The disputed word is the preposition eis, which could indicate purpose and thus be taken to mean that baptism is the prerequisite for the forgiveness of sins. There is ample evidence in the New Testament, however, that eis can also mean on the ground of, on the basis of, which would indicate the opposite relationship—that the forgiveness of sins is the basis, the grounds for being baptized. Perhaps more significant, however, is that the usual connection of the forgiveness of sins in Luke-Acts is with repentance and not with baptism at all (cf. Luke 24:47; Acts 3:19; 5:31). In fact, in no other passage of Acts is baptism presented as bringing about the forgiveness of sins. If not linked with repentance, forgiveness is connected with faith (cf. 10:43; 13:38f.; 26:18). The dominant idea in 2:38 thus seems to be repentance, with the other elements following. Repentance leads to baptism, the forgiveness of sins, and the gift of the Spirit. The essential response Peter called from the Jewish crowd is the complete turnabout that comprises true repentance, to turn away from their rejection of the Messiah and to call upon his name, receive baptism into his /’, and share the gift of the Spirit they had just witnessed so powerfully at work in the Christians at Pentecost. Peter concluded his appeal with a promise, the promise of Joel 2:32 (cf. v. 21): “Everyone who calls on the name of the Lord will be saved.” The universal scope of the promise is emphasized. Salvation is not only for the group of Jews present at Pentecost but for future generations (“your children”) as well. It is not only for Jews but for Gentiles, for those “who are far off.”

Luke’s note that Peter warned them “with many other words” was his way of indicating that he had only been able to give a portion of Peter’s sermon. His reference to a “corrupt generation” (skolias, “crooked, perverse”) is Old Testament language for a generation that is stubborn and rebellious and not faithful to God (Ps 78:8; cf. Deut 32:5; Phil 2:15). The Jews at Pentecost were part of such a generation, a generation that witnessed the coming of the Messiah and rejected him. So Peter’s final word was an appeal to “save” themselves from the lot of such a generation. And they were saved; about 3,000 accepted Peter’s invitation that day, were baptized, and were added to the church

Practical Application: “Salvation is not obtained through a prayer, sermon or song; it comes when a heart is convicted, the sinner acknowledges their need for God, and accepts Jesus as Savior.”

Conversion is a work of argument, for the judgment is gained by the truth. It is a work of conviction, for the awakened are pricked in their hearts. It is a work of enquiry, for they ask, “What must we do to be saved?” And, lastly, it is a work of comfort, for its subjects have received remission of sins, and the gift of the Holy Ghost.—Joseph Sutcliffe.

Peter, standing up, said: “We heard from him whom we know that God has raised from the dead the promise of the Holy Ghost. He hath shed forth this; therefore let Jerusalem know assuredly that God hath made him Lord.” I call that Peter’s colossal “therefore.” It is the strongest word in the first oration delivered in the defence of Christianity. The Holy Spirit was promised; he has been poured out; therefore, let those who receive him know that the power behind natural law—our Lord, who was, and is, and is to come—is now breathing upon the centuries as he breathed upon us symbolically. He hath shed forth this; therefore, let all men know assuredly that God hath made him Lord. When they who were assembled at Jerusalem at that time heard this “therefore,” they were pricked in the heart.—Joseph Cook.

Heart-work must be God’s work. Only the great heart-Maker can be the great heart-Breaker.—Richard Baxter.

The Comforter came to convince the world. The Comforter! Does it seem a strange name to any of you, my brethren, for him who came on such an errand? Does it seem to you that, in convincing you of your sins, instead of comforting you, he must needs cover you with shame and confusion, and make you sink to the ground in unutterable anguish and dismay? No, dear brethren, it is not so. Those among you whom the Spirit has indeed convinced of sin, will avouch that it is not. They will avouch that, in convincing them of sin, he has proved that he is indeed the Comforter. If the conviction and consciousness of sin arises from any other source, then indeed it is enough to crush us with shame, and to harrow us with unimaginable fears. But when it comes from the Spirit of God, it comes with healing and comfort on its wings. Remember what the sin is, of which he convinces us—that we believe not in Christ. All other conviction of sin would be without hope; here the hope accompanies the conviction, and is one with it. If we have a deep and lively feeling of the sin of not believing in Christ, we must feel at the same time that Christ came to take away this along with all other sins.—J. C. Hare.

When a man is wounded with a barbed arrow, the agonies he suffers will cause him to toss about in pain; but the harder he strives to release the weapon from his flesh, the more does it become entangled in his sinews, the wound becomes enlarged, and the torture is increased. When, by the power of the Holy Spirit, a man is wounded on account of sin, and the arrows of the Most High tear his soul, he frequently tries to pluck them out with his own hand, but finds that the misery becomes worse, and the inflaming wounds at last cause faintness and despair. Only the Good Physician knows how to relieve the pain without tearing und festering the spirit.—Handbook of Illustration.

C. H. Spurgeon, My Sermon Notes & 4: Matthew to Revelation, vol. 3 (Bellingham, WA: Logos Bible Software, 2009), 178–179.