Speeches in the Book of Acts
Quick Summary
Speeches make up nearly one-third of Acts and serve as theological commentary on the narrative. Peter's sermons at Pentecost and after healings proclaim Jesus' resurrection and call for repentance. Stephen's speech rehearses Israel's history to show a pattern of rejection. Paul's missionary sermons adapt the gospel message to different audiences, from Jewish synagogues to Greek philosophers. These speeches are not mere transcripts but carefully crafted summaries that reveal Luke's theology and show how the early church proclaimed Jesus in diverse contexts.
Introduction
The Book of Acts is full of speeches. Peter preaches to crowds in Jerusalem. Stephen defends himself before the Sanhedrin. Paul addresses synagogues, philosophers, and Roman officials. James offers guidance at the Jerusalem Council. These speeches are not incidental to the narrative. They are central to it, making up approximately 30 percent of the book's content.
Ancient historians commonly composed speeches for key figures in their narratives, summarizing what was said or what likely would have been said in a given situation. Luke follows this convention, but his speeches do more than advance the plot. They interpret events theologically, proclaim core gospel truths, and show how the message of Jesus was communicated to different audiences in the first century.
Understanding the speeches in Acts helps us grasp Luke's theology, see how the early church articulated its faith, and learn principles for proclaiming the gospel in our own contexts.
Peter's Early Speeches in Jerusalem
Peter at Pentecost (Acts 2:14-41)
This is the first and perhaps most important speech in Acts. After the Holy Spirit descends and the disciples speak in tongues, onlookers are confused. Peter stands and explains what is happening. He cites Joel 2:28-32 to show that the Spirit's outpouring marks the arrival of the last days. He then proclaims Jesus of Nazareth as a man attested by God through mighty works, delivered up according to God's plan, crucified by lawless men, and raised from the dead. Peter quotes Psalm 16 and Psalm 110 to argue from Scripture that Jesus is both Lord and Messiah. He concludes with a call to repentance and baptism, resulting in three thousand conversions.
Peter's speech establishes the basic pattern for Christian preaching in Acts: Scripture is fulfilled, Jesus was crucified and raised, repentance and faith are required, and the Holy Spirit is given to those who believe.
Peter after the healing at the Beautiful Gate (Acts 3:12-26)
This follows a similar pattern. After Peter heals a lame man, a crowd gathers. Peter explains that the healing came not through their own power but through faith in Jesus' name. He accuses the people of handing over and denying Jesus, the Holy and Righteous One, killing the Author of life whom God raised from the dead. Peter calls them to repent so that their sins may be wiped out and times of refreshing may come. He interprets Jesus as the prophet Moses foretold (Deuteronomy 18:15) and as the fulfillment of God's covenant with Abraham.
Peter before the Sanhedrin (Acts 4:8-12)
This speech is shorter but equally bold. When questioned about the healing, Peter, filled with the Holy Spirit, declares that the man was healed by the name of Jesus Christ of Nazareth, whom the council crucified and God raised from the dead. He quotes Psalm 118:22, identifying Jesus as the stone rejected by the builders that has become the cornerstone. He concludes, "There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved" (Acts 4:12).
Peter before the Sanhedrin again (Acts 5:29-32)
Peter emphasizes obedience to God over human authorities. When the apostles are arrested for continuing to preach, Peter responds, "We must obey God rather than any human authority" (Acts 5:29). He reiterates the basic gospel message: God raised Jesus, whom the authorities killed by hanging him on a tree. God exalted him as Leader and Savior to give repentance and forgiveness of sins. The apostles and the Holy Spirit are witnesses to these things.
Stephen's Speech: Israel's History of Rejection (Acts 7:2-53)
Stephen's speech before the Sanhedrin is the longest in Acts and serves a different purpose than Peter's sermons. Stephen has been accused of speaking against the temple and the law. His speech is not a sermon calling for repentance but a defense that becomes an indictment.
Stephen rehearses Israel's history from Abraham to Solomon, focusing on a recurring pattern: God's chosen deliverers are repeatedly rejected. Joseph was sold into slavery by his brothers before becoming their savior. Moses was rejected twice by his own people before God used him to deliver Israel from Egypt. Even after the exodus, the people turned to idolatry with the golden calf.
Stephen argues that God's presence is not confined to the temple. The Most High does not dwell in houses made by human hands. He then turns to direct accusation: "You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do" (Acts 7:51). He charges them with betraying and murdering the Righteous One, just as their ancestors persecuted the prophets.
The speech costs Stephen his life. He is dragged out and stoned, but not before seeing a vision of Jesus standing at God's right hand. Stephen's speech establishes that rejecting Jesus fits a long pattern in Israel's history and that God's purposes are not limited to one temple or one people.
Peter and Cornelius: The Gospel for Gentiles (Acts 10:34-43)
When Peter enters the home of Cornelius, a Gentile centurion, he delivers a speech that marks a turning point in Acts. Peter begins, "I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him" (Acts 10:34-35).
Peter then summarizes Jesus' ministry: he was anointed with the Holy Spirit and power, went about doing good and healing the oppressed, was crucified, and was raised on the third day. God made him appear to chosen witnesses who ate and drank with him after the resurrection. Jesus commanded them to preach and testify that he is the one ordained by God as judge of the living and the dead. All the prophets testify that everyone who believes in him receives forgiveness of sins through his name.
While Peter is still speaking, the Holy Spirit falls on the Gentile listeners, demonstrating that God has indeed included them without requiring them to first become Jews.
Paul's Speeches to Jewish Audiences
Paul in Pisidian Antioch (Acts 13:16-41)
This is his first recorded sermon and resembles Peter's speeches in structure. Paul addresses a synagogue audience, rehearsing Israel's history from the exodus to King David. He announces that from David's descendants God has brought to Israel a Savior, Jesus. Paul describes John the Baptist's ministry and Jesus' rejection by the leaders in Jerusalem, who fulfilled the prophets' words by condemning him. Though they found no cause for death, they asked Pilate to have him killed. God raised him from the dead, and he appeared to witnesses. Paul quotes Psalms 2, 16, and Isaiah 55 to show that Scripture foretold Jesus' resurrection. He concludes with a warning from Habakkuk about the danger of unbelief and an invitation to respond in faith.
Paul before Agrippa (Acts 26:2-23)
This is a personal testimony combined with gospel proclamation. Paul recounts his life as a Pharisee, his persecution of Christians, and his encounter with the risen Jesus on the Damascus road. Jesus commissioned him to open the eyes of both Jews and Gentiles, turning them from darkness to light and from the power of Satan to God. Paul declares that he has been faithful to this commission, preaching repentance and faith. He insists that he is saying nothing beyond what Moses and the prophets foretold: that the Messiah must suffer, rise from the dead, and proclaim light to both Jews and Gentiles. His personal story becomes the vehicle for proclaiming the gospel.
Paul's Speeches to Gentile Audiences
Paul in Lystra (Acts 14:15-17)
This is brief but significant. When the crowd attempts to worship Paul and Barnabas as gods, Paul redirects them to the living God who made heaven, earth, sea, and all that is in them. He appeals to natural revelation, pointing to God's goodness shown in rain, fruitful seasons, and food. This speech demonstrates how Paul adapts his message when addressing those without knowledge of Israel's Scriptures.
Paul in Athens (Acts 17:22-31)
This is the most famous example of Paul engaging Greek philosophy. Addressing the Areopagus, Paul begins with their altar to an unknown god and announces that he will make this God known. He describes God as creator who does not dwell in temples made by human hands and does not need anything from humans. God made all nations from one ancestor and determines their times and boundaries so they might search for him. Paul quotes Greek poets: "In him we live and move and have our being" and "we are indeed his offspring."
Paul then pivots to call his hearers to repentance. God has overlooked past ignorance but now commands everyone everywhere to repent because he has fixed a day for judgment through a man whom he has appointed and vindicated by raising him from the dead. The mention of resurrection causes division, with some mocking and others wanting to hear more.
Paul's speech in Athens shows how the gospel can be communicated using cultural touchpoints familiar to the audience while remaining centered on Jesus' resurrection and the call to repentance.
Paul's Farewell to the Ephesian Elders (Acts 20:18-35)
Paul's address to the Ephesian elders at Miletus is pastoral rather than evangelistic. He reminds them of his ministry among them: serving with humility, teaching publicly and from house to house, declaring the whole counsel of God. He warns them that fierce wolves will come among them after his departure and urges them to be alert. He commends them to God and to the word of his grace. He reminds them of his example of working with his own hands and quotes a saying of Jesus not found in the Gospels: "It is more blessed to give than to receive" (Acts 20:35).
This speech reveals Paul's concern for the ongoing life of the churches he founded and his conviction that leaders must shepherd God's flock faithfully.
Patterns in the Speeches
Several patterns emerge across the speeches in Acts:
Scripture is fulfilled. Speakers consistently quote and interpret the Old Testament to show that Jesus' death and resurrection were according to God's plan.
Jesus is central. Every speech proclaims Jesus in some way, whether his life, death, resurrection, exaltation, or future judgment.
Repentance and faith are required. The appropriate response to the gospel is repentance and belief, resulting in forgiveness of sins and the gift of the Holy Spirit.
Audiences shape the message. Speakers adapt their presentations. Jewish audiences hear about the fulfillment of Israel's story. Gentile audiences hear about the creator God. Yet the core message remains the same.
Opposition is expected. Speeches often provoke resistance, arrest, or violence, showing that faithful proclamation does not guarantee positive reception.
Why the Speeches Matter
The speeches in Acts show us how the early church proclaimed Jesus in diverse contexts. They provide models for evangelism, apologetics, and teaching. They demonstrate that the gospel is both particular (rooted in Israel's story and Jesus' historical life) and universal (for all peoples everywhere).
The speeches also reveal Luke's theology. Through them, we see his understanding of Jesus as the fulfillment of Scripture, the centrality of the resurrection, the necessity of repentance, and the inclusion of Gentiles in God's people.
For the church today, the speeches challenge us to articulate our faith clearly, engage thoughtfully with different audiences, root our proclamation in Scripture, and remain bold in the face of opposition.
See Also
Works Consulted
Dibelius, Martin. "The Speeches in Acts and Ancient Historiography." In Studies in the Acts of the Apostles, edited by Heinrich Greeven, 138-85. London: SCM Press, 1956.
Keener, Craig S. Acts: An Exegetical Commentary. 4 vols. Grand Rapids: Baker Academic, 2012–2015.
Soards, Marion L. The Speeches in Acts: Their Content, Context, and Concerns. Louisville: Westminster John Knox, 1994.
Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 2, The Acts of the Apostles. Philadelphia: Fortress Press, 1990.
Witherington, Ben, III. The Acts of the Apostles: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans, 1998.
