Before proceeding with a study of the elements of the core content of the apostolic gospel (cf., "The Apostolic Gospel: Core Content"), there is a need for a brief comment regarding the analysis of the data used for this inquiry. As previously mentioned, the Book of Acts written by Luke serves as the primary repository of relevant information for this present study regarding the original message preached by the apostles. Twelve texts in particular stand out for providing specific details in association with explicit accounts of apostolic preaching. These are as follows: 2:14-41; 3:12-4:2; 4:8-12; 5:29-32; 7:1-60; 10:34-43; 13:16-41; 14:8-18; 17:2-3; 17:16-31; 26:1-29; 28:17-31.
These texts have been analyzed on the basis of four considerations. The first consideration is the most obvious and the most important. It concerns itself with the explicit information that is expressed in the texts themselves. In other words, what do the texts explicitly say? A prima facie reading of the texts lends itself to a categorization of information into five groups (cf., "The Apostolic Gospel: Core Content"); namely, Jesus' identity, first coming, second coming, and prophetic fulfillment, and our existential response to him.
There are, however, three other considerations to factor in to the analysis of the texts. Each of these involves information that is understood to be implied. The first of these involves Luke's compression of data. For example, in many of the twelve texts under study, explicit mention is made of Jesus' crucifixion and resurrection. In others, however, mention is only made of his having "suffered" or only of his having risen from the dead. It would be incorrect to suppose that the crucifixion was completely omitted from every instance reported in which no explicit mention of it is made. Rather, Luke was merely compressing the data presented in other places in Acts by employing briefer designations. Considering that Acts serves as a companion literary work to Luke's earlier Gospel, it is understandable that Luke should also compress data in Acts that refers back to information already presented in his Gospel.
The second consideration involving implied information is similar to compression. It concerns precedent. A careful reading of Acts reveals that Luke provides greater detail in several matters earlier in his work than later on. For example, water baptism and reception of the Holy Spirit are explicitly mentioned in several of the earlier accounts of believing responses to the apostolic gospel. However, there are numerous other such accounts throughout Acts which make no mention of one or the other, or both. Are we to assume that when these are not mentioned people were not baptized in water or did not receive the Holy Spirit? Of course not. Luke has established these two experiences as normal and customary. Consequently, they should be assumed in the other accounts as well by way of precedent.
Analysis of the texts then requires careful attention to the detail that is given in several of the earlier accounts of the communication of the apostolic gospel in order to evaluate whether any elements not mentioned in later accounts should be assumed by way of precedent. A consideration of the elements' logical centrality to what is communicated, of their literary prominence in the accounts in which they appear, and of their connection to Luke's emphases in his Gospel must be taken into account.
The third consideration involving implied information concerns the knowledge base of those to whom the apostolic gospel was presented as recorded in Acts. Some knowledge is given us by Luke regarding the audiences who heard the various gospel proclamations. Because of this we can have a general idea as to what their knowledge base likely was in relation to the gospel information presented to them. For example, a Jewish audience of the first century would likely have held to a constellation of beliefs in association with the eschatological "kingdom of God." These would have involved a Messiah-King, the resurrection of the dead, an outpouring of God's Spirit, the vindication of Israel, and a judgment of the Gentile nations. Consequently, references to either the kingdom of God or to key elements of its associated Jewish belief constellation would likely have implied in the minds of the listeners the various elements as a whole.
In addition, there is the issue of the knowledge base of the intended recipient(s) of the Book of Acts. Although no scholarly agreement has been reached concerning the "Theophilus" to whom Acts was explicitly written (1:1), we do know that Luke's Gospel is identified as having been written to the same audience (Lk 1:3). Consequently, its contents should be assumed as comprising at least a minimal background of knowledge to the apostolic preaching presented in Acts for the unknown Theophilus and the wider audience for whom both works were surely intended.
Given the foregoing considerations, we can now proceed with a study of the five categories of core elements of the apostolic gospel which concern Jesus of Nazareth.
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