The Great Commission
Acts 2 - Level 3
Wind and Fire
Acts 2:1-4 marks the church’s birth on Pentecost, a Jewish harvest festival 50 days after Passover, when the Holy Spirit arrives with dramatic signs, launching the Great Commission. The 120 disciples, gathered in Jerusalem, likely in the upper room (Acts 1:13), hear a sound like a mighty rushing wind filling the house (Acts 2:2). This wind, a symbol of God’s power seen in Old Testament stories like Ezekiel 37, shows the Spirit’s arrival as a new act of creation, forming the church. Tongues of fire rest on each disciple, symbolizing purification and divine presence, similar to God’s appearances in Exodus 19:18 (Acts 2:3). Filled with the Spirit, they speak in known human languages, fulfilling Jesus’ promise in Acts 1:8 to empower them as witnesses to all nations (Acts 2:4). This event, around 30 AD, directly supports the Great Commission’s call to disciple all peoples (Matthew 28:19).
The Spirit’s coming on Pentecost was no accident. It was a harvest festival, celebrating the first fruits of the wheat harvest, a fitting time for God to begin gathering His spiritual harvest—the church. Jews from across the Roman Empire were in Jerusalem, making it the perfect moment to spread the Gospel widely (Acts 2:9-11). The wind and fire were not just symbols but God’s way of showing His power, equipping the disciples for their mission. The wind echoes the Hebrew word for spirit, ruach, meaning breath or wind, as in Genesis 2:7 when God breathed life into Adam. Here, God breathes life into His church. The fire, like in Isaiah 6:6-7, purifies the disciples, preparing them to speak boldly. Their speaking in tongues—real languages, not random sounds—shows the Gospel’s universal reach, reversing the division of Babel (Genesis 11:1-9). This miracle allows Jews from every nation to hear God’s mighty works in their own languages (Acts 2:5-11), breaking cultural barriers and fulfilling the Great Commission’s global scope.
Theologically, this event fulfills Joel 2:28-32, as Peter later explains (Acts 2:16-21), marking the “last days” where God pours out His Spirit on all people—men, women, young, old, Jew, Gentile. This universal outpouring empowers the church for mission, as Acts 1:8 promised, enabling the disciples to witness from Jerusalem to the ends of the earth. The Spirit’s arrival also shows that Jesus, having ascended (Acts 1:9), sent the Spirit as He promised (John 16:7), proving His authority as the risen Lord. Historically, Pentecost’s timing aligns with Jewish tradition, which also celebrated the giving of the Law to Moses 50 days after the Exodus. Now, God gives His Spirit, writing His law on hearts (Jeremiah 31:33), a new covenant for all nations.
Culturally, the diverse crowd—Parthians, Medes, and others—represents the Roman Empire’s vast reach, from modern-day Iran to Rome. This diversity highlights the Gospel’s inclusivity, as the Spirit enables cross-cultural proclamation, a key step in the Great Commission. The 3,000 converts who respond to Peter’s sermon (Acts 2:41) show the Spirit’s power to unite diverse peoples, launching the church as a global, missional community. Acts 2:1-4 sets the foundation for the Gospel’s spread, showing that the Spirit’s work, through ordinary believers, transcends barriers, fulfilling Jesus’ command to make disciples of all nations (Matthew 28:19). This moment in Jerusalem marks the beginning of the church’s journey to the ends of the earth (Acts 1:8).
Diverse Tongues
Acts 2:5-11 shows the Spirit’s miraculous work at Pentecost, enabling the disciples to speak in diverse languages, a key step in the Great Commission. Jews from “every nation under heaven” gather in Jerusalem for the harvest festival, including Parthians, Medes, and Romans (Acts 2:5, 9-11). These pilgrims, spanning modern-day Iran to Italy, hear the disciples speak in their native languages, declaring God’s mighty works (Acts 2:6-11). This miracle, around 30 AD, fulfills Jesus’ promise in Acts 1:8, empowering the disciples to witness to all nations, aligning with the Great Commission’s call to disciple all peoples (Matthew 28:19).
The languages spoken were real, known tongues, not random sounds, allowing each person to hear the Gospel in their own dialect (Acts 2:8). This event reverses the division of Babel (Genesis 11:1-9), where God scattered humanity by confusing their languages. At Pentecost, the Spirit unites diverse peoples, showing the Gospel’s universal reach. Jews, who typically praised God only in Hebrew or Aramaic, are shocked to hear God’s works in Gentile languages, a sign that God’s salvation extends beyond Israel (Isaiah 49:6). This linguistic miracle supports the Great Commission by breaking cultural barriers, enabling the Gospel to spread to all nations, as seen in the 3,000 conversions following Peter’s sermon (Acts 2:41).
Historically, Pentecost drew a global crowd, making Jerusalem a strategic hub for the Gospel’s launch. These converts, returning to their regions, spread the message, fulfilling Jesus’ command (Matthew 28:19). Theologically, this event signals a shift: God’s focus moves from Israel to the church, a new people of Jew and Gentile (Ephesians 2:14). The languages also serve as a sign of judgment on Israel for rejecting the Messiah, as foretold in Isaiah 28:11, where God warns He will speak through foreign tongues due to Israel’s unbelief (1 Corinthians 14:21-22). At the same time, it’s a blessing to the Gentile world, showing God’s plan to include all nations in His church (Romans 11:11).
Culturally, the list of nations—from Parthia in the east to Rome in the west—reflects the Roman Empire’s diversity, foreshadowing the Gospel’s expansion across these regions (Acts 19:10). The crowd’s amazement (Acts 2:7) highlights the miracle’s impact: Galileans, often seen as uneducated, speak fluently in foreign tongues, proving God’s power. Acts 2:5-11 marks the church’s first step toward global mission, showing the Spirit’s ability to unite diverse peoples under the Gospel, fulfilling the Great Commission’s inclusive scope (Matthew 28:19).
Amazement and Doubt
Acts 2:12-13 captures the crowd’s reaction to the Spirit’s work at Pentecost, revealing both wonder and skepticism, a pivotal moment in the Great Commission’s launch. The diverse Jews, hearing the disciples speak in their languages (Acts 2:5-11), are “amazed and perplexed,” asking, “What does this mean?” (Acts 2:12). Some, however, mock, saying, “They are filled with new wine” (Acts 2:13). This mixed response, around 30 AD in Jerusalem, shows the Spirit’s power to draw attention to the Gospel while highlighting the challenges of its spread, as Jesus’ followers begin witnessing to all nations (Matthew 28:19).
The crowd’s amazement reflects the Spirit’s ability to provoke curiosity, a crucial step in the Great Commission. Jews from regions like Parthia and Rome (Acts 2:9-11) are stunned to hear their native tongues from Galileans, often seen as uneducated (Acts 2:7). This miracle, following the wind and fire (Acts 2:1-4), signals God’s presence, preparing the crowd for Peter’s sermon, which leads to 3,000 conversions (Acts 2:41). Their question, “What does this mean?” shows openness to the Gospel, fulfilling Jesus’ promise in Acts 1:8 that the Spirit would empower His witnesses to reach all nations. The Spirit’s work draws diverse peoples, aligning with the Great Commission’s global call.
The mockery, however, reveals early opposition, a theme in the Great Commission’s mission. Some dismiss the tongues as drunkenness, despite it being the third hour—9 a.m.—a time when Jews avoided drinking during festivals, especially Pentecost (Acts 2:15). This skepticism foreshadows greater resistance, like the apostles’ arrest (Acts 4:1-3) and Stephen’s martyrdom (Acts 7:58). Yet, the Spirit’s power overcomes doubt, leading to conversions (Acts 2:41), showing the Gospel’s resilience, as Jesus warned of persecution (John 15:20). Historically, Pentecost’s setting amplifies this moment: a festival crowd ensures the Gospel reaches beyond Jerusalem as converts return home (Acts 2:9-11).
Theologically, the mixed response echoes Old Testament patterns where God’s acts provoke both faith and rejection (Exodus 14:31, 16:2). Culturally, the mockery reflects a Greco-Roman tendency to dismiss spiritual events as irrational (1 Corinthians 1:23), yet the Spirit unites diverse peoples, fulfilling the Great Commission (Matthew 28:19). Acts 2:12-13 supports the mission by showing the Spirit’s ability to captivate a global audience, paving the way for salvation despite opposition.
Peter Addresses Mockers
Acts 2:14-15 shows Peter’s bold response to the crowd’s mixed reaction at Pentecost, a key moment in the Great Commission’s launch. As the disciples speak in tongues (Acts 2:4-11), some mock, saying, “They are filled with new wine” (Acts 2:13). Peter, standing with the eleven apostles, refutes this, declaring it’s only the third hour—9 a.m.—too early for drunkenness (Acts 2:14-15). This event, around 30 AD in Jerusalem, marks Peter’s transformation from a fearful denier (Luke 22:54-62) to a Spirit-filled leader, ensuring the Gospel’s credibility as the church begins its mission to all nations (Matthew 28:19).
Peter’s defense supports the Great Commission by addressing skepticism head-on. The crowd, Jews from regions like Parthia and Rome (Acts 2:9-11), includes mockers who dismiss the tongues as drunkenness. Peter’s logical rebuttal—it’s 9 a.m., a time Jews avoided drinking during festivals like Pentecost—clears the way for his sermon, which leads to 3,000 conversions (Acts 2:41). This moment, empowered by the Spirit (Acts 2:1-4), fulfills Jesus’ promise in Acts 1:8 to equip His witnesses, showing the Spirit’s role in overcoming opposition to reach all nations.
Historically, Pentecost drew a diverse crowd, making Jerusalem a strategic hub for the Gospel’s spread. The third hour aligns with Jewish prayer times (Acts 3:1), grounding the event in cultural norms and refuting the mockery’s plausibility. Converts returning to their regions amplify the Great Commission’s reach (Acts 2:9-11). Theologically, Peter’s leadership fulfills Jesus’ promise to make him the church’s rock (Matthew 16:18), as the Spirit empowers him for mission. This resilience against opposition mirrors the Great Commission’s challenges (John 15:20).
Culturally, Peter’s address to “men of Judea and all who live in Jerusalem” (Acts 2:14) foreshadows the Gospel’s inclusivity (Acts 10:44-48). Acts 2:14-15 ensures the Gospel’s message reaches a diverse crowd, launching the church’s mission from Jerusalem to the ends of the earth (Acts 1:8).
Joel’s Prophecy Fulfilled
Acts 2:16-21 anchors the Pentecost event in Old Testament prophecy, as Peter quotes Joel 2:28-32 to explain the Spirit’s arrival, a foundational moment in the Great Commission. Peter declares, “This is what was spoken by the prophet Joel,” linking the tongues and signs (Acts 2:1-11) to God’s promise to pour out His Spirit on all flesh in the “last days” (Acts 2:16-17). Joel’s vision includes prophecy, dreams, visions, and cosmic signs, ending with salvation for all who call on the Lord (Acts 2:18-21). This event, around 30 AD in Jerusalem, establishes the church as a Spirit-empowered community, fulfilling Jesus’ mandate to disciple all nations (Matthew 28:19).
The Great Commission’s universal scope is vividly realized here, as Joel’s prophecy breaks social barriers. The Spirit comes on “all flesh”—men, women, young, old, servants, free—showing God’s plan to include everyone in His mission (Acts 2:17-18). This aligns with Acts 1:8, where Jesus promises the Spirit will empower witnesses “to the ends of the earth.” The diverse crowd—Parthians, Medes, Romans (Acts 2:9-11)—hears the Gospel, leading to 3,000 conversions (Acts 2:41), a direct step in reaching all nations. Joel’s promise of salvation for “everyone who calls on the name of the Lord” (Acts 2:21) underscores the Gospel’s inclusivity, a core aspect of the Great Commission, as the church becomes a global body (Ephesians 2:14).
Historically, Pentecost, a harvest festival 50 days after Passover, drew Jews from across the Roman Empire, making it a strategic time for the Gospel’s launch. Jewish tradition also tied Pentecost to the giving of the Law to Moses, 50 days after the Exodus. Now, God gives His Spirit, writing His law on hearts (Jeremiah 31:33), a new covenant for all peoples. Converts returning to their regions spread the message, fulfilling Jesus’ command (Matthew 28:19). Theologically, the “last days” mark the Messianic era, beginning with Christ’s first coming and ending with His return (Sermon 2.3, Page 8). Joel’s prophecy spans this era, from the Spirit’s arrival to cosmic signs like a darkened sun and blood moon, signaling final judgment (Acts 2:19-20). The church age, a mystery hidden in the Old Testament, fits between these events, focusing on Gospel proclamation (Sermon 2.3, Page 9).
Culturally, the diverse crowd reflects the Roman Empire’s reach, from modern-day Iran to Italy, foreshadowing the Gospel’s expansion (Acts 19:10). The Spirit’s inclusive empowerment—across gender, age, and status—mirrors the Great Commission’s call to disciple all, a pattern seen later with figures like Philip (Acts 8:5-8). Acts 2:16-21 grounds the Gospel’s spread in God’s eternal plan, ensuring its reach to all nations (Isaiah 49:6), as the Spirit launches the church’s mission from Jerusalem to the ends of the earth (Acts 1:8).
Jesus’ Resurrection Proclaimed
Acts 2:22-28 forms the core of Peter’s Pentecost sermon, proclaiming Jesus’ life, death, and resurrection as proof of His Messiahship, a cornerstone of the Great Commission. Peter declares Jesus of Nazareth a man “attested by God” through miracles, wonders, and signs, known to the crowd (Acts 2:22). Though crucified by “godless men” per God’s plan, God raised Him, ending death’s agony, as it was “impossible” for death to hold Him (Acts 2:23-24). Citing Psalm 16:8-11, Peter shows David foresaw the Messiah’s resurrection, not his own, as Jesus’ tomb is empty (Acts 2:25-28). This sermon, around 30 AD in Jerusalem, launches the church’s mission to disciple all nations (Matthew 28:19).
Peter’s proclamation supports the Great Commission by establishing Jesus’ authority as the risen Lord. The crowd—Jews from Parthia to Rome (Acts 2:9-11)—knew Jesus’ miracles, like healing the sick (Acts 10:38), which proved God’s approval (Acts 2:22). His death, though enacted by “godless men” (Romans), fulfilled God’s plan (Isaiah 53:5), as seen in Old Testament prophecies (Acts 2:23). The resurrection, the ultimate proof, aligns with Psalm 16, where David speaks of one not abandoned to Hades or decayed (Acts 2:27). Peter clarifies David, long dead, prophesied the Messiah, whose tomb was empty (Acts 2:29-31). This convinces 3,000 to repent (Acts 2:41), fulfilling Jesus’ promise in Acts 1:8 to empower witnesses to all nations.
Historically, Pentecost drew a diverse crowd, amplifying the Gospel’s reach as converts spread the message (Acts 2:9-11). Jesus’ crucifixion, around 30 AD, was public, and His miracles were undeniable (John 10:37-38), making the crowd’s rejection a sin against clear evidence (Sermon 2.4, Page 9). Theologically, the resurrection fulfills Old Testament promises (Psalm 16:10), showing Jesus’ victory over death (1 Corinthians 15:14). Peter’s use of Psalm 16, speaking as Messiah—“my flesh will live in hope” (Acts 2:26)—reveals Jesus’ trust in God’s plan, even on the cross (Luke 23:46). Death couldn’t hold Him due to His divine power as life itself (John 1:4), God’s promise (John 2:19), and purpose to raise Him as the first fruits of resurrection (1 Corinthians 15:20).
Culturally, the crowd’s familiarity with Davidic promises (2 Samuel 7:12-13) made Peter’s argument compelling: the Messiah, from David’s line, would rise (Sermon 2.5, Page 3). Jesus’ empty tomb, unlike David’s occupied one, was a known fact (Acts 2:29), and the apostles were eyewitnesses (Acts 2:32), with 500 others seeing the risen Christ (1 Corinthians 15:6). Acts 2:22-28 anchors the Gospel’s credibility, empowering the church to proclaim a living Savior to all nations (Matthew 28:19), from Jerusalem to the ends of the earth (Acts 1:8).
Jesus Exalted Messiah
Acts 2:29-36 concludes Peter’s Pentecost sermon, affirming Jesus’ lordship and Messiahship through His resurrection and ascension, a pivotal moment in the Great Commission. Peter clarifies that David, in Psalm 16, prophesied the Messiah’s resurrection, not his own, as David’s tomb remains occupied (Acts 2:29-31). The apostles witnessed Jesus’ resurrection (Acts 2:32), and His ascension to God’s right hand fulfilled Psalm 110:1, where God says to the Messiah, “Sit at My right hand” (Acts 2:33-35). Peter declares Jesus, whom the crowd crucified, as “both Lord and Christ” (Acts 2:36). This sermon, around 30 AD in Jerusalem, establishes Jesus’ authority for the church’s mission to disciple all nations (Matthew 28:19).
The Great Commission rests on Jesus’ universal authority, which Peter proves here. The crowd—Jews from Parthia to Rome (Acts 2:9-11)—rejected Jesus, but His resurrection confirms His Messiahship (Acts 2:31). His ascension, seen by the apostles (Acts 1:9), fulfills Psalm 110, showing Jesus’ exaltation (Acts 2:33). From God’s right hand, Jesus sends the Spirit, as seen at Pentecost (Acts 2:1-4), proving God’s approval (Acts 2:33). Peter’s indictment—“this Jesus whom you crucified” (Acts 2:36)—leads to 3,000 conversions (Acts 2:41), fulfilling Jesus’ promise in Acts 1:8 to empower witnesses to all nations. Jesus’ lordship ensures the Gospel’s reach (Matthew 28:18-19).
Historically, Pentecost’s diverse crowd made Jerusalem a strategic hub for the Gospel’s spread, as converts returned home (Acts 2:9-11). Theologically, Psalm 110:1, where God exalts the Messiah, aligns with Philippians 2:9—God gave Jesus the name “Lord” above all. The Spirit’s arrival shows Jesus’ completed work (John 16:7), fulfilling Old Testament promises (Daniel 7:13-14). Peter contrasts the crowd’s rejection with God’s exaltation: “You crucified Him; God made Him Lord” (Sermon 2.6, Page 7), urging repentance (Acts 2:38). This theme of Prophecy Fulfilled grounds the Gospel’s universal scope (Isaiah 49:6).
Culturally, Peter’s address to the “house of Israel” (Acts 2:36) offers grace to those who crucified Jesus, showing the Gospel’s inclusivity (Acts 10:44-48). Acts 2:29-36 compels the crowd to accept Jesus as Lord, launching the church’s mission from Jerusalem to the ends of the earth (Acts 1:8).
Mass Conversion Baptized
Acts 2:37-41 marks the dramatic response to Peter’s Pentecost sermon, as the crowd, “cut to the heart,” asks, “What shall we do?” (Acts 2:37). Peter urges them to “repent and be baptized” in Jesus’ name for forgiveness, promising the Spirit’s gift to all (Acts 2:38-39). About 3,000 repent, are baptized, and join the church (Acts 2:40-41). This event, around 30 AD in Jerusalem, fulfills the Great Commission’s call to baptize and disciple all nations (Matthew 28:19), as the Spirit’s work (Acts 2:1-4) transforms a diverse crowd into the church.
The Great Commission’s mandate to baptize and disciple is enacted here. The crowd—Jews from Parthia to Rome (Acts 2:9-11)—realizes they crucified the Messiah (Acts 2:36). Their question reflects the Spirit’s conviction (John 16:8), a direct result of His outpouring (Acts 2:1-4). Peter’s call to repent—turn from rejecting Jesus—and be baptized publicly identifies them with Christ (Acts 2:38), leading to 3,000 conversions (Acts 2:41). This fulfills Jesus’ command in Acts 1:8, as the Spirit empowers the Gospel’s spread to all nations, starting in Jerusalem.
Historically, Pentecost’s setting amplifies this moment. The festival drew a global crowd, ensuring the Gospel reaches beyond Jerusalem as converts return home (Acts 2:9-11). Baptism, likely in local pools, was a Jewish ritual for converts but here marks entry into the new covenant community (Sermon 2.6, Page 10). Theologically, Peter’s promise of the Spirit “for all whom the Lord will call” (Acts 2:39) shows the Gospel’s inclusivity, aligning with Joel 2:32 (Acts 2:21). The grace extended to those who crucified Jesus is stunning (Sermon 2.6, Page 10), fulfilling the Great Commission’s transformative power.
Culturally, the diverse crowd reflects the Roman Empire’s reach, foreshadowing the Gospel’s expansion (Acts 19:10). Acts 2:37-41 launches the church with 3,000 believers, showing the Spirit’s power to unite diverse peoples, fulfilling the Great Commission (Matthew 28:19) from Jerusalem to the ends of the earth (Acts 1:8).
Early Church Community
Acts 2:42-47 portrays the early church’s vibrant life after Pentecost, a model for the Great Commission’s call to teach disciples to obey Christ’s commands (Matthew 28:20). The 3,000 converts devote themselves to the apostles’ teaching, fellowship, breaking of bread, and prayer (Acts 2:42). They share possessions, meet daily in the temple and homes, and experience signs through the apostles, growing in awe, unity, and favor (Acts 2:43-47). The Lord adds to their number daily (Acts 2:47). This community, around 30 AD in Jerusalem, shows how the Spirit-filled church fulfills Jesus’ mission (Acts 1:8).
The Great Commission’s focus on teaching disciples is lived out here. The apostles’ teaching, rooted in Jesus’ words, ensures unity in truth (Acts 2:42), while fellowship—koinonia, meaning shared life—reflects Christ’s call to love one another (John 13:34-35). Breaking of bread, including the Lord’s Supper, centers the community on Christ’s sacrifice (Acts 2:42), and prayer aligns them with God’s will, empowering their witness (Acts 1:8). This Spirit-filled community attracts others, as “the Lord added daily” (Acts 2:47), fulfilling the Great Commission by drawing diverse peoples into the church (Acts 2:9-11). The church’s unity and generosity show what an “ordinary” church should be—faithful to God’s simple means of growth (Sermon 2.8, Page 2).
Historically, the church’s practices reflect Jewish communal life, adapted by the Spirit. Daily temple meetings align with Jewish worship (Acts 3:1), while home gatherings foster intimacy, countering Greco-Roman individualism (Acts 2:46). Sharing possessions meets the needs of pilgrims staying in Jerusalem, embodying kingdom values (Luke 12:33). Culturally, this unity contrasts with societal divides, making the church a compelling witness (Acts 2:47). The apostles’ signs, like Jesus’ miracles (Acts 2:22), authenticate the Gospel, ensuring its spread (Acts 8:1-4).
Theologically, the church fulfills Jesus’ prayer for unity (John 17:21), showing the Spirit’s transformative power (Sermon 2.7, Page 2). The Lord’s Supper symbolizes this unity, leveling all as sinners saved by grace (Sermon 2.7, Page 8). Sharing possessions counters materialism, a threat to fellowship (Sermon 2.7, Page 9), while daily growth shows the Gospel’s appeal (Acts 2:47). The theme of Acceptance is evident, as diverse converts form one body, foreshadowing Gentile inclusion (Acts 10:44-48). The Spirit ensures the church’s mission, driving the Gospel beyond Jerusalem (Acts 1:8).
In today’s culture, where technology fosters isolation and self-centeredness (Sermon 2.7, Pages 3-5), the early church’s model challenges believers to prioritize real, sacrificial relationships. Acts 2:42-47 shows a Spirit-filled community living out Christ’s teachings, attracting others to the Gospel (Matthew 28:19-20), ensuring its spread to the ends of the earth through faithful witness (Acts 1:8).
The Spirit Drives the Story
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Themes - Acts 2
Acceptance
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Opposition
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Four Foundations of the Early Church
Acts 2:42-47 highlights the early church’s core practices: apostles’ teaching grounds believers in truth (2:42), fellowship shares life and resources (2:44-45), breaking bread blends worship and community (2:46), and prayer unites them with God (2:42). Radiating from a united center, these Spirit-led habits fuel daily growth and witness (2:47).