Exegetical and Hermeneutical Commentary of Acts 1:13
And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James.
13. And when they were come in ] i.e. into the city, from the open country where the Ascension had taken place.
they went up into an [ the ] upper room ] Probably the upper room which has been mentioned before (Mar 14:15; Luk 22:12) as used by our Lord and His disciples for the passover feast. The Greek word in the Gospels is not the same as here, but in both cases it is evident that it was some room which could be spared by the occupiers and which was let or lent to the Galilan band and their followers. The next words indicate die temporary occupancy, and would be better rendered where they were abiding, namely Peter, &c. The eleven were the tenants of the upper room, to which the other disciples resorted for conference and communion.
Peter, &c.] The names of the Apostles are again given, though they had been recorded for Theophilus in “the former treatise” (Luk 6:14-16), perhaps because it seemed fitting that the names of those who are now to be the leaders of the new teaching should be recited at the outset, that each one may be known to have taken his share in the labour, though it will not fall within the plan of the writer to give a notice of their several works; and secondly, as all the twelve had fled before the Crucifixion, this enumeration of them as again at their post, may shew that there had been in all of them, except Judas, only weakness of the flesh, and not unwillingness of the spirit.
It may be noticed that, whereas in the list of Apostles given in St Luke’s Gospel the name of Andrew stands second in the first group of four and next after Peter, in this repeated list Andrew is placed fourth. The history gives no reason for this change, but we see in the Gospels, when important events occurred in Christ’s ministry, such as the raising of the daughter of Jarus, the Transfiguration, and the Agony in Gethsemane, that the three disciples chosen to be present with Jesus are Peter, James and John, but not Andrew. Whatever may have been the reason for such an omission, the fact may in some degree explain the altered position of Andrew’s name in the list of the twelve. It appears no more in Holy Writ.
The order of the next group of four differs from their arrangement in the Gospel, but as none of them are mentioned after this verse there is nothing to explain the variation in order. In the next group the A. V. is inconsistent in rendering James the son of Alphus, and afterwards a like construction by Judas the brother of James. It is more common to find this dependent genitive in descriptions of a son, though the relationship of brother to brother is found so indicated. Judas is called the brother of James here because it is assumed that he is the same person as the author of the Epistle of St Jude, who (Judges 1) calls himself brother of James. But as it is not certain that the writer of that Epistle was one of the twelve, it is better to render the two identical constructions standing so close together in the same way, and so to read Judas the son of James. James in that case would be the name of some otherwise unknown person, but it was a very common name among the Jews.
Simon Zelotes ] called Simon the Canaanite (Mat 10:4; Mar 3:18). The last-named title is a corruption of an Aramaic word of like meaning with the Greek Zelotes, and signifying Zealot, a name applied in our Lord’s time to those Jews who were most strict in their observance of the Mosaic ritual. Of this Simon we have no further mention in Scripture history.
Fuente: The Cambridge Bible for Schools and Colleges
Were come in – To Jerusalem.
They went up into an upper room – The word huperoon, here translated upper room, occurs only four times in the New Testament: Act 9:37, She (Dorcas) was sick and died; whom when they had washed, they laid her in an upper chamber (see also Act 9:39); Act 20:8, And there were many lights in the upper chamber where they were gathered together. The room so designated was an upper chamber used for devotion, or as a place where to lay the dead before burial, or occasionally for conversation, etc. Here it evidently means the place where they were assembled for devotion. Luk 24:53 says they were continually in the temple praising and blessing God; and some have supposed that the upper room here designated was one of the rooms in the temple. But there is no evidence of that, and it is not very probable. Such a room as that here referred to was a part of every house, especially in Jerusalem; and the disciples probably selected one where they might be together, and yet so retired that they might be safe from the Jews. The expression used in Luk 24:53, They were continually – diapantos – in the temple, signifies no more than that this was a frequent or customary resort; they were always in the temple at the usual seasons of devotion, or they were in the constant habit of resorting thither. Even DeWette allows that there is no discrepancy.
Where abode – Where were remaining. This does not mean that this was their permanent habitation; but they remained there waiting for the descent of the Holy Spirit.
Peter … – All the apostles were there which Jesus had at first chosen except Judas, Luk 6:13-16.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. They went up into an upper room] This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In Lu 24:53, it is said that, after their return from Mount Olivet, they were continually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, , and therefore most probably a private house.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And when they were come in, to the city, and to the house,
they went up into an upper room; the same probably where they had kept the passover, and partook of the Lords supper; howsoever, for its largeness capable to receive so many.
Peter, as elder, and first called to the apostleship, is generally first named; and here especially his name is put first, and their names are repeated, to show, that though they fell in forsaking of Christ, they did rise again in professing of him; and that, notwithstanding their apostasy, they were continued after their recovery in their former office and dignity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. went up into an upperroomperhaps the same “large upper room” where withtheir Lord they had celebrated the last Passover and the first Supper(Lu 22:12).
where abodenot lodged,but had for their place of rendezvous.
Peter, &c.(See onMt 10:2-4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 13 And when they were come in,…. “Into it”, as the Arabic version reads; that is, into the city of Jerusalem, and into some house in that city; but what house it was is needless to inquire, since it cannot be known. Some think it was the house of John the Evangelist, whither he had taken Mary the mother of our Lord, Joh 19:27 which is not improbable: others, that it was the house of Mary, the mother of John Mark, where the disciples met for prayer when Peter was put into prison, Ac 12:12 others, that it was the house of Simon the leper; but his house was not at Jerusalem, but in Bethany, Mt 26:6. Some have thought it was the house of Nicodemus, or of Joseph of Arimathea; but after all it seems most likely, that it was not any private house, but the temple into which the disciples immediately went, and where they continued; see
Lu 24:52 and Ac 2:46.
they went up into an upper room; which, if in a private house, they might choose for retirement and secrecy; and might be the same in which they had eaten the passover; and so a Syriac scholiast, in manuscript, on the place, says it was the same. It was usual to meet in upper rooms for devotion and religious conversation;
[See comments on Mr 2:4] though this upper room might be one of the chambers in the temple; for not only from the scriptural account of the temple, there were chambers round about it, and upper chambers; see 1Ki 6:5 and one of these is called the chamber of Gemariah, in which Baruch read the prophecies of Jeremiah, Jer 36:10 but also from the Jewish writings, in which frequent mention is made of the chamber Palhedrin, where the high priest was brought seven days before the day of atonement c; and the chamber of the counsellors d; and the chamber Gazith, where the sanhedrim sat; and the chamber of the house of Abtines e; and the chamber of wood; and the chamber of the lepers; and the chamber of the house of oil f; and the chamber of salt; and the chamber of Parvah; and the chamber of them that wash, besides others g. And into a chamber, or upper room in the temple they might be let by Joses Barnabas, a Levite, one of their own company, Ac 4:36 who might have the care of it, for they are said to be continually in the temple, Lu 24:53.
Where abode both Peter, and James, and John. The Vulgate Latin, Syriac, and Ethiopic versions read, “Peter, and John, and James”; and so the Alexandrian copy. These were the three favourite disciples of Christ, and are often mentioned together, as here first;
and Andrew, Philip, and Thomas, Bartholomew, and Matthew. The Syriac and Ethiopic versions put Matthew before Bartholomew.
James the son of Alphaeus, and Simon Zelotes, and Judas, the brother of James; all the Oriental versions read, “Judas the son of James”: of the names of the apostles, [See comments on Mt 10:2],
[See comments on Mt 10:3],
[See comments on Mt 10:4]. They are all here mentioned but Judas the betrayer, who was dead, to show, that though one had disbelieved the resurrection of Christ, another had denied him, and all of them had forsook him, and fled; yet they were got together again, and were firm and steadfast in the faith of Christ, waiting for the pouring forth of the Spirit.
c Misn. Yoma, c. 1. sect. 1. d T. Bab. Yoma, fol. 8. 2. e Ib. fol. 19. 1. f Misn. Middot, c. 2. sect. 5. g Ib. c. 5. sect. 2, 3.
Fuente: John Gill’s Exposition of the Entire Bible
Into the upper chamber ( ). The upstairs or upper room ( is upper or over, the adjective ), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts 9:37; Acts 9:39), sometimes a large third story room suitable for gatherings (Ac 20:9). It is possible, even probable, that this is the “large upper room” ( ) of Mark 14:15; Luke 22:12. The Vulgate has coenaculum for both words. The word is used in the N.T. only in Acts. It was in a private house as in Lu 22:11 and not in the temple as Lu 24:53 might imply, “continually” ( ) these words probably meaning on proper occasions.
They were abiding ( ). Periphrastic imperfect active. Perfective use of , to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Ac 12:12). Here alone in the N.T., though old compound. Some MSS. here read . This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went.
Simon the Zealot ( ). Called Simon the Cananaean ( ) in Matt 10:4; Mark 3:18, but Zealot in Lu 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles.
Judas the son of James (J ). Literally, Judas of James, whether son or brother (cf. Jude 1:1) we do not really know. “Of James” is added to distinguish him from Judas Iscariot (Joh 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.
Fuente: Robertson’s Word Pictures in the New Testament
An upper room [ ] . With the article, denoting some well – known place of resort. It was the name given to the room directly under the flat roof. Such rooms were often set apart as halls for meetings. In such an apartment Paul delivered his farewell address at Troas (Act 20:8), and the body of Dorcas was laid (Act 9:37). Used by Luke only. Abode [ ] . The participle and finite verb, denoting continuance or habitual residence. Hence more correctly, as Rev., “where they were abiding.”
Fuente: Vincent’s Word Studies in the New Testament
1) “And when they were come in,” (kai hote eiselthon) “And when they entered,” were come into Jerusalem, of their own accord, their own volition, upon returning from the ascension scene. They returned to the city of peace, Jerusalem, where they were to tarry, Luk 24:49.
2) “They went up into an upper room,” (eisto huperoon anebesan) “They went up (up stairs) into an upper room, a room above the ground floor of the building,” well known to the apostles, perhaps the home of John Mark’s mother, Mar 14:15; Luk 22:8; Luk 22:12.
3) “Where abode both Peter, and James, and John, and Andrew,” (hou esan katamenontes) “Where (there) they were in waiting, tarrying, for the coming of the Holy Ghost,” (ho te petros kai loannes kai lakobos kai andreas) “both (couples) Peter and Andrew, James and John,” couples who were brothers, Luk 6:14.
4) “Philip, and Thomas, Bartholomew, and Matthew,” (Philippos kai Thomas Bartholomaios kai Matthaios) “Philip and Thomas, Bartholomew and Matthew, Luk 6:14-15.
5) “James the son of Alphaeus, and Simon Zelotes,” (lakobos alphaiou kai Simon ho zelotes) “James who was a son of Alphaeus and Simon the Zealot,” Luk 6:15.
6) “And Judas the brother of James,” (kai loudas lakobou) “And Judas who was a brother of James.” Both writers of the New Testament books bearing their names, Luk 6:16. This Judas was the brother of James the son of Alphaeus.
Fuente: Garner-Howes Baptist Commentary
13. Where they abode Some translate it, where they did abide; as though they did use to dwell there. But I am of that opinion, that they did then first of all use that hired room to dwell together in, until such time as the Holy Spirit was come upon them. Too, too ridiculous are the Papists, which go about to prove Peter his supremacy (50) hereby, because he is reckoned up first of all the apostles. Although we do grant that he was the chiefest of the apostles, yet it doth not follow hereupon that he was the chiefest ruler of all the world. But if he be, therefore, the chief of all the apostles, because his name is first in the catalogue of the apostles’ names, I will again conclude, that the mother of Christ was inferior unto all the rest of the women, because she is [here] reckoned the last; which they will in no case admit, as indeed it were a thing too absurd. Wherefore, unless they will set their Papacy to be laughed at of all men, as hitherto they have done, they must leave off to adorn it with such foolish toys. But what is their intent? Forsooth, they will prove out of the Scriptures that there was a secondary head of the Church, inferior to Christ; whereas there is no syllable in the Scripture which is consenting unto this their foolish invention. No marvel is it, therefore, if they do snatch here and there certain places, which, although no man smite them out of their hands, they will let fall of their own accord. But omitting them, let us mark what is Luke’s purpose in this place. Because the disciples had fallen away, and filthily fled from their Master Christ, every man whither fear did drive him, (Mat 26:56,) they did deserve, like forsakers of their masters, or run-agates, to be deprived of honor. Therefore, that we may know that by the appointment of the Lord they were gathered together again, and restored to their former degree, Luke reckoneth up all their names.
(50) “ Primatum,” primacy.
Fuente: Calvin’s Complete Commentary
(13) They went up into an upper room, where abode . . .Better, into the upper room, where they were abiding. The Greek noun has the article. The room may have been the same as that in which the Paschal Supper had been eaten (Mar. 14:15). On the other hand, that room seems to have been different from that in which the disciples had lodged during the Paschal week, and to have been chosen specially for the occasion (Luk. 22:8). The word used is also different in form. So far as we are able to distinguish between the two words, the room of the Paschal Supper was on the first floor, the guest-chamber, used for meals; that in which the disciples now met, on the second floor, or loft, which was used for retirement and prayer. It would seem from Luk. 24:53, that they spent the greater part of each day in the Temple, and met together in the evening. The better MSS. give prayer only, without supplication. The prayer thus offered may be thought of as specially directed to the promise of the Father. Whether it was spoken or silent, unpremeditated or in some set form of words, like the Lords Prayer, we have no data to determine.
Peter, and James.On the lists of the Twelve Apostles see Notes on Mat. 10:2-4. The points to be noticed are(1) that Andrew stands last in the group of the first four, divided from his brother, thus agreeing with the list in St. Mark (Mar. 3:17); (2) that Philip is in like manner divided from Bartholomew, and Thomas from Matthew; (3) that Zelotes appears here, as in Luk. 6:15, instead of the Cananan.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Come in To the city.
Upper room. Probably the same as the room of the Pentecost. Not, as some have supposed, in the temple, for the Jewish authorities would not have permitted so bold proceedings on the part of the disciples of the lately crucified Jesus. (See note, Act 2:1.)
It accords with ecclesiastical tradition, and seems in itself probable, that it was the same room where the Passover was celebrated, where Matthias was elected, where the Pentecostal effusion was bestowed, where the seven deacons were appointed, and where the first council of Jerusalem was held.
Abode Rather, were abiding. That is, were customarily staying there as their special place of prayer. This no way contradicts Luk 24:53, which simply asserts that they also constantly frequented the temple.
On the catalogue of apostles which follows, compare Mat 10:2-4 and Luk 6:13-16.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when they were come in, they went up into the upper chamber, where they were abiding; both Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James.’
Arriving at their lodgings they went up to the guest chamber where they were staying (compare Mar 14:14, the same word as used here is rendered ‘inn’ in Luk 2:7). Note the detail given here by Luke. He makes clear who the eleven were, and that one of the twelve was missing. Thus does he draw out that there is a gap to be filled before their ministry can commence. The list parallels that in Luk 6:13-16, with slight alterations in order. John now comes before James, and the two both come before Andrew, while Thomas rises in the order. This may all, however, have been partly due to the order in which Luke remembered them at the time, although certainly Peter and John will be closely linked in their activities (Act 3:1; Act 8:14). Perhaps he intended to bring out that at present Judas the son of James was without a partner.
‘The upper chamber.’ On the ground floor of the house, which would include living accommodation, might also be kept domestic animals, and regularly there would be a manger here (thus Jesus may well have been born in such accommodation in the family house in Bethlehem because the guest room was full, and not in a stable). But the upper chamber was away from the hustle and bustle and it would often be used for gathering together, for fellowship and for prayer.
Simon is called ‘the Zealot’ in order to distinguish him from Simon called Peter. It may be that he had a name for being zealous (see Act 21:20; Act 22:3). Or he may have been previously connected with the followers of Judas the Galilean, who came at some time to be called ‘Zealots’.
Fuente: Commentary Series on the Bible by Peter Pett
Act 1:13-14. They went up into an upper room, This might be rendered into the upper room. There was in Jerusalem an upper room in which the apostles had been used to assemble with their Lord, where they had eaten the last supper with him, and where perhaps they had assembled since his resurrection, and been favoured with his company. Such a room many of the richer and more devout Jews used tohave in their houses for religious exercises. Some say, that this room where the apostles assembled, was upon mount Sion, where Epiphanius asserts there was afterwards a Christian church built: that the gospel should go out from mount Sion, was agreeable to the prophecies, Isa 2:3. Mic 4:2. See also the note on Luk 24:52.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 1:13-14 . ] not: into their place of meeting , as Beza and others hold, but, in accordance with what immediately precedes: into the city . The simple style of a continued narrative.
] , the room directly under the flat roof, used for praying and for meetings (Hieros. Sotah, f. 24. 2). See Lightfoot, p. 11 f., and Vitringa, Synag. p. 145, and concerning the word generally, which is very common with classical writers and not a compound, see Valckenaer, Schol. p. 317 f.; Lobeck, Elem. I. p. 452 f. It is here to be conceived as in a private house, whose possessor was devoted to the gospel, and not with de Dieu, Lightfoot, Hammond, Schoettgen, and Krebs, as an upper room in the temple (on account of Luk 24:53 ; see on that passage), because, considering the hatred of the hierarchy, the temple could neither be desired by the followers of Jesus, nor permitted to them as a place for their special closed meetings. Perhaps it was the same room as in Joh 20:19 ; Joh 20:26 .
.] where, i.e. in which they were wont to reside, which was the place of their common abode. The following . . . is a supplementary more exact statement of the subject of . According to Acts, it is expressly the Eleven only, who were present at the ascension. In the Gospel, Luk 24:33 comp. Luk 1:36 ; Luk 1:44 ; Luk 1:50 , the disciples of Emmaus and others are not excluded; but according to Mar 16:14 , comp. Act 1:15 ; Act 1:19-20 , it is likewise only the Eleven.
As to the list of the apostles, comp. on Mat 10:2-4 ; Mar 3:17-18 ; Luk 6:14-16 .
] the (formerly) zealot. See on Mat 10:4 .
] the relationship is arbitrarily defined as: brother of the (younger) James. It is: son of (an otherwise unknown) James. See on Luk 6:15 ; Joh 14:22 ; and Huther on Jude, Introd. 1. Already the Syriac gives the correct rendering.
] denotes no mere external being-together; but, as Luther correctly renders it: unanimously. Comp. Dem. Phil. 4:147: . So throughout in Acts and Rom 15:6 .
] along with women; not: cum uxoribus (as Calvin holds); [101] they are partially known from the Gospels; Mat 26:56 ; Mat 26:61 ; Luk 8:2 f., Act 24:10 ; Mar 15:40 f.
] , also , singles out, after the mention in general terms, an individual belonging to the class as worthy of special remark. See Fritzsche, ad Marc. p. 11.
] The unbelief (Joh 7:5 ) of the four brothers-german of the Lord (see on Mat 12:46 ; Mat 13:55 ; Mar 6:3 ) was very probably overcome by His resurrection. Comp. on 1Co 15:7 . Observe that here, besides the eleven apostles, two other classes are specified as assembled along with them ( ), namely ( a ), women , including the mother of Jesus; and ( b ) the brethren of Jesus . Among the latter, therefore, none of those eleven can be included . This in opposition to Lange, Hengstenberg, and older commentators. Comp. on Joh 7:3 .
[101] See also Calovius and others, not uninterested in opposing celibacy.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.
Ver. 13. They went into an upper room ] a As most remote from company, and so fittest for God’s service. In Madrid it is a custom, that except some composition be made, all the upper rooms of their dwellings belong to the king. (Heyl. Geog.) Let the spirits of our minds be reserved for God.
a superior pars domus Spartanorum lingua. Eustath.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. .] ‘into the city;’ see reff.
.] The idea that this was a chamber in the Temple has originated in low literal-harmonistic views, Luke having stated ( Luk 24:53 ) that they were . As if such an expression could be literally understood, or taken to mean more than that they were there at all appointed times (see ch. Act 3:1 ). It is in the highest degree improbable that the disciples would be found assembled in any public place at this time. The upper chamber was perhaps that in which the last Supper had been taken; probably that in which they had been since then assembled (Joh 20:19 ; Joh 20:26 ), but certainly one in a private house . Lightf. shews that it was the practice of the Jews to retire into a large chamber under the flat roof for purposes of deliberation or prayer. See Neander, Pfl. u. Leit., p. 13, note. Epiphanius, de ponderibus, c. 14 (vol. iii. p. 170), relates that when Hadrian came to Jerusalem, , , , , . , , , , . And Nicephorus viii. 30 (see Wordsw.) says that the Empress Helena enclosed in her larger church the chamber where took place .
. ] not to be taken as in E. V. ‘ where abode both Peter,’ &c. ; which gives the idea that Peter, &c. were already in the chamber , and the rest joined them there : but, on entering the city, they went up into the upper chamber , where they (usually) sojourned (not ‘ dwelt :’ they did not all dwell in one house; see Joh 19:27 , note), namely, Peter , &c. On the catalogue of the Apostles, see Mat 10:2 , note.
Fuente: Henry Alford’s Greek Testament
Act 1:13 . : “the upper chamber,” R.V., as of some well-known place, but there is no positive evidence to identify it with the room of the Last Supper, although here and in Mar 14:15 , as also in Luk 22:12 , the Vulgate has cnaculum . Amongst recent writers Hilgenfeld and Feine see in this definite mention of a room well known to the readers a reference to the author’s first book, Luk 22:11-12 . But the word used in St. Mark and in St. Luke’s Gospel is different from that in the passage before us , but here . If we identify the former with the , Luk 22:11 , it would denote rather the guest-chamber used for meals than the upper room or loft set apart for retirement or prayer, although sometimes used for supper or for assemblies ( ). Both words are found in classical Greek, but only the latter in the LXX, where it is frequent. In the N.T. it is used by St. Luke alone, and only in Acts. Holtzmann, following Lightfoot and Schttgen, considers that an upper room in the Temple is meant, but this would be scarcely probable under the circumstances, and a meeting in a private house, Act 2:46 , Act 4:23 , Act 5:42 , is far more likely. .: in a series of nouns embraced under one category only the first may have the article, Winer-Schmiedel, pp. 154 157. In comparing this list of the Apostles with that given by the Synoptists we notice that whilst St. Peter stands at the head in the four lists, those three are placed in the first group who out of the whole band are prominent in the Acts as also in the Gospels, viz. , Peter, John, and James; all the Synoptists, however, place St. James as the elder brother before St. John. In St. Luke’s first list, as in St. Matthew’s list, the brothers Peter and Andrew stand first, followed by another pair of brothers James and John; but in Acts Andrew gives place, as we might expect, to the three Apostles who had been admitted to the closest intimacy with Jesus during His earthly life, and St. John as St. Peter’s constant companion in the Gospel narrative makes a pair with him. The list in Acts agrees with that given by St. Luke in his Gospel in two particulars (see Friedrich, ubi supra , p. 50, and so too Zeller): (1) Simon the Zealot is called not , as in Matthew and Mark, but , cf. Luk 6:15 ; (2) instead of Thaddus (or Lebbus) we have “Judas of James,” cf. Luk 6:16 . , “the son of James,” R.V. (so too above , “James the son of Alphus”), placing the words “or, brother, see Jud 1:1 ,” in the margin, so too in Luk 6:16 . The rendering of the words as Jude the brother of James was probably caused by Jud 1:1 , and it is difficult to believe, as Nsgen argues (see also Winer-Schmiedel, p. 262), that in the same list and in such close proximity these two meanings “the son of” and “the brother of” should occur for the genitive, although no doubt it is possible grammatically; see Nsgen and Wendt, in loco . On the other hand, see Felten, note, p. 66. But Winer, to whom the latter refers, is by no means positive, and only expresses the opinion that is perhaps to be supplied here and in Luk 6:16 if the same Apostle is referred to in Jud 1:1 . (Winer-Moulton, p. 238). But the identification with the latter is very improbable, as he was most likely the brother of James, known as “the Lord’s brother” (see Plummer on Luke , Luk 6:16 , and Salmon, Introduction to N. T. , pp. 473, 474, fifth edit.). It is also noteworthy that St. Luke uses where he means “brother,” cf. Luk 3:1 ; Luk 6:14 ; Act 12:2 . Blass, Grammatik des N. G. , gives the same reference to Alciphr. , ii., 2, as Winer, , sc . , but at the same time he declines to commit himself as to the passage in Acts and Luk 6 . The list, it has been thought, is given here again by St. Luke to show the recovery of the Apostolic band from their denial and flight so St. Chrysostom remarks that Luke did well to mention the disciples, for since one had betrayed Christ and another had been unbelieving, he hereby shows that, except the first, all were preserved (so to the same effect cumenius, in loco ). There may also have been the desire of the author to intimate that although only the works of a few on the list would be chronicled, yet all alike were witnesses to Christ and workers for Him (Lumby).
Fuente: The Expositors Greek Testament by Robertson
were come = entered.
an = the.
upper room. Greek. huperoon: here; Act 9:37, Act 9:39; Act 20:8. Not the same word as in Mar 14:15. Luk 22:12.
abode = were abiding. Greek. katameno. Only here.
Peter, &c. See App-141.
Fuente: Companion Bible Notes, Appendices and Graphics
13. .] into the city; see reff.
.] The idea that this was a chamber in the Temple has originated in low literal-harmonistic views, Luke having stated (Luk 24:53) that they were . As if such an expression could be literally understood, or taken to mean more than that they were there at all appointed times (see ch. Act 3:1). It is in the highest degree improbable that the disciples would be found assembled in any public place at this time. The upper chamber was perhaps that in which the last Supper had been taken; probably that in which they had been since then assembled (Joh 20:19; Joh 20:26), but certainly one in a private house. Lightf. shews that it was the practice of the Jews to retire into a large chamber under the flat roof for purposes of deliberation or prayer. See Neander, Pfl. u. Leit., p. 13, note. Epiphanius, de ponderibus, c. 14 (vol. iii. p. 170), relates that when Hadrian came to Jerusalem, , , , , . , , , , . And Nicephorus viii. 30 (see Wordsw.) says that the Empress Helena enclosed in her larger church the chamber where took place .
.] not to be taken as in E. V. where abode both Peter, &c.; which gives the idea that Peter, &c. were already in the chamber, and the rest joined them there:-but, on entering the city, they went up into the upper chamber, where they (usually) sojourned (not dwelt: they did not all dwell in one house; see Joh 19:27, note), namely, Peter, &c. On the catalogue of the Apostles, see Mat 10:2, note.
Fuente: The Greek Testament
Act 1:13. ) So the LXX. render ; Gregory says, in the Scriptures were places in that part of the house which was farthest removed from the ground, set apart by the Jews for private prayer, looking towards the temple of Solomon or its site; which, on account of their consecration and suitable privacy, were used by the apostles for Christian purposes.-Obs. ch. 3, where he describes at large .-, Peter) Construe this, etc., with .[3] As to the order of the apostles, see on Mat 10:2.[4] The article is added to Peter, rather than to the rest, as he was the foremost, ch. Act 3:11, Act 4:13; Act 4:19, Act 8:14; although not always so, ch. Act 3:4. By means of these few and despised men, without any other human helps, Christ brought the world to the obedience of the faith.
[3] Not with , as Engl. Vers. The commas should be after , and after , when they were come in, Peter, etc., went up into an upper room, where they were abiding, or staying.-E. and T.
[4] Thomas is in this list put above Bartholomew, below whom he is placed in Matthew, Mark, and Luke; also above Matthew, below whom he is placed in Mark and Luke. In Matthew, owing to the modesty of the Evangelist, Thomas is put before Matthew. The higher place given Thomas in Acts answers to the confirmation of his faith, Joh 20:27-28, which was subsequent to the time referred to, when the Evangelists mention him in their respective lists.-E. and T.
Fuente: Gnomon of the New Testament
Zelotes
The Zealot.
Fuente: Scofield Reference Bible Notes
an: Act 9:37-39, Act 20:8, Mar 14:15, Luk 22:12
Peter: Act 2:14, Act 2:38, Act 3:1-10, Act 4:13, Act 4:19, Act 8:14-25, Act 9:32-43, Act 10:9-33, Act 12:2, Act 12:3, Act 15:7-11, Mat 4:18-22, Mat 10:2-4, Mar 3:16-18, Mar 5:37, Mar 9:2, Mar 14:33, Luk 6:13-16, Joh 1:40-42, Joh 13:23-25, Joh 18:17, Joh 18:25-27, Joh 21:15-24, 1Jo 1:1 – 1Jo 5:21, 2Jo 1:1-13, 3Jo 1:1-14, Rev 1:1-3
Philip: Joh 1:43-46, Joh 6:5-7, Joh 12:21, Joh 12:22, Joh 14:8, Joh 14:9
Thomas: Joh 11:16, Joh 20:26-29, Joh 21:2
Matthew: Mat 9:9, Mar 2:14, Luk 5:27-29, Levi
James: Act 12:17, Act 15:13, 1Co 15:7, Gal 1:19, Gal 2:9, Jam 1:1
Alphaeus: Mar 2:14, Mar 3:18
Simon: Mat 10:4, Mar 3:18, Canaanite, Luk 6:15
Judas: Mat 10:3, Lebbaeus whose surname was Thaddaeus, Mar 3:18, Thaddaeus, Jud 1:1
Reciprocal: Mal 3:16 – spake Mat 28:16 – the eleven Mar 1:16 – Simon Mar 1:19 – James Mar 6:3 – Simon Luk 6:14 – Simon Joh 1:44 – Philip Joh 2:12 – and his brethren Joh 14:22 – Judas Act 1:2 – the apostles Act 2:46 – from house to house Act 4:23 – they 1Th 1:7 – in Heb 10:25 – forsaking
Fuente: The Treasury of Scripture Knowledge
3
Where abode does not mean they resided there, as the word generally denotes, but that they were remaining or passing the time there. That was in obedience to the command of Jesus that they “tarry” and wait for the coming of the “power from on high” (Luk 24:49). The word both commonly denotes that two things only are being considered, but Thayer explains the Greek as meaning, “things are thus connected which are akin, or which are united to each other by some inner bond, whether logical or real.” The men named were related to each other as apostles of Christ.
Fuente: Combined Bible Commentary
Act 1:13. Into an upper room. Some have supposed this was an apartment in the temple, arguing from the words of the last verse of St. Lukes Gospel, And were continually in the temple praising and blessing God. It is hardly likely that the priests, bitterly hostile as they were to Jesus, would have allowed His followers the use of any room in the temple. It was very probably the same chamber in which the last Supper had been eaten.
Where abode, etc. This is the fourth catalogue of the apostles given in the New Testament. In this one the place occupied by Judas is vacant (see Mat 10:2; Mar 3:11; Luk 6:14). Each of the four lists varies slightly in the order in which the names are given, and several of the apostles are mentioned under different names in the several lists. The reason for this last enumeration is evidently to introduce the subject of the election of Matthias to fill the place Judas vacated.
Fuente: A Popular Commentary on the New Testament
Act 1:13-14. When they were come, they went up into an upper room Where they usually held their meetings. The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the houses, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Here all the eleven were assembled, who all continued with one accord in prayer and supplication And that with great intenseness and ardour of soul; with the women Who were formerly mentioned as attending the cross of their Lord, and being early at the sepulchre on the day in which he arose; and Mary the mother of Jesus Mentioned here the last time in the Scriptures; and with his brethren His near kinsmen, who for some time did not believe; probably not till near, or even after, the time of his death.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13. “And when they were come in, they went up into an upper room, where were abiding Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alpheus, and Simon Zelotes, and Judas brother of James.” This enumeration of the apostles very appropriately finds place here, showing that all of those to whom the commission was given were at their post, ready to begin work, and waiting for the promised power from on high.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 13
These are the names of the eleven remaining apostles.
Fuente: Abbott’s Illustrated New Testament
1:13 {5} And when they were {i} come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James.
(5) Ecclesiastical assemblies to hear the word, and to make common prayer, were first instituted and kept in private houses by the Apostles.
(i) They went into the house which the Church had chosen at that time to be a gathering place for the whole assembly.