Exegetical and Hermeneutical Commentary of Acts 1:14
These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
14. These all continued, &c.] Prayer was the fittest preparation for the gift which they were expecting. The words rendered and supplication are omitted in the best MSS.
with the women ] Better, with certain women. Literally, with women. Probably some of those who during the life of Jesus had ministered to Him of their substance and had been at the cross and at His grave (Luk 8:3; Luk 24:22; Mat 27:55). The frequent mention of these and other women in the course of Christ’s ministry is a noteworthy feature of the Gospel story, and bespeaks more consideration shewn by Him for women than was usual among His nation or with other great teachers.
Mary the mother of Jesus ] who would naturally remain with St John, to whose care she had been confided by Jesus at the Crucifixion (Joh 19:27). This is the last mention of the Blessed Virgin, and thus Scripture leaves her on her knees. She is mentioned apart from the other women as having a more deep interest in all that concerned Jesus than the rest had.
and with his brethren ] These, called (Mat 13:55; Mar 6:3) James, Joseph (or Joses), Simon and Judas, are here clearly distinguished from the Apostles, which shews us that James, the son of Alphus, and James, the Lord’s brother, were different persons.
Fuente: The Cambridge Bible for Schools and Colleges
These all continued … – The word continued denotes persevering and constant attention. The main business was devotion. Act 6:4, we will give ourselves continually to the ministry of the word. Rom 12:12, continuing instant in prayer; Rom 13:6, Attending continually upon this very thing. It is their main and constant employment. Compare Col 4:2.
With one accord – Greek: homothumadon – with one mind. The word denotes the entire harmony of their views and feelings. There were no schisms, no divided interests, no discordant purposes. This is a beautiful picture of devotion, and a specimen of what social worship ought now to be, and a beautiful illustration of Psa 133:1-3. The apostles felt that they had one great object; and their deep grief at the loss of their master, and their doubts and perplexities, led them, as all afflictions ought to lead us, to the throne of grace.
In prayer and supplication – These words are nearly synonymous, and are often interchanged. They express here petitions to God for blessings, and prayer to avert impending evils.
With the women – The women that had followed the Lord Jesus from Galilee, Luk 8:2-3, Luk 8:23, Luk 8:49, Luk 8:55; Luk 24:10; Mat 27:55. The women particularly mentioned are Mary Magdalene, Mary the mother of James and Joses, the mother of Zebedees children, Joanna the wife of Chuza, and Susanna. Besides these, there were others whose names are not mentioned. Most of them were relatives of the apostles or of the Saviour; and it is not improbable that some of them were wives of the apostles. Peter is known to have been married Mat 8:14, and had his wife in attendance with him in his travels 1Co 9:5; and the same was doubtless true of some of the other apostles, 1Co 9:5.- Mary, the mother of Jesus, is here particularly mentioned, showing that she now cast in her lot with the apostles. She had, besides, been specially entrusted to the care of John Joh 19:26-27, and had no other home. This is the last time that she is mentioned in the New Testament.
And with his brethren – See the notes on Mat 12:46. At first they had been unbelieving about the claims of Jesus Joh 7:5; but it seems that they had been subsequently converted.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. These – continued – in prayer and supplication] Waiting for the promise of the Father, according to the direction of our Lord, Lu 24:49. The words , and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic, AEthiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this omission, because, say they, and , prayer and supplication, mean the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request; supplication, the earnest, affectionate, and continued application to God for the blessing requested from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition.
With the women] Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, Mt 8:14, and so might others of the disciples; and therefore the wives of the apostles, as well as of other pious men, may be here intended.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These all continued with one accord, with great resolution, notwithstanding all opposition and contradiction they met with,
in prayer and supplication, for mercies they wanted, or preventing of the evils they feared.
The women; their wives, or such women especially as we read of Mat 27:55,56.
His brethren; that is, his relations and kinsmen, which frequently in Scripture are called brethren.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. continued with one accordknitby a bond stronger than death.
in prayer andsupplicationfor the promised baptism, the need of which intheir orphan state would be increasingly felt.
and Mary the mother ofJesusdistinguished from the other “women,” but “soas to exclude the idea of her having any pre-eminence over thedisciples. We find her with the rest in prayer to her glorified Son”[WEBSTER and WILKINSON].This is the last mention of her in the New Testament. Thefable of the Assumption of the Virgin has no foundation evenin tradition [ALFORD].
with his brethren(Seeon Joh 7:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
These all continued, with one accord, in prayer and supplication,…. For the promise of the Spirit Christ had given them reason to expect; and that they might be preserved from their enemies, and kept faithful to their Lord; and be abundantly qualified for the preaching of the Gospel, and succeeded in it; and that their hearts might be comforted, and knit together in love: and they were unanimous in their requests, and so were under the promise of being heard; and in this work they were constant, and assiduous, and followed it with importunity. The Vulgate Latin, Syriac, and Ethiopic versions leave out the last clause, “and supplication”; and so likewise the Alexandrian copy: “with the women”; that followed Christ from Galilee, and were at his cross, and at his grave; among whom were Mary Magdalene, and Mary the wife of Cleophas, and Salome the wife of Zebedee. Some render the words, “with their wives”; the wives of the apostles; and as many as had wives, no doubt but they were with them; and it was necessary they should be, that they might be strengthened and confirmed in the faith of Christ. Beza’s most ancient copy adds, “and children”;
and Mary the mother of Jesus. This is the last we hear of her; how long she lived after this, is not certain: her continuance with the apostles of Christ shows her religion and piety, and was both for the increase of her faith, and spiritual comfort:
and with his brethren; [See comments on Mt 13:55].
Fuente: John Gill’s Exposition of the Entire Bible
With one accord (). Old adverb in – from adjective and that from , same, and , mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save Ro 15:6. See Mt 18:19.
Continued ( ). Periphrastic imperfect active of , old verb from (perfective use) and from , strong, steadfast, like the English “carry on.” Already in Mr 3:9 which see and several times in Acts and Paul’s Epistles. They “stuck to” the praying ( , note article) for the promise of the Father till the answer came.
With the women ( ). Associative instrumental case plural of after . As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40; Matt 27:55; Luke 23:49; Mark 15:47; Matt 27:61; Luke 23:55; Mark 16:1; Matt 28:1; Luke 24:1; John 20:1; John 20:11-18; Matt 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.”
And Mary the mother of Jesus ( ). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel’s promise and the prophecy of Simeon. It was a blessed time for Mary.
With his brethren ( ). With his brothers, it should be translated. They had once disbelieved in him (Joh 7:5). Jesus had appeared to James (1Co 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.
Fuente: Robertson’s Word Pictures in the New Testament
Continued [ ] . Participle and finite verb as above. The verb is from karterov, strong, stanch, and means originally to persist obstinately in. In this sense here, and in Rom 12:12; Rom 13:6. Hence to adhere firmly to. So in Mr 3:9, “that a small ship should wait on him;” i e., keep near at hand. The idea of steady persistence is supplied by the Rev., steadfastly.
With one accord [] . See on agree, Mt 18:19 Mt 18:19. In prayer. The best texts omit and supplication.
Mary. Mentioned here for the last time in the New Testament.
Fuente: Vincent’s Word Studies in the New Testament
1) “These all continued with one accord,” (houtoi pantes esan proskarterountes homothumadon) “These all continued, continually, persistently with one theme of mind, or accord, in harmony,” in the upper room, as they waited during the ten following days for the coming of the Holy Spirit on Pentecost, Act 2:1; Act 2:46.
2) “In prayer and supplication,” (te proseuche) “in prayer and even supplication; There is power that moves God when His people meet in fellowship and persevering prayer in harmony, in one mind, and one accord, Act 4:31-32; Act 12:5; Act 12:12.
3) “With the women and Mary the mother of Jesus,” (sun gunaiksen kai mariam te metri (tou) lesou) “in close fellowship or affinity with (the) women of the church and Mary who was the mother of Jesus,” all of whom had witnessed the ascension of their Lord and ours. It was they who had been called and chosen of the Lord, then commissioned as His church to be a witness to Him among all nations, beginning at Jerusalem, Luk 24:45-49; Joh 15:16; Joh 15:27; Act 1:8; Act 1:21-22; Act 10:37; Act 10:39-43.
4) “And with His brethren.” (kai sun tois adelphois autou) “And in close affinity of fellowship with the other brethren of the Lord;- who were addressed by the heavenly witnesses as “men of Galilee,” evidently early disciples and members of our Lord’s church, from its beginning in Galilee, referred to as “witnesses chosen before of God,” Joh 15:27; Act 10:41; Eph 3:8-10.
Fuente: Garner-Howes Baptist Commentary
14. With their wives Some translate it women; and they think that he speaketh of those which accompanied Christ. As I will not contend with any man concerning this matter, so have I not doubted to prefer that which I thought was more probable. I grant that the word which Luke useth may be interpreted both ways. But this is my reason, why I do think that he speaketh rather of wives, because, seeing that they used afterward to carry their wives about with them, as Paul doth testify, (1Co 9:5,) it is not likely that they were then asunder. For they might more easily rest together in one place, than by wandering to and fro oftentimes to change their abiding; and, secondly, seeing that they did look for the coming of the Holy Ghost, which was even then at hand, what reason was there why they should deprive their wives of so great goodness? Peter’s wife was about to be a helper unto him shortly after, which we must also think of the rest of the wives. These women had need of heroical fortitude and constancy, lest they should faint. Who would, therefore, think that they were excluded from their husbands whilst they look for the coming of the Spirit? But if they will stick to the general word, it standeth with reason that there were married women in the company. Howsoever it be, it is Luke’s mind to tell us by the way how greatly they had changed their minds. (51) For whereas before the men, being afraid, had fled away, the women are gathered together with them now, neither do they fear any danger. He doth reckon up the mother of Jesus with the other women, whom, notwithstanding, John is said to have kept at his own house. But, as I have said before, they met altogether now only for a short season; for it is not to be doubted but that they departed one from another afterwards. It is well known that amongst the Hebrews all kinsfolk are comprehended under this word brethren.
All these did continue. Here he showeth that they did diligently look for the coming of the Holy Spirit.; For this was the cause of their prayer, that Christ would send his Spirit, as he had promised. Whereupon we may gather that this is the true faith which stirreth us up to call upon God. For the security of faith doth much differ from sluggishness. Neither doth God, therefore, assure us of this grace, that our minds may straightway become careless, but that he may rather sharpen our desire to pray. Neither is prayer any sign of doubting, but rather a testimony of our (sure hope and) confidence, because we ask those things at the Lord’s hands which we know he hath promised. So it becometh us also (after their example) to be instant in prayer, (52) and to beg at God’s hands that he will increase in us his Holy Spirit: (53) increase, (I say,) because before we can conceive any prayer we must needs have the first-fruits of the Spirit. For as much as he is the only Master which teacheth us to pray aright, who doth not only give us utterance, (Rom 2:25,) but also governs our inward affections.
Furthermore, Luke doth express two things which are proper to true prayer, namely, that they did persist, and that they were all of one mind. This was art exercise of their patience, in that Christ did make them stay a while, (54) when as he could straightway have sent the Holy Spirit; so God doth oftentimes drive off, (55) and, as it were, suffer us to languish, that he may accustom us to persevere. The hastiness of our petitions is a corrupt, yea a hurtful plague; wherefore it is no marvel if God do sometimes correct the same. In the mean season (as I have said) he doth exercise us to be constant in prayer. Therefore, if we will not pray in vain, let us not be wearied with the delay of time. As touching the unity of their minds, it is set against that scattering abroad, which fear had caused before. Yet, notwithstanding, we may easily gather, even by this, how needful a thing it is to pray generally, in that Christ commandeth every one to pray for the whole body, and generally for all men, as it were, in the person of all men: Our Father, Give us this day, etc., (Mat 6:9.) Whence cometh this unity of their tongues but from one Spirit? Wherefore, when Paul would prescribe unto the Jews and Gentiles a right form of prayer, he removeth far away all division and dissension. That we may, (saith he,) being all of one mind, with one mouth glorify God, (Rom 15:6.) And truly it is needful that we be brethren, and agree together like brethren, that we rightly call God Father.
(51) “ In melius,” for the better.
(52) “ Ut precibus nostris concedat,” that he would grant our prayers.
(53) “ Ut quotidiana Spiritus augmenta impetremus,” that we may obtain daily increase of the Spirit.
(54) “ Suspensos tenuit,” kept them in suspense.
(55) “ Differt,” defer or delay.
Fuente: Calvin’s Complete Commentary
(14) With the women.Looking to what we have seen in the Gospels, it is a natural inference that here, too, the devout women of Luk. 8:2-3, were among St. Lukes chief informants. This may, perhaps, account for the variations in the list just noticed. The women were less likely than the disciples to lay stress on what we may call the accurate coupling of the Twelve. The mention of the women as a definite body is characteristic of St. Luke as the only Evangelist who names them. (See Notes on Luk. 8:1-3; Luk. 23:49.) We may reasonably think of the company as including Mary Magdalene, Salome, Susanna, Joanna, Mary and Martha of Bethany, possibly also the woman that had been a sinner, of Luk. 7:37. Here we lose sight of them, and all that follows is conjectural. It is probable that they continued to share the work and the sufferings of the growing Church at Jerusalem, living together, perhaps at Bethany, in a kind of sisterhood. The persecution headed by Saul was likely to disperse them for a time, and some may well have been among the women who suffered in it (Act. 8:3); but they may have returned when it ceased. St. Luke, when he came to Palestine, would seem to have met with one or more of them.
Mary the mother of Jesus.Brief as the record is, it has the interest of giving the last known fact, as distinct from legend or tradition, in the life of the mother of our Lord. St. John, we know, had taken her to his own home, probably to a private dwelling in Jerusalem (see Note on Joh. 19:27), and she had now come with him to the first meeting of the Ecclesia. Here also we trace the influence of the women as St. Lukes informants. They could not have left unnoticed the presence of her who was the centre of their group. The legends of some apocryphal books represent her as staying at Jerusalem with St. John till her death, twenty-two years after the Ascension; while others represent her as going with him to Ephesus and dying there; the Apostles gather around her death-bed; she is buried, and the next day the grave is found emptied, and sweet flowers have grown around it; Mary also had been taken up into heaven. The festival of the Assumption, which owes its origin to this legend, dates from the sixth or seventh century.
With his brethren.The last mention of the brethren had shown them as still unbelieving (Joh. 7:5). Various explanations of their change may be given. (1) They may have been drawn to believe before the Crucifixion by the great miracle of the resurrection of Lazarus. (2) The risen Lord had appeared to James as well as to the Apostles (1Co. 15:7), and that may have fixed him and the other brothers in steadfast faith. (3) If the mother of Jesus was with John, the brethren also were likely to come, in greater or less measure, under the influence of their cousin. It may be noted that the brethren are here emphatically distinguished from the Apostles, and therefore that James the son of Aiphus cannot rightly be identified with James the Lords brother. (See Note on Mat. 12:46.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. All continued During the ten days to the feast of Pentecost.
Prayer and supplication The word supplication, being wanting in some manuscripts, is of doubtful genuineness. Prayer is the more general term, including all sorts of uttered or mental worship, whether of simply thanks or petition. Supplication is simply the ardent expression of our wants.
With the women Our minds naturally revert to the women from Galilee, who supplied the wants, watched the cross, and visited the sepulchre of Jesus. But as the phrase is simply with women, the article being omitted from the Greek, we cannot be absolutely certain that they are the same. It may simply mean that both sexes were present. Mary. (See note on Mat 1:18.)
Brethren. (See note on Mat 13:55.) It is perfectly clear from this passage that these brothers of Jesus were not the same with the apostles of the same name. The semi-scepticism with which they were animated in Joh 7:3 (where see our note) has passed away. The scenes, perhaps, of the cross and the ascension have sobered their spirit and deepened their faith.
From the mount of the ascension, where their first dismay at the loss of Jesus was dismissed by the words of the angels, the apostles hasten with joy to the high place of prayer. Inspired with that measure of the Spirit once preparatorily breathed upon them by Jesus, instructed by the lessons of the forty days closed by the final ascent of the Lord, they now have attained a point at which they comprehend their position and joyfully understand their duty. They know how they are to tarry at Jerusalem for the great baptism of the Spirit and the gift of power. (Act 1:5; Act 1:8.) Then with what immediateness, continuity, and oneness of accord do they set themselves to prayer and supplication! When men object that the powerful rush of the Pentecostal Spirit implies an unseemly overthrow of the free agency of this holy company, they forget with what devout persistence in prayer their whole souls had been consecrated to the occasion, so that their clarified intellects, their inmost hearts, and their eager wills were ready at the moment to co-operate with the fulness of the Spirit, so that the most perfect freedom, both of God and man, united in the blessed work.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘These all with one accord continued steadfastly in prayer (or ‘the prayer’ or ‘the meetings for prayer’), with the women and Mary the mother of Jesus, and with his brothers.’
The total unity of the infant church is emphasised. Both men and women disciples share an equality not usually known outside Christian circles. They pray together as one. Most of the actual praying probably mainly took place in the Temple where they gathered daily with other disciples of Jesus (Luk 24:53). ‘The prayer’ may well signify the Lord’s prayer (Luk 11:2-4), or an agreed purpose to pray.
This is the first indication that we have that Mary, the mother of Jesus, and her other sons had become full followers of Jesus (contrast Mar 3:21; Mar 3:31-35; Joh 7:3-5). The order illustrates how recently it was. First the Apostles, then the faithful women disciples (who are to Him as His ‘mother and sisters’ – Mar 3:34), then comes Mary, His earthly mother, who has now joined them. ‘The women’ and ‘Mary’ are closely connected in the Greek. And finally come His brothers. We do know that the risen Jesus had early on appeared to James (1Co 15:7), which presumably means His brother. So His brothers are the latest additions to discipleship.
Part of the intention here is to bring out that Jesus’ mother and brothers now also worshipped Him. They prayed along with the others in the same way as the others did, and they looked to Jesus for blessing, especially the promise of the Father, in the same way as they did.
Note the reference to the women disciples. Luke in fact constantly draw attention to Jesus’ women disciples (compare Luk 8:2-3; Luk 23:49; Luk 23:55). He fully recognised their importance and their valuable ministry in ministering to Jesus from their substance. They provided the woman’s touch. And along with Paul he saw them as on a level with male believers (Gal 3:28).
Fuente: Commentary Series on the Bible by Peter Pett
14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
Ver. 14. With the women ] Who might make masculine prayers, having eyes like the pools in Heshbon, Son 7:4 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] has been rendered ‘ with their wives ,’ to which sense Bp. Middleton inclines, justifying it by , ch. Act 21:5 . But the omission of the articles there may be accounted for on the same principle as in Mat 19:29 , viz. that which Bp. M [8] calls enumeration , ch. 6 2. Here I think we must take . not as meaning ‘ with women ,’ as Hackett, but, the art. not being expressed after the preposition , as = . (see Middl. ch. 6 1), and interpret ., the women , viz. those spoken of by Luke himself, Luk 8:2-3 , where, besides those named, he mentions . Many of these were certainly not wives of the Apostles; and that those women who were ‘last at the Cross and earliest at the tomb’ should not have been assembled with the company now, is very improbable.
[8]. Marcion, 130; fragments in Epiph. (Mcion-e) and Tert. (Mcion-t)
] The gives eminence to one among those previously mentioned. So , , Herod. i. 73. See Hartung, Partikellehre, i. 145.
This is the last mention of her in the N. T. The traditions, which describe her as (1) dying at the age of fifty-nine, in the fifth year of Claudius (Niceph. H. E. ii. 21), or (2) accompanying John to Ephesus, and being buried there (see Winer, Realwrterb. art. Maria), are untrustworthy. Other accounts, with the authorities, may be seen in Butler’s Lives of the Saints, Aug. 15. The fable of the Assumption has no foundation even in tradition .
. . ] This clearly shews, as does Joh 7:5 compared with Joh 6:69-70 , that none of the brethren of our Lord were of the number of the Twelve . When they were converted, is quite uncertain. See the whole subject discussed in note on Mat 13:55 , and in the Prolegomena to the Epistle of James. In both cases of one being distinguished from a number, cited here by Wordsw. to shew that James the Less may have been one of these brethren, viz. that of , as distinguished among the women here, and that of Joseph, ch. Act 7:9 , he does not observe that the general statement precedes the individual distinction, as indeed it naturally must.
Fuente: Henry Alford’s Greek Testament
Act 1:14 . : on the construction see Act 1:10 . In N.T. found only in St. Luke and St. Paul (except once in St. Mar 3:9 ); most frequently with the dative of the thing, of continuing steadfast in prayer; cf. Act 6:4 , Rom 12:12 , Col 4:2 , and cf. also Act 2:42 or Act 2:46 of continuing all the time in ( ) a place; in Act 8:13 ; Act 10:7 , it is used with the dative of the person, and in Rom 13:6 with . It is found in Josephus with the dative of the thing, Ant. , v., 2, 6, and in Polybius, who also uses it with the dative of the person. In LXX it is found in Num 13:21 and in Susa nnah ver. 6, T heod., also in Tob 5:8 , . , a favourite word of St. Luke: Luc in Actis in deliciis est (Blass) used ten or eleven times in Acts, only once elsewhere in N.T., Rom 15:6 , where it has the same meaning, Vulgate unanimiter . In the LXX it is oftener found as the equivalent of Hebrew words meaning simply “together,” and Hatch, Essays in B. G. , p. 63, would limit it to this meaning in the N.T., but the word cannot be confined to mere outward assembling together; cf. Dem., Phil. , iv., 147, (Meyer-Wendt); so Luther einmthig . It was very natural that St. Luke should lay stress upon the absolute unanimity of the early believers, and the word is used with reference to the Twelve, to the hundred-and-twenty, to the whole number of believers; truly the Holy Ghost was “amator concordi” (Corn. Lapide). : the latter noun cannot be supported by MS. authority; the two words mark the difference between general and specific prayer; cf. Bengel on 1Ti 2:1 , and cf. Luke , Luk 5:33 . It is very doubtful whether we can confine here to the Temple prayers; rather the article, cf. Act 6:4 and Act 2:42 , seems to point to a definite custom of common prayer as a bond of Christian fellowship (Hort, Ecclesia , p. 43, so Speaker’s Commentary, in loco ). As in his Gospel, so here and elsewhere in Acts, St. Luke lays stress upon frequency in prayer, and that too in all parts of the book (Friedrich, pp. 55 60). : it is natural to include the women already mentioned in St. Luke’s Gospel, cf. , e.g. , Luk 8:2-3 , Luk 23:55 , “with the women,” R.V., or the expression may be quite indefinite as in margin R.V. In this mention of the presence of women, as in the stress laid upon prayer, there is another point of unity between the book and the third Gospel, “The Gospel of Womanhood” (see also Ramsay, Was Christ born at Bethlehem? p. 50). (The mention of women would certainly indicate a private house rather than the Temple.) Erasmus and Calvin both interpret the words cum uxoribus , probably not without desire to make a point against celibacy. J. Lightfoot allows that this meaning may be correct, since the Apostles and disciples who had wives took them with them, “but,” he adds, “it is too strait”. (for ), so always according to W.H [104] of the Blessed Virgin, nominative, vocative, accusative, dative, except twice in a few of the best MSS. (Mat 1:20 , and Luk 2:19 ). Cf. Appendix, p. 163. See also Simcox, Language of the N. T ., p. 28, and Winer-Schmiedel, p. 91, note. The may be taken either to comprehend her under the other women, or as distinguishing her from them. This is the last mention of her in the N.T., and the Scripture leaves her “in prayer”. : they are previously mentioned as unbelieving (Joh 7:5 , and compare Mar 6:4 ), but not only the Resurrection of the Lord but also that of Lazarus may well have overcome their unbelief. St. Chrysostom (so too cumenius) conjectures that Joseph was dead, for it is not to be supposed, he says, that when the brethren had become believers Joseph believed not. As the brethren are here distinguished from the Eleven, it would seem that they could not have been included in the latter (see, however, “Brethren,” B.D. 2 pp. 13, 14). But whatever meaning we give to the word “brethren” here or in the Gospels, nothing could be more significant than the fact that they had now left their settled homes in Galilee to take part in the lot of the disciples of Jesus, and to await with them the promise of the Father (Felten). It may have been that, James, “the Lord’s brother,” was converted by the Resurrection, 1Co 15:5 , and that his example constrained the other “brethren” to follow him.
[104] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
continued = were continuing. Greek. proskartereo. In Acts, here; Act 2:42, Act 2:46; Act 6:4; Act 8:13; Act 10:7.
with one accord = with one mind. Occurs eleven times in Acts, once in Rom 15:6. Found in a Papyrus of 117 B.C.
prayer. App-134.
supplication. The texts omit.
and Mary. The last mention of her, “at prayer”.
brethren. App-182.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] has been rendered with their wives, to which sense Bp. Middleton inclines, justifying it by , ch. Act 21:5. But the omission of the articles there may be accounted for on the same principle as in Mat 19:29, viz. that which Bp. M[8] calls enumeration, ch. 6 2. Here I think we must take . not as meaning with women, as Hackett, but, the art. not being expressed after the preposition , as = . (see Middl. ch. 6 1), and interpret ., the women, viz. those spoken of by Luke himself, Luk 8:2-3,-where, besides those named, he mentions . Many of these were certainly not wives of the Apostles; and that those women who were last at the Cross and earliest at the tomb should not have been assembled with the company now, is very improbable.
[8]. Marcion, 130; fragments in Epiph. (Mcion-e) and Tert. (Mcion-t)
] The gives eminence to one among those previously mentioned. So , , Herod. i. 73. See Hartung, Partikellehre, i. 145.
This is the last mention of her in the N. T. The traditions, which describe her as (1) dying at the age of fifty-nine, in the fifth year of Claudius (Niceph. H. E. ii. 21), or (2) accompanying John to Ephesus, and being buried there (see Winer, Realwrterb. art. Maria), are untrustworthy. Other accounts, with the authorities, may be seen in Butlers Lives of the Saints, Aug. 15. The fable of the Assumption has no foundation even in tradition.
. .] This clearly shews, as does Joh 7:5 compared with Joh 6:69-70, that none of the brethren of our Lord were of the number of the Twelve. When they were converted, is quite uncertain. See the whole subject discussed in note on Mat 13:55, and in the Prolegomena to the Epistle of James. In both cases of one being distinguished from a number, cited here by Wordsw. to shew that James the Less may have been one of these brethren, viz. that of , as distinguished among the women here, and that of Joseph, ch. Act 7:9, he does not observe that the general statement precedes the individual distinction, as indeed it naturally must.
Fuente: The Greek Testament
Act 1:14. , with one accord) This particle is often employed in the Acts, suitably to the subject of the book: outside of the Acts it does not occur, save once, in the New Testament, viz. Rom 15:6.- ) As to the difference between these words, see 1Ti 2:1, note [, from , is an imploring of the Divine grace in some special need: , prayer, is any presenting of our wishes and desires before God].- , with the women) Luk 24:10, at the sepulchre, Mary Magdalene, and Joanna, and Mary the mother of James, and other women; 1Co 9:5, Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord?-, Mary) of whom the last mention in the New Testament is made here. She being held in high esteem among the saints, on account of both her holiness and her age, furnished testimony as to all things which had taken place all along from the time of the Annunciation.-, with His brethren) His cousins. These two were gained over, though in the beginning they had not believed. [Joh 7:5.]
Fuente: Gnomon of the New Testament
all: Act 2:1, Act 2:42, Act 2:46, Act 4:24-31, Act 6:4, Mat 18:19, Mat 18:20, Mat 21:22, Luk 11:13, Luk 18:1, Luk 24:53, Eph 6:18
with the: Mat 27:55, Mar 15:40, Mar 16:1, Luk 8:2, Luk 8:3, Luk 23:49, Luk 23:55, Luk 24:10, Joh 19:25
Mary: Joh 19:25, Joh 19:26
with his: Mat 13:55, Mat 13:56, Mar 3:31-35
Reciprocal: Num 20:8 – speak Mat 12:46 – his Luk 8:20 – thy brethren Joh 2:12 – and his brethren Act 4:23 – they Act 4:32 – the multitude Act 5:12 – they Act 15:25 – being Rom 12:12 – continuing 1Co 9:5 – the brethren 1Co 14:13 – pray Phi 2:2 – one accord Heb 10:25 – forsaking 1Pe 3:5 – the holy
Fuente: The Treasury of Scripture Knowledge
4
While waiting for the coming of the Holy Spirit, the disciples were improving the time by religious devotions. These exercises included the women, for it says they continued thus with the women. This is the last time the mother of Jesus is mentioned by name in the New Testament; others are named of that term, but not His mother. His brethren means the children of Joseph and Mary; not his disciples, for they were already named in verse 13.
Fuente: Combined Bible Commentary
Act 1:14. With the women. These words are specially worthy of attention. In the Jewish temple the women were not admitted to worship God with men, but they had their own court, the court of the women. Among the silent changes which Christianity has worked in society, none is more striking than the alteration which it has brought about in the position held by women. In the old world, they occupied in every relation of life a very subordinate place. The state of perfect equality now enjoyed was only brought about by the teaching and practice of Jesus and His disciples.
In this number are included those devout women who are mentioned as following Christ, who were with Him in the last visit to Jerusalem, who looked on the cross and then watched at the sepulchre. The Gospels give the names of some of theseMary Magdalene; Mary the mother of James and Joses; Joanna the wife of Chuza, Herods steward; Salome the mother of John, James, and Susanna; and with these was Mary the mother of Jesus, who is here mentioned for the last time in the New Testament. Ecclesiastical tradition gives her no prominent place, represents her as exercising no peculiar authority in the Church of the first days. One account tells us she died at Jerusalem, another that she accompanied St. John to Ephesus and lived to an advanced age.
And with his brethren. Neither did His brethren believe in Him (Joh 7:5). Changed by the resurrection, of which they were witnesses, from unbelief to perfect faith, we now find them throwing in their lot with the little faithful company who waited together till the Spirit promised their risen and glorified Master should come to them.
Fuente: A Popular Commentary on the New Testament
14. The manner in which these men spent the time of their waiting, which was an interval of ten days, was such as we would expect: (14) “These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers.” The chief scene of this worship was not the upper room where the eleven were abiding, but the temple; for we learn, from Luke’s former narrative, that they “were continually in the temple, praising and blessing God.”
The mother of Jesus is here mentioned for the last time in New Testament history. The fact that she still remained with the disciples, instead of returning to Nazareth, indicates that John was faithful to the dying request of Jesus, and continued to treat her as his own mother. Though the prominence here given to her name shows that she was regarded with great respect by the apostles, the manner in which Luke speaks of her shows that he had not dreamed of the worship which was yet to be offered to her by an idolatrous church.
Whether those here called the “brothers” of Jesus were the sons of Mary, or more distant relatives of Jesus, is not easily determined, from the fact that the Greek word is ambiguous. The Catholic dogma of the perpetual virginity of Mary is dependent upon the solution of this question, but it properly belongs to commentaries on the gospels, and to these the reader is referred for the arguments, pro and con.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
14. Our Lords brothers [doubtless the sons of Joseph by a former marriage], James and Judas, the latter in E. V. called Jude to contradistinguish him from Judas Iscariot, who had brought disgrace on the name. These brothers of our Lord are not mentioned in the catalogue of the original twelve (Matthew 10). There are two named James in that catalogue, but neither of them the Lords brother. After our Saviors inauguration into His official Messiahship by the baptism of John, He immediately began to astonish the world by His mighty works. All classes and nationalities are electrified and bewildered by His miracles, spontaneously clamoring, Surely this is none other than Messias, the Shiloh of prophecy, the Christ of God, the Redeemer of Israel, and the Savior of the world. Meanwhile, His elder brothers remained somewhat reticent, soliloquizing, This is no one but our little brother Jesus, whom we used to rock in the cradle and entertain with flowers, while mother got dinner. He was always the best and sweetest child we ever saw, and so good and industrious to help us do the work, at an early day becoming quite an expert in the carpenter-shop. We do believe that He is a mighty prophet, like Moses, Elijah, and Elisha. They wrought stupendous miracles. But to say that He is the Christ of God, the Shiloh of prophecy, the Redeemer of Israel, and the Savior of the world, is certainly going too far. He is just one of us, and nobody but our own dear little brother. Therefore His elder brothers, James and Jude, stand aloof and contemplate all the mighty works of their brother Jesus, till He is arrested, nailed to the cross, and they see Him expire. Then they say, Our precious brother ventured too far; He had great power, to be sure; but He made a mistake in venturing so far as to let His enemies get their hands on him. So now he is dead. But when they see Him walk out of the sepulcher and fly up to heaven, they utterly break down and fall into line with tremendous shouts of victory, Glory to God in the highest, the thing is settled forever; after all, our dear brother Jesus is all that His disciples ever claimed for Him. He is none other than the Shiloh of prophecy, the Christ of God, the Redeemer of Israel, and the Savior of the world. The Apostles hail the Lords brothers a happy welcome into the apostleship of their Lord, and honor James, the elder of the two, with the pastorate of the Alma Mater Church at Jerusalem.
Fuente: William Godbey’s Commentary on the New Testament
Verse 14
Mary the mother of Jesus. From this time Mary the mother of Jesus disappears from the sacred history.–And with his brethren. On the catalogue of the apostles there are three names, James, and Simon, and Judas, corresponding with three of the names used in and in Mark 6:37 to designate what are there called the brethren of Jesus. These individuals may have been the same, though the statement made in John 7:5, that his brethren did not believe on him, and the manner in which they are spoken of here, as distinct from the apostles, indicate that different individuals were intended in these two cases. The names were very common names among the Jews. A more full account of the state of this question is given in the introductory remarks to the Epistle of James.
Fuente: Abbott’s Illustrated New Testament
1:14 These all {k} continued with {l} one accord in {m} prayer and supplication, with the {n} women, and Mary the mother of Jesus, and with his {o} brethren.
(k) The Greek word signifies an invincible constancy and steadfastness.
(l) It is to good purpose that this agreement is mentioned: for those prayers are most acceptable to God which are made with agreeing minds and wills.
(m) The disciples prayed for the sending of the Holy Spirit, and also to be delivered from present dangers, of which there were many that they were experiencing.
(n) For it was appropriate to have the wives strengthened and encouraged who would afterwards be partakers of the dangers with their husbands.
(o) With his relatives.
Fuente: Geneva Bible Notes
The apostles gave themselves to prayer (Gr. proseuche) probably for the fulfillment of what Jesus had promised would take place shortly (cf. Dan 9:2-3; Luk 11:13). "The" prayer (in Greek) suggests that they may have been praying at the Jewish designated times of prayer (cf. Act 2:42; Act 6:4). Proseuche sometimes has the wider meaning of worship, and it may mean that here. Luke stressed their unity, a mark of the early Christians that Luke noted frequently in Acts. The disciples were one in their purpose to carry out the will of their Lord. Divine promises should stimulate prayer, not lead to abandonment of it.
"In almost every chapter in Acts you find a reference to prayer, and the book makes it very clear that something happens when God’s people pray." [Note: Warren W. Wiersbe, The Bible Exposition Commentary, 1:405.]
". . . when God is going to do some great thing he moves the hearts of people to pray; He stirs them up to pray in view of that which He is about to do so that they might be prepared for it. The disciples needed the self-examination that comes through prayer and supplication, that they might be ready for the tremendous event which was about to take place . . ." [Note: Harry A. Ironside, Lectures on the Book of Acts, pp. 28-29. For evidence of the cause and effect relationship of prayer and revival, see J. Edwin Orr, The Fervent Prayer: The Worldwide Impact of the Great Awakening of 1858, ch. 1: "The Sources of the Revival."]
The women referred to were apparently the same ones who accompanied the disciples from Galilee to Jerusalem (Luk 8:1-3; cf. Luk 23:49; Luk 23:55 to Luk 24:10). Luke’s interest in women, which is so evident in his Gospel, continues in Acts.
"Mary, the mother of Jesus, was there, but you will notice they were not praying to Mary, nor were they burning candles to her; they were not addressing themselves to her, nor asking her for any blessing; but Mary, the mother of Jesus, was kneeling with the eleven and the women, and all together they prayed to the Father." [Note: Ironside, pp. 26-271.]
This is, by the way, the last reference to Mary the mother of Jesus in the Bible. Jesus’ half-brothers (Joh 7:5; Mar 6:3) apparently became believers following His death and resurrection (cf. 1Co 15:7).