All these with one accord continued steadfastly in prayer and supplication, along with the women, and Mary the mother of Jesus, and with his brothers.
Parallel Translations
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All these with one accord continued steadfastly in prayer and supplication, along with the women, and Mary the mother of Jesus, and with his brothers.
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These all continued with one acorde in prayer and supplicacion with the wemen and Mary the mother of Iesu and with his brethren.
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These all continued with one accorde in prayer and supplication with the women, and Marie the mother of Iesus, and with his brethren.
Cross-references (24)
Passages linked to Acts 1:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 6:4 But we will continue steadfastly in prayer and in the ministry of the word.”
- Ephesians 6:18 with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
- Acts 2:42 They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and prayer.
- Colossians 4:2 Continue steadfastly in prayer, watching in it with thanksgiving,
- Romans 12:12 rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
- Matthew 18:19-20 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. For where two or three are gathered together in my name, there I am in the middle of them.”
- Luke 18:1 He also spoke a parable to them that they must always pray, and not give up,
- Matthew 21:22 All things, whatever you ask in prayer, believing, you will receive.”
- Acts 2:1 Now when the day of Pentecost had come, they were all with one accord in one place.
- Luke 11:13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?”
- Acts 2:46 Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
- Acts 4:24-31 When they heard it, they lifted up their voice to God with one accord, and said, “O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; who by the mouth of your servant, David, said, ‘Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take council together, against the Lord, and against his Christ.’ “For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant, Jesus, whom you anointed, to do whatever your hand and your council foreordained to happen. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness, while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.” When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness.
- Matthew 12:46 While he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him.
- Luke 24:53 and were continually in the temple, praising and blessing God. Amen.
- Mark 3:31-35 His mother and his brothers came, and standing outside, they sent to him, calling him. A multitude was sitting around him, and they told him, “Behold, your mother, your brothers, and your sisters are outside looking for you.” He answered them, “Who are my mother and my brothers?” Looking around at those who sat around him, he said, “Behold, my mother and my brothers! For whoever does the will of God is my brother, my sister, and mother.”
- Mark 16:1 When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him.
- Luke 8:2-3 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others; who served them from their possessions.
- Luke 23:49 All his acquaintances and the women who followed with him from Galilee stood at a distance, watching these things.
- Luke 23:55 The women, who had come with him out of Galilee, followed after, and saw the tomb, and how his body was laid.
- Luke 24:10 Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.
- Matthew 13:55-56 Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers, James, Joses, Simon, and Judas? Aren’t all of his sisters with us? Where then did this man get all of these things?”
- Matthew 27:55 Many women were there watching from afar, who had followed Jesus from Galilee, serving him.
- Mark 15:40 There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
- John 19:25-26 But standing by Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, “Woman, behold, your son!”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 14. With their wives Some translate it women; and…
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, (1 Corinthians 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. 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, and to beg at God’s hands that he will increase in us his Holy Spirit: 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, (Romans 2:25,) but also governs our inward affections.
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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 an exercise of their patience, in that Christ did make them stay a while, when as he could straightway have sent the Holy Spirit; so God doth oftentimes drive off, 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., (Matthew 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, (Romans 15:6.) And truly it is needful that we be brethren, and agree together like brethren, that we rightly call God Father.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The Greek word signified an invincible constancy, and steadiness.
The Greek word signified an invincible constancy, and steadiness.
It is to good purpose, that this concord is mentioned: for those prayers are most acceptable to God which are made with agreeing minds and wills.
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The disciples prayed for the sending of the holy Ghost, and also to be delivered from present dangers wherewith they were beset.
For it was behoovable to have the wives confirmed, who were afterward to be partakers of the dangers with their husbands.
With his kinfolks.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 14 These all continued with one accord in prayer…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain These all continued with one accord, with great resolution,…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain These all continued, with one accord, in prayer and…
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:
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and with his brethren; See Gill on Mat 13:55.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain His brethren -- his near kinsmen, who for some…
His brethren -- his near kinsmen, who for some time did not believe; it seems not till near his death.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. These - continued - in prayer and…
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 και τη δεησει, 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, τη προσευχη and τη δεησει, 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain These all continued ... - The word “continued” denotes…
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: ὁμοθυμαδόν 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.
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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 Zebedee’s 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain continued with one accord--knit by a bond stronger than…
continued with one accord--knit by a bond stronger than death.
in prayer and supplication--for the promised baptism, the need of which in their orphan state would be increasingly felt.
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and Mary the mother of Jesus--distinguished from the other "women," but "so as to exclude the idea of her having any pre-eminence over the disciples. 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. The fable of the Assumption of the Virgin has no foundation even in tradition [ALFORD].
with his brethren--(See on Joh 7:3).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. All continued—During the ten days to the feast…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. These all continued, &c.] Prayer was the fittest…
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.
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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 Alphæus, and James, the Lord’s brother, were different persons.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) With the women.—Looking to what we have seen…
(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. Luke’s 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. Luke’s 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.
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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 Aiphæus cannot rightly be identified with James the Lord’s brother. (See Note on Mat_12:46.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain With one accord continued steadfastly for continued with one…
With one accord continued steadfastly for continued with one accord, A.V.; prayer for prayer and supplication, A.V. and T.R. The women. St. Luke, in his Gospel, makes frequent mention of the women who followed our Lord, and generally of things that happened to women. (see Luk_23:27, Luk_23:49, 55 24:10, 22, etc. See also Luk_7:37, etc.; 8:23; 10:38, 45; etc.) We notice the same tendency in the Acts, here, and in Act_2:17, 18 5:14 9:36 12:13 16:14, 16 17:4, 34 18:26 21:9 24:24 25:23; etc. Mary the mother of Jesus appears here not as an object of worship, but as humbly joining in the prayers of the Church. And with his brethren. The Lord"s brethren are spoken of by name in Mat_13:55 as "James, and Joses "Joseph," R.V. and Simon, and Judas." So also (Mar_6:3 see too Act_4:31-35) "James the Lord"s brother" is mentioned by St. Paul; (Gal_1:19) "the brethren of the Lord "are mentioned 1Co_9:5; and again in Joh_7:3, Joh_7:5, Joh_7:10, "the brethren of Jesus" are spoken of. This is not the place to enter upon the difficult question of their parentage. But it may suffice to say that if James and Judas are the two apostles of that name, (which Alford, however, thinks they certainly were not, referring to Joh_7:5, compared with Joh_6:67) then the brethren here spoken of as distinct from the apostles would be Joses and Simon.
The Church"s first prayer-meeting.
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I THE PLACE IT OCCUPIES.
1. Under the cloud of a great trial. The separation from Jesus; the attitude of the Jews of the metropolis; the dependence of a company of poor and persecuted people; the sense of ignorance and feebleness. What could they do but pray, especially as they felt that the power had not as yet come?
2. At the threshold of the Church"s history. We know what grew out of that first meeting. All great religious movements have commenced in prayer. Little the actors have foreseen of the future. Luther nailing up his theses. Early meetings of the Wesleys. Modern revivals. The "Acts" a commentary upon that spiritual germination of a new life at Jerusalem. Developments of the individual characters represented by the names. Providence works with grace. They that put themselves by prayer into the hands of God are led on by his hand.
3. In the history of the world, a new social fact which is destined to enlarge until it embraces all human interests and associations within itself. A missionary prayer-meeting it was, though as yet the herald-spirit had not taken full possession of the brethren. They knew that they were sent by Jesus to the uttermost parts of the earth. It was a prayer for the baptism which should make all alike messengers of the new life. The success of all evangelistic efforts depends on their following this example of prayerfulness.
II THE LESSONS IT TEACHES.
1. The spirituality of the kingdom of Christ.
2. The equality of Christians in the Church.
3. The dependence of Divine gifts on our preparation for them, in heart and life. An outpouring of the Spirit in answer to prayer is a bestowment of grace, on those who are ready to employ it when it comes.
4. Mutual recognition in the Divine presence the prerequisite to individual callings and separate work. The spirit of prayer the preservative against division. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 14. These all continued with one accord in prayer…
14. These all continued with one accord in prayer and supplication. The latter clause is omitted in the Revision. They were waiting for the “promise of the Father,” and the time was spent in worship. There were ten days of prayer, the best preparation for the Pentecostal blessing; an example to all churches which seek an ingathering of souls. With the women. Especially those women who had followed and ministered to the Lord, lingered at his cross, and at his tomb. Mary. This is the last time she is named in the sacred history. Tradition reports that she lived until the near the time of the overthrow of Jerusalem. His brethren. The sons of Joseph and Mary. One of them, James, was afterwards the James of Jerusalem and the author of the Epistle of James. See Acts 15; also Matt. 13:55. They were unbelievers six months before (John 7:5), but now believed. James had seen the risen Lord (1 Cor. 15:7).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 14. Our Lord’s brothers [doubtless the sons of Joseph…
14. Our Lord’s 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 Lord’s brother. After our Savior’s 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 Lord’s 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.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain 14. The manner in which these men spent the…
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.
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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.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:14 The first disciples were united in worship, fellowship,…
1:14 The first disciples were united in worship, fellowship, and prayer (see also 2:42, 46-47; 4:24-31; 5:12; 12:5; 13:1-3). The faithful women who had been witnesses of Jesus’ crucifixion and resurrection were present (Luke 23:49, 54-56; 24:1-10, 22). • The brothers of Jesus had not believed in him during his ministry (John 7:3-5; cp. Matt 12:46-49), but became his disciples after his resurrection.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.