Acts 1:13-14 · Bible study
Acts 1:13-14 Commentary: Study: The Upper Room, the Apostles, and Unified Prayer
Greek · 11 what the commentators say
Meaning in one sentence
Examine the significance of the upper room gathering, the re-listing of the apostles, and the steadfast, unified prayer as the early church waited for the
Research Summary
- Meaning: The gathered community awaits the Holy Spirit through persistent, unified prayer in a known meeting place.
- Key words: προσκαρτεροῦντες (steadfastly continuing), ὁμοθυμαδόν (with one accord), ὑπερῷον (upper room).
- Main debate: Whether the upper room was in the temple or a private house; whether “women” refers to wives or other female followers.
- Theological theme: The birth of the church as a praying community, obedient to Christ, unified in hope.
- Best use: A model for corporate prayer, church unity, and patient waiting on God’s promises.
Translation Comparison
BSB Berean Standard Bible 2020
13When they arrived, they went to the upper room where they were staying: Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas son of James.
14With one accord they all continued in prayer, along with the women and Mary the mother of Jesus, and with His brothers.
WEB World English Bible 2000
13When they had come in, they went up into the upper room where they were staying, that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.
14All these with one accord continued steadfastly in prayer and supplication, along with the women and Mary the mother of Jesus, and with his brothers.
KJV King James Version 1769
13And 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 Alpheus, and Simon Zelotes, and Judas the brother of James.
14These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
ASV American Standard Version 1901
13And 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 Alphæus, and Simon the Zealot, and Judas the son of James.
14These all with one accord continued stedfastly in prayer, with the women, and Mary the mother of Jesus, and with his brethren.
YLT Young's Literal Translation 1898
13and when they came in, they went up to the upper room, where were abiding both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James, of Alphaeus, and Simon the Zelotes, and Judas, of James;
14these all were continuing with one accord in prayer and supplication, with women, and Mary the mother of Jesus, and with his brethren.
Darby Darby Bible 1890
13And when they were come into [the city], they went up to the upper chamber, where were staying both Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James [son] of Alphaeus, and Simon the zealot, and Jude [the brother] of James.
14These gave themselves all with one accord to continual prayer, with [several] women, and Mary the mother of Jesus, and with his brethren.
Douay-Rheims Douay-Rheims Bible 1899
13And when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus and Simon Zelotes and Jude the brother of James.
14All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 1:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this passage marks a decisive transition. After the ascension, the apostles and others gather in an upper room, a known meeting place, likely a private house or possibly a temple chamber (Clarke, Barnes). The eleven apostles are listed by name, with Judas son of James replacing the betrayer, signalling a new beginning for the apostolic group. The repeated catalogue echoes Luke 6:13, 16, now purified and ready for mission. The group, including women, Mary the mother of Jesus, and his brothers, devotes itself to unified, persistent prayer. Vincent notes that the Greek verb proskarterountes (from karteros, strong) means to persist obstinately, giving the sense of steady, resolute waiting. The adverb homothumadon (one accord) describes emotional and spiritual harmony. For most commentators, this scene shows the embryonic church obeying Jesus’ command to wait for the Spirit (Luke 24:49). Mary appears here for the last time in the New Testament (Vincent, Jamieson-Fausset-Brown).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Temple location view: Luke 24:53 says they were 'continually in the temple' — some see the upper room as a temple chamber (Clarke, Gill).
- Private house view: The room is described as a place where they were 'staying' (καταμένοντες), suggesting a dwelling (Barnes, Calvin; also Acts 12:12 where a house is used).
- Women as wives view: Paul’s reference to apostles taking wives about (1 Corinthians 9:5) and the natural expectation that spouses would be together during a prolonged stay (Calvin).
What is clear: The apostles, women, Mary the mother of Jesus, and his brothers were gathered in unified, persistent prayer, waiting for the promise of the Holy Spirit.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Location of the upper room | It was a well-known, probably large room used for meetings and prayer. | Some believe it was a room in the temple (Clarke, possibly Gill), while others argue it was a private house (Barnes, Calvin). The definite article suggests it was a specific, known place. |
| Identity of 'the women' | They were women who had followed Jesus from Galilee, including Mary Magdalene and others. | Calvin argues the word can also mean 'wives', suggesting the apostles' wives were present; Clarke mentions they could be relatives of the apostles. Most modern translations render it 'women' (followers). |
| Meaning of 'his brothers' | They are the brothers of Jesus, previously unbelieving but now part of the believing community. | Catholic and Orthodox traditions see these as cousins or step-brothers (Joseph's children from a previous marriage) to preserve Mary's perpetual virginity; Protestant traditions generally view them as half-brothers, children of Mary and Joseph after Jesus' birth (Matthew 13:55). |
| Textual variant: 'and supplication' | The verse describes the group devoted to prayer. | Many early manuscripts (including Codex Sinaiticus and Vaticanus) omit 'and supplication' (καὶ τῇ δεήσει), possibly as an expansion. Its inclusion does not change the meaning but adds emphasis on earnest request. |
Historical & Cultural Context
The upper room (huperōon) was a chamber directly under the flat roof, often set apart for prayer, study, or meetings (Vincent, Wesley). The definite article “the” upper room (to huperōon) suggests a well-known location, possibly the same large room where Jesus ate the Passover and instituted the Lord’s Supper (Cambridge Bible, Jamieson-Fausset-Brown; see Luke 22:12). It was large enough to hold about 120 people (Acts 1:15).
The disciples returned to Jerusalem from the Mount of Olives, a Sabbath day’s journey (about half a mile), fulfilling Jesus’ instruction to stay in the city until they received power from on high (Luke 24:49). The list of apostles (vv.13, 14) mirrors the earlier list in Luke 6:14, 16 but with two changes: Judas Iscariot is gone, and “Judas son of James” (possibly Thaddaeus) appears. The order varies slightly across the synoptic lists, but Peter always comes first, not as a claim to supremacy (Calvin strongly disputes this interpretation) but as the group’s natural spokesman.
The gathering includes “the women”, those who had followed Jesus from Galilee and witnessed the crucifixion and resurrection (Matthew 27:55; Luke 8:2, 3). Mary the mother of Jesus is named separately; this is her final appearance in the New Testament. “His brothers”, James, Joses, Simon, and Judas (Mark 6:3), were once skeptical (John 7:5) but now join the believing community. Together, these groups represent the diverse nucleus of the early church: apostles, women, family, and soon one hundred twenty believers, all united in prayer as they await the promised gift.
Textual Notes
The phrase “and supplication” (καὶ τῇ δεήσει) in verse 14 is omitted by some early and important manuscripts, including Codex Sinaiticus (א), Codex Alexandrinus (A), and Codex Vaticanus (B), as well as the Syriac, Coptic, and Vulgate witnesses. The evidence is strong, and Griesbach and others have argued for its exclusion (Clarke). However, many modern translations (including the WEB, KJV, and BSB) retain it, following the Byzantine tradition. The difference does not affect the overall meaning, both prayers and supplications denote earnest petition. No other significant textual variants are noted in the supplied sources for these verses.
Reception History
Early church writers saw this scene as the first portrait of the church at prayer, a model of unity and expectancy. Mary’s final New Testament appearance here gave rise to traditions about her later life, though the text itself records no assumption. In the Middle Ages, the upper room was venerated as the site of both the Last Supper and Pentecost, leading to pilgrimages. Reformers like Calvin used the passage to argue against using Peter’s position in the list to support papal primacy, emphasizing instead the equality of the apostles in prayer. Across traditions, these verses have been read on the Feast of the Ascension and during Pentecost preparations, reminding believers that the church was born in a prayer meeting.
Preaching This Verse
Three-Point Outline
- A Holy Pause, The disciples obey Jesus’ command to wait (Luke 24:49), choosing a specific place for focused prayer. In a world that rushes, intentional waiting on God is an act of faith.
- A Unified Community, The list of names and the phrase “with one accord” (homothumadon) show that the church begins not with a program but with relationships. Unity is forged through shared prayer and shared purpose.
- A Persistent Devotion, The verb proskartereō (to continue steadfastly) carries the idea of sticking to something with determination. The early church’s resilience was rooted not in strategy but in sustained prayer.
Five-Point Outline
- Location, The upper room as a place of retreat and safety, yet also of openness to God.
- Leadership, The re-listing of the apostles, with Peter first, establishes a foundation for apostolic witness.
- Diversity, Men and women, family and followers, all together, a picture of the church’s inclusive identity.
- Unity, “One accord” is a hallmark of the early church (Acts 2:46; 4:24). It is the fruit of the Spirit, not mere human agreement.
- Expectancy, They prayed because they believed the promise would come. Prayer is the posture of those who trust God to act.
Illustration Hooks
- Before a Launch, Imagine a sports team huddled in the locker room seconds before the championship game, not arguing about positions but focused on the game plan. The upper room is that huddle before the global mission begins.
- A Family Waiting, When a loved one is in surgery, relatives sit together in the waiting room, each holding the same hope. The early church waited as a family, with one hope: the promised Spirit.
- Resetting a Team, After a betrayal or failure, a group needs to recommit. The apostles, after Judas’ defection, reconstitute around prayer, not paperwork.
Questions Your Congregation Is Asking
- Why did the apostles need to wait? Why didn’t Jesus send the Spirit immediately?
- What role did Mary and the other women play in the early church? Is their presence significant?
- How can we “continue steadfastly in prayer” when our lives are busy and distractions are many?
Leading a Discussion
This passage shows the church in its first posture: waiting on God together. As you discuss, notice the details the Spirit inspired Luke to include, names, place, and the atmosphere of prayer. What does this scene teach us about how God prepares his people?
Discussion Questions
- Read Acts 1:13, 14 aloud. What strikes you about the list of names? Why might Luke repeat them here?
- Why do you think the author specifies the upper room? What does the location suggest about the early church’s values?
- The Greek word for “continued steadfastly” (proskartereō) suggests stubborn persistence. How does that change your view of prayer?
- “With one accord” (homothumadon) means with one passion. What factors might have created such unity among this diverse group (former fishermen, a tax collector, women, etc.)?
- What does Mary’s presence (the last mention of her in the New Testament) tell us about her role in the early church?
- How do you see your own faith community in this picture? What is one way you could imitate their devotion this week?
- If waiting on God is part of the Christian life, how can we practice waiting expectantly rather than passively?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 4:18 | Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen. |
| Matthew 4:22 | They immediately left the boat and their father, and followed him. |
| Matthew 9:9 | As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, “Follow me.” He got up and followed him. |
| Matthew 10:2 | Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; |
| Matthew 10:3 | Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; |
| Matthew 10:4 | Simon the Zealot; and Judas Iscariot, who also betrayed him. |
| Mark 2:14 | As he passed by, he saw Levi the son of Alphaeus sitting at the tax office. He said to him, “Follow me.” And he arose and followed him. |
| Mark 3:16 | Simon (to whom he gave the name Peter); |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that even if early manuscripts omit the word "supplication," it is not a synonym for "prayer." For him, prayer makes a request while supplication urges and re-urges it with earnest feeling. He also notes the women likely included the apostles' own wives.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the "upper room" was not in the temple but a private chamber in a home, and that Luke's mention of the disciples being "continually in the temple" describes their customary habit, not their dwelling. He also notes this passage marks Mary's last appearance in the New Testament, showing she now joined the apostles' company.
Cambridge Bible for Schools and Colleges Anglican 1880
The re-listing of the apostles here shows they have all returned to their posts after fleeing at the crucifixion, proving only weakness of the flesh, not unwillingness of the spirit. This is also the last mention of Mary, and Scripture leaves her on her knees in prayer.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to the apostles' complete unity as they gathered in the upper room, devoting themselves to prayer. They particularly note that Mary the mother of Jesus and his brothers were included in this faithful waiting, showing the early church's harmony and shared expectation.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the upper room where the disciples gathered was not a private home but a chamber in the temple itself. He points to scriptural and Jewish evidence of temple chambers used for devotion and official business, and notes that the disciples were continually in the temple.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the believers gathered in the same upper room where Jesus had kept the Passover, united by a bond stronger than death. Regarding Mary, they stress she appears among the disciples praying to her glorified Son, with no hint of pre-eminence. This is her last mention in the New Testament, and the legend of her assumption rests on no tradition at all.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees deep significance in Christ ascending from the Mount of Olives, the very place where his agony began. This choice links his suffering and exaltation as one movement, rolling away the reproach of the cross in full view of Jerusalem. He also connects the mount to the prophetic "good olive-tree" from which believers receive anointing.
Vincent's Word Studies Evangelical 1887
Vincent highlights the specific Greek words Luke uses here: the upper room was a familiar meeting place under the flat roof, and the disciples were not visiting but habitually living there. He emphasizes that they "continued steadfastly" in prayer, with the Greek verb meaning to persist stubbornly. This passage marks Mary's final appearance in the New Testament.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that upper rooms in Jewish homes were originally set apart for private prayer, and the apostles repurposed them for all religious gatherings. He also notes that the "brethren" were Jesus’ close kinsmen who did not believe until near his death.