Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadBob Utley You Can Understand the Bible - Acts 1:12 - 1:14
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Act_1:12-14
12Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away. 13When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. 14These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.
Act_1:12 "returned" Luk_24:52 adds "with great joy."
▣ "mount called Olivet" This seems to contradict Luk_24:50 (i.e., Bethany); however, compare Luk_19:29; Luk_21:37 with Mar_11:11-12; Mar_14:3. The ridge known as the Mt. of Olives was a 2.5 mile ridge about 300-400 feet above Jerusalem that ran from Bethany opposite the Kidron Valley, across from the Temple. It is mentioned in OT eschatological prophecy (cf. Zec_14:4). Jesus had met the disciples there many times to pray and possibly camp out.
▣ "a Sabbath day's journey away" The distance a Jew could travel on the Sabbath was set by the rabbis (cf. Exo_16:29; Num_35:5). It was a distance of about 2,000 cubits (or steps), which the rabbis set as the maximum one could walk on the Sabbath and not break the Mosaic law.
Act_1:13 "the upper room" This was probably the same site as the Last Supper (cf. Luk_22:12; Mar_14:14-15). Tradition says it was the upper level (2nd or 3rd floor) of the home of John Mark (cf. Act_12:12), who wrote the memories of Peter into the Gospel of Mark. It must have been a large room to accommodate 120 persons.
▣ "they" This is one of four lists of the Apostles (cf. Mat_10:2-4; Mar_3:16-19; and Luk_6:14-16). The lists are not identical. The names and order change. However, they are always the same persons named in four groups of three. Peter is always first and Judas is always last. These three groups of four may have been for the purpose of allowing these men to return home periodically to check on and provide for their families. See Special Topic following.
hyperlink
▣ "Peter" Most Jews of Galilee had both a Jewish name (e.g., Simon or Simeon [BDB 1035, cf. Gen_29:33], meaning "hearing") and a Greek name (which is never given). Jesus nicknames him "rock." In Greek it is petros and in Aramaic it is cephas (cf. Joh_1:42; Mat_16:16).
▣ "Andrew" The Greek term means "manly." From Joh_1:29-42 we learn that Andrew was a disciple of John the Baptist and that he introduced his brother Peter to Jesus.
▣ "Philip" The Greek term means "fond of horses." His call is elaborated in Joh_1:43-51.
▣ "Thomas" The Hebrew term means "twin" or Didymus (cf. Joh_11:16; Joh_20:24; Joh_21:2).
▣ "Bartholomew" The term means "Son of Ptolemy." He may be the Nathanael ("gift of God," BDB 681 and 41) of the Gospel of John (cf. Joh_1:45-49; Joh_21:20).
▣ "Matthew" Possibly related to the Hebrew name Mattenai, means "gift of YHWH" (BDB 683). This is another designation for Levi (cf. Mar_2:14; Luk_5:27).
▣ "James" This is the Hebrew name "Jacob" (BDB 784, cf. Gen_25:26) There are two men named James in the list of the Twelve. One is the brother of John (cf. Mar_3:17) and part of the inner circle (i.e., Peter, James, and John). This one is known as James the less.
▣ "Simon the Zealot" The Greek text of Mark has "Cananean" (also Mat_10:4). Mark, whose Gospel was written to Romans, may not have wanted to use the politically "hot-button" word "zealot," which referred to a Jewish anti-Roman guerrilla movement. Luke does call him by this term (cf. Luk_6:15 and Act_1:13). The term "Cananean" may have several derivatives.
1. of the area of Galilee known as Cana
2. from the OT use of Canaanite as merchant
3. from a general designation as a native of Canaan.
If Luke's designation is right, then "zealot" is from the Aramaic term for "enthusiast" (cf. Luk_6:15; Act_1:17). Jesus' chosen twelve disciples were from several different and competing groups. Simon was a member of a nationalistic group which advocated the violent overthrow of Roman authority. Normally this Simon and Levi (i.e., Matthew the tax collector) would not have been in the same room with each other.
▣ "Thaddaeus" He was also called "Lebbeus" ("man of heart," cf. Mat_10:3) or "Judas" (cf. Luk_6:16; Joh_14:22; Act_1:13). Thaddaeus means "beloved child" (lit. "from the breast").
▣ "Judas Iscariot" There are two Simons, two Jameses, and two Judases. "Iscariot" has two possible derivations: (1) man of Kerioth in Judah (cf. Jos_15:23) or (2) "dagger man" or assassin, which would mean he also was a zealot, like Simon.
hyperlink
Act_1:14 "these all with one mind" This term is a compound of "this same" (homo) and "emotion of the mind" (thumos). It was not a prerequisite as much as it was the atmosphere of anticipation. This attitude is mentioned again and again in Acts (i.e., of believers, cf. Act_1:14; Act_2:46; Act_4:24; Act_5:12; Act_15:25; and of others in Act_7:57; Act_8:6; Act_12:20; Act_18:12; Act_19:29).
NASB "continually devoting"
NKJV "continued"
NRSV "constantly devoting"
TEV "gathered frequently"
NJB "joined constantly"
This term (pros and kaptereô) means to be intent or persistent or intently engaged. Luke uses it often (cf. Act_1:14; Act_2:42; Act_2:46; Act_6:4; Act_8:13; Act_10:7). It is a periphrastic present active participle.
▣ "with the women" There was a group of women who traveled with and provided for and cared for Jesus and the Apostles (cf. Mat_27:55-56; Mar_15:40-41; Luk_8:2-3; Luk_23:49; and Joh_19:25). See Special Topic following.
hyperlink
▣ "His brothers" We know the names of several of Jesus' half-brothers: Jude, James (see Special Topic at Act_12:17), and Simon (cf. Mat_13:55; Mar_6:3 and Luk_2:7). They were once unbelievers (cf. Joh_7:5), but now part of the inner group of disciples. For an interesting brief discussion of the historical development of the doctrine of the "perpetual virginity" of Mary, see F. F. Bruce, New International Commentary, Acts, p. 44, footnote 47.