These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers.
all.
Acts 2:1,42,46 And when the day of Pentecost was fully come, they were all with one accord in one place…
Acts 4:24-31 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: …
Acts 6:4 But we will give ourselves continually to prayer, and to the ministry of the word.
with the.
Matthew 27:55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:
Mark 15:40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
Mary.
John 19:25,26 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene…
with his.
Matthew 13:55,56 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? …
Mark 3:31-35 There came then his brethren and his mother, and, standing without, sent unto him, calling him…
they all continued in prayer
The early believers' commitment to prayer underscores its foundational role in the life of the church. This continuous prayer reflects their dependence on God for guidance and strength, especially as they awaited the promised Holy Spirit (Acts 1:8). The practice of persistent prayer is a model for believers, as seen throughout Scripture, including Jesus' own example (Luke 5:16) and Paul's exhortation to "pray without ceasing" (1 Thessalonians 5:17).
along with the women
The inclusion of women in this gathering is significant, as it highlights their important role in the early church. Women were among Jesus' followers and were present at key moments in His ministry, including His crucifixion and resurrection (Luke 8:1-3, John 20:1-18). This mention affirms the breaking of social barriers and the inclusive nature of the gospel, as seen in Galatians 3:28, where Paul states that in Christ, there is neither male nor female.
and Mary the mother of Jesus
Mary's presence among the disciples underscores her continued faith and involvement in the early church. As the mother of Jesus, she holds a unique place in the narrative of His life and ministry. Her presence here fulfills the prophecy of Simeon, who foretold that a sword would pierce her soul (Luke 2:35), as she witnessed both the suffering and the triumph of her Son. Her role also connects to the broader biblical theme of faithful women who play pivotal roles in God's redemptive plan.
and with His brothers
The mention of Jesus' brothers, who were initially skeptical of His ministry (John 7:5), indicates a significant transformation. Their presence in this prayerful assembly suggests they had come to believe in Jesus as the Messiah, likely influenced by His resurrection appearances (1 Corinthians 15:7). This transformation is further evidenced by James, one of Jesus' brothers, who became a leader in the Jerusalem church (Acts 15:13) and authored the Epistle of James. Their inclusion highlights the power of the resurrection to change hearts and unite families in faith.
“To these they all kept themselves united in prayer” (Acts 1:14a).
• Luke emphasizes spiritual harmony. This unity isn’t superficial; it is the fruit of obedience to Jesus’ command in Acts 1:4–5 and echoes the “one heart and soul” later shown in Acts 4:32.
• The same phrase appears in Acts 2:46, where believers break bread “with one accord.” God often pours out His Spirit on a people walking in genuine agreement (Psalm 133:1–3; John 17:20-23).
• Unity protects against fear and doubt while they wait for the promised Spirit (Acts 1:8).
“They all continued in prayer” (Acts 1:14a).
• “Continued” underscores persistence. The disciples didn’t offer a quick petition; they devoted themselves, anticipating Pentecost (Luke 11:9–13; Colossians 4:2).
• Prayer keeps the Church actively dependent on God rather than passively waiting. Compare the early believers’ pattern in Acts 2:42 and the apostles’ resolve in Acts 6:4.
• Jesus had modeled this steadfast prayer in Luke 6:12 and commanded it in Luke 18:1.
“…along with the women…” (Acts 1:14b).
• Luke highlights that women are equal participants in kingdom work, just as they were at the cross (Luke 23:49) and the empty tomb (Luke 24:10).
• Their inclusion fulfills Joel 2:28, “your sons and daughters will prophesy,” previewed in Acts 2:17.
• Among them were likely Mary Magdalene, Joanna, and Salome—faithful witnesses from Galilee to Jerusalem (Luke 8:1-3).
“…and Mary the mother of Jesus…” (Acts 1:14c).
• Mary is present not as an object of worship but as a fellow disciple awaiting the Spirit promised by her Son (John 14:16-17).
• Her journey of faith comes full circle: from Gabriel’s announcement (Luke 1:38) to standing with the newborn Church.
• Mary’s presence confirms the historical reliability of Luke’s account; she is still alive to verify these events (cf. Luke 2:19, 51).
“…and with His brothers” (Acts 1:14d).
• Once skeptical (John 7:5), Jesus’ brothers—James, Joses, Judas, and Simon (Mark 6:3)—now believe. Their change of heart validates the resurrection’s power (1 Corinthians 15:7).
• James will later lead the Jerusalem church (Acts 15:13) and write the Epistle of James, while Jude pens the Epistle of Jude.
• Families today can find hope: loved ones may yet turn to Christ when confronted with His risen life (Acts 16:31).
Acts 1:14 portrays a waiting Church marked by unity, perseverance in prayer, full inclusion of both men and women, the faithful witness of Mary, and the transformed lives of Jesus’ own brothers. This snapshot sets the stage for Pentecost: God pours His Spirit on believers who are together, steadfast, and expectant.
(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 Luke 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 Luke 8:1-3; Luke 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 Luke 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 (Acts 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 John 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. . . .
Verse 14. - 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 Luke 23:27, 49, 55; Luke 24:10, 22, etc. See also Luke 7:37, etc.; Luke 8:23; 10:38, 42; etc.). We notice the same tendency in the Acts, here, and in Acts 2:17, 18; Acts 5:14; Acts 9:36; Acts 12:13; Acts 16:14, 16; Acts 17:4, 34; Acts 18:26; Acts 21:9; Acts 24:24; Acts 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 Matthew 13:55 as "James, and Joses ['Joseph,' R.V.], and Simon, and Judas." So also Mark 6:3 (see too Acts 4:31-35). "James the Lord's brother" is mentioned by St. Paul (Galatians 1:19); "the brethren of the Lord "are mentioned 1 Corinthians 9:5; and again in John 7:3, 5, 10, "the brethren of Jesus" are spoken cf. 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 John 7:5, compared with John 6:67), then the brethren here spoken of as distinct from the apostles would be Joses and Simon.