I. THE CHOICE AND ITS OBJECT. The Saviour ascends the mountain that was near at hand, probably Karun Hattin, "and calls to him whom he wished." At once they went off away (ἀπό), leaving other things, and turning to him as their sole object. Of these he appointed, or ordained - though the original word is more simple, viz. "he made " - twelve for a threefold purpose:

(1) to "be with him," to keep him company, assisting him and sympathizing with him;

(2) to be his messengers to men, heralding the good news of salvation; and

(3) to alleviate miraculously human misery - curing diseases and expelling demons.

II. THE LIST OF NAMES. The order and meaning of the names require only a few remarks. The twelve are distributed into three classes. Simon, the Hearer, whom our Lord surnamed the Rock-man, heads the first class; next to him were James, the son of Zebedee, and John his brother, both of whom were surnamed Boanerges, "Sons of Thunder," that is, bene (oa equivalent to e) regesh; and Andrew. The second class is headed by Philip; then comes Bartholomew, which means the son of Tolmai, the word being a patronymic - in all probability the person meant was Nathanael, the proper name of the same; also Matthew and Thomas. The third class begins with James the son of Alphaeus; then Judas, surnamed Thaddseus, or Lebbseus, the Courageous; and Simon the Kananite, that is, the Zealot, not a Canaanite; while Judas Iscariot, that is, the man of Kerioth, the traitor, is the last in every list. - J.J.G.

If any man of woman born might bare lived without prayer it was surely the Lord Jesus. In some parts of prayer He could take no share, e.g., confession of sin. Then again, He had no need for self-examination each night, and no need to pray to be protected from sin each morning. Yet never was there a man more abundant in prayer.

1. Notice the place which Christ selected for prayer. The solitude of a mountain. Why?

(1)To prevent interruption.

(2)That He might be able to pray aloud.

(3)To avoid ostentation.

2. The time selected. The silent hours of night. To some of us, the night might be most inappropriate and unsuitable; if so, we must by no means select it, but must follow our Lord in the spirit rather than in the letter.

3. Again, our Lord sets us a good example in the matter of extraordinary seasons of devotion in the protracted character of His prayer. He continued all night in prayer. I do not think that we are bound to pray long as a general rule. Force is its standard rather than length. When the whole soul groans itself out in half a dozen sentences there may be more real devotion in them than in hours of mere wire drawing and word spinning. True prayer is the soul's mounting up to God, and if it can ride upon a cherub or the wings of the wind so much the better, yet in extraordinary seasons, when the soul is thoroughly wrought up to an eminent intensity of devotion, it is well to continue it for a protracted season. We know not that our Lord was vocally praying all the time, He may have paused to contemplate; He may have surveyed the whole compass of the field over which His prayer should extend, meditating upon the character of His God recapitulating the precious promises, remembering the wants of His people, and thus arming Himself with arguments with which to return to wrestle and prevail. How very few of us have ever spent a whole night in prayer, and yet what boons we might have had for such asking!

4. Jesus has further instructed us in the art of special devotion by the manner of His prayer. Notice, he continued all night in prayer to God — to God. How much of our prayer is not prayer to God at all! That gunner will do no service to the army who takes no aim, but is content so long as he does but fire; that vessel makes an unremunerative voyage which is not steered for a port, but is satisfied to sail hither and thither. We must direct our prayers to God, and maintain soul-fellowship with Him, or our devotion will become a nullity, a name for a thing which is not.

5. Once more, we may learn from Jesus our Lord the occasion for special devotion. At the time when our Master continued all night in prayer He had been upbraided by the Pharisees. He fulfilled the resolve of the man after God's own heart. "Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in Thy precepts." So David did, and so did David's Lord. The best answer to the slanders of the ungodly is to be more constant in communion with God:

(C. H. Spurgeon.)

er: —

I. OUR LORD WAS WONT TO PRAY WHEN ENGAGED, OR ABOUT TO ENGAGE IN ANY RELIGIOUS ORDINANCE (Luke 3:21). The ordinances of grace must be sanctified to us by prayer, or we shall derive no benefit from them.

II. OUR LORD PRAYED WHEN ABOUT TO ENGAGE IN MORE THAN USUALLY IMPORTANT AND SERIOUS BUSINESS. AS here before the ordination of the apostles.

III. ANOTHER SEASON FOR PRAYER IS A SEASON OF EXCEEDING ENJOYMENT OR HONOUR (Luke 9:28, 29). Strange as it may sound, yet, it is true, that they who receive most of the Lord's grace and goodness stand the most m need of the Lord's grace and goodness; they need grace to use abundant grace and goodness well. Pride of heart is often called into exercise by it; or, if not pride of heart, an undue love of that mercy — giving up the sou! to the enjoyment of it.

IV. ANOTHER SEASON FOR SPECIAL PRAYER IS WHEN WE SEE OUR FRIENDS IN PECULIAR DANGER OR SORROW (Luke 22:32; John 17:1.). How can there be Christian love if the sorrows and wants of those we love do not excite prayer in us?

V. ONE SEASON MORE I MENTION AS PECULIARLY A SEASON OF SUPPLICATION — WHEN TROUBLE IS ON US OR EXPECTED TO COME (Luke 22:44). Severe affliction is the season, of all others, for prayer.

(Charles Bradley, M. A.)

Some, from the nature of their employments, or from mental constitution, or habit, do not find that they can often continue, or profitably continue, long at devotion at once; such may supply this, in a good measure, by frequency. Most clearly, however, sufficient time ought to be taken to get the mind fully engaged. When Christ, after labouring the whole day that was past, and having also to labour as soon as day dawned again, spent the whole night in prayer, it is a shame for any of His professing followers, however busy a life they may load, not to make a point of reserving from the cares of the day, or it may be, from the slumbers of the night, as much time as is necessary for morning and evening devotions. Mark, Christians, how the airy trifler gives the night-watch to devour the foolish romance; and how the pale student toils over the midnight lamp; and how, for the sake of this world's gain, some rise early and sit up late, and even work whole nights; and how the votaries of dissipating pleasure often spend the whole, or almost the whole, night in its pursuits; and then, though you will by no means think yourselves called on literally to spend whole nights in prayer, yet you will be ashamed and confounded when you think that a moderate tarrying before the throne of grace should ever have been unnecessarily neglected by you, or felt as a burden; and you will desire to give more of your time and of your heart to seasons of communion with your God.

(James Foote, M. A.)

On more than one occasion in the life of our Lord, it is recorded that He continued all night in prayer to God. What need was there that He should sacrifice rest and sleep in this way? He knew that His Father always heard His prayer. He gave us as the model for our prayer a form which can easily be repeated in half a minute. Was His Father unwilling to hear Him? Or was it because He could not bring His mind to the proper prayer-point, and so had to pray for hours, in order to learn how to pray for one moment with real faith? It could not be for either of these reasons. We may suppose then that our Saviour spent that long time in prayer as a delightful employment to Himself. He loved to commune with our God and His God. To Him it was better than meat to do the will of Him that sent Him. So, doubtless, it was more soothing and refreshing than sleep for Him to talk to His Father. Jesus praying and the Father listening; that was a harmony more entrancing than the songs of angels. But no; it was not for enjoyment alone that Jesus prayed all night. His prayers were poured into the deep heart of God as easily as the water pours over the rock into the chasm below. His heart unfolded to His Father as gently as a flower is kissed open by the breeze of a summer-dawn. But Christ had a definite purpose in the night-long prayer.

(National Baptist)

I. THE TEXT SHOULD CONVINCE US OF THE EFFICACY OF PRAYER.

II. THE TEXT SHOULD IMPRESS US WITH THE NECESSITY FOR PRAYER.

III. THE TEXT SHOULD INSTRUCT US AS TO THE MANNER OF PRAYER.

1. Christians should have their seasons of secret prayer and of retirement from the world.

2. Christians should have special seasons set apart for prayer in view of special work.

(D. MacEwen, D. D.)

We should give ourselves to special prayer when we are about to make any important changes in life:

1. Leaving home.

2. Entering on a business or profession.(1) That the temptations which cluster about our secular callings may not defile and degrade us.(2) That our secular blessings may be made in the highest sense a blessing to us.

3. Marriage.

(B. Wilkinson, F. G. S.)

I. THE NIGHT OF NEEDFUL REST SHORTENED FOR PRAYER.

II. THE SOLITUDE SOUGHT FOR SPIRITUAL PREPARATION. The crisis at which our Lord had arrived —

1. Originated the Christian ministry.

2. Began the Christian Church.

3. Involved the selection of His own betrayer.

4. Was a preparation for the full exposition of His doctrines. Sermon on the plain.

III. THE CONDUCT OF OUR GRACIOUS LORD COUNSELS US TO.

1. Lonely prayer.

2. Preparatory prayer.

3. Self-denying prayer.

4. Leisurely prayer — "All the night."

5. Lingering prayer — "He continued."

6. Blissful prayer — All night with God.

(W. H. Jellie.)Here is the great secret of much that we see in the active life of Jesus.

1. Secret prayer.

2. Long prayer. Prayer calms and strengthens the soul. After prayer a man descends upon his work rather than rises strainingly towards it.

(J. Parker, D. D.)

JESUS PRAYING.

He sought the mountain and the loneliest height,

For He would meet His Father all alone,

And there, with many a tsar and many a groan,

He strove in prayer throughout the long, long night.

Why need He pray, who held by filial right,

O'er all the world alike of thought and sense,

The fulness of His Sire's omnipotence?

Why crave in prayer what was His own by might?

Vain is the question — Christ was man in need,

And being man, His duty was to pray.

The Son of God confess'd the human need,

And doubtless ask'd a blessing every day,

Nor ceases yet for sinful man to plead,

Nor will, till heaven and earth shall pass away.

(Hartley Coleridge.)

There are three classes of minds which are in danger of making too long prayers.

1. One is the loose, unconcentrative, who cumber thoughts with many words, and make vain, i.e., empty, repetitions of the same idea.

2. Another consists of those who, mistaking the nature of importunity, think that the more they say, the more they shall get — not seeing that in so doing they are virtually making their prayers a purchase-price, which they present in payment of what they ask — and forgetting, or not considering, the true character of prayer — that it is only the opening channel in a man's mind, through which God may pour out into that mind His preordained and ready gifts.

3. And the third are they who, with a superstitious feeling, think that God will be angry if their prayers do not go to a certain extent, and so, in their intercourse with God, they stretch their prayers to a degree either inconsistent with their other duties, or incompatible with their own health. They do not know that oftentimes the very best prayer we ever pray, is not to pray, but to cast ourselves simply on the love of God. The general rule is, pray according to the condition of your heart. Do not let the prayer strain the thoughts, but let the thoughts determine and regulate the prayer. Pray as you feel drawn in prayer — or, in other words, as the Spirit of God in you leads and dictates. Nevertheless, the holler a man is, and the nearer heaven — the more, and the more continuously that man will be able to commune with God.

(J. Vaughan, M. A.)

The Rev. John Welch, of Ayr, was accustomed to retire many nights to his church and spend the whole night in prayer — praying with an audible and sometimes with a loud voice. His wife, fearing he would catch cold, went one night to his closet where he had been long at prayer, and heard him say, "Lord, wilt Thou not grant me Scotland? " and, after a pause, "Enough, Lord, enough." Once he got such nearness to the Lord in prayer that he exclaimed, "Hold Thy hand, Lord; remember Thy servant is a clay vessel, and can hold no more."

Alphaeus, Andrew, Bartholomew, David, James, Jesus, John, Judas, Matthew, Peter, Philip, Simon, Thomas, ZelotesGalilee, Jerusalem, Judea, Sidon, TyreContinued, Forth, Hill, Mountain, Occasion, Pass, Passing, Prayer, Praying, Spent1. Jesus reproves the Pharisees;
12. chooses apostles;
17. heals the diseased;
20. preaches to his disciples before the people: the beattitudes;
27. Love your Enemy
37. Do not Judge
43. A Tree and Its Fruit
46. The House on the Rock

Luke 6:12

     2081   Christ, wisdom
     4957   night
     5537   sleeplessness
     5873   habits
     5921   privacy
     8164   spirituality
     8328   quietness
     8620   prayer, practicalities

Luke 6:12-13

     2054   Christ, mind of
     2360   Christ, prayers of

Luke 6:12-16

     7026   church, leadership
     7266   tribes of Israel
     7631   Twelve, calling of
     7707   apostles, designation
     7944   ministry, qualifications
     8131   guidance, results

Laws of the Kingdom
'And He lifted up His eyes on His disciples, and said, Blessed be ye poor: for yours is the kingdom of God, 21. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22. Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven: for in the …
Alexander Maclaren—Expositions Of Holy Scripture

Three Condensed Parables
'And why beholdest thou the mote that is in thy brother's eye, but perceiveth not the beam that is in thine own eye? 42. Either, how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43. For a good tree bringeth not forth corrupt fruit; neither doth a …
Alexander Maclaren—Expositions Of Holy Scripture

Our Deserts
LUKE vi. 36-38. Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again. One often hears complaints against this world, and against mankind; one hears it said …
Charles Kingsley—The Good News of God

Sermon for the Fourth Sunday after Trinity
(From the Gospel for the day) This sermon telleth us of four measures that shall be rendered unto man, and of two grades of a godly life, and how we ought to love our neighbour. Luke vi. 36-42. WE read in the Gospel for this day that our Lord Jesus Christ said: "Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down, …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

The Blessing of Mercy,
(Fourth Sunday after Trinity.) S. LUKE vi. 36. "Be ye therefore merciful, as your Father also is merciful." "Mercy" is the one great cry of human nature. We dare not ask for justice, we can only plead for mercy. David, after his great sins, could utter nothing but the mournful cry, the model for all penitent sinners, "Have mercy upon me, O God, after Thy great goodness." The publican standing afar off, and looking at his faults, and not at his virtues, offers the pattern prayer for all men, "Lord, …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Rash Decisions.
4th Sunday after Trinity. S. Luke vi. 37. "Judge not--condemn not--forgive." INTRODUCTION.--Our Lord here condemns all rash judgments. We know not the motives of other men's actions, and therefore have no right to pass a sweeping condemnation upon them. From our ignorance, we ought to be cautious and merciful in our judgments, and from our own weakness, we should be forgiving to those who have trespassed against us. Rash judgments arise from pride. It is because we are puffed up with a high opinion …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Reward of Obedience.
Blessed are the merciful, for they shall obtain mercy.' 'Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.'--Matthew, v. 7, 10 11, 12. Mercy cannot get in where mercy goes not out. The outgoing …
George MacDonald—Hope of the Gospel

"Be Doers of the Word. "
I want to remind you again that the mission of this little volume is to teach you how to live. The life beyond depends on the life here. Let me emphasize what I have repeatedly said before: to live as we should, we must live by every word of God. To live by every word of God is not only to hear it but also to do it. We have learned that, in order to enter the city of God and eat of the tree of life, we must do his commandments, and also that it is not "every one that sayeth, Lord, Lord, that shall …
C. E. Orr—How to Live a Holy Life

The Golden Rule of Life.
"And as ye would that men should do to you, do ye also to them like wise." Luke 6:31. This is a good rule for every-day living. It is known throughout the Christian world as "The Golden Rule." It has great depths. It contains more no doubt than any of us comprehend. But let us study it for a moment. We might divide it into two rules: First, Do good to all; second, Do harm to none. We would that all men should do us good, and we would that none should do us harm. But if we would see the greater depths …
C. E. Orr—How to Live a Holy Life

That all Hope and Trust is to be Fixed in God Alone
O Lord, what is my trust which I have in this life, or what is my greatest comfort of all the things which are seen under Heaven? Is it not Thou, O Lord my God, whose mercies are without number? Where hath it been well with me without Thee? Or when could it be evil whilst Thou wert near? I had rather be poor for Thy sake, than rich without Thee. I choose rather to be a pilgrim upon the earth with Thee than without Thee to possess heaven. Where Thou art, there is heaven; and where Thou are not, …
Thomas A Kempis—Imitation of Christ

Judged by Fruit
A good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.' (Luke vi. 43, 44.) Jesus Christ, in the few sentences quoted, indicates the true secret or principle of holy living. They show that holy living works from the heart of things--beginning within--to the outside. Many judge their religion the other way about. They take up religious …
T. H. Howard—Standards of Life and Service

The Christian Assisted in Examining into his Growth in Grace.
1. The examination important.--2. False marks of growth to be avoided.--3. True marks proposed; such as--increasing love to God.--4. Benevolence to men.--5. Candor of disposition.--6. Meekness under injuries.--7. Serenity amidst the uncertainties of life.--8, 9. Humility,--especially as expressed in evangelical exercises of mind toward Christ end the Holy Spirit.--10. Zeal for the divine honor.--11. Habitual and cheerful willingness to exchange worlds when ever God shall appoint.--12. Conclusion. …
Philip Doddridge—The Rise and Progress of Religion in the Soul

We Shall not be Curious in the Ranking of the Duties in which Christian Love...
We shall not be curious in the ranking of the duties in which Christian love should exercise itself. All the commandments of the second table are but branches of it: they might be reduced all to the works of righteousness and of mercy. But truly these are interwoven through other. Though mercy uses to be restricted to the showing of compassion upon men in misery, yet there is a righteousness in that mercy, and there is mercy in the most part of the acts of righteousness, as in not judging rashly, …
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Poverty of Spirit is the Beatitude which Corresponds to the Gift of Fear
Whether Poverty of Spirit is the Beatitude which Corresponds to the Gift of Fear We proceed to the twelfth article thus: 1. It seems that poverty of spirit is not the beatitude which corresponds to the gift of fear. For it was explained in Art. 7 that fear is the beginning of the spiritual life, whereas poverty of spirit pertains to the perfection of the spiritual life, according to Matt. 19:21: "If thou wilt be perfect, go and sell that thou hast, and give to the poor." Hence poverty of spirit does …
Aquinas—Nature and Grace

Whether the Beatitudes Differ from the virtues and Gifts?
Objection 1: It would seem that the beatitudes do not differ from the virtues and gifts. For Augustine (De Serm. Dom. in Monte i, 4) assigns the beatitudes recited by Matthew (v 3, seqq.) to the gifts of the Holy Ghost; and Ambrose in his commentary on Luke 6:20, seqq., ascribes the beatitudes mentioned there, to the four cardinal virtues. Therefore the beatitudes do not differ from the virtues and gifts. Objection 2: Further, there are but two rules of the human will: the reason and the eternal …
Saint Thomas Aquinas—Summa Theologica

Epistle xxxii. To Anastasius, Presbyter .
To Anastasius, Presbyter [1714] . Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Of Christian Liberty.
1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul. 2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness. 3. This first part clearly …
John Calvin—The Institutes of the Christian Religion

How the Joyful and the Sad are to be Admonished.
Admonition4. Differently to be admonished are the joyful and the sad. That is, before the joyful are to be set the sad things that follow upon punishment; but before the sad the promised glad things of the kingdom. Let the joyful learn by the asperity of threatenings what to be afraid of: let the sad bear what joys of reward they may look forward to. For to the former it is said, Woe unto you that laugh now! For ye shall weep (Luke vi. 25); but the latter hear from the teaching of the same Master, …
Leo the Great—Writings of Leo the Great

The Present Life as Related to the Future.
LUKE xvi. 25.--"And Abraham said, Son remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented." The parable of Dives and Lazarus is one of the most solemn passages in the whole Revelation of God. In it, our Lord gives very definite statements concerning the condition of those who have departed this life. It makes no practical difference, whether we assume that this was a real occurrence, or only an imaginary …
William G.T. Shedd—Sermons to the Natural Man

In the Name of Christ
"Whatsoever ye shall ask in My Name, that will I do. If ye shall ask anything in My Name, I will do it. I have appointed you, that whatsoever ye shall ask of the Father in My Name, He may give it you. Verily, verily I say unto you, whatsoever ye shall ask the Father in My Name, He will give it you. Hitherto have ye asked nothing in My Name; ask, and ye shall receive, that your joy may be full. At that day ye shall ask in My Name."--JOHN xiv. 13, 14, xv. 16, xvi. 23, 24, 26. In my name--repeated …
Andrew Murray—The Ministry of Intercession

"For as Many as are Led by the Spirit of God, they are the Sons of God. For Ye have not Received the Spirit of Bondage
Rom. viii. s 14, 15.--"For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear,", &c. Children do commonly resemble their parents, not only in the outward proportion and feature of their countenances, but also in the disposition and temper of their spirits, and generally they are inclined to imitate the customs and carriage of their parents, so that they sometimes may be accounted the very living images of such persons; …
Hugh Binning—The Works of the Rev. Hugh Binning

In the Bitter Cold of Winter the Trees Stand Bare of Leaves...
1. In the bitter cold of winter the trees stand bare of leaves, and it seems as if their life, too, had departed for ever, yet in the spring time they put forth new leaves and beautiful flowers, and the fruit begins to show itself. So was it with Me in My crucifixion and resurrection, and so it is with my faithful cross-bearers (2 Cor. iv.8-11; vi.4-10). Though they seem to be crushed and dead beneath their cross they still put forth the beautiful flowers and glorious fruits of eternal life which …
Sadhu Sundar Singh—At The Master's Feet

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