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In prayer to God - Or, in the prayer of God: or, in the oratory of God, εν τῃ προσευχῃ του Θεου . So this passage is translated by many critics; for which Dr. Whitby gives the following reasons: As the mountain of God, Exodus 3:1; Exodus 4:27; the bread of God, Leviticus 21:17; the lamp of God, 1 Samuel 3:3; the vessels of God, 1 Chronicles 22:19; the altar of God, Psalm 43:4; the sacrifices of God, Psalm 51:17; the gifts of God, Luke 21:4; the ministers of God, 2 Corinthians 6:4; the tabernacle of God, 2 Chronicles 1:3; the temple of God, Matthew 21:12; the synagogues of God, Psalm 74:8; are all things consecrated or appropriated to God's service; so προσευχη του Θεου must, in all reason, be a house of prayer to God; whence it is called τοπος προσευχης, a place of prayer, 1 Maccabees 3:46; and so the word is certainly used Acts 16:13; and by Philo, in his oration against Flaccus, where he complains that αἱ προσευχαι, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Caesar; and by Josephus, who says the multitude was gathered εις την προσευχην, into the house of prayer: and so Juvenal, Sat. iii. v. 296, speaks to the mendicant Jew: -

Ede ubi consistas; in qua te quaero proseucha?

In what house of prayer may I find thee begging?

See on Acts 16:13; (note). But on this it may be observed, that as the mountains of God, the wind of God, the hail of God, the trees of God, etc., mean very high mountains, a very strong wind, great and terrible hail, very tall trees, etc., so προσευχη του Θεου, here, may be very properly translated the prayer of God; i.e. very fervent and earnest prayer; and though διανυκτερευων may signify, to lodge in a place for a night, yet there are various places in the best Greek writers in which it is used, not to signify a place, but to pass the night in a particular state. So Appian, Bell. Pun. Εν τοις ὁπλοις διενυκτερευϚε μεθ 'ἁπαντων - He passed the night under arms with them all. Idem, Bell. Civ. lib. v. διενυκτερευον - They passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kypke, who concludes by translating the passage thus: He passed the night without sleep in prayers to God. Some of the Jews imagine that God himself prays; and this is one of his petitions: Let it be my good pleasure, that my mercy overcome my wrath. See more in Lightfoot.

And it came to pass in those days - The designation of the time here is very general. It means “about” the time when the events occurred which had been just narrated.

He went out into a mountain - Jesus was accustomed to resort to such places to hold communion with God, Mark 6:46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills and the deep-shaded groves.

And continued all night in prayer to God - There has been a difference of opinion about this passage, whether it means that he spent the night in the act of “praying” to God, or in a “place” of prayer. The Jews had places of prayer, called “oratories,” built out of their cities or towns, where they could retire from the bustle of a city and hold communion with God. They were built on the banks of rivers (compare Acts 16:13), in groves, or on hills. They were rude inclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is that he spent the whole night in supplication; for:

1. This is the obvious meaning of the passage.

2. The object for which he went out was “to pray.”

3. It was an occasion of great importance. He was about to send out his apostles - to lay the foundation of his religion - and he therefore set apart this time especially to seek the divine blessing.

4. It was no unusual thing for Jesus to spend much time in prayer, and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray “at all” if he was divine, it may be replied that he was also a “man” - a man subject to the same sufferings as others, and, “as a man,” needing the divine blessing. There was no more inconsistency in his “praying” than there was in his “eating.” Both were “means” employed for an end, and both were equally consistent with his being divine. But Jesus was also “Mediator,” and as such it was proper to seek the divine direction and blessing. In “this” case he has set us an example that we should follow. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by “prayer.” We should set apart an unusual portion of time for supplication. Nay, if we pass the “whole night” in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?

We often think one half hour a great deal to spend in meditation and secret prayer, but Christ was whole nights engaged in these duties. In serving God, our great care should be not to lose time, but to make the end of one good duty the beginning of another. The twelve apostles are here named; never were men so privileged, yet one of them had a devil, and proved a traitor. Those who have not faithful preaching near them, had better travel far than be without it. It is indeed worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. They came to be cured by him, and he healed them. There is a fulness of grace in Christ, and healing virtue in him, ready to go out from him, that is enough for all, enough for each. Men regard the diseases of the body as greater evils than those of their souls; but the Scripture teaches us differently.

That during His childhood Christ should grow in wisdom and in favor with God and man was not a matter of astonishment, for it was according to the laws of His divine appointment that His talents should develop and His faculties strengthen. He did not seek an education in the schools of the rabbis, for God was His instructor. As He grew older He continued to increase in wisdom. He applied Himself diligently to a study of the Scriptures, for He knew them to be full of invaluable instruction. He was faithful in the discharge of His home duties; and the early morning hours, instead of being spent in bed, often found Him in a retired place, searching the Scriptures and praying to His heavenly Father. CT 260.1

All the prophecies concerning His work and mediation were familiar to Him, especially those having reference to His humiliation, atonement, and intercession. The object of His life on earth was ever before Him, and He rejoiced to think that the gracious purpose of the Lord should prosper in His hands. CT 260.2

Of Christ's teaching it is said, “The common people heard Him gladly.” Mark 12:37. “Never man spake like this Man” (John 7:46), declared the officers who were sent to take Him. His words comforted, strengthened, and blessed those who were longing for the peace that He alone could give. There was in His words that which lifted His hearers to a high plane of thought and action. If these words, instead of the words of men, were given to the learner today, we should see evidences of higher intelligence, a clearer comprehension of heavenly things, a deeper knowledge of God, a purer, more vigorous Christian life. CT 260.3

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The followers of Christ are to be separate from the world in principles and interests, but they are not to isolate themselves from the world. The Saviour mingled constantly with men, not to encourage them in anything that was not in accordance with God's will, but to uplift and ennoble them. “I sanctify Myself,” He declared, “that they also might be sanctified.” John 17:19. So the Christian is to abide among men, that the savor of divine love may be as salt to preserve the world from corruption. CT 323.1

Daily beset by temptation, constantly opposed by the leaders of the people, Christ knew that He must strengthen His humanity by prayer. In order to be a blessing to men, He must commune with God, pleading for energy, perseverance, and steadfastness. Thus He showed His disciples where His strength lay. Without this daily communion with God, no human being can gain power for service. Christ alone can direct the thoughts aright. He alone can give noble aspirations and fashion the character after the divine similitude. If we draw near to Him in earnest prayer, He will fill our hearts with high and holy purposes, and with deep longings for purity and righteousness. The dangers thickening around us demand from those who have an experience in the things of God, a watchful supervision. Those who walk humbly before God, distrustful of their own wisdom, will realize their danger and will know God's keeping care. CT 323.2

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In both the Old and the New Testament, the marriage relation is employed to represent the tender and sacred union that exists between Christ and His people. To the mind of Jesus the gladness of the wedding festivities pointed forward to the rejoicing of that day when He shall bring home His bride to the Father's house, and the redeemed with the Redeemer shall sit down to the marriage supper of the Lamb. He says, “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” “Thou shalt no more be termed Forsaken; ... but thou shalt be called My Delight; ... for the Lord delighteth in thee.” “He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing.” Isaiah 62:5, 4, margin; Zephaniah 3:17. When the vision of heavenly things was granted to John the apostle, he wrote: “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to Him: for the marriage of the Lamb is come, and His wife hath made herself ready.” “Blessed are they which are called unto the marriage supper of the Lamb.” Revelation 19:6, 7, 9. DA 151.1

Jesus saw in every soul one to whom must be given the call to His kingdom. He reached the hearts of the people by going among them as one who desired their good. He sought them in the public streets, in private houses, on the boats, in the synagogue, by the shores of the lake, and at the marriage feast. He met them at their daily vocations, and manifested an interest in their secular affairs. He carried His instruction into the household, bringing families in their own homes under the influence of His divine presence. His strong personal sympathy helped to win hearts. He often repaired to the mountains for solitary prayer, but this was a preparation for His labor among men in active life. From these seasons He came forth to relieve the sick, to instruct the ignorant, and to break the chains from the captives of Satan. DA 151.2

It was by personal contact and association that Jesus trained His disciples. Sometimes He taught them, sitting among them on the mountainside; sometimes beside the sea, or walking with them by the way, He revealed the mysteries of the kingdom of God. He did not sermonize as men do today. Wherever hearts were open to receive the divine message, He unfolded the truths of the way of salvation. He did not command His disciples to do this or that, but said, “Follow Me.” On His journeys through country and cities He took them with Him, that they might see how He taught the people. He linked their interest with His, and they united with Him in the work. DA 152.1

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Early in the morning, Peter and his companions came to Jesus, saying that already the people of Capernaum were seeking Him. The disciples had been bitterly disappointed at the reception which Christ had met hitherto. The authorities at Jerusalem were seeking to murder Him; even His own townsmen had tried to take His life; but at Capernaum He was welcomed with joyful enthusiasm, and the hopes of the disciples kindled anew. It might be that among the liberty-loving Galileans were to be found the supporters of the new kingdom. But with surprise they heard Christ's words, “I must preach the kingdom of God to other cities also: for therefore am I sent.” DA 260.1

In the excitement which then pervaded Capernaum, there was danger that the object of His mission would be lost sight of. Jesus was not satisfied to attract attention to Himself merely as a wonder worker or a healer of physical diseases. He was seeking to draw men to Him as their Saviour. While the people were eager to believe that He had come as a king, to establish an earthly reign, He desired to turn their minds away from the earthly to the spiritual. Mere worldly success would interfere with His work. DA 260.2

And the wonder of the careless crowd jarred upon His spirit. In His life no self-assertion mingled. The homage which the world gives to position, or wealth, or talent, was foreign to the Son of man. None of the means that men employ to win allegiance or command homage did Jesus use. Centuries before His birth, it had been prophesied of Him, “He shall not cry, nor lift up, nor cause His voice to be heard in the street. A bruised reed shall He not break, and the dimly burning flax shall He not quench: He shall bring forth judgment unto truth. He shall not fail nor be discouraged, till He have set judgment in the earth.” Isaiah 42:2-4, margin. DA 260.3

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