Luke 6:12Meaning & Commentary from the Church Fathers

I am not demanding that you walk openly in the cold air, nor to raise your voice noisily; instead, while you are within the same dwelling, in the same room, kneel down and offer your prayers to the Lord. Why did Christ Himself spend nights in prayer on the mountain, if not to provide us with a model to follow? It is then that plants regain their vitality, during the night, when their souls receive the most dew. What the sun nourishes by day is rejuvenated by night. The tears of the night descend more effectively than any dew, fulfilling desires and igniting divine fervor, protecting us from all that is harmful. Without this spiritual nourishment, one risks being consumed by the day’s heat. However, let none of you be scorched by that fire; rather, by dwelling in the tranquility and under the shelter of the mercies of God, may we all be liberated from the weight of our sins, through the grace and compassion of our Lord Jesus Christ, to whom be glory, power, and honor, together with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen.

This is reinforced by His own teaching: “But you, when you pray, go into your closet.” Our prayers should not stem from a desire for recognition, but rather be a heartfelt offering, as we “lift up holy hands” when our souls are elevated towards God, detaching from worries and worldly distractions. It is essential that our prayers are marked by consistency and vigor, not by weakness or indifference, but rather with earnest focus and admirable perseverance; for we know that Jesus not only prayed but also dedicated entire nights to this sacred work. However, those opposed to the truth may reject this perspective, arguing, “He prays and asks the Father for what He does not possess: how could He be consubstantial and equal to the Father in every way while also being unlike Him?” They might claim that the lesser is inherently blessed above the greater, and “he that giveth is greater than he that asketh to receive anything.” Thus, those who distort true faith must first explain what they believe the Son lacked, or what He sought to obtain that He did not already have. He is the true light, the essence of life and its source; He is the Lord of hosts, wisdom and righteousness, the Creator and ruler of all that exists, surpassing all creation; He is the King of the cosmos, the provider of both heaven and earth, and the giver, alongside God the Father, of every blessing. The apostle Paul affirms this: “Grace to you and peace from God our Father and the Lord Jesus Christ.” He holds a distinguished position on the throne, exalted above all, and is revered by all rational creation. Therefore, He is fundamentally the heir to all divine glories belonging to God the Father, which is why He declared, “All that is Mine is Mine, and thine is Mine, and I am glorified in them.” If He possesses everything that belongs to God the Father, what more could He require? Yet, should anyone argue that He does need something, let us recognize that such claims imply the Father might also have needs. For if the Son’s possessions are fully the Father’s, and if the Son is in want, then the Father must be in the same situation, since all that belongs to the Son is also the Father’s. However, the Father is entirely complete, lacking none of the qualities inherent to divinity, thus making the Son equally complete, as He encompasses all that the Father possesses and reflects His essence. In this relationship, the original form is clearly manifested in the imprint, and the imprint maintains the full character of the original. This principle holds true in all matters concerning them. Those misled by the erroneous assertions of Nestorius also claim that it is inappropriate for the Son, who is by nature God, to pray; rather, this is fitting for the human aspect linked to Him, specifically the one who came from the lineage of David. Therefore, it is he who offers the prayer. How should we respond to this assertion? By pointing out their ignorance of the mystery surrounding the Incarnation of the Only Begotten. Recall the words of the blessed evangelist John: "And the Word became flesh." Moreover, the wise Paul provides clear evidence, stating, “For He was not taken from angels, but from the seed of Abraham; therefore it became necessary for Him to be like His brethren in all things, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.” Why then does Nestorius exclude from human experience Him who, though begotten by God the Father as the Word, humbled Himself to the point of emptiness and became our brother, fully identifying with humanity in every way except in sin? In demonstrating His profound gentleness and humanity, He does not disregard human experiences but instead provides us with His conduct as a model of goodness, encouraging us to faithfully follow in His footsteps.

All noble and elevated spirits climb this mountain; not every prophet has proclaimed: “Ascend the high mountain, O herald of good news to Zion; lift up your voice with strength, O herald of good news to Jerusalem” (Isaiah 40:9). This ascent is not accomplished through physical means but through virtuous actions. Follow Christ so that you may also become like a mountain, for He is surrounded by the mountains (Psalm 124:2). Reflect on the gospel, and you will find that only the disciples accompanied the Lord up the mountain.

The Lord prays, yet He does not pray for Himself; He intercedes for me! Even though the Father has delivered all authority to the Son, the Son, being truly human, acts as our Advocate by praying to the Father on our behalf. Do not be swayed by misleading assertions; do not assume that the Son prays from a position of weakness, seeking what He, the Source of all power, cannot achieve. Through His example, the Master of obedience teaches us the ways of righteousness. Scripture assures us that we have an Advocate before the Father (1 John 2:1). If He plays the role of Advocate, it follows that He intercedes for our transgressions. Thus, His prayers stem not from frailty but from deep compassion. Do you wish to understand the extent of His authority over all? He is both Advocate and Judge—one embodies the ministry of love, while the other demonstrates His sovereignty.

He spent the entire night in prayer to God. Here lies a modeled behavior for you to emulate. What ought you to do for your salvation if Christ dedicates the night to prayer on your behalf? Consider that when Christ sent the apostles forth to spread the gospel, He first prayed—alone. To my knowledge, there is no record of Him praying with the apostles; He consistently prays in solitude, as human prayers often lack the divine intention, and no one can fully share in Christ’s innermost thoughts. Do you wonder why He prays so extensively for me rather than for Himself?

He gathered His disciples and selected twelve of them (Luke 6:13).

Though maintaining vigil can be challenging, its rewards remain firmly rooted in the soul, providing a continual sense of tranquility and inner peace, despite the physical toll it may take. This state is invaluable for those passionate about nurturing their spirit! This is precisely why, in places of vigil, such as on Mount Athos, individuals are reluctant to abandon these practices. Everyone acknowledges the difficulties involved; yet, there is a collective reluctance to forgo this discipline, recognizing the spiritual benefits that flow from it. Sleep primarily comforts and replenishes the body, while vigil serves to humble it. Those who have indulged in ample sleep tend to feel cumbersome and indifferent towards spiritual matters; in contrast, vigil ignites a fervent spirit that is as quick and nimble as a mountain goat. If one aims to train the flesh as one would a servant, nothing proves more effective than regular vigil. Here, the flesh witnesses the might of the spirit and learns obedience, while the spirit becomes adept at governing the flesh.

Thus, while avoiding the hostility of the Pharisees for a time, the Lord sought to forge a closer bond with a few disciples. To achieve this, He chose to retreat to a quiet mountain one evening to pray.

What could the Lord's prayer have encompassed during this moment? It seems reasonable to consider that as the Divine Intercessor laid the groundwork for the New Testament Church, He sought the Father’s blessing on His mission, asking for fortitude to confront the forces of darkness. The passage affirms that the gates of hell shall not prevail against it, and that He had witnessed Satan fall from heaven. In this light, He might have prayed for Simon, interceding as he faced temptations. The Son of Man could have beseeched His heavenly Father for strength to undertake the final act that awaited Him. The next morning, He summoned His disciples on the mountain and selected twelve to remain with Him, entrusted to bear witness to what they had seen, heard, and touched (Mk. 3:14). These chosen ones symbolically represented the leaders of the future twelve tribes of the new Israel (Rev. 21:14).

These twelve disciples were designated to be Christ's closest associates during His time on earth and to carry on His mission following His ascension to heaven. Consequently, from this point onward, He drew them near, creating a single community, a familial bond where He served as the leader. The names of the apostles are consistent with those recorded by the evangelists, with only minor differences in their arrangement. The Gospel of Mark notes that when naming James and John, Jesus gave them the title Boanerges, meaning sons of Thunder. It is possible that this designation was not given at this time but in connection with an event that highlighted the passionate nature of these apostles, perhaps referenced in Luke 9:54. Similarly, regarding Simon, the Gospel of Mark indicates that Jesus also called him Peter, though this renaming likely occurred at another time, as seen in John 1:42. Some of the apostles mentioned by the Evangelists have been previously introduced through accounts of their initial encounters with Christ, such as Peter and Andrew, James and John, Philip and Nathanael, or Bartholomew and Matthew the tax collector. The accounts of how the remaining apostles were called remain unknown.

The specific mountain remains unknown; perhaps it was one that offered a breathtaking view of the Sea of Galilee, that clear ‘eye of the Holy Land’ where the southern sky's stars shimmer brightly at night. There, in profound communion with His Father, He prepared for the significant events of the following day. As dawn broke, Christ summoned His most devoted followers and selected twelve disciples. These individuals would not only continue to follow Him but would also become His apostles, or messengers, tasked with both receiving and disseminating the new teachings. He chose twelve, mirroring the twelve patriarchs of the Old Testament, so the new covenant people would have their spiritual forebears. All chosen were true Israelites, not Gentiles or proselytes, since it was through the descendants of Abraham that the blessings of the new covenant would be shared with the Gentiles, and not through the tribe of Levi or the Aaronic priesthood, for Christ was establishing a completely new form of priesthood.

In making this selection, the Savior considered the spiritual merits of those He chose. He did not seek out the wealthy, the educated, or those with societal power but instead selected simple men whose worth lay in their untainted souls and sincere hearts, creating fertile ground for the planting of the gospel. Christ understood that spiritual renewal would emerge from the humble segments of society (Matthew 11:25). He recognized that the learned classes—rabbis and priests—were often so entrenched in their human understanding that they distorted the essence of divine matters and held biases against concepts that surpassed their narrow scholasticism and lifeless legalism. Thus, they could hardly be expected to embrace the new spiritual teachings, let alone share and advocate the Divine truth of the new revelation. Conversely, simple, uneducated individuals, free from the delusions of rabbinical reasoning, were positioned to grasp the profound truths of the Kingdom of God more readily. Yet, had the criteria been broader, some educated individuals might still have qualified for apostleship. Christ valued a good heart but did not disregard an enlightened mind; indeed, history attests to the significance of learned individuals, like Paul of Tarsus, who would later be called to apostleship by Christ from the heights of His heavenly glory.

In selecting His apostles, Christ did not focus on their societal standing or political affiliations. Among those He called, there was a despised tax collector, who had compromised his Levitical standing by serving the Roman oppressors, alongside a man from the Zealots, a group vehemently opposed to Roman authority who felt it their duty to resist until gentile domination was overthrown. Furthermore, He did not impose celibacy upon them, unlike the Roman Church, which mandated such for its priests as a condition of service to Christ. The Gospel indicates that Peter, the foremost apostle, had a family, including a wife and mother-in-law, and tradition holds that most of the other apostles also had families, excluding only the sons of Zebedee and Thomas. The majority of the apostles hailed from towns and villages near the Sea of Galilee. Seven of the twelve originated from Capernaum or its vicinity, including Peter and his brother Andrew, as well as James and John, the sons of Zebedee, and James the lesser and Judas, known as Levi or Thaddeus. Matthew was also from Capernaum, serving as a tax collector, while Philip hailed from nearby Bethsaida. Nathanael, or Bartholomew, came from Cana, close to Nazareth, visible from its surrounding hills; the origins of the remaining apostles are less precisely defined in scripture (John 1:44, John 21:2). In terms of social standing, at least three apostles—Matthew, the town tax collector, and the sons of Zebedee, successful fishermen—were financially secure, while the others were simple fishermen who relied on the meager yields of their trade on their local lake. After the death and resurrection of his Master, Peter returned to his former occupation, and one vivid Gospel image depicts him casting his net—an enduring reminder of his calling to fish for souls. The apostles' names are listed by all the evangelists except John; instead, it appears in the book of Acts. The names include Simon Peter, Andrew, James, and John, among others. This was the newly formed assembly of twelve disciples, honored to be the constant collaborators and friends of the God-man during His earthly ministry. They were the fortunate ones to whom the Son of the living God entrusted His innermost thoughts, inspiring them with zeal for the mission ahead and preparing them to be successors and heirs to His ministry through their shared experiences. In enduring trials and opposition alongside Him, their devotion was refined by the purifying and strengthening fire of their experiences, ultimately making them worthy to continue the mission of spreading salvation and replicating the signs and wonders of their Lord as evidence of their Divine authority.

This occasion marked a significant moment in the Lord’s ministry, as He prepared to designate twelve individuals for the vital task of proclaiming His kingdom throughout the world; thus, He devoted that night to solitary prayer on the mountain before this pivotal decision. The term “named apostles” references the explanation found in Matthew 10:2. For further details on the names “Simon” and others, refer to the notes on Matthew 10:2-4 and Mark 3:16-19.