named apostles; Simon, whom He also named Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alpheus, and Simon, who is called Zelotes, Judas the brother of James, and Judas Scarioth, which was the traitor. And He came down with them, and stood in the plain, and the company of His disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea-coast of Tyre855 and Sidon, which had come to hear Him, and to be healed of their diseases; and they that were vexed with unclean spirits were healed.856 And the whole multitude sought to touch Him; for there went virtue out of Him, and healed them all. And He lifted up His eyes on His disciples, and said, Blessed be ye poor: for yours is the kingdom of heaven;”857 and so on. Here the relation permits us to understand that, after selecting on the mountain twelve disciples out of the larger body, whom He also named apostles (which incident Matthew has omitted), He then delivered that discourse which Matthew has introduced, and which Luke has left unnoticed,—that is to say, the one on the mount; and that thereafter, when He had now come down, He spoke in the plain a second discourse similar to the first, on which Matthew is silent, but which is detailed by Luke; and further, that both these ser- mons were concluded in the same manner.858 46. But, again, as regards what Matthew proceeds to state after the termination of that discourse—namely this, “And it came to pass, when Jesus had ended these sayings, the people859 were astonished at His doctrine,”860—it may appear that the speakers there were those multitudes of disciples out of whom He had chosen the twelve. Moreover, when the evangelist goes on immediately in these terms, “And when He was come down from the mountain, great multitudes followed Him; and, behold, there came a leper and worshipped Him,”861 we are at libertyto suppose that that incident took place subsequently to both discourses,—not only after the one which Matthew records, but also after the one which Luke inserts. For it is not made apparent what length of time elapsed after the descent from the mountain. But Matthew’s intention was simply to indicate the fact itself, that after that descent there were great multitudes of people with the Lord on the occasion when He cleansed the leper, and not to specify what period of time had intervened. And this suppos- ition may all the more readily be entertained, since [we find that] Luke tells us how the same 855 Various mss. and editions insert et before the Tyri = both of Tyre, although it is wanting in the Greek. 856 Qui vexabantur a spiritibus immundis curabantur. 857 Luke vi. 12–20. 858 [The explanation suggested in § 47 is altogether more probable.—R.] 859 Turbæ, multitudes. 860 Matt. vii. 28. 861 Matt. viii. 1, 2. 273 Of the Lengthened Sermon Which, According to Matthew, He Delivered on the…