beyond Jordan, according to Matthew; they were from all Judea, Jerusalem, the sea, and

coast of Tyre and Sidon according to Luke. Both records are true, each gives his own

account which does not contradict, but complements the other.

Now as to the plain. The actual words are este epi topou pedinou, which rendered

literally are, "He on a level place". These words are only another way of saying, "and

when He was set"; no one could address a company of people upon the oblique slopes of

a mountain side, but coming down a little way until He reached "a level place" such as is

often to be found at any height, He could then address them comfortably.  The

contradiction therefore vanishes, as does the need for two separate occasions when the

actual facts are considered. Both Matthew and Luke record the entrance of the Lord,

after this "Sermon on the Mount", into Capernaum. Matthew adds the miracle of the

leper, and both record the miracle of the centurion's servant. What Matthew speaks of as

being simply the words of the centurion without mediators, Luke explains in fuller detail.

The reason why the centurion spoke of his unworthiness appears in Luke's account,

because there it is recorded that the elders of the Jews had said that he was worthy for

whom He should do this.

In verse 3 of Luke 7: the word "sent" is apostellö = sent away, the sender remaining

behind. In verse 6 it is pempõ = to send with. The word "saying" (legon) indicates that

the centurion is personally present and speaking to the Lord. It seems more reasonable

that we should have the variations of one event, than that on two separate occasions the

Lord utter a similar lengthy address, then enter Capernaum, then be asked to heal the

centurion's servant, be answered in exactly the same way, and marvel for the second time

at the great faith evidenced. Then as to the calling of the twelve, Luke 6: 13-16

positively states that after that night of prayer the Lord chose the twelve, whereas

Matt. 10: 1 says that He called unto Him the twelve disciples without stating when He had

chosen them. The only reason why these two passages should have been confounded, is

the fact that the names of the twelve are given at length.

The healing of Peter's wife's mother could easily be misunderstood in the same way.

In reading Matthew's account we should naturally assume that the miracle took place

after the healing of the centurion's servant, but both Mark and Luke place it considerably

earlier (cf. Mark 1: 29 and Luke 4: 38). The fact that Peter's house was in Capernaum

(Luke 4: 31-38) links this miracle with the others that were associated with Capernaum,

and Matthew, without pretending to keep the historical order, has grouped them together.

The Lord again touched the object of His compassion, and this time the restored one

arose and ministered unto Him.

So will Israel in the day of her healing, and so may we since He put forth His grace to