1. Solitude for the pui'poses of prayer, medita- tion, and rest. Tiie outstanding instances are — the Temptation in the Wilderness (Mt 4', Mk l^-, Lk 4'-), the retirement after the excitement con- sequent on the feeding of the five thousand (Mt 14--, Mk 6^^ ; cf. Jn 6^^), and the retirement for prayer, soon interrupted (Mk 1^^ ; cf. also Lk 6^-, and 9'* where ^Ik S-' has ' in the way he asked his disciples'). It sliould be noted that at times of peculiar spiritual intensity Jesus withdi'ew from the other disciples, but kept by Him Peter and the sons of Zebedee, as at tlie Transtiguration (Mt 17\. Mk 9'-, Lk 9^), at the raising of Jairus' daughter (Mk 5^"), and at Gethsemane (Mt 26^' — 'watch with me,'— :Mk 14^5, Lk 22*^).
2. Retirement from possible jKrsecut ion, or from vn wished for notoriety: e.g. after the death of John the Baptist (Mt 14'^ ; in 3Ik 6^^ this re- tirement immediately follows the return of the Twelve) ; from the opposition of the Pharisees (Mt W\ Mk S-', Lk 9i« ; also Mt \b-^, :\Ik 7--). Similarlj-, He was extremely anxious that His miracles should not become known (Lk 5^^, Mt S'', Mk 8-^ 9^ ; the chief exception, where there were special reasons, is in Mk 5'*'). The opposite reason for solitude and concealment is given in Jn &'"• ('perceiving that they were about to come and take him by force, to make him king'). On the other hand, it must be remembered that («) Jesus was constanth" accompanied, at least in Galilee and at the end" in Jerusalem, bj- twelve friends and disciples specially appointed (Mt 10-, Mk 3^^ Lk 10^ imply a larger circle from which to draw) ; to these we must add a number of women (Lk 8* ; cf. ]Mt 275^ Mk lo-"", Lk 23«). In connexion with the visits to Jerusalem recounted in the Foui-th Gospel, the disciples are hardly mentioned ; Jn 7^", coupled with the absence of reference to the disciples in elis. 7 to 10, seems to make it certain that Jesus was alone ; we find the disciples with Him again in Jn IP®, (b) In the earlier part of His ministrj- Jesus Avas constantly inconvenienced by the throng- ing of the vast crowds drawn to His side (cf. Mt 423 gi8 935^ ]^ik 137^ Li^ 4« 121 ; see Swete, ^Y. Mark, p. Ixxx) ; in the last visit to Jerusalem He sought retirement at nicht by leavins the citv either for Bethany or the Mount of Olives (Mt 211". ^^^^ ^pg^ Lk 2P'). (c) His conduct was social enough — as distinct from that of John and of tlie Essenes — to give rise to the slanders about ' a gluttonous man and a winebibber" (Mt W^, Lk 7*^); He went to the marriage at Cana (Jn 2^) ; He was found at the feast in Simon's house (Mt 26«, Mk 14^. also Lk 7^); with Matthew (Mt9i^ Lk S-^), and Zaccha-us (Lk 19*) ; and contrasted Himself with John as one who ' comes eating and drinking' (Mt W^, Lk 7^*).
3. The inevitable result of His oicn attitude. The question in Mt 12** seems to be that of one who wilfully cuts himself otl' from human ties ; as He faced death more nearly, isolation could not but grow on Him (Mt 171-, "Mk ^, Lk 9--«, cf. al.so Mk 10^-) ; as early as the feeding of the five thousand, ' many of his disciples went back, and walked no more with him ' (Jn 6®*). The disciples remained with Him till the end, when the arrest proved too much for their loyalty, although we find John, with the women, at the foot of the cross (Jn 1925- 2«, Mt 27^, Mk 15«).
i. The uniqueness of Christ's Person. This is emphasized chiefly in the Fourth Gospel ; though that it was soon felt is shown in Lk 5* (' Depart from me ; for I am a sinful man, O Lord ' ; com- pare the timiditj- of the disciples in Jn 2P-) ; and easily gathered from the manner in which the disciples misunderstood Him and His purposes for themselves (Mt 20^'i, Mk lO^" ; cf. Lk 9^-*% and Mk 9^'-, Lk 9*5 22-*). When Christ speaks of His own nearness to the Father, distance from man- kind must naturally follow ; see Jn 5'^^- g'''--"-^ 10^"^' 20^'. On the other h;nd, this special relation of Christ to the Father is one which is, through Christ, to be shared h\ His disciples (see Jn lU-*, ch. 17 passim, and 20^^^). The extreme of loneli- ness, as it is lieard in the cry upon the cross (Mt 27*«, Mk 15**, cf. Lk 23*«, Jn 19^"), lasted, it would seem, but for a moment. See DERELICTION'.
Literature. — In additiou to tlie Commentaries and Lives of Christ, see F. W. Robertson, Sermong, 1st Series, p. 220 ; J. Caird, Aspects of Life, p. Ill ; H. P. Liddon, Famontide Sermons, p. 138; J. JIartineau, Endea con rs after the Christian Life, p. 159 ; E. B. Pusev, Sernwits from Advent to Whitfirntide, P- 18S. ■ W. F. LOFTHOUSE.
LONG-SUFFERING (ti-aKpodvuia), like another fruit of the Spirit, love (d'/dTTT?), has almost entirely non-pagan connexions. The Gr. word occurs 14 times in the XT, while its cognate verb is found 10 times, and the adverb only once (Ac 26''). Only the verb occurs in the Gospels : ^Mt 18-^- ^ (EV 'have patience), Lk IS" (AA" 'bear long,' ^Y 'is long-sutlering'). It is both a Divine attribute and a Christian virtue. The word ' long-tempered ' as opposed to ' short-tempered ' is not in ordinary English use, but it expresses with fair accmacy the central thought in /jiaKpo0ifj.ia. The Latin equivalent is longanimitas (Vulg. ), and Jeremy Taylor amongst others tried to transplant the word into English soil under the form of ' longanimity, but without success.