And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

And having dismissed the multitude, he went into a mountain alone to pray. And when it was evening, he was there alone.

And having dismissed the crowds, he went up into the mountain apart to pray. And when even was come, he was alone there,

And when he had sent the multitudes away, he ascended a mountain apart to pray: and when the evening was come, he was there alone.

and having let away the multitudes, he went up to the mountain by himself to pray, and evening having come, he was there alone,

When He had done this, He climbed the hill to pray in solitude. Night came on, and he was there alone.

And after he had sent the people away, he went up into the mountain by himself for prayer: and when evening was come, he was there by himself.

And after he had sent the crowds away, he went up into the mountain by himself to pray. When evening had come, he was there alone.

And having dismissed the multitude, he ascended alone onto a mountain to pray. And when evening arrived, he was alone there.

After dismissing the crowds, he went up the hill by himself to pray; and, when evening fell, he was there alone.

He went up into a mountain alone. It is probable that the Son of God, who was fully aware of the tempest that was coming on, did not neglect the safety of his disciples in his prayers; and yet we naturally wonder that he did not rather prevent the danger than employ himself in prayer. But in discharging all the parts of his office as Mediator, he showed himself to be God and man, and exhibited proofs of both natures, as opportunities occurred. Though he had all things at his disposal, he showed himself to be a man by praying; and this he did not hypocritically, but manifested sincere and human affection towards us. In this manner his divine majesty was for a time concealed, but was afterwards displayed at the proper time. In going up into the mountain he consulted his convenience, that he might have more leisure for praying when removed from all noise. We know how easily the slightest interruptions destroy the ardor of prayer, or at least make it languish and cool. Though Christ was in no danger of this fault, yet he intended to warn us by his example, that we ought to be exceedingly careful to avail ourselves of every assistance for setting our minds free from all the snares of the world, that we may look direct towards heaven. Now in this respect solitude has a powerful influence, by disposing those who engage in prayer, when God is their only witness, to be more on their guard, to pour their heart into his bosom, to be more diligent in self-examination; and, in a word--remembering that they have to do with God--to rise above themselves. At the same time, it must be observed, that he did not lay down a fixed rule, as if we were never permitted to pray except in retirement; for Paul enjoins us to pray everywhere, lifting up clean hands, (1-Timothy 2:8;) and Christ himself sometimes prayed in presence of others, and even instructed his disciples to assemble together for offering social prayer. But that permission to pray in all places does not hinder them from engaging in secret prayer at proper seasons.

He went up into a mountain apart, to pray - He whom God has employed in a work of mercy had need to return, by prayer, as speedily, to his Maker, as he can, lest he should be tempted to value himself on account of that in which he has no merit - for the good that is done upon earth, the Lord doth it alone. Some make this part of our Lord's conduct emblematic of the spirit and practice of prayer, and observe that the proper dispositions and circumstances for praying well are:
1. Retirement from the world.
2. Elevation of the heart to God.
3. Solitude.
4. The silence and quiet of the night.
It is certain that in this also Christ has left us an example that we should follow his steps. Retirement from the world is often a means of animating, supporting, and spiritualizing prayer. Other society should be shut out, when a soul comes to converse with God.

And when he had sent the multitudes away,.... Had ordered them at least to go away; for, it seems, according to John 6:22 that they did not in general disperse: there was a large body of them that continued upon the spot all night, expecting his return; in which being disappointed, they took shipping, and came to Capernaum.
He went up into a mountain apart to pray; perhaps the same he went up to before, and from whence he came down, John 6:3. This he chose as a proper place for prayer, where he could be retired, and alone, have his thoughts free, and, as man, pour out his soul to his Father, on his own account, and on the behalf of others; and particularly, he might be concerned about this notion of a temporal kingdom, that his disciples and others were so fond of; and pray that his disciples might be convinced of their mistake, and that the people might be hindered from prosecuting their designs. His going up into a mountain and praying there, were quite contrary to the canons of the Jews; which forbid praying in places ever so little raised.
"Let not a man stand (say they (m)) , "in an high place", and pray, but in a low place and pray; as it is said, "Out of the depths have I cried unto thee, O Lord", Psalm 130:1. It is a tradition, that a man may not stand, neither upon a throne, nor upon a footstool, nor in any high place and pray, because there are no high places before God.''
This rule is delivered by Maimonides (n), in this form:
"A man may not stand in a place that is three hands high, or more, and pray, neither upon a bed, nor upon a seat, nor upon a throne.''
But Christ did not look upon himself obliged, by these traditions of the elders; but chose such places, whether high or low, which were most private and retired.
And when evening was come; when it was now dark, John 6:17 when the second evening was come and ended; see Matthew 14:15 and it was properly night,
he was there alone; in the mountain, where he continued the greatest part of the night, even until the fourth watch.
(m) T. Bab. Beracot, fol. 10. 2. Piske Tosaph. in ib. art. 52, T. Hieros. Beracot, fol. 4. 4. Kotsensis Mitzvot Tora precept. Affirm. 19. Midrash Kohelet, fol. 70. 3. (n) Hilch. Tephillah. c. 5. sect. 7.

When he had sent the multitudes away. They were in an excited condition; hence, great prudence, perhaps an exercise of some constraining power, was necessary.
Into a mountain apart to pray. The refuge of Christ in every great crisis was lonely prayer.