Seventeenth Sunday in Ordinary Time
Lectionary:
110
A man came from Baal-shalishah bringing to Elisha, the man of
God,
twenty barley loaves made from the firstfruits,
and fresh grain in the ear.
Elisha said, "Give it to the people to eat."
But his servant objected,
"How can I set this before a hundred people?"
Elisha insisted, "Give it to the people to eat."
"For thus says the LORD,
'They shall eat and there shall be some left over.'"
And when they had eaten, there was some left over,
as the LORD had said.
twenty barley loaves made from the firstfruits,
and fresh grain in the ear.
Elisha said, "Give it to the people to eat."
But his servant objected,
"How can I set this before a hundred people?"
Elisha insisted, "Give it to the people to eat."
"For thus says the LORD,
'They shall eat and there shall be some left over.'"
And when they had eaten, there was some left over,
as the LORD had said.
Responsorial Psalm Ps 145:10-11, 15-16,
17-18
R. (cf. 16) The hand of the Lord feeds us;
he answers all our needs.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. The hand of the Lord feeds us; he answers all our needs.
The eyes of all look hopefully to you,
and you give them their food in due season;
you open your hand
and satisfy the desire of every living thing.
R. The hand of the Lord feeds us; he answers all our needs.
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. The hand of the Lord feeds us; he answers all our needs.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. The hand of the Lord feeds us; he answers all our needs.
The eyes of all look hopefully to you,
and you give them their food in due season;
you open your hand
and satisfy the desire of every living thing.
R. The hand of the Lord feeds us; he answers all our needs.
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. The hand of the Lord feeds us; he answers all our needs.
Reading 2 Eph 4:1-6
Brothers and sisters:
I, a prisoner for the Lord,
urge you to live in a manner worthy of the call you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the spirit through the bond of peace:
one body and one Spirit,
as you were also called to the one hope of your call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.
I, a prisoner for the Lord,
urge you to live in a manner worthy of the call you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the spirit through the bond of peace:
one body and one Spirit,
as you were also called to the one hope of your call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.
Gospel Jn 6:1-15
Jesus went across the Sea of Galilee .
A large crowd followed him,
because they saw the signs he was performing on the sick.
Jesus went up on the mountain,
and there he sat down with his disciples.
The Jewish feast of Passover was near.
When Jesus raised his eyes
and saw that a large crowd was coming to him,
he said to Philip,
"Where can we buy enough food for them to eat?"
He said this to test him,
because he himself knew what he was going to do.
Philip answered him,
"Two hundred days?' wages worth of food would not be enough
for each of them to have a little.'"
One of his disciples,
Andrew, the brother of Simon Peter, said to him,
"There is a boy here who has five barley loaves and two fish;
but what good are these for so many?"
Jesus said, "Have the people recline."
Now there was a great deal of grass in that place.
So the men reclined, about five thousand in number.
Then Jesus took the loaves, gave thanks,
and distributed them to those who were reclining,
and also as much of the fish as they wanted.
When they had had their fill, he said to his disciples,
"Gather the fragments left over,
so that nothing will be wasted."
So they collected them,
and filled twelve wicker baskets with fragments
from the five barley loaves
that had been more than they could eat.
When the people saw the sign he had done, they said,
"This is truly the Prophet, the one who is to come into the world."
Since Jesus knew that they were going to come and carry him off
to make him king,
he withdrew again to the mountain alone.
A large crowd followed him,
because they saw the signs he was performing on the sick.
Jesus went up on the mountain,
and there he sat down with his disciples.
The Jewish feast of Passover was near.
When Jesus raised his eyes
and saw that a large crowd was coming to him,
he said to Philip,
"Where can we buy enough food for them to eat?"
He said this to test him,
because he himself knew what he was going to do.
Philip answered him,
"Two hundred days?' wages worth of food would not be enough
for each of them to have a little.'"
One of his disciples,
Andrew, the brother of Simon Peter, said to him,
"There is a boy here who has five barley loaves and two fish;
but what good are these for so many?"
Jesus said, "Have the people recline."
Now there was a great deal of grass in that place.
So the men reclined, about five thousand in number.
Then Jesus took the loaves, gave thanks,
and distributed them to those who were reclining,
and also as much of the fish as they wanted.
When they had had their fill, he said to his disciples,
"Gather the fragments left over,
so that nothing will be wasted."
So they collected them,
and filled twelve wicker baskets with fragments
from the five barley loaves
that had been more than they could eat.
When the people saw the sign he had done, they said,
"This is truly the Prophet, the one who is to come into the world."
Since Jesus knew that they were going to come and carry him off
to make him king,
he withdrew again to the mountain alone.
Scripture Study
July 29, 2012
Seventeenth Sunday of Ordinary Time
This week, we celebrate the Seventeenth
Sunday of Ordinary Time. The readings this week call us to consider the extent
of our trust in God. In the first reading, Elisha fully expects that God will
provide. The Gospel reading restates this theme with Eucharistic overtones. The
power of Jesus is presented but it is not the main point of the Gospel reading.
The real point is that through Jesus, God provides an abundance for His people.
Like Elisha and Jesus, we too must trust in the Divine Provider. Today, the
Church continues the ministry of Jesus in many ways. Central to carrying out
that mission is the gathering for the Holy Eucharist in which we express our
faith and together are strengthened by the Lord so that we can go forth and
carry His presence into the world around us. In the second reading, we are
reminded that all of us are united in the love that God has for us and that we
are called to live as befits those who are so blessed. Our lives should reflect
both the unity with each other and the unity with Jesus that is expressed in
the Eucharist. We are a Eucharistic people and thanksgiving must always be in
our hearts. This sense of thanksgiving should be a powerful motivation for our
reaching out to others.
NOTES on First Reading
*
4:42-44 This text is obviously the Old Testament backdrop for the New Testament
multiplication of the loaves and fishes (Mark 6:34-44; 8:1-10 and parallels).
*
4:42 Parched corn, or corn to be parched is usually meant in this context. Full
ears before they are ripe, parched on the fire was a very frequent food in the
East. The loaves referred to here were probably extremely small, as the loaves
of bread generally still are in eastern countries. As small as this seems, it
would have been a considerable present during a time of famine such as this.
Even so it was very inadequate for the number of persons that Elisha wishes to
feed. Baal-shalisha, of which the person who made this seasonable present was
an inhabitant, was situated, according to Eusebius and St. Jerome Samaria
*
4:42 The text draws a contrast between the calm self- assurance of the prophet
and the querulously doubting question of the servant.
* 4:44 Having freely received, Elisha
freely gave. God has promised Israel
NOTES on Second Reading
*
4:1-6 Paul invokes the image of himself as a prisoner in the Lord to confer his
moral authority to the exhortation that follow. The unity of the new humanity
is exemplified by the church's unity and fostered by the virtues that make life
in common a reality: humility, gentleness, patience and forbearance. See also
Col 3:12-15.
* 4:1 This verse begins the exhortation
to worthy conduct that runs to 6:20. The exhortation stems from: the earlier
statements about the unity of all things in Christ and the subjection of all
things to Him (1:10, 22-23), the new humanity recreated through the sacrifice
of Jesus (2:15-16), and the unity of Jews and Gentiles in the Church (3:4-6).
*
4:4-6 The unities mentioned, church, Spirit, hope; Lord, faith in Christ [Eph
1:13], baptism; and one God reflect the triune structure of later creeds in
reverse.
* 4:6 This verse ends with a strong
sense of monotheism (Deut 6:4; Rom 3:30; 1 Cor 8: 5-6). The Greek word,
"panta," meaning all, is used four times here to express the
transcendence and all-pervasiveness of God.
NOTES on Gospel:
*
6:1-15 This story (the multiplication of the loaves and fishes or the feeding
of the five thousand) is one of the very few stories from John's Gospel that
has parallels in each of the other gospels (Matt 14:13-21; Mark 6:32-44; Luke
9:10b- 17). It is the only miracle story found in all four gospels (occurring
twice in Mark and Matthew).
In John's Gospel this story of the multiplication of the loaves is the fourth sign. The story symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.
In John's Gospel this story of the multiplication of the loaves is the fourth sign. The story symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.
* 6:1-4 John has expanded the
introduction and set up of the story by:
vaguely indicating a time (after this); specifying a place (Sea of Galilee (of Tiberias)) although this may result from addition of 21:1; adding a motivation for the crowd (because they saw the signs He was performing on the sick); reference to the impending Passover (Passover of the Jews).
vaguely indicating a time (after this); specifying a place (Sea of Galilee (of Tiberias)) although this may result from addition of 21:1; adding a motivation for the crowd (because they saw the signs He was performing on the sick); reference to the impending Passover (Passover of the Jews).
*
6:4 John differs from the synoptic gospels on the proximity of Passover.
*
6:5-9 John differs somewhat from the synoptic gospels on the roles of Philip
and Andrew. The other gospels do not name the disciples with whom Jesus speaks.
*
6:5 John lacks a reference to the lateness of the hour or to the distress of
the people as in Mark 6:35. As in all of the miracle stories in John's Gospel,
this one comes about because of Jesus' initiative.
*
6:6-7 In John's Gospel, Jesus always knows everything. Here the question to
Philip is a test in which Philip fails to recognize a call for faith and sees
merely the large amount of money that would be required.
*
6:7 The term used here literally is "denarii" which is the plural of
denarius. A Roman denarius is described as a day's wage in Matthew 20:2.
*
6:8-9 In contrast to Philip, Andrew does not focus on what they lack but on
what they have and he brings what they do have to Jesus. Jesus responds by
accepting what he brings and multiplies it to fill the need.
*
6:9 The loaves are barley loaves which were commonly the food of the poor.
There also seems to be an allusion to the story of Elisha multiplying the
barley bread in 2 Kings 4:42-44. This allusion seems to have been strengthened
by John.
*
6:10 In order for there to be a great deal of grass in the place, it must have
been spring time. As verse 5 says, Passover was near. Five thousand is also the
number used in Mark 6:39,44 and its parallels.
*
6:11-12 The statement that Jesus distributed the bread points forward to the
Jesus' bread of life discourse (6:22 and following). There are eucharistic
overtones here which are emphasized by the reference to nothing being wasted
(or lost) which is to be understood in the light of 6:27.
*
6:13 The huge amount of leftover food is from the tradition which had already
built up around the story and speaks of the abundance of the provision that God
lavishes upon us in Jesus.
* 6:14 Jesus is seen as the new Moses
(Numbers 11:13). See also Malachi 3:1; 4:5. The people recognize that Jesus is
the messianic prophet that they were awaiting but they fail to understand what
that means and interpret it in military and political terms.
Meditation: "They saw the signs which Jesus did"
Can anything on this earth truly
satisfy the deepest longing and hunger we experience for God? A great multitude
had gathered to hear Jesus, no doubt because they were hungry for the word of
life. Jesus’ disciples wanted to send them away at the end of the day because
they did not have the resources to feed them. They even complained how much
money it would take to feed such a crowd – at least six month’s wages! Jesus,
the Bread of Life, took
the little they had – five loaves and two fish – and giving thanks to his
heavenly Father, distributed to all until they were satisfied of their hunger.
The people of Israel had been waiting for the prophet whom Moses had promised: The Lord your God will raise up for
you a prophet like me from among you, from your brethren – him shall you heed(Deuteronomy
18:15). The signs which Jesus did, including the miraculous feeding of the five
thousand signified that God has indeed sent him as anointed Prophet and King.
Jesus' feeding of the five thousand is the only miracle recorded in all four
gospels. What is the significance of this miracle? The miraculous feeding of
such a great multitude pointed to God's provision of manna in the wilderness
for the people of Jesus makes a claim which only God can make: He is the true bread of heaven that can satisfy the deepest hunger we experience. The sign of the multiplication of the loaves when the Lord says the blessing, breaks, and distributes through his disciples prefigures the superabundance of the unique bread of his Eucharist or Lord’s Supper. When we receive from the Lord’s table we unite ourselves to Jesus Christ, who makes us sharers in his body and blood. Ignatius of Antioch (35-107 A.D.) calls it the "one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live for ever in Jesus Christ" (Ad Eph. 20,2). This supernatural food is healing for both body and soul and strength for our journey heavenward. When you approach the Table of the Lord, what do you expect to receive? Healing, pardon, comfort, and rest for your soul? The Lord has much more for us, more than we can ask or imagine. The principal fruit of receiving the Eucharist is an intimate union with Christ. As bodily nourishment restores lost strength, so the Eucharist strengthens us in charity and enables us to break with disordered attachments to creatures and to be more firmly rooted in the love of Christ. Do you hunger for the "bread of life"?
The feeding of the five thousand shows the remarkable generosity of God and his great kindness towards us. When God gives, he gives abundantly. He gives more than we need for ourselves so that we may have something to share with others, especially those who lack what they need. God takes the little we have and multiplies it for the good of others. Do you trust in God's provision for you and do you share freely with others, especially those who are in need?
"Lord Jesus, you satisfy the deepest longing of our heart and you feed us with the finest of wheat (Psalm 81:16). Fill me with gratitude and give me a generous heart that I may freely share with others what you have given to me."
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A Miracle
That Kept on Giving
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Seventeenth Sunday in Ordinary Time
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Listen
to podcast version here. John 6:1-15 Jesus went across the Introductory Prayer: Lord, I believe that you, the Holy Trinity, dwell in my soul. Thank you for the joy of your friendship and love. I hope in you; I hope that you will guide me and my loved ones home to heaven, where we can delight in your presence forever. I love you and long to be a better instrument of your love. Petition: Lord, help me to achieve an unconditional trust in you. 1. A Test to Get Us to Grow in Trust: It was clear that Jesus’ disciples did not have the means to help these people out of their predicament -- neither in ready available cash nor in locating a nearby market large enough to feed the overburdening crowd. Yet Scripture says, “He said this to test him.” Let this passage remind us that God can allow our problems to become so big and desperate as to show forth his power. God wants us to trust in him and to purify our intentions along our journey of faith. How great our Lord is in solving the unsolvable and making possible the impossible. He cures the incurable, raises people from the dead, and, most importantly, converts the erring sinner. “Nothing is impossible with God” (Luke 1:38). Do I easily give up hope when I don’t see a human solution to a situation? Blessed is he who believes that what the Lord promises will be fulfilled (Cf. Luke 1:46). 2. Our Lord Wants Us to Play a Part in His Miracle: God has the power of creating something out of nothing, but he asks for human collaboration, even if it is minimal. Here it is no different. The apostles are utterly poor: they can bring to Our Lord only five loaves and two fish from a boy they find in the crowd. Jesus asks us to contribute because he wants to teach us to be generous, even when we think we have nothing to give. Actually, it is when we give from our want that we most please Our Lord (Cf. Luke 21:1-4). Poverty is never an excuse for a lack of generosity in serving and working for Our Lord. This miracle proves to us that Our Lord can never be outdone in generosity. 3. Don’t Miss the Point: In this scene Our Lord slowly prepared his apostles and disciples for his teaching on the Real Presence in the Eucharist. He had to purify their hearts and prune out attachment to the things of this world in order for them to accept the difficult teaching about his self-giving love found in the Eucharist. Even so, when he saw that the people were about to miss the point of his miracle, Our Lord “withdrew again to the mountain alone” (John 6:15). Sometimes Our Lord withdraws the comfort and consolation of his presence in our lives because we wrongly interpret their meaning and purpose. Do I properly discern the spirit in my heart when I pray? Am I happy only for things that gives me comfort, or am I truly coming closer to Christ because I recognize who he is and return to him the same authentic love he gives me and wants from me? Conversation with Christ: Thank you, Lord, for this meditation and the lessons I learned from it. Keep me generous so I may never lose my trust in you. When the situations of my life seem unsolvable, help me to trust that in your time, you will work your wonders in my life, bringing glory to your name. Resolution: I will make a visit to the Eucharist or a spiritual communion each day this week, offering this sacrifice of time for the conversion of the hearts of those who do not believe, do not adore, do not trust, or do not love you, Lord, in the Eucharist. |
The hand of the Lord feeds us; he
answers all our needs
Five
barley loaves and two fish.
The seven miracles recorded by John,
three of them associated with Passover time and life-giving nourishment, are
presented not as deeds of power but as signs indicative of the nature of Jesus’
mission and the purpose of his ministry. In today’s miracle of the loaves and
fish we discern a familiar pattern.
As at the Last Supper, in the Emmaus
encounter and in our celebration of the Eucharist, the teaching word of Jesus
precedes the ritual sharing of food—all pointing to the heavenly banquet. In
our daily life, Jesus continues to be both the giver and the sustaining gift.
We respond appropriately and are truly his followers when we apply his
words—‘Do this in memory of me’—to everything he did for those in need.
July 29
St. Martha
St. Martha
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| St.Martha |
Martha, Mary and their brother Lazarus
were evidently close friends of Jesus. He came to their home simply as a
welcomed guest, rather than as one celebrating the conversion of a sinner like
Zacchaeus or one unceremoniously received by a suspicious Pharisee. The sisters
feel free to call on Jesus at their brother’s death, even though a return to Judea at that time seems almost certain death.
No
doubt Martha was an active sort of person. On one occasion (see Luke 10:38-42)
she prepares the meal for Jesus and possibly his fellow guests and forthrightly
states the obvious: All hands should pitch in to help with the dinner.Yet, as biblical scholar Father John McKenzie points out, she need not be rated as an “unrecollected activist.” The evangelist is emphasizing what our Lord said on several occasions about the primacy of the spiritual: “...[D]o not worry about your life, what you will eat [or drink], or about your body, what you will wear…. But seek first the kingdom [of God] and his righteousness” (Matthew 6:25b, 33a); “One does not live by bread alone” (Luke 4:4b); “Blessed are they who hunger and thirst for righteousness…” (Matthew 5:6a).
Martha’s great glory is her simple and strong statement of faith in Jesus after her brother’s death. “Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?’ She said to him, ‘Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world’” (John 11:25-27).
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| Christ with Martha and Maria, by Henryk Siemiradzki, 1826. |
Comment:
Scripture commentators point out that in writing his account of the raising of Lazarus,St. John
Scripture commentators point out that in writing his account of the raising of Lazarus,
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| Gothic Tomb of Saint Martha in Taraseon, France. |
Quote:
“This great company of witnesses spurs us on to victory, to share their prize of everlasting glory, through Jesus Christ our Lord" (Preface of Holy Men and Women I).
“This great company of witnesses spurs us on to victory, to share their prize of everlasting glory, through Jesus Christ our Lord" (Preface of Holy Men and Women I).
Patron
Saint of:
Housewives
Waiters, waitresses
Housewives
Waiters, waitresses
LECTIO: 17TH SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, July 29, 2012
Eating and sharing the
bread of life
John 6: 1-15
John 6: 1-15
1.
Let us invoke the Holy Spirit
Our Father in heaven,
you have given us your beloved Son,
send your Spirit
that we may eat and savour your gift.
Give us our daily bodily and spiritual bread,
may it provoke in us a hunger and thirst
for you, for your Word and your banquet,
where you will satisfy us with your presence,
with your love and your shalom,
in the joy of the communion with the brothers and sisters that you give us this day,
that we may share with them the material and spiritual bread. Amen.
Our Father in heaven,
you have given us your beloved Son,
send your Spirit
that we may eat and savour your gift.
Give us our daily bodily and spiritual bread,
may it provoke in us a hunger and thirst
for you, for your Word and your banquet,
where you will satisfy us with your presence,
with your love and your shalom,
in the joy of the communion with the brothers and sisters that you give us this day,
that we may share with them the material and spiritual bread. Amen.
2. Reading
a) The premises and
key of biblical and liturgical reading:
* Our passage contains
an unusual characteristic: it narrates the only “inflated” episode in the
Gospels. In fact, all together it is told six times (once in Luke and John,
twice in each of Mark and Matthew). Apart from any historical-critical evaluation
of this unusual repetition, it is clear that early Christian tradition gave
this episode great emphasis.
* Much discussion has
gone on concerning the literary connections with the other Gospel stories, but
really we cannot tell definitely whether there are any direct or indirect
connections among the various Gospel stories. The nearest parallel to John
seems to be the first text in Mark (6: 30-54), but John would have had an
autonomous source, which he reworked so that it would fit in well with the discourse
that follows.
* As is usual in the
fourth Gospel, a discourse of great theological importance is closely coupled
with the “sign”, which in this case is a miracle. Here, the discourse that
follows covers almost the whole of the sixth chapter: it is the discourse on
the “bread of life" (6: 26-59), the great source of theological reflection
on the sacrament of the Eucharist.
* Throughout the text
there are several references to actions, words and ideas characteristic of the
Christian liturgy, thus there seems to be a close relationship between this
passage and the liturgical tradition of the eucharistic celebration, especially
in view of the fact that the Gospel of John makes no reference to the
institution of the Eucharist
* In this year’s
liturgical cycle, which is based on the Gospel of Mark, a series of Sunday
Gospels taken from John are inserted at this point. The insertion takes place
precisely where one would have expected the readings on the multiplication of
the loaves. The choice of the first reading is a classical example of mutual
illumination between the Testaments: we have the multiplication of loaves by
the prophet Elisha (2Kings 4: 42-44). The parallel between the miracles throws
light also on the prophetic aspect of the person of Jesus. Again, the second
reading (Eph 4: 1-6) emphasises an aspect of the eucharistic life of the
Church: the communion built around Christ and nourished by the one eucharistic
bread.
* The main themes of
this passage are those that concern the symbolism of the bread and of sharing
the meal, it also has an eschatological dimension. Other important motifs
present in the text are those of faith in Jesus and in his way of interpreting
messianism, here expressed through the Old Testament figure of Moses.
.jpg) |
| The multiplication of the loaves and fishes (Korea) |
b) The text:
1 After this Jesus went to the other side of the Sea of Galilee, which is theSea of Tiberias
15 Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.
1 After this Jesus went to the other side of the Sea of Galilee, which is the
15 Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.
c) A subdivision of
the text for a better understanding:
vv. 1-4: Temporal,
geographic and liturgical introduction.
vv. 5-10: The preparatory dialogue between Jesus and the disciples.
vv. 11-13: The meal “multiplied” and over-abundant.
vv. 14-15: The reactions of the people and of Jesus.
vv. 5-10: The preparatory dialogue between Jesus and the disciples.
vv. 11-13: The meal “multiplied” and over-abundant.
vv. 14-15: The reactions of the people and of Jesus.
3. A moment of
interior and exterior silence
to allow the Word of
God to impregnate our hearts and minds.
* It is Spring and
Easter is close. The air is still fresh and this makes it easier to follow and
listen to the now famous, though controversial, rabbi of Nazareth
* As I read and reread, I hear a voice, but still saying rather “strange” things”: how is it possible to feed this great crowd of people?
* A few loaves and fewer fish…but we must not lose them, while we accept to share them. Look, they increase as we distribute them!
* At the end, we collect everything: it is very tiring, but bread is always precious, everywhere and at all times, especially this bread.
* I resume my journey with Him, without stopping, with a light and happy heart because of the great things that I have seen today, but also with a few more questions. I go on looking at Him and listening to Him, I let my heart echo His actions, the expressions of His face, His voice and His words.
* As I read and reread, I hear a voice, but still saying rather “strange” things”: how is it possible to feed this great crowd of people?
* A few loaves and fewer fish…but we must not lose them, while we accept to share them. Look, they increase as we distribute them!
* At the end, we collect everything: it is very tiring, but bread is always precious, everywhere and at all times, especially this bread.
* I resume my journey with Him, without stopping, with a light and happy heart because of the great things that I have seen today, but also with a few more questions. I go on looking at Him and listening to Him, I let my heart echo His actions, the expressions of His face, His voice and His words.
4. The Word given to
us
* The “book of signs”
of the fourth Gospel: Our passage comes from
a part of the Gospel known as the “book of signs” (from 1: 19 to 12: 50), where
we find descriptions of and comments on seven great “signs” of self-revelation(semeion, a symbolical miracle or action)
worked by Jesus in this Gospel. Discourses and “signs” are closely correlated:
theological discourses explain the “signs” and in the “signs” we find a concrete
presentation of the contents of the discourses in a progressive deepening of
the divine revelation and the consequent growing hostility towards Jesus.
* Chapter
6 of John: In
an attempt to clarify the chronology and geographical details of chapter 6, some
propose that we change the places of chapters 5 and 6. This, however, would not
resolve all the problems. It is better, then, to keep and respect what
tradition has passed on to us, keeping in mind the historical-editorial
problems involved, so as not to “unduly stress something which does not seem to
have had great importance for the Evangelist" (R. Brown).
* Jesus
went to the other side of the Sea of Galilee, which is the Sea of Tiberias:The
lake is identified as having two names; the first is the traditional one, the
second is adopted by John in the New Testament (also in 21: 1), perhaps because
it had appeared recently in the life of Jesus and was, therefore, in common use
after his death and widespread especially among the Greeks.
* And
a multitude followed him, because they saw the signs which he did on those who
were diseased: Before
this (2,:23-25) we come across a similar situation of many believers in Jesus
who had seen the “signs” he had worked. In both situations, Jesus shows clearly
that he disapproves of the motivation (2: 24-25; 6: 5. 26).
The “signs” on those who were diseased, namely the healings that Jesus worked inGalilee are told by John, except for the
healing of the son of the regional official (4: 46-54). However, with these
words, this Evangelist lets it be understood that he had not told all the
events and that he had chosen a few among many that he could have communicated
to the readers (cfr also 21: 25).
The “signs” on those who were diseased, namely the healings that Jesus worked in
* Jesus went up on the
mountain, and there sat down with his disciples: There is no way of knowing which mountain.
The scene of Jesus, like Moses, sitting surrounded by his disciples, is a recurring theme also found in the other Gospels (cfr Mk 4: 1; Mt 5: 1; Lk 4: 20). The action of sitting in order to teach was normal for rabbis, but John – contrary to Mk 5:34 – does not mention that Jesus taught on this occasion.
The scene of Jesus, like Moses, sitting surrounded by his disciples, is a recurring theme also found in the other Gospels (cfr Mk 4: 1; Mt 5: 1; Lk 4: 20). The action of sitting in order to teach was normal for rabbis, but John – contrary to Mk 5:34 – does not mention that Jesus taught on this occasion.
* Now
the Passover, the feast of the Jews, was at hand: The fourth Gospel makes three
references to the celebration of the Passover by Jesus during his public life.
This was the second (the first: 2: 13; the third: 11: 55) and we are told the
religious and theological circumstances of everything said and done in chapter
6: the “bread given” by God like the manna, the going up the mountain by Jesus,
like Moses, the crossing of the water as during the exodus (in the following
episode: 6: 16-21), the discourse on the theme of the bread that comes from
God. Concerning the relationship between the manna given to Israel
Some actions of Jesus (for instance, the breaking of the bread), as also the many theological themes touched upon in the following discourse, are clear references to the liturgical actions of the seder at the Passover and to the liturgical readings in the synagogue for the feast.
The Passover is a springtime feast and, in fact, John notes that “there was much grass in the place” (6: 10; cfr Mt 14: 19 e Mk 6:39).
Some actions of Jesus (for instance, the breaking of the bread), as also the many theological themes touched upon in the following discourse, are clear references to the liturgical actions of the seder at the Passover and to the liturgical readings in the synagogue for the feast.
The Passover is a springtime feast and, in fact, John notes that “there was much grass in the place” (6: 10; cfr Mt 14: 19 e Mk 6:39).
* Seeing that a multitude
was coming to him: At the beginning of
the narrative, it seemed that the people had been following him before, whereas
here John seems to say that the crowd was arriving. Perhaps this is a reference
to one of John’s favourite themes and one greatly emphasised in this chapter:
the coming to Jesus, an
expression synonymous with complete adhesion to the faith (3: 21; 5: 40; 6: 35.
37. 45; 7: 37 and elsewhere).
* Jesus said to
Philip… Andrew, Simon Peter’s brother: These are two of the Twelve who in this Gospel
seem to have a special role (cfr 1: 44 and 12: 21-22), whereas in the other
Gospels they remain in the shadows. It seems that they were particularly
venerated in Asia Minor , where the Gospel of
John was written.
* “How
are we to buy bread, so that these people may eat?”: The question addressed to
Philip may possibly be justified because he came from that geographical region.
If we interpret this question in the light of similar questions in the whole Gospel (1: 48; 2: 9; 4: 11; 7: 27-28; 8: 14; 9: 29-30; 19: 9), we discover its Christological importance: asking from where the gift comes is also to seek to understand the origin of the giver, in this case, Jesus. Thus the question leads to the seeking the divine origin of Jesus.
If we interpret this question in the light of similar questions in the whole Gospel (1: 48; 2: 9; 4: 11; 7: 27-28; 8: 14; 9: 29-30; 19: 9), we discover its Christological importance: asking from where the gift comes is also to seek to understand the origin of the giver, in this case, Jesus. Thus the question leads to the seeking the divine origin of Jesus.
* This
he said to test him, for he himself knew what he would do: The “testing” the reaction of
the disciple is indicated by a verb (peirazein) which usually has a negative
meaning, of temptation, checking or deceit. The role of this sentence,
however, is to protect the reader against any doubt that Jesus’ question may be
interpreted as ignorance.
* “Two
hundred denarii would not buy enough bread for each of them to get a little”: The amount is equivalent to a
labourer’s salary for two hundred days of work (cfr. Mt 20: 13; 22: 2).
Mark (6: 37) puts it in such a way the we may think that such a quantity of bread would be sufficient for the present need, but John wants to emphasise the greatness of the divine intervention and the disproportion of human resources. Andrew’s words, which follow, have the same purpose: "… but what are they among so many?"
Mark (6: 37) puts it in such a way the we may think that such a quantity of bread would be sufficient for the present need, but John wants to emphasise the greatness of the divine intervention and the disproportion of human resources. Andrew’s words, which follow, have the same purpose: "… but what are they among so many?"
* “There
is a lad here who has five barley loaves and two fish”: Judging by the double
diminutive of the Greek text (paidarion), the lad is really a small
child: someone with no social standing. The same term is used in 2Kings (4: 12.
14.25; 5: 20) for the servant of Elisha, Giezi.
Barley loaves, unlike loaves made from wheat, were particularly simple food and cheap, used by poor people. It would seem (cfr Lk 11: 5) that the meal for one person was made up of three loaves. The dried fish (opsarion, again the use of a double diminutive) was the common food to go with the bread.
Barley loaves, unlike loaves made from wheat, were particularly simple food and cheap, used by poor people. It would seem (cfr Lk 11: 5) that the meal for one person was made up of three loaves. The dried fish (opsarion, again the use of a double diminutive) was the common food to go with the bread.
* “Make the people sit
down…in number about five thousand”: In reality, according to the custom of the
times, Jesus commands that they “lay down” or to “stretch out”: the meal has to
be eaten in comfort, just as it is prescribed for the ritual meal of the
Passover and as of obligation in banquets. All the Gospel reports of this
episode only refer to the number of men present.
* “Jesus
then took the loaves, and when he had given thanks, he distributed them…so also
the fish”: These
actions and words of Jesus are very close to those of the eucharistic rite,
although we cannot say that the one derives from the other.
* "When he had
given thanks" is a translation of eucharistein, which was commonly used as distinct
from eulogein, to
bless, the verb used by the synoptic Gospels here; the first verb is
characteristic of the Greek milieu, whereas the second comes directly from the
milieu of Hebrew culture. If we take into account the language in use at the
time of writing of the Gospels, then we cannot say that there are any
significant differences of content between the expressions, even though John’s
expression is, for us who are used to the Christian liturgical language, a much
more direct reminder of the eucharistic sacrament. This is so true that the
fourth Evangelist uses the same verb also in 11: 41, where we find some
reminders of the sacrament.
As presider at the ritual Passover table, Jesus personally breaks the bread and gives it directly to the people. In the same way he will do this at the last supper. Most probably, however, things proceeded the way the synoptic Gospels describe them: Jesus gave the broken bread to the disciples so that they might distribute it. In fact, the crowd was too large for Him to be able to do it all alone. John, then, wishes to concentrate the whole attention of his readers on the person of Jesus, true and only giver of “the bread from heaven”.
Let us follow closely the sequence of events: the multiplication takes place only after the breaking and the breaking of the bread takes place only after a “small lad” courageously gives up all of his trivial resources. Those poor, small loaves are multiplied as they are broken! Jesus multiplies what we accept, a little blindly, to share with Him and with others.
As presider at the ritual Passover table, Jesus personally breaks the bread and gives it directly to the people. In the same way he will do this at the last supper. Most probably, however, things proceeded the way the synoptic Gospels describe them: Jesus gave the broken bread to the disciples so that they might distribute it. In fact, the crowd was too large for Him to be able to do it all alone. John, then, wishes to concentrate the whole attention of his readers on the person of Jesus, true and only giver of “the bread from heaven”.
Let us follow closely the sequence of events: the multiplication takes place only after the breaking and the breaking of the bread takes place only after a “small lad” courageously gives up all of his trivial resources. Those poor, small loaves are multiplied as they are broken! Jesus multiplies what we accept, a little blindly, to share with Him and with others.
* As
much as they wanted … they had eaten their fill: It is the abundance promised by
the prophets when the time of šalom and of the festive eschatological banquet
comes (cfr, e.g. Is 25: 6; 30: 23; 49: 9; 56: 7-9; Os 11: 4; Sl 37: 19; 81: 17;
132: 15).
Thus, the crowd is not wrong when it says of Jesus "This is indeed the prophet who is to come into the world": a prophet who fulfils the divine promise of sending a prophet “equal to Moses” (Dt 18: 15-18) and who ushers in the messianic times preparing a free and abundant banquet, as promised by the ancient prophets.
Thus, the crowd is not wrong when it says of Jesus "This is indeed the prophet who is to come into the world": a prophet who fulfils the divine promise of sending a prophet “equal to Moses” (Dt 18: 15-18) and who ushers in the messianic times preparing a free and abundant banquet, as promised by the ancient prophets.
* “Gather
up the fragments left over, that nothing may be lost": The disciples appear on the
scene with the task of not letting any of the precious bread go to waste. In
fact, this too is a “bread that perishes” and cannot be compared with the true
“bread from heaven” (cfr 6: 24). The command to gather (synagein) the fragments recalls the
prescription regarding the manna (cfr Ex 16: 16 ff.).
* So
they gathered them up and filled twelve baskets with fragments from the five
barley loaves: We
cannot tell for certain whether the number of baskets is connected with the
number of disciples. What is certain is that these words want to emphasise
again the great abundance of food from those small barley loaves blessed by
Jesus. John seems to pay scant attention to the two fishes offered with the
bread, perhaps because the discourse that follows is all about bread.
* When
the people saw the sign: The
motive that John gives for the miracle just worked is not compassion for the
crowd; this would have been well understood by the disciples present, who,
however, according to Mark (6: 52 and 8: 14-21), did not understand the meaning
of what had taken place.
The fourth Gospel, then, shows the “sign” significance of the miracle.
The fourth Gospel, then, shows the “sign” significance of the miracle.
* Perceiving
then that they were about to come and take him by force to make him king, Jesus
withdrew again to the mountain by himself: Contrary to the other
Evangelists, John gives the reason for Jesus’ sudden disappearance after the
miracle: he wanted to prevent that his role as Messiah might be “fouled” by
political manifestations by the crowd. Jesus once more makes clear his choice
(cfr Mt 4: 1-10), which he will repeat right to the end before Pilate (19:
33-37).
5.
A few questions to direct our reflection and its practice
a) The bread is multiplied because someone “very small” has the courage to renounce hanging on to his security (even though it was minimal, it was a little like the Hebrews hankering after the life in Egypt) risking failure or shamefacedness. The “young lad” of the Gospel story believes in Jesus, even though Jesus had promised nothing on this occasion. Would I, would we do the same?
b) The lad is an insignificant person, the loaves are few and the fish even fewer. In the hands of Jesus everything becomes great and beautiful. There is a huge disproportion between what we are and what God can make of us, if we place ourselves in His hands. "Nothing is impossible for God": not converting the hardest of hearts, not transforming evil into and an instrument for good… God fills in every disproportion between us and him. Do I really believe this, in the bottom of my heart, even when everything seems to contradict it?
c) The material bread offered by God refers us to the bread we ought to share with so many men and women who, on this same earth we live on and whose resources we waste so thoughtlessly, struggle desperately for a slice of bread.When we pray “give us this day our daily bread” do we at least think of those who have no bread and how we can help them?
d) Physical hunger and material bread remind us also of the “hunger for God” and the eschatological banquet. These are truths that we often put out of our thoughts because we prefer to think that they are far and distant from us. And yet, if we keep them present, they would help us to see the relative value of so many events and problems that seem to us greater than ourselves, and to live a more serene life busying ourselves only with what is essential. When, during the eucharistic celebration we say "…as we wait in joyful hope" are we really fervently waiting for the glorious return of the One who loves us and who even now takes care of us?
a) The bread is multiplied because someone “very small” has the courage to renounce hanging on to his security (even though it was minimal, it was a little like the Hebrews hankering after the life in Egypt) risking failure or shamefacedness. The “young lad” of the Gospel story believes in Jesus, even though Jesus had promised nothing on this occasion. Would I, would we do the same?
b) The lad is an insignificant person, the loaves are few and the fish even fewer. In the hands of Jesus everything becomes great and beautiful. There is a huge disproportion between what we are and what God can make of us, if we place ourselves in His hands. "Nothing is impossible for God": not converting the hardest of hearts, not transforming evil into and an instrument for good… God fills in every disproportion between us and him. Do I really believe this, in the bottom of my heart, even when everything seems to contradict it?
c) The material bread offered by God refers us to the bread we ought to share with so many men and women who, on this same earth we live on and whose resources we waste so thoughtlessly, struggle desperately for a slice of bread.When we pray “give us this day our daily bread” do we at least think of those who have no bread and how we can help them?
d) Physical hunger and material bread remind us also of the “hunger for God” and the eschatological banquet. These are truths that we often put out of our thoughts because we prefer to think that they are far and distant from us. And yet, if we keep them present, they would help us to see the relative value of so many events and problems that seem to us greater than ourselves, and to live a more serene life busying ourselves only with what is essential. When, during the eucharistic celebration we say "…as we wait in joyful hope" are we really fervently waiting for the glorious return of the One who loves us and who even now takes care of us?
6. Let us pray (Psalm
147)
Praising God in a hymn
with a Passover flavour to Him who provides food and every kind of subsistence
to the “little ones” of his people and to every living creature.
Praise the Lord! For
it is good to sing praises to our God;
for he is gracious, and a song of praise is seemly.
The Lord builds upJerusalem ;
he gathers the outcasts ofIsrael
He heals the broken-hearted,
and binds up their wounds.
He determines the number of the stars,
he gives to all of them their names.
Great is our Lord, and abundant in power;
his understanding is beyond measure.
The Lord lifts up the downtrodden,
he casts the wicked to the ground.
Sing to the Lord with thanksgiving;
make melody to our God upon the lyre!
He covers the heavens with clouds,
he prepares rain for the earth,
he makes grass grow upon the hills.
He gives to the beasts their food,
and to the young ravens which cry.
His delight is not in the strength of the horse,
nor his pleasure in the legs of a man;
but the Lord takes pleasure in those who fear him,
in those who hope in his steadfast love.
for he is gracious, and a song of praise is seemly.
The Lord builds up
he gathers the outcasts of
He heals the broken-hearted,
and binds up their wounds.
He determines the number of the stars,
he gives to all of them their names.
Great is our Lord, and abundant in power;
his understanding is beyond measure.
The Lord lifts up the downtrodden,
he casts the wicked to the ground.
Sing to the Lord with thanksgiving;
make melody to our God upon the lyre!
He covers the heavens with clouds,
he prepares rain for the earth,
he makes grass grow upon the hills.
He gives to the beasts their food,
and to the young ravens which cry.
His delight is not in the strength of the horse,
nor his pleasure in the legs of a man;
but the Lord takes pleasure in those who fear him,
in those who hope in his steadfast love.
7. Closing prayer
From its earliest
days, the Church has celebrated the Eucharist as the supper of the Passover of
the Lord where it echoes the event of the multiplication of the loaves. Thus,
our closing prayer today is one inherited from the Christians of the first
century:
We thank you, Father, for life and the knowledge you have revealed to us through Jesus your servant. Glory to you forever.
Just as the broken bread was scattered here and there over the hills and when gathered became one, so now, may your Church be gathered in your Kingdom from the ends of the earth;
for yours is the glory and the power, through Jesus Christ forever.
We thank you, holy Father,
for your holy name that you make present in our hearts,
and for the knowledge, faith and immortality
that you revealed to us through Jesus, your servant.
To you Glory forever.
You, all powerful Lord, have created all things to the glory of your name;
you have given humankind food and drink for comfort, so that humankind may give you thanks;
but you have given us a spiritual food and drink and eternal life through your servant.
Above all, we thank you because you are powerful.
To you be glory forever.
Remember, Lord, your Church,
preserve her from every evil
and make her perfect in your love;
made holy, gather her from the four corners of the earth into your kingdom, prepared for her.
For yours is the power and the glory forever.
May your grace come, and may this world pass by.
Hosanna to the house of David.
We thank you, Father, for life and the knowledge you have revealed to us through Jesus your servant. Glory to you forever.
Just as the broken bread was scattered here and there over the hills and when gathered became one, so now, may your Church be gathered in your Kingdom from the ends of the earth;
for yours is the glory and the power, through Jesus Christ forever.
We thank you, holy Father,
for your holy name that you make present in our hearts,
and for the knowledge, faith and immortality
that you revealed to us through Jesus, your servant.
To you Glory forever.
You, all powerful Lord, have created all things to the glory of your name;
you have given humankind food and drink for comfort, so that humankind may give you thanks;
but you have given us a spiritual food and drink and eternal life through your servant.
Above all, we thank you because you are powerful.
To you be glory forever.
Remember, Lord, your Church,
preserve her from every evil
and make her perfect in your love;
made holy, gather her from the four corners of the earth into your kingdom, prepared for her.
For yours is the power and the glory forever.
May your grace come, and may this world pass by.
Hosanna to the house of David.
(from the Didaché,
9-10)
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