Seventeenth Sunday in Ordinary Time
Lectionary: 110
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 PsalmPS 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 2EPH 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.
AlleluiaLK 7:16
R. Alleluia, alleluia.
A great prophet has arisen in our midst.
God has visited his people.
R. Alleluia, alleluia.
A great prophet has arisen in our midst.
God has visited his people.
R. Alleluia, alleluia.
GospelJN 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 26, 2015 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.
First Reading: 2 Kings 4: 42-44
42 A man came from Baal-shalishah bringing the man of God
twenty barely loaves made from the first fruits, and fresh grain in the ear.
“Give it to the people to eat,” Elisha said. 43 But his servant objected, “How can I set this before a
hundred men?” “Give it to the people to eat,” Elisha insisted. “For thus says
the LORD, ‘They shall eat and there shall be some left over.'” 44 And when they had eaten, there was some left over, as the
LORD had said.
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, fifteen miles north of Diospolis, or
Lydda. It was about 10 miles southwest of 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 and by extension His Church, that He will
abundantly bless her provision, and satisfy her poor with bread (Ps 132:15).
whom He feeds, He fills; and what He blesses, comes to much. Christ’s feeding
His hearers was a miracle far beyond this, but both teach us that those who
wait upon God in the way of duty, may hope to be supplied by Divine Providence.
Second Reading: Ephesians 4:1-6
1 I, then, a prisoner for the Lord, urge you to live in a
manner worthy of the call you have received, 2 with all humility and gentleness, with patience, bearing
with one another through love, 3 striving to
preserve the unity of the spirit through the bond of peace: 4 one body and one Spirit, as you were also called to the one
hope of your call; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all
and in all.
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.
Gospel Reading: John 6: 1-15
1 After this, Jesus went across the Sea of Galilee (of
Tiberias). 2 A large crowd followed him, because they
saw the signs he was performing on the sick. 3 Jesus went up on the mountain, and there he sat down with
his disciples. 4 The Jewish feast of Passover was near. 5 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?” 6 He said this to test him, because he
himself knew what he was going to do. 7 Philip answered
him, “Two hundred days’ wages worth of food would not be enough for each of
them to have a little (bit).” 8 One of his
disciples, Andrew, the brother of Simon Peter, said to him, 9 “There is a boy here who has five barley loaves and two
fish; but what good are these for so many?” 10 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. 11 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. 12 When they had had their fill, he said to
his disciples, “Gather the fragments left over, so that nothing will be wasted.” 13 So they collected them, and filled twelve wicker baskets
with fragments from the five barley loaves that had been more than they could
eat. 14 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.” 15 Since Jesus knew that they were going to come and carry him
off to make him king, he withdrew again to the mountain alone.
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.
* 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: The miraculous sign of Jesus
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
large 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 the anointed Prophet and
King. Jesus' feeding of the five thousand is the only miracle that is repeated
in all four gospel accounts. What is the significance of this particular
miracle? The miraculous feeding of such a great multitude pointed to God's
provision of manna in the wilderness for the people of Israel under Moses'
leadership (Exodus 16). This daily provision of food in the barren wilderness
foreshadowed the true heavenly bread which Jesus would offer his followers.
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."
SEVENTEENTH SUNDAY IN ORDINARY TIME
SUNDAY, JULY 26, JOHN 6:1-15
(2 Kings 4:42-44; Psalm 145; Ephesians 4:1-6)
SUNDAY, JULY 26, JOHN 6:1-15
(2 Kings 4:42-44; Psalm 145; Ephesians 4:1-6)
KEY VERSE: "This is truly the Prophet, the one who is to come into the world" (v 14).
TO KNOW: The multiplication of the loaves is the only miracle narrated by all four evangelists (Matthew 14:13–21 and 15:32–38; Mark 6:31–44 and 8:1–10; Luke 9:10–17), which indicates its Eucharistic importance for the early Church. In John's gospel, the miracle took place near Passover, the Jewish feast of Unleavened bread (Ex 12:8). When the Israelites were in the wilderness and dying of hunger, God fed them with manna (Ex 16:4). Jesus declared that he was the bread that came "down from heaven" to give "life to the world" (Jn 6:33). Like the prophet Elisha (2 Kgs 4:42-44), Jesus took the loaves of barley bread, the humble food of the poor, gave thanks (Greek, eucharisteō), broke it and distributed it to the hungry people. The reaction: “This is truly the Prophet, the one who is to come into the world,” refers to the prophet like Moses (Deut 18:15, 18) who was expected in the final days. However, the people looked for a Messiah who would be king and conqueror, who would drive the Romans from the land. When Jesus realized this, he withdrew to the mountain by himself.
TO LOVE: In what ways do I help provide "bread" for the poor?
TO SERVE: Lord Jesus, strengthen me with your body and blood in the Eucharist.
Sunday 26 July 2015
17th
Sunday in Ordinary Time.
2 Kings
4:42-44. The hand of the Lord feeds us; he answers all our needs—Ps
144(145):10-11, 15-18. Ephesians 4:1-6. John 6:1-15 [Ss Joachim & Anne].
You open
our desires.
Today’s
readings call us to wake up, open our eyes and be aware of the generosity of
God. Elisha did not give the people strictly-rationed portions: ‘they ate and
had some over’.
Jesus
looks at the crowd that had gathered to hear him and to be healed. As a sign of
the life he brings, Jesus feeds them with the five loaves and two fish, feeds
them abundantly. When we attend the Eucharist, Jesus offers us the food that is
his body and blood. The Eucharist offers us the opportunity to draw abundant
life from him.
It is not
easy for us to appreciate the richness and depth of God’s gifts. Too often we
are content with our
easy-
going ways. We pray now and then and we don’t do anyone any harm. But this is
not the life Jesus came to give. He calls us to an enthusiastic and
ever-growing love of his Father and of other people. How generous and
hospitable am I with guests or with people I meet daily? Do I show by my
willingness to listen and to talk that my heart is an expanding, Christ-filled
one? You give me so much, Lord. Open my heart that I may grow in love of you
and love of the many people you put in my path.
MINUTE MEDITATIONS
|
Embrace the Poor
|
Father, we will always have mixed feelings about the poor, yet
Jesus made our salvation dependent on how we treat them. Give me the grace to
embrace the poor, those who hurt, and those who are troubled the way Jesus did
so I can be more like him in my own life. I ask this in Jesus's name, Amen.
July
26
Sts. Joachim and Anne
Sts. Joachim and Anne
In the Scriptures, Matthew and Luke furnish a legal family history
of Jesus, tracing ancestry to show that Jesus is the culmination of great
promises. Not only is his mother’s family neglected, we also know nothing
factual about them except that they existed. Even the names Joachim andAnne come
from a legendary source written more than a century after Jesus died.
The
heroism and holiness of these people, however, is inferred from the whole
family atmosphere around Mary in the Scriptures. Whether we rely on the legends
about Mary’s childhood or make guesses from the information in the Bible, we
see in her a fulfillment of many generations of prayerful persons, herself
steeped in the religious traditions of her people.
The
strong character of Mary in making decisions, her continuous practice of
prayer, her devotion to the laws of her faith, her steadiness at moments of
crisis, and her devotion to her relatives—all indicate a close-knit, loving
family that looked forward to the next generation even while retaining the best
of the past.
Joachim
and Anne—whether these are their real names or not—represent that entire quiet
series of generations who faithfully perform their duties, practice their faith
and establish an atmosphere for the coming of the Messiah, but remain obscure.
Comment:
This is the “feast of grandparents.” It reminds grandparents of their responsibility to establish a tone for generations to come: They must make the traditions live and offer them as a promise to little children. But the feast has a message for the younger generation as well. It reminds the young that older people’s greater perspective, depth of experience and appreciation of life’s profound rhythms are all part of a wisdom not to be taken lightly or ignored.
This is the “feast of grandparents.” It reminds grandparents of their responsibility to establish a tone for generations to come: They must make the traditions live and offer them as a promise to little children. But the feast has a message for the younger generation as well. It reminds the young that older people’s greater perspective, depth of experience and appreciation of life’s profound rhythms are all part of a wisdom not to be taken lightly or ignored.
Quote:
“...[T]he family is the foundation of society. In it the various generations come together and help one another to grow wise and to harmonize personal rights with the other requirements of social life” (Vatican II, Pastoral Constitution on the Church in the Modern World, 52).
“...[T]he family is the foundation of society. In it the various generations come together and help one another to grow wise and to harmonize personal rights with the other requirements of social life” (Vatican II, Pastoral Constitution on the Church in the Modern World, 52).
LECTIO: 17TH
SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, July 26, 2015
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.
b) The text:
1 After this Jesus went to the other side of the Sea of Galilee, which is the Sea of Tiberias. 2 And a multitude followed him, because they saw the signs which he did on those who were diseased. 3 Jesus went up on the mountain, and there sat down with his disciples. 4 Now the Passover, the feast of the Jews, was at hand. 5 Lifting up his eyes, then, and seeing that a multitude was coming to him, Jesus said to Philip, "How are we to buy bread, so that these people may eat?" 6 This he said to test him, for he himself knew what he would do. 7 Philip answered him, "Two hundred denarii would not buy enough bread for each of them to get a little." 8 One of his disciples, Andrew, Simon Peter's brother, said to him, 9 "There is a lad here who has five barley loaves and two fish; but what are they among so many?" 10 Jesus said, "Make the people sit down." Now there was much grass in the place; so the men sat down, in number about five thousand. 11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 And when they had eaten their fill, he told his disciples, "Gather up the fragments left over, that nothing may be lost." 13 So they gathered them up and filled twelve baskets with fragments from the five barley loaves, left by those who had eaten. 14 When the people saw the sign which he had done, they said, "This is indeed the prophet who is to come into the world!"
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 Sea of Tiberias. 2 And a multitude followed him, because they saw the signs which he did on those who were diseased. 3 Jesus went up on the mountain, and there sat down with his disciples. 4 Now the Passover, the feast of the Jews, was at hand. 5 Lifting up his eyes, then, and seeing that a multitude was coming to him, Jesus said to Philip, "How are we to buy bread, so that these people may eat?" 6 This he said to test him, for he himself knew what he would do. 7 Philip answered him, "Two hundred denarii would not buy enough bread for each of them to get a little." 8 One of his disciples, Andrew, Simon Peter's brother, said to him, 9 "There is a lad here who has five barley loaves and two fish; but what are they among so many?" 10 Jesus said, "Make the people sit down." Now there was much grass in the place; so the men sat down, in number about five thousand. 11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 And when they had eaten their fill, he told his disciples, "Gather up the fragments left over, that nothing may be lost." 13 So they gathered them up and filled twelve baskets with fragments from the five barley loaves, left by those who had eaten. 14 When the people saw the sign which he had done, they said, "This is indeed the prophet who is to come into the world!"
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 in Galilee 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 Galilee 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).
* 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 in the desert and the multiplication of the loaves, there
are also several parallels recalling Numbers 11 (vv. 1. 7-9. 13. 22).
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 sederat 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 sederat 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 up Jerusalem;
he gathers the outcasts of Israel.
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 Jerusalem;
he gathers the outcasts of Israel.
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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