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 risen in our midst.
God has visited his people.
R. Alleluia, alleluia.
A great prophet has risen 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.
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.
Jesus is the true bread from heaven that gives us
abundant life
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.
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.
The food that makes us live for ever in Jesus Christ
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.
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 at the Lord's Table is an intimate union with Jesus
Christ, our Divine Healer and Savior. 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 Lord alone can satisfy the deepest longing of our
heart
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?
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."
Daily Quote from the early church fathers: God enables us, by Leo the Great, 400-461 A.D.
"In rendering service to the grace of God, we are
not only made subject to our King through obedience but are even joined to him
through the will. If we are of one mind with him (willing what he wills,
disapproving of what he disapproves), he himself will bring us victory in all
our battles. He who has given the 'will' will bestow also the ability. In this
way can we 'cooperate' with his works, speaking that prophetic utterance in the
exultation of faith: 'The Lord is my light and my salvation. Whom shall
I fear? The Lord is the defender of my life. Of whom shall I be afraid?'" (excerpt from Sermon 26,4,2)
17th Sunday in Ordinary Time – Cycle B
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - 2 Kings 4:42-44
1st and 2nd Kings are really one book which traces the religious heritage of the chosen people from the death of David (the second king, the first having been Saul) in about 970 B.C., through the division of the kingdom into the northern and southern kingdoms, to the downfall of the last king of Judah (Zedekiah) and the destruction of the Temple (586 B.C.).
In fact, the Hebrew Bible until 1517 contained one book which encompassed what we call 1 & 2 Samuel and 1 & 2 Kings. The division of Samuel from Kings occurred in the Greek Septuagint (about 200 B.C.) and Jerome’s Latin Vulgate (A.D. 392-404) followed this form. The Septuagint and Vulgate called what we now know as 1st & 2nd Samuel “1st & 2nd Kings” and what we now know as 1st & 2nd Kings “3rd & 4th Kings”. Some older Catholic Bibles (such as the Douay-Rheims) reflect these 1st through 4th Kings headings.
The time of our reading today is 850 give or take ten years B.C.; during the time of Elisha the prophet. Elisha (means “God has saved”) was called by the prophet Elijah (means “my God is Yahweh”) and has received from him his mantle and a double portion of his prophetic spirit (the double portion is the inheritance of the firstborn son; an indication that although not related by blood, Elisha was Elijah’s spiritual son). Elijah was assumed into heaven in 2 Kings 2:11. Today’s reading is one of the miracles of Elisha, the multiplication of loaves.
42 A man came from Baal-shalishah
Baal means lord or owner/master. Shalishah is of unknown meaning. It is located in Samaria. Baal worship appeared early in Israel. To worship the baal is to “serve” him, to “walk after” him, or to “commit fornication after” him. The symbol of the baal was an upright stone pillar of uncertain character (2 Kings 3:2), most probably a phallic symbol. That he was a dispenser of fertility is clearly indicated in Hosea 2:2-13 (Hosea 2:4-15 in the New American and New Jerusalem bibles with v8-9 located after 2:15 in the New American Bible). This passage also indicates Yahweh was sometimes given the attributes of the Baal and worshiped with the rites of the Baal. As a result, a large number of Israelite names compounded with baal have been found in the records of Samaria – not necessarily indicating baal worship.
bringing the man of God twenty barely loaves made from the first fruits, and fresh grain in the ear.
Bread milled from the grain of the recent harvest. The gift indicates the esteem in which Elisha was held as the first fruits were sacred to Yahweh.
“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,
The common formula for the prediction in a prediction-fulfillment story. (Note the contrast between the servant’s doubts and the prophet’s calm self-assurance.)
‘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.
The common formula for the fulfillment in a prediction-fulfillment story
2nd Reading - Ephesians 4:1-6
We now skip over Chapter 3 of Ephesians and begin the moral section; the Book of Ephesians having been divided by the scripture scholars into two sections: Dogmatic and Moral. Our reading today is the first part of Paul’s call to unity which encompasses verses 1 through 16.
4:1 I, then, a prisoner for the Lord,
This was written while St. Paul was held prisoner in Rome. It is one of his “captivity epistles.”
urge you to live in a manner worthy of the call you have received,
A Christian’s conduct should be consistent with the calling he has received from God (Colossians 1:10, Philippians 1:27).
2 with all humility and gentleness,
In Greek lists, humility is not a virtue. The word, in Greek carries the connotation of mean-spiritedness. Christ, however, by His example raised self-effacing service to others to the dignity of a virtue.
with patience,
Being slow to retaliate. Similar passages are Colossians 3:12, 1 Corinthians 13:4-5, Galatians 5:22-23. What we have here is a litany of “shoulds” – what you should do to show you are a Christian. All the virtues Paul lists are different aspects of charity which binds everything together in perfect harmony (Colossians 3:14) and is the mark of the true disciple in Christ (John 13:35). Charity originates not in man, but in God. Charity is basic to the building up of a peaceful human society. The peace which unites Christians is the peace which Christ brings through the Spirit.
bearing with one another through love, 3 striving to preserve the unity of the spirit through the bond of peace:
The Spirit is the single inner source of Christian life and continually moves the members toward peace and harmony.
4 one body
One external visible community (the Church)
“What is this one body? They are the faithful throughout the world – in the present, in the past and in the future. ... The body does exist apart from its enlivening spirit, else it would not be a body. It is a common human metaphor to say of things that are united and have coherence that they are one body. So we too take the term ‘body’ as an expression of unity” [Saint John Chrysostom (A.D. 392-397), Homilies On The Epistle To The Ephesians, 10,4,4].
and one Spirit,
A single inner source
as you were also called to the one hope of your call;
The Spirit is the pledge of the future unified community (Ephesians 1:14).
5 one Lord,
Christians pledge obedience to one master in their baptismal profession of faith (Romans 10:9). Jesus is the head of the Mystical Body (the Church).
one faith,
One fixed body of doctrine (1 Timothy 3:9; 6:20-21). Held in community (see Matthew 18:17).
one baptism;
In 1 Corinthians 1:10-18 St. Paul uses the fact that Christians have been plunged into one Christ by baptism as a proof that there can be no divisions in the community by adherence to human leaders (see also Galatians 3:27-29).
“The Lord is one and God is one, because the dominion of the Father and of the Son is one divinity. Moreover the faith too is said to be one, because we believe likewise in Father and in Son and in Holy Spirit. And there is one Baptism, for it is in one and the same way that we are baptized in the Father and in the Son and in the Holy Spirit. And we are dipped three times so that the one Sacrament of the Trinity may be made apparent. And we are not baptized in the names of the Father and of the Son and of the Holy Spirit, but in one name, which one name we know to be God” [Saint Jerome (A.D. 436), Commentaries On The Epistle To The Ephesians, 2,4,5,6-7].
6 one God and Father of all, who is over all and through all and in all.
They are bonded together as brothers, children of one father. We are all part of one holy family covenant (Ephesians 3:14). What we have just heard following the litany of “shoulds” is a litany of “ones”. Jesus founded only one Church; today there are over 31,000 Protestant denominations which disagree, among other things, on what the one faith is and when the one baptism should be administered and how; resulting in many bodies.
Gospel - John 6:1-15
At this point in the liturgical calendar we temporarily divert our attention from the Gospel of Mark (the Gospel for this cycle) to the Gospel of John. The gospel readings for this week and the next four weeks will be from John. This week we hear the account of the feeding of the five thousand.
6:1 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.
Here Saint John notes in a passing manner Jesus’ miracles. The miracles are not recounted in John but appear in the synoptics. John’s gospel relates only seven miracles. The crowd has been attracted by these miracles – this is not necessarily a sign of faith or a growing of that faith; it could be just curiosity. A faith based merely on miracles without a recognition of the nature of the one performing them would be unstable/transitory.
3 Jesus went up on the mountain, and there he sat down with his disciples.
Only Matthew (in recounting the feeding of the 4000, a later feeding) places a multiplication miracle on a mountainside. The mountain evokes memory of Mount Sinai where Moses received the commandments. (In Matthew 5:1 the Beatitudes are given on a mountain and in Mark 3:13 the Twelve are appointed on a mountain)
4 The Jewish feast of Passover was near.
We are now over halfway through Jesus’ public ministry and one year from his passion, death and resurrection. There are 3 Passovers mentioned in Holy Scripture, all appear in John’s gospel:
1) John 2:13-23 - The cleansing of the temple immediately after the marriage feast of Cana.
2) John 6:4 - The multiplication of the loaves (today’s reading). 3) John 11:55 - Jesus’ passion.
The Passover is important to John in the development of the background and meaning of the Eucharist which we will hear unfold over the next four weeks.
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?”
Just like the mountain is a reference back to Moses, so is this test. Numbers 11:13-15 is where Moses in concerned with the feeding of his people. Recall that the disciples had been sent out with no food, no money (Mark 6:8 – the 15th Sunday in Ordinary Time in this cycle; 2 weeks ago).
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
Two hundred days’ wages would be two hundred denarii (Mark 6:37 account of the feeding of the 5,000). This would be 200 pieces of silver; the denarius being the smallest silver coin, smaller denominations being of copper.
would not be enough for each of them to have a little (bit).”
Philip’s answer is similar to Moses’ observation in Numbers 11:22.
8 One of his disciples, Andrew, the brother of Simon Peter,
Andrew was the disciple who brought Peter to Jesus (John 1:41). We get a brief glimpse into Andrew’s personality. Andrew was the one consulted by Philip when the Greeks (Gentiles) wanted to see Jesus (John 12:20-22).
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?”
Barley is the ordinary food of the poor. Five could be a reference to the Pentateuch, the five books of Moses, the law (if this pertains to the Mosaic setting).
10 Jesus said, “Have the people recline.” Now there was a great deal of grass in that place.
It was springtime (near Passover, the end of the grain harvest).
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,
Almost the same words used in the synoptics to describe the institution of the Eucharist (Matthew 26:26; Mark 14:22; Luke 22:19; 1 Corinthians 11:25). Although John doesn’t mention breaking the bread, the synoptics do (Matthew 14:19; Mark 6:40; Luke 9:16). The Greek word eucharisteo, translated here as “gave thanks” denotes a 2-way action: God-ward in praising God (giving thanks) and an earth-ward in receiving God’s blessing. The synoptics have the disciples distributing the food. In view of the size of the crowds, this seems plausible – John’s bypassing this detail is a reminder of the Last Supper where Jesus did the distributing.
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.”
In the Didache (9:4) the same word is used for gathering the Eucharistic bread, a symbol of the gathering of the Church. Also in the Didache the word used for the morsels of bread is the same word used here and in the synoptics.
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.
Again a Mosaic setting – 12 is the number of tribes – there is enough left over for all the Jewish nation.
14 When the people saw the sign he had done, they said, “This is truly the Prophet,
The people see (correctly) in this miracle that Jesus is the prophet like Moses come to found the new Israel (Deuteronomy 18:15). It was also a Jewish belief that the prophet Elijah would return to earth to take a part in the establishment of God’s kingdom (Malachi 3:23, Sirach 48:4-12). Jesus stated (Matthew 11:14; 17:12) that John the Baptist has fulfilled this mission. The people have made this statement because of the signs Jesus has performed, not because of the depth of their understanding.
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
He simply goes away to avoid being proclaimed what He is not. In His dialog with Pilate (John 18:36) He explains that His kingdom is not of this world. Anything which would alter His mission as a servant of God is a temptation and is avoided.
alone.
It is not unlikely that the Apostles shared the enthusiasm of the people. Moses went up the mountain alone. Jesus’ mission is complete salvation through transforming, peacemaking, pardoning, and reconciling love.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - 2 Kings 4:42-44
1st and 2nd Kings are really one book which traces the religious heritage of the chosen people from the death of David (the second king, the first having been Saul) in about 970 B.C., through the division of the kingdom into the northern and southern kingdoms, to the downfall of the last king of Judah (Zedekiah) and the destruction of the Temple (586 B.C.).
In fact, the Hebrew Bible until 1517 contained one book which encompassed what we call 1 & 2 Samuel and 1 & 2 Kings. The division of Samuel from Kings occurred in the Greek Septuagint (about 200 B.C.) and Jerome’s Latin Vulgate (A.D. 392-404) followed this form. The Septuagint and Vulgate called what we now know as 1st & 2nd Samuel “1st & 2nd Kings” and what we now know as 1st & 2nd Kings “3rd & 4th Kings”. Some older Catholic Bibles (such as the Douay-Rheims) reflect these 1st through 4th Kings headings.
The time of our reading today is 850 give or take ten years B.C.; during the time of Elisha the prophet. Elisha (means “God has saved”) was called by the prophet Elijah (means “my God is Yahweh”) and has received from him his mantle and a double portion of his prophetic spirit (the double portion is the inheritance of the firstborn son; an indication that although not related by blood, Elisha was Elijah’s spiritual son). Elijah was assumed into heaven in 2 Kings 2:11. Today’s reading is one of the miracles of Elisha, the multiplication of loaves.
42 A man came from Baal-shalishah
Baal means lord or owner/master. Shalishah is of unknown meaning. It is located in Samaria. Baal worship appeared early in Israel. To worship the baal is to “serve” him, to “walk after” him, or to “commit fornication after” him. The symbol of the baal was an upright stone pillar of uncertain character (2 Kings 3:2), most probably a phallic symbol. That he was a dispenser of fertility is clearly indicated in Hosea 2:2-13 (Hosea 2:4-15 in the New American and New Jerusalem bibles with v8-9 located after 2:15 in the New American Bible). This passage also indicates Yahweh was sometimes given the attributes of the Baal and worshiped with the rites of the Baal. As a result, a large number of Israelite names compounded with baal have been found in the records of Samaria – not necessarily indicating baal worship.
bringing the man of God twenty barely loaves made from the first fruits, and fresh grain in the ear.
Bread milled from the grain of the recent harvest. The gift indicates the esteem in which Elisha was held as the first fruits were sacred to Yahweh.
“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,
The common formula for the prediction in a prediction-fulfillment story. (Note the contrast between the servant’s doubts and the prophet’s calm self-assurance.)
‘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.
The common formula for the fulfillment in a prediction-fulfillment story
2nd Reading - Ephesians 4:1-6
We now skip over Chapter 3 of Ephesians and begin the moral section; the Book of Ephesians having been divided by the scripture scholars into two sections: Dogmatic and Moral. Our reading today is the first part of Paul’s call to unity which encompasses verses 1 through 16.
4:1 I, then, a prisoner for the Lord,
This was written while St. Paul was held prisoner in Rome. It is one of his “captivity epistles.”
urge you to live in a manner worthy of the call you have received,
A Christian’s conduct should be consistent with the calling he has received from God (Colossians 1:10, Philippians 1:27).
2 with all humility and gentleness,
In Greek lists, humility is not a virtue. The word, in Greek carries the connotation of mean-spiritedness. Christ, however, by His example raised self-effacing service to others to the dignity of a virtue.
with patience,
Being slow to retaliate. Similar passages are Colossians 3:12, 1 Corinthians 13:4-5, Galatians 5:22-23. What we have here is a litany of “shoulds” – what you should do to show you are a Christian. All the virtues Paul lists are different aspects of charity which binds everything together in perfect harmony (Colossians 3:14) and is the mark of the true disciple in Christ (John 13:35). Charity originates not in man, but in God. Charity is basic to the building up of a peaceful human society. The peace which unites Christians is the peace which Christ brings through the Spirit.
bearing with one another through love, 3 striving to preserve the unity of the spirit through the bond of peace:
The Spirit is the single inner source of Christian life and continually moves the members toward peace and harmony.
4 one body
One external visible community (the Church)
“What is this one body? They are the faithful throughout the world – in the present, in the past and in the future. ... The body does exist apart from its enlivening spirit, else it would not be a body. It is a common human metaphor to say of things that are united and have coherence that they are one body. So we too take the term ‘body’ as an expression of unity” [Saint John Chrysostom (A.D. 392-397), Homilies On The Epistle To The Ephesians, 10,4,4].
and one Spirit,
A single inner source
as you were also called to the one hope of your call;
The Spirit is the pledge of the future unified community (Ephesians 1:14).
5 one Lord,
Christians pledge obedience to one master in their baptismal profession of faith (Romans 10:9). Jesus is the head of the Mystical Body (the Church).
one faith,
One fixed body of doctrine (1 Timothy 3:9; 6:20-21). Held in community (see Matthew 18:17).
one baptism;
In 1 Corinthians 1:10-18 St. Paul uses the fact that Christians have been plunged into one Christ by baptism as a proof that there can be no divisions in the community by adherence to human leaders (see also Galatians 3:27-29).
“The Lord is one and God is one, because the dominion of the Father and of the Son is one divinity. Moreover the faith too is said to be one, because we believe likewise in Father and in Son and in Holy Spirit. And there is one Baptism, for it is in one and the same way that we are baptized in the Father and in the Son and in the Holy Spirit. And we are dipped three times so that the one Sacrament of the Trinity may be made apparent. And we are not baptized in the names of the Father and of the Son and of the Holy Spirit, but in one name, which one name we know to be God” [Saint Jerome (A.D. 436), Commentaries On The Epistle To The Ephesians, 2,4,5,6-7].
6 one God and Father of all, who is over all and through all and in all.
They are bonded together as brothers, children of one father. We are all part of one holy family covenant (Ephesians 3:14). What we have just heard following the litany of “shoulds” is a litany of “ones”. Jesus founded only one Church; today there are over 31,000 Protestant denominations which disagree, among other things, on what the one faith is and when the one baptism should be administered and how; resulting in many bodies.
Gospel - John 6:1-15
At this point in the liturgical calendar we temporarily divert our attention from the Gospel of Mark (the Gospel for this cycle) to the Gospel of John. The gospel readings for this week and the next four weeks will be from John. This week we hear the account of the feeding of the five thousand.
6:1 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.
Here Saint John notes in a passing manner Jesus’ miracles. The miracles are not recounted in John but appear in the synoptics. John’s gospel relates only seven miracles. The crowd has been attracted by these miracles – this is not necessarily a sign of faith or a growing of that faith; it could be just curiosity. A faith based merely on miracles without a recognition of the nature of the one performing them would be unstable/transitory.
3 Jesus went up on the mountain, and there he sat down with his disciples.
Only Matthew (in recounting the feeding of the 4000, a later feeding) places a multiplication miracle on a mountainside. The mountain evokes memory of Mount Sinai where Moses received the commandments. (In Matthew 5:1 the Beatitudes are given on a mountain and in Mark 3:13 the Twelve are appointed on a mountain)
4 The Jewish feast of Passover was near.
We are now over halfway through Jesus’ public ministry and one year from his passion, death and resurrection. There are 3 Passovers mentioned in Holy Scripture, all appear in John’s gospel:
1) John 2:13-23 - The cleansing of the temple immediately after the marriage feast of Cana.
2) John 6:4 - The multiplication of the loaves (today’s reading). 3) John 11:55 - Jesus’ passion.
The Passover is important to John in the development of the background and meaning of the Eucharist which we will hear unfold over the next four weeks.
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?”
Just like the mountain is a reference back to Moses, so is this test. Numbers 11:13-15 is where Moses in concerned with the feeding of his people. Recall that the disciples had been sent out with no food, no money (Mark 6:8 – the 15th Sunday in Ordinary Time in this cycle; 2 weeks ago).
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
Two hundred days’ wages would be two hundred denarii (Mark 6:37 account of the feeding of the 5,000). This would be 200 pieces of silver; the denarius being the smallest silver coin, smaller denominations being of copper.
would not be enough for each of them to have a little (bit).”
Philip’s answer is similar to Moses’ observation in Numbers 11:22.
8 One of his disciples, Andrew, the brother of Simon Peter,
Andrew was the disciple who brought Peter to Jesus (John 1:41). We get a brief glimpse into Andrew’s personality. Andrew was the one consulted by Philip when the Greeks (Gentiles) wanted to see Jesus (John 12:20-22).
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?”
Barley is the ordinary food of the poor. Five could be a reference to the Pentateuch, the five books of Moses, the law (if this pertains to the Mosaic setting).
10 Jesus said, “Have the people recline.” Now there was a great deal of grass in that place.
It was springtime (near Passover, the end of the grain harvest).
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,
Almost the same words used in the synoptics to describe the institution of the Eucharist (Matthew 26:26; Mark 14:22; Luke 22:19; 1 Corinthians 11:25). Although John doesn’t mention breaking the bread, the synoptics do (Matthew 14:19; Mark 6:40; Luke 9:16). The Greek word eucharisteo, translated here as “gave thanks” denotes a 2-way action: God-ward in praising God (giving thanks) and an earth-ward in receiving God’s blessing. The synoptics have the disciples distributing the food. In view of the size of the crowds, this seems plausible – John’s bypassing this detail is a reminder of the Last Supper where Jesus did the distributing.
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.”
In the Didache (9:4) the same word is used for gathering the Eucharistic bread, a symbol of the gathering of the Church. Also in the Didache the word used for the morsels of bread is the same word used here and in the synoptics.
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.
Again a Mosaic setting – 12 is the number of tribes – there is enough left over for all the Jewish nation.
14 When the people saw the sign he had done, they said, “This is truly the Prophet,
The people see (correctly) in this miracle that Jesus is the prophet like Moses come to found the new Israel (Deuteronomy 18:15). It was also a Jewish belief that the prophet Elijah would return to earth to take a part in the establishment of God’s kingdom (Malachi 3:23, Sirach 48:4-12). Jesus stated (Matthew 11:14; 17:12) that John the Baptist has fulfilled this mission. The people have made this statement because of the signs Jesus has performed, not because of the depth of their understanding.
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
He simply goes away to avoid being proclaimed what He is not. In His dialog with Pilate (John 18:36) He explains that His kingdom is not of this world. Anything which would alter His mission as a servant of God is a temptation and is avoided.
alone.
It is not unlikely that the Apostles shared the enthusiasm of the people. Moses went up the mountain alone. Jesus’ mission is complete salvation through transforming, peacemaking, pardoning, and reconciling love.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
SEVENTEENTH
SUNDAY IN ORDINARY TIME
SUNDAY, JULY 29, JOHN 6:1-15
(2 Kings 4:42-44; Psalm 145; Ephesians 4:1-6)
SUNDAY, JULY 29, 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 miracle of the multiplication of bread is 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 unleavened bread feast (Ex 12:8). When the Israelites were wandering in the wilderness and dying of hunger, God fed them with manna (Ex 16:4). Jesus declared that he himself 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 and distributed it to the hungry people. The people’s 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 anticipated in the final days. However, the people looked for a Messiah who would be king and a conqueror who would drive the Romans from the land. When Jesus realized this, he withdrew to the mountain alone.
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 29 July
2018
Week I Psalter.
2 Kings 4:42-44. Psalm 144(145):10-11, 15-18. Ephesians 4:1-6.
John 6:1-15.
The hand of the Lord feeds us; he answers all our needs—Psalm
144(145):10-11, 15-18.
‘They will eat and have some left over.’
Today’s readings call us to wake up, open our eyes and become
aware of our creative God, giver of gifts. 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, and feeds them abundantly.
It is worth taking time today to appreciate the immeasurable
generosity of God.
How can I respond with anything less than praise?
Saint Martha
Saint of the Day for July 29
(b. 1st century)
 |
| Detail | Lamentation over the Dead Christ with Joseph of Arimathea, the Virgin and Mary Magdalene, including s. Martha and Philip Benizi | Giovanni Bellini |
Saint Martha’s Story
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,
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).
Reflection
Scripture commentators point out that in writing his account of
the raising of Lazarus, Saint John intends that we should see Martha’s words
to Mary before Lazarus was raised as a summons that every Christian must obey.
In her saying “The teacher is here and is asking for you,” Jesus is calling
every one of us to resurrection—now in baptismal faith, forever in sharing his
victory over death. And all of us, as well as these three friends, are in our
own unique way called to special friendship with him.
Saint Martha is the Patron Saint of:
Cooks
Housewives
Servants
Waiters and Waitresses
Housewives
Servants
Waiters and Waitresses
LECTIO: 17TH SUNDAY OF
ORDINARY TIME (B)
Lectio Divina:
Sunday, July 29, 2018
Eating
and sharing the bread of life
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 savor 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 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 independent 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 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) emphasizes 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:
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.
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.
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 agree 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
symbolic 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"
(Raymond 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 (cf. 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 (cf. 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
of Jesus’ actions (for instance, the breaking of the bread), as well as the
many theological themes touched upon in the following discourse, are clear
references to the liturgical actions of the seder at 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; cf. Mt 14:19; 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 favorite
themes and one greatly emphasized 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 (cf. 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 seeking the divine origin of Jesus.
* This
He said to test Him, for He himself knew what He would do: The
“testing” of 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. This is an example of the
issues encountered in translation, and the nuances that can be lost.
* “Two
hundred denarii would not buy enough bread for each of them to get a
little”: The amount is equivalent to a laborer’s salary for two
hundred days of work (cf. Mt 20:13; 22:2).
Mark
(6:37) puts it in such a way that we may think that such a quantity of bread
would be sufficient for the present need, but John wants to emphasize 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 Elisha’s servant, Giezi.
Barley
loaves, unlike loaves made from wheat, were particularly simple food and cheap,
used by poor people. This may be an allusion to the story of Elisha multiplying
the barley bread (2Kings 4:42-44). It would seem (cf. 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 “lie 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”. Thus, the
disciples join in His role at the meal, prefiguring their role in the
Eucharistic celebration and in the Church.
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 (cf. e.g. Isa 25:6; 30:23; 49:9; 56:7-9; Hos 11:4;
Ps 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 fulfills
the divine promise of sending a prophet “equal to Moses” (Deut 18:15-18) and
who ushers in the messianic era 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” (cf. 6:24). The command to
gather (synagein) the fragments recalls the prescription
regarding the manna (cf. 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 emphasize 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, 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.
* 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 His role as Messiah from being “fouled” by any
political manifestations of the crowd. Jesus once more makes clear His choice
(cf. 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 risking failure or being shamefaced. 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 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
flavor 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.
(from
the Didaché, 9-10)
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