The lectionary now turns from Mark’s Gospel to John’s account of the feeding of the large crowd with a few loaves and fish. The next five Sundays’ readings will be devoted to Jn 6, which unfolds the meaning of this event in the light of the eucharist.

This is one of the most frequently recorded events in the Gospels. In addition to this passage in John, it occurs twice in Matthew (14:13-21; 15:32-38) and Mark (6:34-44; 8:1-9), and once in Luke (9:10-17). Whether there were two separate occurrences or different tellings of the same happening is uncertain — and doesn’t matter. Several incidents in the Jewish Scriptures are strikingly similar, and the similarity is both intended and meaningful. Jesus’ giving of bread fulfills the giving of manna (Ex 16:1-36), which is already seen in the Jewish Scriptures as a sign of God’s nourishing word (see Dt 8:2-3; Wis 16:20-21) and an invitation to faith. 2 Kgs 4 relates several works of Elisha that also pre-image Jesus’ work.

In John, the feeding of the multitude and walking on the sea are signs that lead to Jesus’ teaching concerning himself as bread of life. The crowds had already been attracted to him by signs of healing (v 2), and so, as a prelude to his teaching them (v 5), he gives them a more profound sign, one of nourishment. Mention of the passover (v 4) ties this event in with both God’s salvation of the past and Jesus’ death and resurrection, the fulfillment of God’s life-giving work. Barley bread was cheaper and more plentiful than wheat, therefore it was the food of the poor. The quantity of food brought up was a little more than enough for one meal, but not enough for two — it would constitute a very meager shared meal. It is significant that God’s power works for the poor in freely giving and sharing what one has, however little it may be (see Is 55:1-4).

In giving this sign (v 14), Jesus reveals himself as the new Moses, the Prophet of Dt 18:15-18. The crowds misunderstand the meaning of this sign (v 15), and so it is reinforced in the following event. Details in vv 16-21 are problematic, and in the Greek original v 19 could be understood as "walking along the shore" as well as upon the water. Little matter, because the point of the story is not the miracle so much as Jesus’ revelation to his disciples of his identity as more than prophet — as the divine person. "It is I" in v 20 is so phrased as to reflect the divine name, Yahweh, revealed to Moses (Ex 3:13-15).

2 Kings 4 and 5 are a collection of miracle stories to show that Elisha truly possessed prophetic powers as the successor to Elijah. More significant than the deeds themselves is the evidence of Elisha’s concern for the poor, the helpless, and the outcast. For commentaries on the miracle stories of Elijah, see the Thirty-Second Sunday of Year B and the Tenth Sunday of Year C; of Elisha, see the Thirteenth Sunday of Year A and the Twenty-Eighth Sunday of Year C.

This psalm praises the glory of God shown in the generosity of his sustaining and nourishing his people. Response: "The hand of the Lord feeds us; he answers all our needs."

The major portions of chapter 3 are read on the Solemnity of the Epiphany and the Solemnity of the Sacred Heart, Year B.

The unity of the followers of Christ as one body, given life by his one Spirit, and challenged to act with one accord (= one heart), forms the core of all Paul’s teaching (see also Rom 12 and 1 Cor 12). This insight was born and brought to maturity in suffering — the almost constant struggle against life-threatening divisions and factions in the infant Christian communities —and cost him humiliation, rejection, and even imprisonment and torture to maintain. From prison he now pleads with followers of Christ simply to live what they are.

1. What is a "sign" as John uses the term? What do signs do? How do they do it?

2. Discuss what the overabundance of this food (Jn 6:12-13) might mean.