Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you"

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins.  But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives. 

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

'I will strike the Shepherd,

And the sheep of the flock will be scattered.'

"But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.

 

- Matthew 26:26-35 

 

Yesterday we read that on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to Him, "Where do You want us to prepare for You to eat the Passover?"  And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is at hand; I will keep the Passover at your house with My disciples."'"  So the disciples did as Jesus had directed them; and they prepared the Passover.  When evening had come, He sat down with the twelve.  Now as they were eating, He said, "Assuredly, I say to you, one of you will betray Me."  And they were exceedingly sorrowful, and each of them began to say to Him, "Lord, is it I?"  He answered and said, "He who dipped his hand with Me in the dish will betray Me.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had not been born."  Then Judas, who was betraying Him, answered and said, "Rabbi, is it I?"  He said to him, "You have said it."

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."   My study Bible notes that this is the institution of the Eucharist, which it calls the "long-awaited messianic banquet," to which even Judas is admitted (compare Esther 7).  Jesus is seeking by all means possible to save him.  But because of his wicked heart, my study Bible says, Judas' participation will lead to his condemnation (1 Corinthians 11:27-30).  These words of Jesus are repeated in the Divine Liturgy of St. John Chrysostom; they invite the faithful to receive His body and blood.  In Holy Communion we are thereby united to Christ.  As Jesus gave thanks (εὐχαριστέω/eucharisteo, forming the Greek root of "eucharist"), it teaches us how we are to celebrate this sacrament, also that He comes willingly to His Passion, and even, my study Bible says, to accept sufferings with thankfulness -- knowing that God can use sufferings for ultimate good.  Moreover, the Old Covenant was sealed with the blood of bulls and goats.  But the New is sealed by the gift of Christ Himself, who my study Bible says shed His own blood to conquer sin and death and to reconcile us with God.  Christ names it the blood of the new covenant, effectively God's promise and the fulfillment of the Law.  "New" indicates that this covenant brings immortality and incorruptible life; and it's very important to understand that this covenant will always carry the quality of newness.  Shed for many uses an Aramaic expression meaning "for all."

 

 "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives.  My study Bible notes that patristic commentary teaches that Jesus also drinks the cup of His own Blood.  He does so in order to lead all believers into participation in His heavenly mysteries; one more incident in which He fulfills all righteousness.   In My Father's kingdom, my study Bible says, relates to the time after Christ's Resurrection, when He will both eat and drink to show the reality of His victory over death (Luke 24:41-43).  Additionally, it points to the eternal banquet of the Kingdom in the age to come.  

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep of the flock will be scattered.'  But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.  This prophesy of Christ regarding Peter's denial will be fulfilled as Peter stands outside the home of the chief priest, with which Jesus is tried by the Sanhedrin.  We will read this story of denial later on in this chapter.   But for now, let us note how emphatically Peter and all the disciples declare they will not deny Christ.

As Jesus is on the cusp of His Passion, He tells the disciples, "Take, eat; this is My body."  It is remarkable to consider the time, not only because of its proximity to the Crucifixion, but because He is literally teaching them the truth behind what is about to happen. Everything about to unfold is the culmination of His ministry, the final gift He gives for salvation, to the world.  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."  Let's consider that His blood will indeed soon be shed, for which He now gives thanks in front of the disciples.  God is using this occasion for something much greater than anyone can understand in that room, and likely for something much greater than any one of us has realized even two thousand years later -- and Christ Himself is giving thanks for the opportunity, the blessing, the grace, and the magnanimity of this new covenant which will remit sins for all who take it up and live it.  He insists that they all drink -- even His adversary, soon to be His betrayer, Judas, who has been with Him all this time.  Because this grace is on offer for many, meaning "for all," He commands all to drink.  The remission of sins is the acceptance into His eternal Kingdom, His Father's kingdom, the one established in the promise of Christ the Bridegroom, and this is that true New Covenant.  It is now available to all who will take it up and live it.  So Jesus establishes where He is before all the disciples here, explaining to them what is about to happen and why, even giving thanks for the occasion, so that they and we will know the depth and meaning of what they will witness, and what is being initiated for the life of the world.  He predicts their denial, and their scattering and stumbling in the face of the shattering reality they will face.  Can we imagine giving thanks in such a circumstance?  And yet, with God, all things are possible, and "we know that all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  If Christ can give thanks at this moment, then let us remember at all times in our lives to give thanks, for we do not know how God is calling us, through the good and the evil, and what God will make out of every moment of our lives, in ways which we can't yet see.

 

This is My blood of the new covenant, which is shed for many

 

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"'  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and they came into the city, and found it just as He had said to them; and they prepared the Passover.  

 

In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."  

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  And when they had sung a hymn, they went out to the Mount of Olives.

 

- Mark 14:12–26 

 

Yesterday we read that, following Christ's teaching on end times, after two days it was the Passover and the Feast of Unleavened Bread.  And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.  But they said, "Not during the feast, lest there be an uproar of the people."  And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard.  Then she broke the flask and poured it on His head.  But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted?  For it might have been sold for more than three hundred denarii and given to the poor."  And they criticized her sharply.  But Jesus said, "Let her alone.  Why do you trouble her?  She has done a good work for Me.  For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always.  She has done what she could.  She has come beforehand to anoint My body for burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."  Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.  And when they heard it, they were glad, and promised to give him money.  So he sought how he might conveniently betray Him. 

 

  Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  My study Bible has a note that tells us that while the synoptic Gospels date the Crucifixion on the first day of Passover, John's Gospel dates it to the Preparation Day, the day before the Passover.  So, therefore, in the synoptic tradition, the Last Supper (which is part of today's reading) is the Passover meal.  But in John's Gospel, Jesus, as the Lamb of God (John 1:29), dies at the exact time the Passover lambs are being slain in the temple.  While it is not possible to determine which is historically accurate, we must keep in mind that both traditions are theologically accurate.  That is, the Mystical Supper is the fulfillment of the Passover meal (the synoptic tradition) and Christ death is the fulfillment of the Passover lambs being slain (John's tradition).  

And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"'  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and they came into the city, and found it just as He had said to them; and they prepared the Passover.  These two disciples are Peter and John (Luke 22:8).  Let us note once again, as in Christ's instructions for the preparation of His Triumphal Entry, the careful and deliberate planning by Christ even of the details that go into preparations for the Last Supper.  

 

 In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish."  My study Bible comments that Christ emphasizes here both that His betrayer is one of the twelve an that he is one "who dips with Me in the dish."  This is not so much to identify the person as to emphasize the deep level of this betrayal -- that this was one of His closest friends (see Psalm 55:13-15).  

"The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."  My study Bible says that divine foreknowledge of the betrayal takes away neither Judas' moral freedom nor his accountability.  For God, all things are a present reality; He foresees all human actions, but does not cause them. 

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  When Jesus took the cup, He gave it to the disciples only after He had given thanks.  My study Bible comments that the verb translated as "give thanks" (εὐχαριστέω) has the Greek word "eucharist" as its root.  This immediately came to refer to both the Liturgy and the sacrament of Holy Communion.  Before the end of the first century, it notes, a manuscript called the Didache ("Teaching") refers to the celebration of the Liturgy as "the Eucharist."  Also, my study Bible comments, in the year AD 150, St. Justin says of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us."  Jesus also says, "This is My body."  In the Orthodox Church, it has always been accepted that Christ words are true.  St. Justin writes that "the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus."  Let us note that this is a mystical reality of the sacrament; it is accepted that it is true by the power of the Holy Spirit, but without explanation as to how this happens.  This was the viewpoint of the unified Church of the first millennium, and remains the perspective of the Orthodox.

 

 And when they had sung a hymn, they went out to the Mount of Olives.  This hymn is a psalm from a group of psalms traditionally sung after the Passover meal (Psalms 113-118).  

In today's reading, we can discern the sacrificial nature of Christ's impending death, both through His words and teaching, and also the events of the Passover and particularly the killing of the Passover lamb.  In modern perspective, especially perhaps in the West, even the word "sacrifice" tends to have negative connotations.  That is unless, of course, there is a payoff to be reaped, where sacrifice is an investment for a good return.  One "sacrifices," for example, to pay for schooling which hopefully will return the investment with a good job or career.  But perhaps we need to understand sacrifice in a different context and within a different definition in order to see more clearly what sacrifice, in this sense in the Gospels, meant to the ancient peoples.  Primarily sacrifice was an act of community, with the sacrifice making a communal meal which included the deity of the people.  In our context, we therefore call the Mystical Supper, the Eucharist, "Communion."  We share in the Body and Blood of Christ, who became the Lamb of God for us.  He became the One sacrifice that replaced all, so that we have communion in Him, and we as faithful are called the Body of Christ, denoting that communion.  So we give thanks, in effect, for that which brings us communion, makes us one body.  The Lord's sacrifice and subsequent Resurrection makes this possible for us, and we are to understand it in this sense.  It is akin to the slaughtering of the Passover lambs in that the blood of the lambs saved the ancient Hebrews, freeing them from death, and enabling their liberation from slavery.  Perhaps we could more closely understand this in a modern context if we considered the sacrifices people make for their families, for the life of the communion or body of the family.  So we see Christ's sacrifice on the Cross, and our communion as we participate by partaking of His body and blood, mystically present in the Eucharist.  This is not a question of defining how precisely this happens in a physical sense, but rather asks of us a true understanding of the nature of His sacrifice and His gift of the Eucharist so that we may participate in His life, including His Resurrection.  It is very important that we understand this as a mystical reality, for it is not possible to accept without faith and the work of God present within all of it, and the work of the Holy Spirit present with us and in the midst of our worship.  Our communion is not simply ourselves as faithful, but also the whole body of the saints, which includes the angels and heavenly hosts, as well as Father, Son, and Spirit.  It is for this communion that we give thanks, for this sacrifice of Christ, who became human by the power of the Holy Spirit, so that we may fully participate, in turn, in the life He offers through this cup and bread. Its mystical reality is made possible through God and God's work in the world, including the Incarnation, which incorporates the Cross and the Resurrection.  For God will experience human death, and as such He will defeat the death that would seek to enslave us in many forms.  In this way, the whole "family" of God is nurtured, built, expanded into the inexpressible knowledge of God's infinite perspective.  We give thanks in the communion, the Mystical Supper that allows us to be a part of His Mystical Body that is also the Church, in which we each may play a role and participate in God's saving work.  Jesus says, "This is My blood of the new covenant, which is shed for many," meaning for all.

 

 

 

 

Where shall we buy bread, that these may eat?

 

 After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias.  Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased.  And Jesus went up on the mountain, and there He sat with His disciples.  Now the Passover, a feast of the Jews, was near.  Then Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to Philip, "Where shall we buy bread, that these may eat?"  But this He said to test him, for He Himself knew what He would do.  Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little."  One of His disciples, Andrew, Simon Peter's brother, said to Him, "There is a lad here who has five barley loaves and two small fish, but what are they among so many?"  Then 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.  And Jesus took the loaves, and when He had given thanks He distributed them to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted.  So when they were filled, He said to His disciples, "Gather up the fragments that remain, so that nothing is lost."  Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten.  Then those men, when they had seen the sign that Jesus did, said, "This is truly the Prophet who is to come into the world."  Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone.

 

- John 6:1-15 

 

In our recent readings, Jesus has been attending the Feast of Tabernacles, an autumn festival which commemorates the time that Israel followed Moses, dwelling in tents (tabernacles).  Jesus has been disputing with the religious leaders, who take offense at His teachings, and especially His references to the Father.  On Saturday, we read that Jesus replied to the religious leaders, "He who is of God hears God's words; therefore you do not hear, because you are not of God."  Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"  Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.  And I do not seek My own glory; there is One who seeks and judges.  Most assuredly, I say to you, if anyone keeps My word he shall never see death."  Then the Jews said to Him, "Now we know that You have a demon!  Abraham is dead, and the prophets; and You say, 'If anyone keeps My word he shall never taste death.'  Are you greater than our father Abraham, who is dead?  And the prophets are dead.  Who do You make Yourself out to be?"  Jesus answered, "If I honor Myself, My honor is nothing.  It is My Father who honors Me, of whom you say that He is your God.  Yet you have not known Him, but I know Him.  And if I say, 'I do not know Him,' I shall be a liar like you; but I do know Him and keep His word.  Your father Abraham rejoiced to see My day, and he saw it and was glad."  Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"  Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM."  Then they took up stones to throw at Him; but Jesus his Himself and went out of the temple, going through the midst of them, and so passed by. 

 

  After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. In today's reading, we skip back to chapter 6 of John's Gospel (yesterday's reading covered the last verses in chapter 8).  If we recall, the lectionary skipped over chapter 6 earlier, so today's reading would follow this one, in order of the Gospel chapters.  In chapter 5, Jesus had healed a paralytic, and was subsequently accused of violating the Sabbath.  So, after these things, in which Jesus had engaged in disputes in Jerusalem at the Feast of Weeks, He had withdrawn with His disciples to the region of the Sea of Galilee.

 

Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased.  And Jesus went up on the mountain, and there He sat with His disciples.  Now the Passover, a feast of the Jews, was near.  My study Bible explains that this chapter of John's Gospel parallels the story of the Passover and the Exodus of Israel from Egypt in several important ways.   These verses recall the Exodus account (Exodus 11 - 17), in which God first performed signs against Pharaoh, and then gave instructions on how to be saved at the time of the Passover (Exodus11:1-12:14).  Here, the multitude follows Christ because of His signs, and this also takes place at Passover.  

 

Then Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to Philip, "Where shall we buy bread, that these may eat?"  But this He said to test him, for He Himself knew what He would do.  Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little."  One of His disciples, Andrew, Simon Peter's brother, said to Him, "There is a lad here who has five barley loaves and two small fish, but what are they among so many?"   My study Bible comments that here Christ tests Philip to increase his faith, as Philip needed help in understanding Him (see John 14:8-10).  Two hundred denarii, it says, corresponds to over six months' wages for a laborer, giving us an idea of the size of this great multitude.  Andrew has greater faith than Philip, however.  My study Bible explains that, knowing the prophet Elisha had multiplied bread for 100 men (2 Kings 4:42-44), Andrew offers the food brought by a particular lad.  Nonetheless, Andrew is still weak in faith, as he questions what a mere five loaves could do among so many.  This sets up another parallel with the Exodus story, as in the Exodus, the people ate unleavened bread because they were hastily driven out of Egypt, and had brought no provisions for themselves (Exodus 12:39).  This multitude has rushed out to see Christ, has brought no provisions. 

Then 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.  And Jesus took the loaves, and when He had given thanks He distributed them to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted.  So when they were filled, He said to His disciples, "Gather up the fragments that remain, so that nothing is lost."  Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten.   The feeding of this multitude (of five thousand men, and more women and children) is the fourth of seven signs reported in John's Gospel.  So central to the story of Jesus it is, that it is recorded in all four Gospels.  My study Bible comments that the description of Christ as He took the loaves, gave thanks (in Greek, ευχαριστω/eucharisto), and distributed them prefigures the celebration of the Eucharist.  

Then those men, when they had seen the sign that Jesus did, said, "This is truly the Prophet who is to come into the world."  Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone.  My study Bible says that although Jesus had performed greater signs than this, these crowds were so desirous of an earthly Messiah that they declared Jesus to be the expected Prophet (Deuteronomy 18:15-19) only when they were filled with earthly things (see John 6:26).  Because of this misunderstanding, Jesus departed from them.  

This miracle (the feeding of five thousand men, and additional women and children as well) is reported in all four Gospels.  Its centrality to the story of Christ, and of the Christian faith, is powerful.  The prefiguring of the Eucharist is clear in this passage from John.  In the reporting of this miracle in the Gospels of Matthew and Mark, we're told that Jesus was "moved with compassion" for the multitude (Matthew 14:14; Mark 6:34).  In each case, the feeding, and the giving of bread, becomes both a part of the expression of Christ's compassion, as well as a statement about who He is and what He does.  He feeds us.  It may seem somewhat ironic that we are to consider this feeding of the multitude during this midpoint time of Lent, a traditional time of fasting in the Church, in preparation for the feast of Easter, the celebration of Resurrection.  But in this story we have something exemplary to think about, and that is the detail included about how these people, fed miraculously by Jesus in the wilderness, want to force Him to become king.  This is not what He wants, it is not what His power is all about, and it is not what His mission is in the world, so He must flee from them and avoid them.  Consider it -- these are the people He's just fed, the people upon whom He took compassion.  But there is the work of faith to do, and that must divide even providing what is necessary for physical nourishment from providing what is necessary for spiritual nourishment.  For meeting physical need without providing for spirit and soul really doesn't truly provide what's necessary for human well-being, and doesn't address the fullness of what it is to be a human being, a person made in the image and likeness of God.  In Mark's Gospel, this crowd is described as being "like sheep not having a shepherd" (Mark 6:34).  But, just as it has been traditional to practice a fast during Lent from the early centuries of the Church, it is important that we understand what it is hunger and thirst, not simply for physical food, but for what  Christ offers us as the Good Shepherd that He is.  He feeds us with spiritual food, but the spiritual life is not at all separate from the fullness of our human life; in a distorted world, we believe our spiritual and physical well-being to be separate things, or that we can simply forget about one or the other.  But in the Christian purview, this is not so.  We need what Christ has to offer, just as we need food -- and in fact, the spiritual nourishment from Christ is an indispensable part of life, for it feeds and informs all the rest of life, including what we do with our physical resources, even how we may think of food.  For everything becomes blessed in Christ, just as He blesses the loaves ("gives thanks" to God; in the Greek eucharisto), and then they are multiplied through God's grace and power, and distributed.  Lent, in the historical practice of the Church, becomes a time when we can consider how powerfully we need God's grace to infuse our lives, to teach us what properly to do with our abundance -- even physical abundance and wealth -- and how to structure all that we have.  For we truly cannot live well without this, and there is so much, in a modern world, that we take for granted which comes from Christ.  This remains so although we may have lost sight historically just what benefit these Gospels and His teachings have meant for the world.  Why is it we honor compassion, for example?  How is Christ's power different from the power of Caesar?  Why is it significant that although He could feed a multitude, He did not desire to become a king?  What is the message of this Shepherd of His people?  Lent is a time when we can separate for a time from the abundance of "good things" that excite our appetites from the good things we get from Christ, and from faith.  We are invited to consider the spiritual food that accompanies life, and how powerfully that also may influence us, move us, heal us.  The twelve baskets full of leftover fragments symbolize for us that which will be taken up by the Twelve Apostles, to distribute to the world.  Let us understand that we continue to be fed with good things, even -- and maybe especially -- when we pass through our own wildernesses.  He remains the Shepherd, for the lost, and for all of us.

And when He had sent them away, He departed to the mountain to pray

Multiplication of five loaves and two fish.  Miniature from the gospel of Tsar John Alexander of Bulgaria, 1356

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities.  They arrived before them and came together to Him.  And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.  When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray. 

- Mark 6:30-46

Yesterday we read that the twelve apostles, on their first mission, cast out many demons, and anointed with oil many who were sick, and healed them.  Now King Herod heard of Jesus, for His name had become well-known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  The narrative of the Gospel picks up where the beginning of yesterday's reading left off, with the culmination of the first mission of the twelve apostles.

And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  My study bible remarks that Jesus gives rest to His disciples to show those who are engaged in preaching and teaching that they must not labor continuously, but must also take rest.  In a sense, it reflects upon this time of Lent, in which we turn away from frenetic activity, to consider the value of a time of inward disposition for prayer, rest, contemplation, reflection.

But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities.  They arrived before them and came together to Him.  And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.   At this stage in Jesus' ministry, and after the apostles have come back successfully from their first mission, the Gospel is careful to let us know of Jesus' great fame in the region, and the multitudes who seek Him so vociferously that they anticipate even His move to a "deserted place" and arrive there before Him.  Once again we're told that Jesus is moved with compassion, and we understand this union of full humanity with full divinity.  In the Greek, the expression denotes an inward feeling of the interior body, not simply an impression in the mind.  My study bible notes that this expression occurs many times in the Gospels concerning Jesus (1:41, Matthew 20:34, Luke 7:13), and it shows that Christ's power and authority are extended to those who suffer.  Let us observe that He first feeds these sheep not having a shepherd by teaching them many things.  For Him to teach is to respond to their immediate need.

When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.   Let us note first of all that, although unplanned, Jesus responds as needs arise.  More importantly, His responses become hallmarks of God's work in the world, and of His ministry and its meanings and spiritual impact.  This feeding miracle is reported in all four Gospels.  It first of all reflects God's work of feeding the Israelites in the desert (Exodus 16).  But Jesus' action takes that episode, understood from Israel's spiritual past, and magnifies it into something new.  That new thing is a reflection of the Eucharist (this is implied most strongly in John 6, the last of the Gospels to be written, and so reflecting the understanding of the growing Church at that time).  Christ's blessing and division of the loaves, and distribution via the disciples, is clearly indicative of the Eucharist, and teaches us about giving thanks to God for all things.  One traditional spiritual interpretation of this feeding miracle teaches that the five loaves indicate the five books of the Law, or Torah (Genesis through Deuteronomy), which are broken open in Christ and thereby feed the universe.  The two fish, my study bible says, represent the Gospel Book and the Epistle Book, the teaching of the fishermen.  In the gathering of the leftovers into twelve baskets by the apostles (one for each), we see that the teachings which the faithful are at present unable to grasp are nevertheless held in the consciousness of the Church for those who will understand, and sent out into all the world through them.  This feeding miracle, with its multiplication on behalf of a hungry multitude, is a clear sign of the divinity of Christ.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray.  Christ returns to His purpose and mission; the disciples are sent toward familiar territory in Bethsaida, while He goes to the mountain to pray.  It is also noteworthy that at this juncture, when something new and "explosive" (especially in the multiplication of the loaves and fish) occurs, He retreats for prayer and reorientation in communion with God the Father.  So we should do likewise.

I'm most intrigued today by Jesus' retreat to the mountain to pray, after such a ground-breaking kind of miracle or sign as the feeding of the multitude in the wilderness.  In this feeding is not only a clear opening toward an understanding and eventual full manifestation of the Eucharist, but it is also a sign of God's profoundly explosive work in the world, which suddenly shakes our understanding and interpretation of everything that has come before.  These facts of this manifestation of a sign of God through Christ's ministry contribute to the way in which we look at His immediate withdrawal to the mountain for prayer.  Not only does this sudden, unexpected manifestation of power testify to His divinity and God's presence, it will surely give rise to yet more and deeper zeal of the crowds to follow Him, to make Him even more renown, to spread word regarding what kind of figure such miracles portend.  In short, at this stage it is also inevitable that He is moving toward confrontation with the religious authorities over His growing following and reputation.  He has suddenly become, much more profoundly, a messianic figure.  In light of this, Jesus' withdrawal to the mountaintop tells us some more about Christ, His purpose, and His mission.  There is a great emphasis on constant communion with the Father.  Rather than capitalizing on His fame (in John's Gospel, we're told that the people wished to forcefully make Him king - see John 6:15), Jesus withdraws for a deeper communion in prayer.  His first impulse is to retreat for realignment and direction, a deeper communion in which He may receive and understand the appropriate direction for His ministry.  Let us note that in this withdrawal there is an affirmative character placed upon how we should approach our lives as well when any good thing befalls us.  We not only should give thanks, as does Jesus for the loaves and fishes, but also reorient ourselves for God's direction in our lives.  Our good fortune, such as it is, and no matter what it is, should also be placed into the hands of God not only for good direction in how it is used, but also for a strong faith in how we carry ourselves into the world in the next stories in our own lives.  As we are perceived by others having a certain profile with each new unfolding or event in our lives, so we turn to Christ to find how we are to conduct ourselves most profitably also for our spiritual selves and for the spiritual lives of those around ourselves.  And that is a profound teaching indeed, especially at this time of Lenten prayer and retreat.  Let us give thanks for what we have, let us place all at the hands of God for service and spiritual health and growth.  At this time, during the world outbreak of the coronavirus, there is so much emphasis placed on our physical health.  Let us not forget, in this time of retreat, how we can so profitably use the time for spiritual growth and health as well.