You give them something to eat

 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 at this point in Jesus' ministry, King Herod heard of Him, 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.  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 says that Christ gives rest to the disciples to show those engaged in preaching and teaching that they must not labor continuously, but must also take rest.  We remember that the apostles have returned from their first apostolic journey, on which they were sent out two by two (see Saturday's reading).   The picture is clear:  by now Jesus' ministry has become so popular that He must get away to a deserted place in order to rest a while.

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.  The compelling presence of Christ is remarkable to read about.  The multitudes follow Him, and we're given the proper reason, despite all that we might think:  they were like sheep not having a shepherd.  This simple statement expresses our profound need for Christ.  Let us note how Christ responds both to their need and to His own compassion for them:  He began to teach them many things.  It reminds us of one of His beatitudes in the Sermon on the Mount:  "Blessed are those who hunger and thirst for righteousness, for they shall be filled" (Matthew 5:6).  Moved with compassion is a phrase frequently used to to describe our Lord (see also Matthew 14:14, 20:34; Mark 1:41; Luke 7:13).  In the Greek, it indicates an interior state of profound affect.  My study bible says that it shows His power and authority are extended to those who suffer.

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."   Once again, the Gospel gives us a full day in the ministry of Christ, suggesting strongly the witness testimony that makes up what we know of Jesus' ministry. 

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."  One spiritual interpretation found in tradition teaches that the five loaves indicate the first five books of the Law (Genesis through Deuteronomy), which my study bible says are broken open in Christ and thus feed the universe.  The two fish represent the Gospel Book and the Epistle Book, the teaching of the fishermen.  In this understanding, the gathering of the fragments by the apostles (verse 43) shows that the teachings which the faithful are presently unable to grasp are still held in the consciousness of the Church. 

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.   There is a clear prefiguration here of the Eucharist, especially in that Christ looked up to heaven and blessed and broke the loaves.  Note also how they are distributed by the disciples.  My study bible comments that Christ shows us that we should never eat without first giving thanks to God.  Note that the word Eucharist comes directly from the Greek word for thanks.  The twelve baskets that are leftover is another image of the Eucharist which stands for all of Christ's gifts and grace, to be distributed by the apostles and their descendants in the Church.

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.   Again, we're given the fullness of a day in Christ's ministry, as He sends the disciples once again across the Sea of Galilee.  In other readings, we've been taught that He rose very early in the morning to pray (Mark 1:35); here at the close of this remarkable day, after sending all away, Jesus departed to the mountain to pray.

It may seem like a kind of detail, but we should take a closer look at Jesus' statement, "You give them something to eat."  This clearly comes as a surprise to the apostles, who have no idea how they could possibly feed so many people in the wilderness with whatever they might have brought with them.  This was not a planned event, as the people had simply followed Jesus and the disciples in their desire and need for Christ.  No one had planned a meal for a crowd of people in the wilderness, and the people came spontaneously after Christ.  The Gospels tell us there were five thousand men, and this is a typical mode of counting for the period.  Tradition tells us there were yet more women and children present as well.  But, "You give them something to eat" is a command we also must pay close attention to.  It seems to suggest to the disciples and all of us who follow in the Church that it is we who must be prepared to help feed those who hunger and thirst for righteousness.  What we notice, once again, is that these people need the teachings that Christ has to offer them, His guidance and instruction, because they are like sheep without a shepherd.  Well, just about everywhere we look around ourselves, we may see all kinds of people who are like sheep without a shepherd.  We live in a world in which it seems ever more prevalent that children are not given what is necessary for strong character in the face of adversity, for making good decisions in the face of temptation.   Traditional systems for instruction and discipline are breaking down, and cycles of poverty, violence, war, upheaval further break down the social structures that keep people and families intact, with a special impact on growing children.  Christ's command seems to me to suggest not simply caring for the material needs of others, but of being prepared as faithful to help those who have deeper needs than simply for food.  There is no doubt of the Eucharistic significance of this miracle of feeding in the wilderness.  What Jesus seems to suggest to all of us is that the deepest need for hospitality as a profound social calling is for the care of the love and grace of God, and that we as Christ's disciples are capable of sharing this with others and assuring them of this grace of the Incarnation -- that it is something we have and know and may distribute to those who might find themselves somewhere "out in the wilderness" with us.  I don't think the profound need we all have, as those who may also find we are like sheep without a shepherd, can be underestimated.  If we have bodily needs, then how much greater are those needs of the soul and spirit that go undernourished and underfed, uncared for so that people may have good guidance for their lives and a reassurance of the love of God?  It is when we neglect this need that life breaks down -- and most especially when there is hardship in life is the time we most need this spiritual food for which we have the deepest hunger.   Let us note that it is the Twelve who have just returned from their apostolic mission, and that the reason they went out to a deserted place was so they may discuss their experiences with Him.  Here in this wilderness spot, Jesus gives them an important lesson, that with God's grace, they will have at hand what they need to feed multitudes, and that this indeed is their purview, their true discipline as His followers.  Especially when we are in a church, or at any time when others may see us express our faith, let us remember Christ's command for hospitality, because it extends to so much more than meeting purely material needs for anonymous masses of people.  If this is the only thing we see, then we miss the Eucharistic significance and the grace that is at work here.  We are to share God's love with people, the grace we have been given, and this is His command for us -- for even in a seeming wilderness, God's grace will be enough, sufficient, and we will find it at hand through our faith for those who hunger and thirst for it, for those with whom we find ourselves up close and personal, and with us right now.

With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God

 When the hour had come, He sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.  But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.

- Luke 22:14-23

In our current reading, Jesus is in Jerusalem.  He has disputed with the authorities in various clashes, and remains as a pilgrim for the Passover.   In the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet.  Then early in the morning all the people came to Him in the temple to hear Him.  Now the Feast of Unleavened Bread drew near, which is called Passover.  And the chief priests and the scribes sought how they might kill Him, for they feared the people.  Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.  So he went his way and conferred with the chief priests and captains, how he might betray Him to them.  And they were glad, and agreed to give him money.  So he promised and sought opportunity to betray Him to them in the absence of the multitude.  Then came the Day of Unleavened Bread, when the Passover must be killed.  And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."  So they said to Him, "Where do You want us to prepare?"  And He said to them, "Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters.  Then you shall say to the master of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with My disciples?"  Then he will show you a large, furnished upper room; there make ready."  So they went and found it just as He had said to them, and they prepared the Passover.

 When the hour had come, He sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."   My study bible notes that Christ as a fervent desire for this Passover because this meal will give the mysteries of the new covenant to His followers, and because this event -- this Passover that transfigures, builds, and re-casts Passover -- will inaugurate the great deliverance of humanity from sin through the power of the Cross.  The emphasis on desire in His words gives us a sense that He has held a deep longing for this moment which is finally here, this Passover.

Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  The first cup ends the Old Testament Passover meal that He eats with His disciples in order to fulfill the Law.  Until the kingdom of God comes indicates this immediate length of time until His Resurrection.  At that time He will once again eat and drink with His disciples (24:43; Acts 10:41).  

And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you."   Gave thanks (or literally, having given thanks) in the Greek is εὐχαριστήσας, the root of which is "eucharist."  Eucharist immediately came to refer to both the Liturgy and the sacrament of Holy Communion, giving us the full meaning of this central act of worship and communion instituted by Christ at the Last Supper.  Before the end of the first century, my study bible reminds us, a manuscript called the Didache refers to the celebration of the Liturgy as "the Eucharist."  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."  This is My body:  the historical Church always accepted Christ's words as true.  In the words of St. Justin, "that the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus."  For the Eastern Church, how this happens simply remains a mystery and the work of the Holy Spirit, without explanation.

"But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.   We note that Judas is also invited to the table for the mystical supper.  It indicates that Jesus is still seeking by all means to save him.  Judas' unworthy participation, says my study bible, leads to his utter destruction (see 1 Corinthians 11:27-30; compare to Esther 7).

The very word Eucharist tells us something about our disposition in the light of our faith, and our central relationship to the "one thing needed," Christ Himself.  He is the door, He is the light, He is life, He is the way.  He is so many things that give us sustenance and life and goodness and wisdom.  But in all these things, in all these ways we can define Christ and give Him substance and meaning and see His truth, there is one thing in which we are blessed; that is, that He has given us Himself.  All that He is, He shares with us.  For this we give thanks.  This is the Eucharist.  His life, His flesh, His whole mission of mercy to the world in order to liberate all of us -- all of that and much more beyond our grasp is contained in that one word, Eucharist.  That for which we give thanks -- this is our life as those who follow in His faith.  It defines our whole disposition toward life, the life that He gives as Creator, as Son, as the One who has lived among us and as one of us -- who gave His life to us and for us.  Eucharist, giving thanks, is the central way we see our disposition to the creator and author of our life itself, the One who came to teach us how we may see and live that life, and for what purpose.  It gives us our orientation to all that is, even to our very selves whom we do not know truly except through Him and the journey forward into His liberation and deliverance from the things that enslave and bind us.   Let us note the tremendous power hidden in the Eucharist.  All that Christ is, is there, and we are clearly meant to understand it as so.  There is no mistaking His words:  "This is My body which is given for you; do this in remembrance of Me."   "This cup is the new covenant in My blood, which is shed for you."   No mistake at all in the power and full implication of all those words convey, and more, beyond our comprehension, mysteries left to be more fully revealed in their meaning and acceptance in the future.  If we could truly grasp the full power of "sacrament," we might understand better the thanks that we give, this central identity of attitude.  In his book, For the Life of the World, Father Alexander Schmemann, in a passage on the sacrament of marriage titled "The Mystery of Love," writes that a sacrament "implies necessarily the idea of transformation, refers to the ultimate event of Christ's death and resurrection, and is always a sacrament of the Kingdom.  In a way, of course, the whole life of the Church can be termed sacramental, for it is always the manifestation in time of the 'new time.'  Yet in a more precise way the Church calls sacraments those decisive acts of life in which this transforming grace is confirmed as being given, in which the Church through a liturgical act identifies itself with and becomes the very form of that Gift."  This then, this deliberate act of Christ at the Last Supper, for which He tells us He has been fervently longing, is the ultimate Gift for which we give thanks, forever and ever.  It is the unreserved fullness of gift, given to us as an act of praise, worship, communion -- for which we must be always truly thankful.  The intervention in time of the eternal is always present for us here.  How that happens is of course, a great mystery, and appropriately so.  But we accept His words, as great mysteries have a tendency to manifest and reveal themselves in ways that are countless, and yet do intervene for us in time, in our lives in this world, just as the Kingdom is and must be present and makes itself known in ways we didn't expect.  This sacrament, this gift, is indeed "for the life of the world," as Christ has taught us.  But we must remember that means that it is for our very lives, in each life, in life in myriad ways, always surprising, unexpected, revealing itself, and challenging us in new ways to growth and transformation, as Fr. Alexander writes.  In Him, we live and move and have our being.  But mysteriously so, in Him is His fervent desire that He dwells in us.  For this gift let us give thanks always!

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"

 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

In our current readings, it is Holy Week, and Jesus is in Jerusalem.  Yesterday we read that on the first day of the Feast of the 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.  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.  This is the Passover meal, and Jesus institutes the Eucharist, giving us the "work" of the new Passover.  This is the "long-awaited messianic banquet," says my study bible -- to which Jesus admits even Judas (compare Esther 7), seeking by every means to save him.  God's work is always mercy, but Judas' refusal of this mercy, and choice to participate, leads to his condemnation (1 Corinthians 11:27-30).  These words of Christ are those heard in the liturgies of the Church, inviting the faithful to receive His body and blood.  Communion is the uniting of His people to Christ.  Jesus gave thanks:  the word "eucharist" is the root of the word for giving thanks in Greek.   My study bible says that in doing so, Jesus teaches us three things:  how we are to celebrate the sacrament, that He goes willingly to His Passion, and to accept sufferings with thankfulness -- knowing that God can use sufferings for ultimate good.  The Old Covenant was sealed with the blood of bulls and goats.  But Jesus' body and blood form the sacrifice and gift that seal the New Covenant.   Shedding His blood, He conquers sin and death, and reconciles us with God.  Powerfully, this new covenant is the promise and the fulfillment of the law.  My study bible notes that new covenant, which brings immortality and incorruptible life, is always going to have the quality of newness, of renewal.   He says He will not drink it again until He drinks it "new with you in My Father's Kingdom" -- the time of the wedding feast is initiated, the fulfillment of time, the eternal banquet of the Kingdom.  He drinks here the cup of His own blood which leads all believers into participation in His heavenly mysteries.

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.    Jesus quotes here from the prophecy of Zechariah (13:7).  Unfortunately, despite their best intentions voiced here, we know that the prophecy is true, and Jesus prophecies accurately precisely what will happen.

Here we have the most stunning of juxtapositions in today's reading, perhaps the most stunning of all of Scripture.  Jesus initiates the New Covenant, which we could even in some sense call the "covenant of the new," meaning of permanent renewal.  And at the same time, the most dire prediction of death, on levels of the physical, mental, emotional, and spiritual:  not only will the Shepherd be stricken, but the sheep will be scattered, in stumbling and denial.  It's so powerfully intriguing that Jesus institutes the Eucharist -- giving thanks -- in concurrence with this prophecy.  My study bible draws our attention to its very meaning in this context:  that we are to give thanks for all things, that even sufferings work with all things for God in the work of faith.  Indeed, what we know is that Jesus will "trample down death by death" (as the Orthodox hymn for Easter teaches us).  It is this sacrifice, as consciously entered into by Christ in accordance with total trust in the Father, which will enable the defeat of death, the enemy, evil.  Despite what the disciples are going to see, despite their own denials, and betrayal, and stumbling, and terror -- the work of faith is worked through all things.  The act of thanksgiving must come through all things.  This is, ultimately, acceptance, which may be the most difficult surrendering of all in our struggle for faith.  The rational mind wishes to struggle to change all things, to fix all things.  But when it is time to learn this transcendent lesson about the life that allows us to participate in the time that is beyond the worldly time we know, there also is a time for this kind of surrender to mystery, to acceptance, to God at work within us even when things look so bad.  It is, in some sense, what has been called by at least one theologian "the defeat of the rational."  That is, it is a truth that points to truth beyond what we already know, the place where contradictions come together.  Mathematically, we could call it the point where two parallel lines (and all lines) meet.  That ultimate truth is Christ.  He is the One who tells us, in Revelation:  "I am always making all things new" (in the literal translation of the Greek).  In this ultimate truth, in the Person who is Truth, even all those things that deny the good are used to work for good.  But that is the great place of deepest mystery which intersects our hearts:  faith.  It is the place of the true future, the one thing necessary, the place where we are united beyond the time we know.  Let us remember His words each time we are united in communion, and let us truly give thanks.

The last will be first, and the first last. For many are called, but few chosen

 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."

- Matthew 20:1-16

On Tuesday, we read about the rich young ruler who came to Jesus and asked, "What good thing shall I do that I may have eternal life?"   Jesus' answer to him was, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come, follow Me."  The young man went away sorrowful, for he had great possessions.  Yesterday, we read that  then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  but he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."  My study bible tells us about this parable:  "Jesus describes a startling reversal of positions.  In this parable:  (1) the vineyard is the life God gives us in the world; (2) the day is the time of laboring, the here and now; (3) the laborers are those He calls to fulfill His commandments; (4) early in the morning and the third, sixth, ninth, and eleventh hours refer to the different ages of those who draw near to God:  those who from earliest youth, from mature age, or from very old age hold to virtue.  God's generosity provides equal access to and enjoyment of rewards in the life of the Kingdom for both early and late comers.  Jesus teaches the former they should neither be proud of their long service, nor question those called at the eleventh hour -- lest they themselves lose all.  To the latter, He teaches it is possible even in a short time to recover everything.  In Jesus' ministry this parable applies to the Pharisees and sinners, while in the early Church it applies to Jews and Gentiles.  St. John Chrysostom's famous Easter sermon is based on this parable; for him the reward is the Lord's rich banquet of the Easter Eucharist." 

I think it's important that we note early in the morning, and the third, sixth, ninth and eleventh hours also as suggestive of prayer cycles, or hours prayers.  We can also link this teaching with the reading on the rich young ruler, who went away sorrowful because he had great possessions, as suggestive of the possibilities that are still open to this young man, whom Jesus loved.  We don't know that he didn't come later to do as Jesus taught.  My study bible points out the Easter sermon attributed to St. John Chrysostom, in which he suggests the reward for all is the Easter Eucharist.  There are many parallels we can draw if we think about them.  But the promise here is clear:  the last will be first, and the first last.  We will all come in our time, and our time is His.  It doesn't matter when we are called; it is He who does the calling, and He who decides the reward.  It's another example of the paradox of the life of faith:  God's thoughts are not our thoughts, and God's ways are not our ways.  Time belongs to Christ; our lives are not necessarily our own in the complete ways that we like to think of them.  When the vineyard owner tells the early laborers, "Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?"  it's a clear statement of authority, of God's ownership and power.  We just don't know how God works with each person in their life; we can't say nor judge the process of faith in others.  We can't say when they're called, and we don't necessarily know when someone has refused a call.  But I think it becomes very clear here from this parable what the purpose of time is:  it is to give us time to hear this call and to respond to it.  Those who refuse the call of grace surely do pay consequences for it, but that doesn't mean they will not come to respond at a later time.  The Apostles need to understand that as the leaders in the future Church, they will have in their care those who will come later, who will be called later, and that their leadership consists in caring for those who will come later who are every bit as precious to God as the first called.  And there we get the picture of the great community of the Kingdom, even the communion of saints, and a proper understanding of time in Christ's sight.  We don't know where and how each of us are called, what roads we need to travel to get there, and how God calls to each.  But, the harvest is always ready:  in Luke's Gospel, Jesus tells the Seventy Apostles, as they are sent out, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest."  How do you labor in His vineyard?  First or last, do you know others who may be called?  Perhaps they are inspired by your labors.  But the time of our lives is for this purpose.  For our good work, and a good harvest, let us be truly thankful!

How can one satisfy these people with bread here in the wilderness?

In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar." Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?" He asked them, "How many loaves do you have?" And they said, "Seven." So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude. They also had a few small fish; and having blessed them, He said to set them also before them. So they ate and were filled, and they took up seven large baskets of leftover fragments. Now those who had eaten were about four thousand. And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

- Mark 8:1-10

In yesterday's reading, we were told about the Syro-Phoenician woman, who begged Christ to heal her daughter of a demon. She was bold and repeatedly pestered Him, although a foreign woman, and even through His goading. Then we read of a man who had a speech impediment and was also deaf -- Jesus commanded "Ephphatha" - "Be opened," and he was "released" from his impediment, the "bondage" that held him mute and deaf. See Yes, Lord, yet even the little dogs under the table eat from the children's crumbs.

In today's reading, we have yet another feeding miracle. We recall earlier in Mark's Gospel, a reading from last week - You give them something to eat - like sheep without a shepherd, in which Jesus fed five thousand men. (By custom, we are told the number of the men present, but it is also assumed there were women and children in addition.) This second feeding miracle is also reported in Matthew's Gospel.

In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar." In this story, Jesus is in the Decapolis, southeast of the Sea of Galilee, a territory where there are also Gentiles among the population, so many assume that this crowd (as opposed to the previous feeding miracle) includes many Gentiles as well as Jews. They have followed Him, in this case, for three days. I think it's important to note that in each case of this feeding miracle, the crowds have followed Him with great devotion, so much so that this is why they are without food. They have not thought to take provisions for such a long time, and their zeal for what He offers has exceeded their preparation for this journey of faith. Jesus tells us, "I have compassion on the multitude." He feels moved by their plight; this is His empathy for this crowd of people. Not only have they followed Him for three days, but many have also traveled from far away to be with Him in the first place. He feels He cannot send them away in such a condition that may endanger their health.

Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?" My study bible says, "To feed the hungry in the wilderness is a messianic sign, fulfilling the prophecy, 'Can God prepare a table in the wilderness? . . . Can He give bread also?' (Ps. 78:19,20)." If we refer back to the previous reading and commentary on the feeding of the five thousand, and especially the events of the next day (see Be of good cheer! It is I; do not be afraid), we sense the importance and even the perplexity of the fact that it is the disciples who are the skeptics. They just don't seem to get it! In fact, in some ways, they seem to be the last to understand about Jesus.

He asked them, "How many loaves do you have?" And they said, "Seven." So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude. They also had a few small fish; and having blessed them, He said to set them also before them. So they ate and were filled, and they took up seven large baskets of leftover fragments. Now those who had eaten were about four thousand. As with the previous feeding of the five thousand men, Jesus asks what there is on hand. And once again, the disciples haven't even enough food for themselves. But whatever is on hand is treated in this way: it is set aside, thanks are given to God and a blessing is given over the food, and it is broken and given to the disciples who then distribute to the multitude - another picture of the Eucharist.

And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha. Jesus does not stay nor linger to get thanks or to dwell on this great miracle of the feeding. He has done what He has hoped to do - to care for these people until they can reach home. Immediately He goes off to a new region, having sent away the multitudes.

We will see in a future reading that Jesus' disciples are still slow to understand anything about these feeding miracles. What may seem obvious to us in hindsight is not so obvious in the real time of the events we read about. The disciples still have no idea about His messianic secret, or His divinity. We haven't yet heard a confession of faith. History (and even apocryphal reading) reveals there were many who practiced forms of "magic" of all kinds, and sorcery and even competitions for who could perform the greatest feats. But Jesus is no magician; He is something quite different. People come to Him for help, and for teaching and preaching. But Mark shows us a slow unfolding of faith in those whom Jesus has picked as His disciples. Their "hardness of heart" teaches us how it is that we perceive - or fail to perceive - what is right before us. This may seem extraordinary to us in the story of Jesus, but if you think about it, it is really not such a great leap of difference from what we see and experience now to this story. To get to know a person, to truly see may take a long time, although the signs were all around us in the first place. With spiritual reality, it is even more important that we cultivate spiritual sight and hearing in order to understand, to know what is or may be going on round about us, in all of our lives. We may be very slow to heed the signs of God's grace, calling for our attention, or to understand the ways in which events may be pulling us in a certain direction. How do we know where God wills us to go, or what God wants us to do? I have found that events in my life pushed me in a certain direction far, far earlier than I understood the direction consciously. I can look back upon experiences in prayer and understand where I was pointed, but only from the vantage point of many decades later. God's grace is at work all around us and in our lives, but we may be always too deaf and blind to know it or understand it. This story, after all, is really not so strange. Pray for the vision of the Spirit in your life, to know God's grace that is all around, and for a heart that can receive it, and perceive God's blessing. Whatever we have, as in this story, is filled with the potential to be used for God's work, by God's grace, in the very nature of God's creation. We have but to be willing to have the faith to go forward with it, as even these apostles would prove they were! In a commentary by Chrysostom, he points out that we only have the Gospels to understand the slowness of the disciples -- and it is those very disciples themselves who gave us these stories! So, we too, though unknowing may go forward, and one day look back and understand what is happening now in our own lives, through grace.