Proper 12 | Ordinary Time 17
Preaching
Lectionary Preaching Workbook
Series VIII, Cycle B
Revised Common
2 Samuel 11:1-15
Ephesians 3:14-21
John 6:1-21
Roman Catholic
2 Kings 4:42-44
Ephesians 4:1-6
John 6:1-15
Episcopal
2 Kings 2:1-15
Ephesians 4:1-7, 11-16
Mark 6:45-52
Theme For The Day
If we are so bold as to bring what we have to Jesus, it will prove to be enough.
Old Testament Lesson
2 Samuel 11:1-15
David Seduces Bathsheba And Murders Uriah
Israel is at war with the Ammonites. Rather than taking personal leadership of his armies as he has in the past, David chooses to remain in Jerusalem (v. 1). No longer is he the sort of king the Israelites have always craved, a ruler will "go out before us and fight our battles" (1 Samuel 8:20). Walking about the roof of his palace, David looks down and sees a beautiful woman, Bathsheba, bathing on her rooftop. Some commentators have made much of the rooftop location of Bathsheba's ablutions, but in fact the rooftop of a typical Jerusalem house would have been surrounded by a high wall, and would have been relatively private. Were it not for the fact that David's house is so much taller, her actions would have been invisible.
After inquiring into her identity, David sends for Bathsheba, she comes, and they lie together. The author provides the parenthetical detail that, in bathing, "she was purifying herself after her period" (v. 4). This means that not only is Bathsheba acting as a faithful Jewish woman ought to act, but in having sexual intercourse with her, David is violating the religious purity laws. Given the power differential in their relationship, it is hard to justify any fault on the part of Bathsheba in the adulterous affair. The king's action is virtually a rape. When Bathsheba becomes pregnant with David's child, she sends word to him, and he in turn sends for Bathsheba's husband, Uriah, who is deployed in the field as one of the king's military officers. "Go down to your house, and wash your feet," David says to him: a crude soldier's euphemism for instructing him to go home and sleep with his wife (v. 8). This would of course make it plausible for Bathsheba to claim that Uriah is the father of the child.
Uriah, however -- out of solidarity with his troops, who do not have a similar opportunity to visit their wives -- never visits Bathsheba, sleeping instead in the quarters of the palace guard. Uriah's words, in fact, recall the sort of rustic virtue apparent in the Lord's discussion with David about the superior merits of a tent over a palace: "The ark and Israel and Judah remain in booths; and my lord Joab and the servants of my lord are camping in the open field; shall I then go to my house, to eat and to drink, and to lie with my wife?" (v. 11). Uriah -- a foreigner -- is, in other words, a man of honor. He lives simply and virtuously, just as David used to do before adopting his cosmopolitan ways. (It no longer occurs to the king to refrain from sleeping with a woman out of solidarity with his soldiers in the field.) David tries one more time to convince Uriah to go home -- entertaining him at a palace feast until he becomes drunk -- but without success.
Concluding that the only way out of the scandal to is for him to marry Bathsheba, David deploys Uriah to the front lines and conspires to have the other Israelite troops fall back, leaving him to certain death (vv. 14-17). Here this week's lectionary passage ends; the story continues next week.
Alternate Testament Lesson
2 Kings 4:42-44
Elisha Feeds 100 People
In the previous passage, Elisha has miraculously saved the day for his followers, making a poisoned stew edible (vv. 38-41). He continues to perform mighty works in this story. A man comes up to Elisha, bearing an offering of twenty barley loaves and some unbaked grain. Elisha directs that the food be given to his entourage of 100 people. His servant responds in astonishment, but Elisha simply says, "Give it to the people and let them eat, for thus says the Lord, 'They shall eat and have some left' " (v. 43). It happens just as the prophet predicts. There is more than enough. Through the prophet, the Lord takes care of those people of faith who have risked all to follow the way of holiness.
New Testament Lesson
Ephesians 3:14-21
Rich Gifts From A Generous God
In elegant language, the author caps his discussion of "the boundless riches of Christ," given according to "the plan of the mystery hidden for ages" (vv. 7-8), with a magnificent prayer for his readers. He has just been celebrating the "access" believers have to God, through Christ (v. 12). Now, he demonstrates how that access works: by praying to "the Father, from whom every family in heaven and on earth takes its name" (vv. 14b-15). This is a play on words: "father" is patera and "family" is patria (or, more literally, "fatherhood" or "paternal clan"). Patria is the root of the word "patriotism," or love of the fatherland. While the exclusively masculine language may be troubling to some, what is most important here is the close relationship between God and the people. Next comes a request for God's blessings for believers: that they may be strengthened (krataio) with power (dunamis), as Christ "dwells in their hearts through faith," as they are "being rooted and grounded in love (agape)." There is a strong sense, here, of the Holy Spirit's power to address and transform an individual's inner spiritual life. Next, there comes a request for wisdom: that believers "may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge ..." (vv. 18-19). There is a circularity here, that only divine intervention could make possible: knowing something that surpasses knowledge. We cannot say how we could possibly comprehend something so vast as the love of Christ, but by grace, we do. The prayer's closing ascription, which beautifully sums up the prayer's principal theological themes, is often used as a benediction: "Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever" (v. 20). The accent, once again, is on the close, seamless relationship between the living Christ and his church.
The Gospel
John 6:1-21
Jesus Feeds The 5,000 And Walks On Water
Inexplicably, the lectionary editors have chosen John's version of the feeding of the 5,000 as this week's text, just one week after choosing Mark's version of the same incident. Much of what can be said about the Markan version applies here (see last week, p. 183), although John does introduce one different element. There is a side story of Philip and Andrew struggling to comply with Jesus' request that they find food for the multitude. One productive preaching strategy is to contrast the roles of the two disciples: while Philip, the cost-counting supply officer, is busy punching his calculator buttons and scratching his head, Andrew, the hopeful scrounger, is out trying to see what food he can scare up. It is Andrew's optimistic response, his boldness in doing something to meet the seemingly fathomless need, that gives Jesus the materials he needs to perform the miracle. Andrew may despair, "But what are they among so many people?" (v. 9), but at least he is holding some bread and fish in his hands as he says those words. The second part of this lectionary selection is the story of Jesus walking on water (vv. 16-21). There are some differences between John's account and the versions of Matthew (14:22-33) and Mark (6:45-52). John's version is fairly sparse, including just the basic details. He does not include Matthew's side story of Peter trying and failing to join Jesus on the waves, nor does he say, as Mark does, that Jesus climbs into the boat with the disciples after the miraculous display is ended. Just at the moment the disciples are wanting to take Jesus into the boat, they suddenly reach land -- giving the whole episode an air of mystery.
Preaching Possibilities
Maybe it was a warm, gentle day by the Sea of Galilee. Maybe the soft touch of the sea breeze and the warm glow of the sun are making the disciples feel they haven't a care in the world. The hypnotic splashing of the waves speaks security and comfort to them, as they take a rare moment for relaxation. But reality always has a way of intruding -- even on the beach. Reality takes the form of Jesus' question to Philip, "Where are we to buy bread for these people to eat?"
The most difficult questions connected with any large gathering are the ordinary ones -- what to eat, what to drink, where to sleep. In the army, they call such questions logistics. Logistics, they say, are key to the success of any military campaign. "An army marches on its stomach," said Napoleon -- and he should know. Poor logistics are what did Napoleon's army in on his winter invasion of Russia.
In turning to Philip and asking, "Where can we buy food?" Jesus is asking about logistics. The size of his following has suddenly swelled from twelve to 5,000 -- if he's going to keep them very long, he's got to find them something to eat.
John tells us Jesus already knows what he's going to do; he's only testing Philip. It's obvious, though, that Philip takes him at face value. Philip -- the realist -- takes one look at the crowd and turns back, wide-eyed: "Why, six months' wages wouldn't begin to buy enough!"
Philip must have been the administrator of the little band. He does that calculation in his head. Philip has the sort of mind that takes a problem, and immediately quantifies what it will take to solve it. And what Philip sees is "not a pretty sight," as they say. The fact is, Jesus and his disciples aren't well equipped in the logistical department. Remember that this is the band of men whom Jesus (in another gospel) sends out, with nothing but the clothes on their backs. Jesus and company have barely enough to feed themselves, let alone 5,000.
Fortunately, Philip isn't the only disciple tackling the dilemma. While Jesus and Philip are discussing logistics, Andrew's out working the crowd. After a time, he comes back with a small boy, and the boy's picnic lunch: five barley loaves and two fish -- common fare for the poor folk of Galilee.
The quantity of food Andrew comes up with is ridiculous. We can imagine Philip staring at him, open-mouthed. Why did he even bother? Andrew himself senses the futility of it. As he brings the loaves and fishes to Jesus, he says, "But what are these among so many people?"
What are these, indeed? But we all know what happens next. Jesus tells his disciples to start handing the food around, and every time they divide what they have, there's more rather than less. And when they're done, there are twelve baskets left over.
We could well ask ourselves, which sort of disciple are we -- a Philip or an Andrew? Do we look at the world as a calculating realist, or as a starry-eyed idealist? Do we observe the problems of life through horn-rimmed bifocals, or rose-colored sunglasses? Do we name the glass of water half-empty or half-full?
It is important to count the cost in life, to make feasibility studies, to plan ahead to avoid disaster. There comes a time, however, when counting the cost becomes an end in itself. Jesus tells a little parable about that elsewhere in the Bible. It's about a group of people who decide to build a tower -- only they spend all their time counting the cost, and never get started (Luke 14:28-29).
It's all a question of perspective. Philip and Andrew have two different perspectives. Philip looks out over that hungry crowd and sees a bill for six months' wages. Andrew scans the gathering, and picks out a boy with a picnic lunch. Andrew, in other words, sees possibilities, and as ridiculous as it seems, he has the chutzpah to take the little boy by the hand and lead him to Jesus.
Optimism alone is not enough, of course. Andrew's discovery of the boy and his picnic lunch is a valiant gesture, but it's not enough to feed a multitude. It takes the Lord of heaven and earth to do that.
Prayer For The Day
We open our hands, O Lord, and what we see in them seems so pitifully small. The product of our life's labors seems as paltry as five loaves and two fish. Yet we know that you are the God of abundance. Take what we have to offer. Use us, in all our talents and abilities. Make our offering acceptable in your sight -- and sufficient for the need at hand. Amen.
To Illustrate
Back in the days of colonial New England, it was the custom for churches to charge families for rental of their pews. These were the old box pews, with little gates on the ends you could open and close. The well-to-do families sat up front, while the common laborers, indentured servants, and slaves -- who couldn't afford the rent -- sat in the balcony.
Many churchgoers today feel like they own the pews they sit in. They come in, week after week, and sit in the same place. After a while they do come to feel kind of like they own the pew. Well, in Colonial days they were one up on us: you could actually rent a pew and have your name on it. Pew rental was like owning a little piece of the church.
The roof of this particular Colonial church began leaking. Some sections of the sanctuary experienced a steady drip in a heavy storm, while others were bone dry. One day, the pastor ascended the pulpit and made an appeal for contributions, so the roof could be repaired. One well-to-do gentleman met the pastor at the door afterward, and declared that he had no intention of contributing to the campaign -- because, he said, it wasn't raining on his pew.
The boy on the hillside in Galilee could have taken the same attitude. He could have said, "I've got my lunch. All those hungry people? Not my problem!" But he doesn't. The boy gives all he has to Jesus, and his gift makes all the difference.
***
John Burgess highlights the parallels between the feeding of the 5,000 and Psalm 23: "The feeding of the 5,000 takes place beside the Sea of Galilee ('still waters'). The people are like sheep on a grassy hillside ('green pastures'), and Jesus has compassion on them ('the Lord is my shepherd'). When he feeds them, they are satisfied ('I shall not want'). He will lead them 'in paths of righteousness' and will protect them in times of trouble ('I will fear no evil, for thou art with me')."
-- John B. Burgess, "John 6:1-21," in Roger E. Van Harn, ed., The Lectionary Commentary: Third Readings (Grand Rapids: Eerdmans, 2001), p. 507
***
A pessimist sees difficulty in every opportunity; an optimist sees opportunity in every difficulty.
-- Winston Churchill
***
The greater part of our happiness depends on our dispositions and not on our circumstances.
-- Martha Washington
***
If you can't be optimistic, be persistent.
-- William Sloane Coffin, speaking about social activism
***
I am not an optimist, because I am not sure that everything ends well. Nor am I a pessimist, because I am not sure everything ends badly. I just carry hope in my heart ... Life without hope is an empty, boring and useless life. I cannot imagine that I could strive for something if I did not carry hope in me. I am thankful to God for this gift. It is as big a gift as life itself.
-- Vaclav Havel, Czech playwright and politician, after surviving years of suffering under Communism
***
When the disciples, charged with feeding the hungry crowd, found a child with five loaves and two fishes, Jesus Took, Blessed, Broke, and Gave the bread. These are the four decisive verbs of our sacramental existence. Jesus conducted a Eucharist, a gratitude. He demonstrated that the world is filled with abundance and freighted with generosity. If bread is broken and shared, there is enough for all. Jesus is engaged in the subversive reordering of public reality.
-- Walter Brueggemann, "The Liturgy of Abundance, The Myth of Scarcity," in the Christian Century, March 24-31, l999
***
[It is an] unhappy truth that the world is full of fools who won't believe a good thing when they hear it ... we will sooner accept a God we will be fed to than one we will be fed by.
-- Robert Farrar Capon
2 Samuel 11:1-15
Ephesians 3:14-21
John 6:1-21
Roman Catholic
2 Kings 4:42-44
Ephesians 4:1-6
John 6:1-15
Episcopal
2 Kings 2:1-15
Ephesians 4:1-7, 11-16
Mark 6:45-52
Theme For The Day
If we are so bold as to bring what we have to Jesus, it will prove to be enough.
Old Testament Lesson
2 Samuel 11:1-15
David Seduces Bathsheba And Murders Uriah
Israel is at war with the Ammonites. Rather than taking personal leadership of his armies as he has in the past, David chooses to remain in Jerusalem (v. 1). No longer is he the sort of king the Israelites have always craved, a ruler will "go out before us and fight our battles" (1 Samuel 8:20). Walking about the roof of his palace, David looks down and sees a beautiful woman, Bathsheba, bathing on her rooftop. Some commentators have made much of the rooftop location of Bathsheba's ablutions, but in fact the rooftop of a typical Jerusalem house would have been surrounded by a high wall, and would have been relatively private. Were it not for the fact that David's house is so much taller, her actions would have been invisible.
After inquiring into her identity, David sends for Bathsheba, she comes, and they lie together. The author provides the parenthetical detail that, in bathing, "she was purifying herself after her period" (v. 4). This means that not only is Bathsheba acting as a faithful Jewish woman ought to act, but in having sexual intercourse with her, David is violating the religious purity laws. Given the power differential in their relationship, it is hard to justify any fault on the part of Bathsheba in the adulterous affair. The king's action is virtually a rape. When Bathsheba becomes pregnant with David's child, she sends word to him, and he in turn sends for Bathsheba's husband, Uriah, who is deployed in the field as one of the king's military officers. "Go down to your house, and wash your feet," David says to him: a crude soldier's euphemism for instructing him to go home and sleep with his wife (v. 8). This would of course make it plausible for Bathsheba to claim that Uriah is the father of the child.
Uriah, however -- out of solidarity with his troops, who do not have a similar opportunity to visit their wives -- never visits Bathsheba, sleeping instead in the quarters of the palace guard. Uriah's words, in fact, recall the sort of rustic virtue apparent in the Lord's discussion with David about the superior merits of a tent over a palace: "The ark and Israel and Judah remain in booths; and my lord Joab and the servants of my lord are camping in the open field; shall I then go to my house, to eat and to drink, and to lie with my wife?" (v. 11). Uriah -- a foreigner -- is, in other words, a man of honor. He lives simply and virtuously, just as David used to do before adopting his cosmopolitan ways. (It no longer occurs to the king to refrain from sleeping with a woman out of solidarity with his soldiers in the field.) David tries one more time to convince Uriah to go home -- entertaining him at a palace feast until he becomes drunk -- but without success.
Concluding that the only way out of the scandal to is for him to marry Bathsheba, David deploys Uriah to the front lines and conspires to have the other Israelite troops fall back, leaving him to certain death (vv. 14-17). Here this week's lectionary passage ends; the story continues next week.
Alternate Testament Lesson
2 Kings 4:42-44
Elisha Feeds 100 People
In the previous passage, Elisha has miraculously saved the day for his followers, making a poisoned stew edible (vv. 38-41). He continues to perform mighty works in this story. A man comes up to Elisha, bearing an offering of twenty barley loaves and some unbaked grain. Elisha directs that the food be given to his entourage of 100 people. His servant responds in astonishment, but Elisha simply says, "Give it to the people and let them eat, for thus says the Lord, 'They shall eat and have some left' " (v. 43). It happens just as the prophet predicts. There is more than enough. Through the prophet, the Lord takes care of those people of faith who have risked all to follow the way of holiness.
New Testament Lesson
Ephesians 3:14-21
Rich Gifts From A Generous God
In elegant language, the author caps his discussion of "the boundless riches of Christ," given according to "the plan of the mystery hidden for ages" (vv. 7-8), with a magnificent prayer for his readers. He has just been celebrating the "access" believers have to God, through Christ (v. 12). Now, he demonstrates how that access works: by praying to "the Father, from whom every family in heaven and on earth takes its name" (vv. 14b-15). This is a play on words: "father" is patera and "family" is patria (or, more literally, "fatherhood" or "paternal clan"). Patria is the root of the word "patriotism," or love of the fatherland. While the exclusively masculine language may be troubling to some, what is most important here is the close relationship between God and the people. Next comes a request for God's blessings for believers: that they may be strengthened (krataio) with power (dunamis), as Christ "dwells in their hearts through faith," as they are "being rooted and grounded in love (agape)." There is a strong sense, here, of the Holy Spirit's power to address and transform an individual's inner spiritual life. Next, there comes a request for wisdom: that believers "may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge ..." (vv. 18-19). There is a circularity here, that only divine intervention could make possible: knowing something that surpasses knowledge. We cannot say how we could possibly comprehend something so vast as the love of Christ, but by grace, we do. The prayer's closing ascription, which beautifully sums up the prayer's principal theological themes, is often used as a benediction: "Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever" (v. 20). The accent, once again, is on the close, seamless relationship between the living Christ and his church.
The Gospel
John 6:1-21
Jesus Feeds The 5,000 And Walks On Water
Inexplicably, the lectionary editors have chosen John's version of the feeding of the 5,000 as this week's text, just one week after choosing Mark's version of the same incident. Much of what can be said about the Markan version applies here (see last week, p. 183), although John does introduce one different element. There is a side story of Philip and Andrew struggling to comply with Jesus' request that they find food for the multitude. One productive preaching strategy is to contrast the roles of the two disciples: while Philip, the cost-counting supply officer, is busy punching his calculator buttons and scratching his head, Andrew, the hopeful scrounger, is out trying to see what food he can scare up. It is Andrew's optimistic response, his boldness in doing something to meet the seemingly fathomless need, that gives Jesus the materials he needs to perform the miracle. Andrew may despair, "But what are they among so many people?" (v. 9), but at least he is holding some bread and fish in his hands as he says those words. The second part of this lectionary selection is the story of Jesus walking on water (vv. 16-21). There are some differences between John's account and the versions of Matthew (14:22-33) and Mark (6:45-52). John's version is fairly sparse, including just the basic details. He does not include Matthew's side story of Peter trying and failing to join Jesus on the waves, nor does he say, as Mark does, that Jesus climbs into the boat with the disciples after the miraculous display is ended. Just at the moment the disciples are wanting to take Jesus into the boat, they suddenly reach land -- giving the whole episode an air of mystery.
Preaching Possibilities
Maybe it was a warm, gentle day by the Sea of Galilee. Maybe the soft touch of the sea breeze and the warm glow of the sun are making the disciples feel they haven't a care in the world. The hypnotic splashing of the waves speaks security and comfort to them, as they take a rare moment for relaxation. But reality always has a way of intruding -- even on the beach. Reality takes the form of Jesus' question to Philip, "Where are we to buy bread for these people to eat?"
The most difficult questions connected with any large gathering are the ordinary ones -- what to eat, what to drink, where to sleep. In the army, they call such questions logistics. Logistics, they say, are key to the success of any military campaign. "An army marches on its stomach," said Napoleon -- and he should know. Poor logistics are what did Napoleon's army in on his winter invasion of Russia.
In turning to Philip and asking, "Where can we buy food?" Jesus is asking about logistics. The size of his following has suddenly swelled from twelve to 5,000 -- if he's going to keep them very long, he's got to find them something to eat.
John tells us Jesus already knows what he's going to do; he's only testing Philip. It's obvious, though, that Philip takes him at face value. Philip -- the realist -- takes one look at the crowd and turns back, wide-eyed: "Why, six months' wages wouldn't begin to buy enough!"
Philip must have been the administrator of the little band. He does that calculation in his head. Philip has the sort of mind that takes a problem, and immediately quantifies what it will take to solve it. And what Philip sees is "not a pretty sight," as they say. The fact is, Jesus and his disciples aren't well equipped in the logistical department. Remember that this is the band of men whom Jesus (in another gospel) sends out, with nothing but the clothes on their backs. Jesus and company have barely enough to feed themselves, let alone 5,000.
Fortunately, Philip isn't the only disciple tackling the dilemma. While Jesus and Philip are discussing logistics, Andrew's out working the crowd. After a time, he comes back with a small boy, and the boy's picnic lunch: five barley loaves and two fish -- common fare for the poor folk of Galilee.
The quantity of food Andrew comes up with is ridiculous. We can imagine Philip staring at him, open-mouthed. Why did he even bother? Andrew himself senses the futility of it. As he brings the loaves and fishes to Jesus, he says, "But what are these among so many people?"
What are these, indeed? But we all know what happens next. Jesus tells his disciples to start handing the food around, and every time they divide what they have, there's more rather than less. And when they're done, there are twelve baskets left over.
We could well ask ourselves, which sort of disciple are we -- a Philip or an Andrew? Do we look at the world as a calculating realist, or as a starry-eyed idealist? Do we observe the problems of life through horn-rimmed bifocals, or rose-colored sunglasses? Do we name the glass of water half-empty or half-full?
It is important to count the cost in life, to make feasibility studies, to plan ahead to avoid disaster. There comes a time, however, when counting the cost becomes an end in itself. Jesus tells a little parable about that elsewhere in the Bible. It's about a group of people who decide to build a tower -- only they spend all their time counting the cost, and never get started (Luke 14:28-29).
It's all a question of perspective. Philip and Andrew have two different perspectives. Philip looks out over that hungry crowd and sees a bill for six months' wages. Andrew scans the gathering, and picks out a boy with a picnic lunch. Andrew, in other words, sees possibilities, and as ridiculous as it seems, he has the chutzpah to take the little boy by the hand and lead him to Jesus.
Optimism alone is not enough, of course. Andrew's discovery of the boy and his picnic lunch is a valiant gesture, but it's not enough to feed a multitude. It takes the Lord of heaven and earth to do that.
Prayer For The Day
We open our hands, O Lord, and what we see in them seems so pitifully small. The product of our life's labors seems as paltry as five loaves and two fish. Yet we know that you are the God of abundance. Take what we have to offer. Use us, in all our talents and abilities. Make our offering acceptable in your sight -- and sufficient for the need at hand. Amen.
To Illustrate
Back in the days of colonial New England, it was the custom for churches to charge families for rental of their pews. These were the old box pews, with little gates on the ends you could open and close. The well-to-do families sat up front, while the common laborers, indentured servants, and slaves -- who couldn't afford the rent -- sat in the balcony.
Many churchgoers today feel like they own the pews they sit in. They come in, week after week, and sit in the same place. After a while they do come to feel kind of like they own the pew. Well, in Colonial days they were one up on us: you could actually rent a pew and have your name on it. Pew rental was like owning a little piece of the church.
The roof of this particular Colonial church began leaking. Some sections of the sanctuary experienced a steady drip in a heavy storm, while others were bone dry. One day, the pastor ascended the pulpit and made an appeal for contributions, so the roof could be repaired. One well-to-do gentleman met the pastor at the door afterward, and declared that he had no intention of contributing to the campaign -- because, he said, it wasn't raining on his pew.
The boy on the hillside in Galilee could have taken the same attitude. He could have said, "I've got my lunch. All those hungry people? Not my problem!" But he doesn't. The boy gives all he has to Jesus, and his gift makes all the difference.
***
John Burgess highlights the parallels between the feeding of the 5,000 and Psalm 23: "The feeding of the 5,000 takes place beside the Sea of Galilee ('still waters'). The people are like sheep on a grassy hillside ('green pastures'), and Jesus has compassion on them ('the Lord is my shepherd'). When he feeds them, they are satisfied ('I shall not want'). He will lead them 'in paths of righteousness' and will protect them in times of trouble ('I will fear no evil, for thou art with me')."
-- John B. Burgess, "John 6:1-21," in Roger E. Van Harn, ed., The Lectionary Commentary: Third Readings (Grand Rapids: Eerdmans, 2001), p. 507
***
A pessimist sees difficulty in every opportunity; an optimist sees opportunity in every difficulty.
-- Winston Churchill
***
The greater part of our happiness depends on our dispositions and not on our circumstances.
-- Martha Washington
***
If you can't be optimistic, be persistent.
-- William Sloane Coffin, speaking about social activism
***
I am not an optimist, because I am not sure that everything ends well. Nor am I a pessimist, because I am not sure everything ends badly. I just carry hope in my heart ... Life without hope is an empty, boring and useless life. I cannot imagine that I could strive for something if I did not carry hope in me. I am thankful to God for this gift. It is as big a gift as life itself.
-- Vaclav Havel, Czech playwright and politician, after surviving years of suffering under Communism
***
When the disciples, charged with feeding the hungry crowd, found a child with five loaves and two fishes, Jesus Took, Blessed, Broke, and Gave the bread. These are the four decisive verbs of our sacramental existence. Jesus conducted a Eucharist, a gratitude. He demonstrated that the world is filled with abundance and freighted with generosity. If bread is broken and shared, there is enough for all. Jesus is engaged in the subversive reordering of public reality.
-- Walter Brueggemann, "The Liturgy of Abundance, The Myth of Scarcity," in the Christian Century, March 24-31, l999
***
[It is an] unhappy truth that the world is full of fools who won't believe a good thing when they hear it ... we will sooner accept a God we will be fed to than one we will be fed by.
-- Robert Farrar Capon
