Wilderness Provisions
Commentary
Regardless of who we are and where we live, we will all one day face some form a wilderness. A modern example is “Wendy”, amiddle-aged woman who has had to relocate from the communities she was born, raised, attended school in and worked for many years. Changing circumstance of family employment forced Wendy to relocate to unfamilarcommunities that do not align with her values. This urban community she currently resides, feels foreign to her in terms of loss of friends, family connections, different businesses. They are quite different values from the small college town she was raised in. This is her wilderness. She feels trapped here. Due to her age, this is the probably final place he will ever be able to have gainful employment until she retires. This is a wilderness of sorts away from her familiar home.
Regardless of whether a person’s home town radically change or redefines itself, or a person must relocate due to family and employment reasons, there will be a certain wilderness feeling which may linger on for years. Wendy seeks spiritual guidance for her time in the wilderness away from the home of her origin. Today’s texts might speak to Wendy, or other people living in their wildernesses in different ways.
All three of today’s texts address the wilderness loneliness and isolate on both negative and positive ways. King David had more time on his hands than he realized without being the commander out on the battlefield. The cherished psalmist did make bad choices, even though God had provided for him. Paul in Ephesians encourages people in all times to pray, be their strong leaders be present or not. The Gospel Lesson is a reminder that even when there is green grass below a mountain, people still have certain needs. God provides in all cases, is the good news. Are such provisions good enough in changing times and circumstances? This remains an open-ended question which all three texts point to a response.
2 Samuel 11:1-15
King David, an otherwise devout person of God made the wrong decisions. A sermon on how all people can slip (twelve step groups have an acronym: SLIP, Serenity Loses Its Priority) or turn away might be a path. Psalm 51, a prayer of cleansing and pardon, might be one of the few positive outcomes from this bad decision by David.
This event also leads from a life trajectory of blessings into future curses. His son from the other seven wives, Absalom could have been watching how his father acts when he is not out in the battlefield. David also had ten concubines. Despite this provision for intimate family life, David lusted after another man’s wife, Bathsheba, the wife of a Hittite mercenary named Uriah.
David has delegated battlefield duties to his General Joab. With more time on his hands, he looks down from his palace to see beautiful woman named Bathsheba bathing outdoors (no inside plumbing then!). He calls her up to his palace and “lay with her” (2 Samuel 11:4). Nine months later she returns to his quarters to announce she is pregnant. Her husband is still out in the battlefields between this incident and her recent discovery. A modern reader again might wonder why eight wives and ten concubines is not enough provision from God to satisfy King David’s intimacy needs? Do certain needs people have in times of isolation or loneliness grow more in terms not having what is craved?
As the story goes, David calls Uriah the Hittite mercenary in from the battle field and prompts him to lay with his wife Bathsheba in attempts for an early cover up. Multiple attempts failed, even with the use of strong drink to get Uriah drunk, in hopes he will set his better judgment aside.
Uriah is loyal to the code of ethics in the Israelite army that no man should lay with his wife while other soldiers are still fighting in the open field with the ark of the covenant in remains in booths (2 Samuel 11:11). Here might an example of how an outsider of a religion is more faithful than long time faith leaders.
David then writes a note for the soldier to deliver to General Joab so as to place Uriah up front where there is the fiercest fighting. Uriah the Hittite was eventually killed as David had hoped (1 Samuel 11:17). Many modern leaders could learn a lesson that sometime the cover up is worse than the initial infraction. Think of how many dollars dedicated to legal and media coverage would be saved, if leaders simply confessed early of their indiscretion so the community or nation can move on.
Some paths to explore might be what would a soldier sent to Uriah’s family at the home of the Hittites say to the deceased man’s family as to how Uriah was killed? Also, while Joab was the hatchet man who helped carry this plot out, does this let him oof the hook if he knew the story behind the story?
Seven wives and ten Concubines were not enough provision for King David in his loneliness. He made bad choices and other people paid for it. What bad choices are people tempted to make today in their times of loneliness or in some form of wilderness? In Exodus, God did provide for the complaining wandering nation the desert with manna in Exodus 16. Still there were complaints in Exodus 16:1-17:4. Possibly a lesson here is some people will never be satisfied, so we listen to God and try our best to lead them.
A final take away for Uriah the compliant soldier who was sent to the front to be killed is Matthew, (1:6) the gospel writer did not forget him. In Jesus’ genecology reads, “and Jesse the father of David. And David was the father of Solomon by the wife of Uriah.” [Source: Brueggemann, Walter, Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Samuel, (Louisville, KY: Westminster John Knox Press, 1990)].
Alternative Path
King David rightly married Bathsheba the widow. Their first son died, but they would have another son by Bathsheba, Solomon. Scholars have debated for years as to whether Bathsheba was a seductress or raped by a male power person whom she believed she had to comply with his orders. Later, the reader would also read Bathsheba would successfully conspire with the prophet Nathan to have her son Solomon succeed David’s thrown rather than the other son Adonijah — who was later killed (1 Kings 1:28-17:25). She wanted to insure her position as queen mother.
Ephesians 3:14-21
This a prayer began earlier in 3:13. Ephesians authorship is contested. Regardless of whether one argues for an original Paul or pseudonymous Pauline author, this does not change the content of the prayer. “Paul” will be used in this article.
Though short in length of the text, it easily can be read through the Ephesians 1 discussion on spiritual blessings in Christ as delivers have an inheritance with him (1:11). ????The essence of this portion of the prayer is in 3:16, “I pray that, according to the riches of his glory, he may grant that you be strengthened in your inner being with power through his Spirit.” The prayer is addressed to the Father. One theme is that of access to the Father. This intended to be a close relationship, not a patriarchal one. One can have close relationships without necessary being hierarchal is one insight.
The prayer in this text for inner strength is one which King David might have learned from in his time of temptation. Wendy in the open illustration does pray for inner strength daily. Wendy does believe in a God who answers prayers — though not always on the terms people desire.
In this text, Paul bows before God as pattern of supplication prayers of the time. His prayer is for the inner person to be strengthened. What strengthens an inner person in their daily lives today? In the opening illustration, Wendy likes to ride a motorcycle to clear her head and refocus on life’s priorities. Church retreats and summer camps are also places to seek spiritual inner strength. A sermon related to such ministries might be appropriate based on this text.
The illustration of height and depth are viewed as horticulture categories readily recognized by agrarian communities, (Martin, 45, Taylor, 59). The deeper the roots of a plant usually mean the more difficult it is to pluck out of the ground. Can Christians ever have too deep of faith?
Another point suggested in the text is Christ’s love surpasses all knowledge. The basis of the Christian life is built on love rather than accumulation of facts, education, or information. God still remains active remains the recurring take away in this text, based on God’s unconditional love (1:3-8, 2:8-9).
In modern times, very intelligent people might temper their communication of their knowledge with sensitivity to care and understand of the inner soul. This is often seen in a family recovery rooms in hospitals of a loved one undergoing serious surgery. The surgeon will communicate the results of a procedure with minimal in-house medical terminology while using relational and interpersonal words. An example might be, “Your mother did well in the bypass heart surgery. Despite her age, she is a strong woman. With time and care, she will be back to normal probably in a matter of weeks. Together, we will make sure she gets the follow-up care needed.”
The closing doxology of this text is in the church is in and Christ. Both go together in this world view. How is love revealed in Christ? This is the core value of this text and the rest of the epistle. For example, on hot days when there are athletic events going on, some churches have offered to be cooling and water stations for event participants.
In the case of Wendy, Paul would encourage her to sit back and take mental inventory as to how God has been active in her life while living back home. Also, she should pray constantly, even while riding her motorcycle. Finding ways to care for and nurture other people is to be preferred to obtaining more knowledge and information. This is the resume builder in the kingdom of God. Prayer for others and the community life is a provision which can sustain a person of faith in any wilderness or time of loneliness. [Sources, Martin, Ralph P., Interpretation, a Bible Commentary for Teaching and Preaching; Ephesians, Colossians and Philemon, (Louisville, KY: Westminster John Knox Press, 1991); Taylor, Walter F., John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, (Minneapolis, MN: Augsburg Fortress Press, 1985)].
John 6:1-21
This event occurs in all four gospels (Matthew 14:13-21; Mark 6:32-44; Luke 9:10-17), thus boosting scholarly evidence as an authentic event of Jesus which was interpreted in varying ways. It is contested as to whether John uses a different source, the same source or the content of the synoptic gospels, the synoptic gospels as written, as the source of this event (Beutler, 172). John brings out details other gospels do not tend to use. Hence, it appears he uses a different source than the synoptic gospel.
Some unique features John brings to the account include: A passover setting (v. 4); The roles of Philip and Andrew (vv. 7-8); The boy sharing his lunch details (v. 9); Jesus gives thanks — Greek word “eucharista” suggesting eucharist meal (v. 11b); Jesus distributes the bread rather than the disciples (v. 11a); A conclusion scene of crowds identifying him as a prophet and desire to make him king (vv. 14-15).
Following the last point, both Moses, Elijah and Elisha fed and nourished people either with manna in the desert (Moses in Exodus), Elijah feeds a widow (1 Kings 7:7-24), or Elisha feeding 100 people (2 Kings 4:42-44). Hence, one theme is God nourishes us or provides for us in the deserts of life though this event occurs on a grassy surface). God takes the initiative to feed the people. Both Philip and Andrew raise questions of human need, as the little boy with offers his small lunch.
Scholars point to the smallness of the boy’s lunch and the abundance of food after the meal which leads to leftovers (vs. 6:13). Since bread is a staple food which many people often work a half a day to feed their family, it is logical to think Jesus is a prophet if not king. But Jesus does not want his messianic identity limited to food provisions. One can make a metaphorical point that Jesus seeks to fill the deepest needs of human emptiness. As applied in the opening illustration, Wendy can fill herself with all sorts of food in her locality, but emptiness in the form of loneliness and isolation remains. One of the interpretative lens to read the entirety of John’s Gospel is John10:10, “I came that they may have life and have it abundantly.” This refers to both a quantitative and qualitative level of forward moving (Greek, Zway) life.
One preaching path might be to try to identify how God nourishes people of faith in their times of the wilderness of many kinds. For example, a loved one is to undergo serious surgery in the hospital. The family is given coffee in the waiting room and invited to use the hospital cafeteria. Down the street, a family has been evicted from their home and is suddenly moving furniture and boxes into a U Haul truck. A neighbor not only pitches in, but orders sandwiches and drinks for the weary moving family members. A more pressing example might be a couple grandparents have inherited caring for their grandchildren as their adult children are not able to raise a family. People from church volunteer to babysit the grandchildren while the couple goes out for a meal and rest for the evening. Finally, a woman cannot have pets in her recently rented town apartment. So, she makes it known she is willing to pet sit for families who need to leave town for any number of days. Each of these are examples of filling deeper needs. This is the messianic role Jesus wishes to embody in this gospel.
John provides details of this feeding account such as Jesus has the crowd divide into twelve groups, possibly to represent the twelve tribes of Israel. Jesus himself distributes the bread rather delegating it to the disciples. Jesus attempts to exceed expectation people might expect from prophets, as he is giver of life many ways.
Debates have occurred as to whether one could interpret this feed of the multitudes as John’s version of a Holy Communion meal or Eucharistic event. This remains contested. Gathering people, praying (vs 6:11) for the meal and open distribution then collecting leftovers for another time, can be interpreted as a possible Eucharistic motif without doing any violence to the textual narrative itself (c.f.: 1 Corinthians 10:14-17; 11:27-34). Jesus would practice a similar feeding event at the sea of Tiberius after his resurrection (21: 1-113). At a minimum a meal of thanksgiving and celebration where Jesus provides for this people can be supported with these texts from John’s gospel (Thompson, 140-141).
The overtones of the Passover as related to God delivers God’s people from wildernesses is unavoidable to miss, regardless of where one takes the Holy Communion debate. In the opening illustration, Wendy might seek out other people who feel isolated and lonely in the community she has been replanted in. She might also connect to some of her husband’s friends and family for times of fellowship. Since she loves pets, she already does pet sitting for neighbors. While this may never fully fill the void of not being back home, it points to attempts of God providing for her. (Kysar, 92-93). It is wilderness provisions of sorts.
In John, Jesus goes to the mountain to be alone and pray by himself (6:15). This also suggests a Moses motif as suggested as early as Deuteronomy 18:5. It might feed into the crowds’ expectations of a political Messiah similar to a deliverer such as Moses’ retreat to the mountains before delivering the people from Egyptian bondage. This Messiah intends to deliver humankind from death and the grave (John 3:16-17, Kysar, 92).
The second portion of this text (c.f.: Matthew 14:22-33; Mark 6:47-51), narrates the disciples going to sea and getting into a boat when the darkness of evening arrived. As waters and winds became rough and turbulent (6:18-19), they saw Jesus’ walking on the water. “But he said to them, ‘It is I, do not be afraid.” The boat immediately reaches the destination it is going toward. The Greek word to indicate the disciples were terrified is the Greek root word “phobos,” where we get the word “phobia.” This is an extreme irrational, persistent fear. Might this be an Exodus 14 motif of crossing a body of water?
It has been suggested, (but many scholars remain unconvinced) that the walk on water epiphany moments were a literary genre used in other religious traditions (history of world religions argument) such as the Testament of Naphtali 6:1-10. In this account, it is about rescuing sailors from a storm then receiving divine intervention, rather than a focus on the “epiphany” event. Such oral stories were popular, and have been used as a source for New Testament writers. However, the differing times and persons of authorship in both the synoptic and Johan traditions of this account focus on the disciples rather than the epiphany event itself. Also, the Greek word ego emi” is also a unique Johannine term Jesus often uses for self-identification in this gospel. (Beutler, 178-179)
This act is a double sign of Jesus’ divinity. Another path to explore is how faith in Jesus can address fears people might have. One major take away point of both incidents is the human condition deprived of revelation from God, is mired in misunderstanding and possible faithlessness (Kysar, 94). Jesus does not abandon his disciples. Jesus meets them in their time of terror. [Sources: Beutler, Johannes, A Commentary on the Gospel of John, (Grand Rapids, MI: Wm. B. Eerdmans, 2013); Kysar, Robert, Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress, 1986); Thompson, Marianne M., The New Testament Library: John, (Louisville, KY: Westminster John Knox Press, 2015)].
Application
Are the provisions God provides for us good enough in a consumer society which seems to crave more and more with the sky as the limit of what fulfills our needs in life? On one hand, one might observe the level of obesity in North American communities. How would the feeding of the 5,000 apply here? On the other hand, many rust belt and struggling urban areas have “food deserts” where healthy, nutritional food is unavailable only leaving fast food and high calorie snack and fast foods as the most affordable accessible meals. Supermarkets with healthy food have fled to the suburbs. Are there ways to support healthy food programs for people in need? Even smaller, congregations could explore this outreach ministry as one way God provides higher quality of nutritional life.
Alternative Application
Possibly a modern symbol of chaos is not the waters of the sea, but rather social media, the internet, and everyone able to be a star on their own podcasts. Where do the church’s scriptures fit into truth telling in an information highway? John’s Gospel is about Jesus as the I am.”
Regardless of whether a person’s home town radically change or redefines itself, or a person must relocate due to family and employment reasons, there will be a certain wilderness feeling which may linger on for years. Wendy seeks spiritual guidance for her time in the wilderness away from the home of her origin. Today’s texts might speak to Wendy, or other people living in their wildernesses in different ways.
All three of today’s texts address the wilderness loneliness and isolate on both negative and positive ways. King David had more time on his hands than he realized without being the commander out on the battlefield. The cherished psalmist did make bad choices, even though God had provided for him. Paul in Ephesians encourages people in all times to pray, be their strong leaders be present or not. The Gospel Lesson is a reminder that even when there is green grass below a mountain, people still have certain needs. God provides in all cases, is the good news. Are such provisions good enough in changing times and circumstances? This remains an open-ended question which all three texts point to a response.
2 Samuel 11:1-15
King David, an otherwise devout person of God made the wrong decisions. A sermon on how all people can slip (twelve step groups have an acronym: SLIP, Serenity Loses Its Priority) or turn away might be a path. Psalm 51, a prayer of cleansing and pardon, might be one of the few positive outcomes from this bad decision by David.
This event also leads from a life trajectory of blessings into future curses. His son from the other seven wives, Absalom could have been watching how his father acts when he is not out in the battlefield. David also had ten concubines. Despite this provision for intimate family life, David lusted after another man’s wife, Bathsheba, the wife of a Hittite mercenary named Uriah.
David has delegated battlefield duties to his General Joab. With more time on his hands, he looks down from his palace to see beautiful woman named Bathsheba bathing outdoors (no inside plumbing then!). He calls her up to his palace and “lay with her” (2 Samuel 11:4). Nine months later she returns to his quarters to announce she is pregnant. Her husband is still out in the battlefields between this incident and her recent discovery. A modern reader again might wonder why eight wives and ten concubines is not enough provision from God to satisfy King David’s intimacy needs? Do certain needs people have in times of isolation or loneliness grow more in terms not having what is craved?
As the story goes, David calls Uriah the Hittite mercenary in from the battle field and prompts him to lay with his wife Bathsheba in attempts for an early cover up. Multiple attempts failed, even with the use of strong drink to get Uriah drunk, in hopes he will set his better judgment aside.
Uriah is loyal to the code of ethics in the Israelite army that no man should lay with his wife while other soldiers are still fighting in the open field with the ark of the covenant in remains in booths (2 Samuel 11:11). Here might an example of how an outsider of a religion is more faithful than long time faith leaders.
David then writes a note for the soldier to deliver to General Joab so as to place Uriah up front where there is the fiercest fighting. Uriah the Hittite was eventually killed as David had hoped (1 Samuel 11:17). Many modern leaders could learn a lesson that sometime the cover up is worse than the initial infraction. Think of how many dollars dedicated to legal and media coverage would be saved, if leaders simply confessed early of their indiscretion so the community or nation can move on.
Some paths to explore might be what would a soldier sent to Uriah’s family at the home of the Hittites say to the deceased man’s family as to how Uriah was killed? Also, while Joab was the hatchet man who helped carry this plot out, does this let him oof the hook if he knew the story behind the story?
Seven wives and ten Concubines were not enough provision for King David in his loneliness. He made bad choices and other people paid for it. What bad choices are people tempted to make today in their times of loneliness or in some form of wilderness? In Exodus, God did provide for the complaining wandering nation the desert with manna in Exodus 16. Still there were complaints in Exodus 16:1-17:4. Possibly a lesson here is some people will never be satisfied, so we listen to God and try our best to lead them.
A final take away for Uriah the compliant soldier who was sent to the front to be killed is Matthew, (1:6) the gospel writer did not forget him. In Jesus’ genecology reads, “and Jesse the father of David. And David was the father of Solomon by the wife of Uriah.” [Source: Brueggemann, Walter, Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Samuel, (Louisville, KY: Westminster John Knox Press, 1990)].
Alternative Path
King David rightly married Bathsheba the widow. Their first son died, but they would have another son by Bathsheba, Solomon. Scholars have debated for years as to whether Bathsheba was a seductress or raped by a male power person whom she believed she had to comply with his orders. Later, the reader would also read Bathsheba would successfully conspire with the prophet Nathan to have her son Solomon succeed David’s thrown rather than the other son Adonijah — who was later killed (1 Kings 1:28-17:25). She wanted to insure her position as queen mother.
Ephesians 3:14-21
This a prayer began earlier in 3:13. Ephesians authorship is contested. Regardless of whether one argues for an original Paul or pseudonymous Pauline author, this does not change the content of the prayer. “Paul” will be used in this article.
Though short in length of the text, it easily can be read through the Ephesians 1 discussion on spiritual blessings in Christ as delivers have an inheritance with him (1:11). ????The essence of this portion of the prayer is in 3:16, “I pray that, according to the riches of his glory, he may grant that you be strengthened in your inner being with power through his Spirit.” The prayer is addressed to the Father. One theme is that of access to the Father. This intended to be a close relationship, not a patriarchal one. One can have close relationships without necessary being hierarchal is one insight.
The prayer in this text for inner strength is one which King David might have learned from in his time of temptation. Wendy in the open illustration does pray for inner strength daily. Wendy does believe in a God who answers prayers — though not always on the terms people desire.
In this text, Paul bows before God as pattern of supplication prayers of the time. His prayer is for the inner person to be strengthened. What strengthens an inner person in their daily lives today? In the opening illustration, Wendy likes to ride a motorcycle to clear her head and refocus on life’s priorities. Church retreats and summer camps are also places to seek spiritual inner strength. A sermon related to such ministries might be appropriate based on this text.
The illustration of height and depth are viewed as horticulture categories readily recognized by agrarian communities, (Martin, 45, Taylor, 59). The deeper the roots of a plant usually mean the more difficult it is to pluck out of the ground. Can Christians ever have too deep of faith?
Another point suggested in the text is Christ’s love surpasses all knowledge. The basis of the Christian life is built on love rather than accumulation of facts, education, or information. God still remains active remains the recurring take away in this text, based on God’s unconditional love (1:3-8, 2:8-9).
In modern times, very intelligent people might temper their communication of their knowledge with sensitivity to care and understand of the inner soul. This is often seen in a family recovery rooms in hospitals of a loved one undergoing serious surgery. The surgeon will communicate the results of a procedure with minimal in-house medical terminology while using relational and interpersonal words. An example might be, “Your mother did well in the bypass heart surgery. Despite her age, she is a strong woman. With time and care, she will be back to normal probably in a matter of weeks. Together, we will make sure she gets the follow-up care needed.”
The closing doxology of this text is in the church is in and Christ. Both go together in this world view. How is love revealed in Christ? This is the core value of this text and the rest of the epistle. For example, on hot days when there are athletic events going on, some churches have offered to be cooling and water stations for event participants.
In the case of Wendy, Paul would encourage her to sit back and take mental inventory as to how God has been active in her life while living back home. Also, she should pray constantly, even while riding her motorcycle. Finding ways to care for and nurture other people is to be preferred to obtaining more knowledge and information. This is the resume builder in the kingdom of God. Prayer for others and the community life is a provision which can sustain a person of faith in any wilderness or time of loneliness. [Sources, Martin, Ralph P., Interpretation, a Bible Commentary for Teaching and Preaching; Ephesians, Colossians and Philemon, (Louisville, KY: Westminster John Knox Press, 1991); Taylor, Walter F., John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, (Minneapolis, MN: Augsburg Fortress Press, 1985)].
John 6:1-21
This event occurs in all four gospels (Matthew 14:13-21; Mark 6:32-44; Luke 9:10-17), thus boosting scholarly evidence as an authentic event of Jesus which was interpreted in varying ways. It is contested as to whether John uses a different source, the same source or the content of the synoptic gospels, the synoptic gospels as written, as the source of this event (Beutler, 172). John brings out details other gospels do not tend to use. Hence, it appears he uses a different source than the synoptic gospel.
Some unique features John brings to the account include: A passover setting (v. 4); The roles of Philip and Andrew (vv. 7-8); The boy sharing his lunch details (v. 9); Jesus gives thanks — Greek word “eucharista” suggesting eucharist meal (v. 11b); Jesus distributes the bread rather than the disciples (v. 11a); A conclusion scene of crowds identifying him as a prophet and desire to make him king (vv. 14-15).
Following the last point, both Moses, Elijah and Elisha fed and nourished people either with manna in the desert (Moses in Exodus), Elijah feeds a widow (1 Kings 7:7-24), or Elisha feeding 100 people (2 Kings 4:42-44). Hence, one theme is God nourishes us or provides for us in the deserts of life though this event occurs on a grassy surface). God takes the initiative to feed the people. Both Philip and Andrew raise questions of human need, as the little boy with offers his small lunch.
Scholars point to the smallness of the boy’s lunch and the abundance of food after the meal which leads to leftovers (vs. 6:13). Since bread is a staple food which many people often work a half a day to feed their family, it is logical to think Jesus is a prophet if not king. But Jesus does not want his messianic identity limited to food provisions. One can make a metaphorical point that Jesus seeks to fill the deepest needs of human emptiness. As applied in the opening illustration, Wendy can fill herself with all sorts of food in her locality, but emptiness in the form of loneliness and isolation remains. One of the interpretative lens to read the entirety of John’s Gospel is John10:10, “I came that they may have life and have it abundantly.” This refers to both a quantitative and qualitative level of forward moving (Greek, Zway) life.
One preaching path might be to try to identify how God nourishes people of faith in their times of the wilderness of many kinds. For example, a loved one is to undergo serious surgery in the hospital. The family is given coffee in the waiting room and invited to use the hospital cafeteria. Down the street, a family has been evicted from their home and is suddenly moving furniture and boxes into a U Haul truck. A neighbor not only pitches in, but orders sandwiches and drinks for the weary moving family members. A more pressing example might be a couple grandparents have inherited caring for their grandchildren as their adult children are not able to raise a family. People from church volunteer to babysit the grandchildren while the couple goes out for a meal and rest for the evening. Finally, a woman cannot have pets in her recently rented town apartment. So, she makes it known she is willing to pet sit for families who need to leave town for any number of days. Each of these are examples of filling deeper needs. This is the messianic role Jesus wishes to embody in this gospel.
John provides details of this feeding account such as Jesus has the crowd divide into twelve groups, possibly to represent the twelve tribes of Israel. Jesus himself distributes the bread rather delegating it to the disciples. Jesus attempts to exceed expectation people might expect from prophets, as he is giver of life many ways.
Debates have occurred as to whether one could interpret this feed of the multitudes as John’s version of a Holy Communion meal or Eucharistic event. This remains contested. Gathering people, praying (vs 6:11) for the meal and open distribution then collecting leftovers for another time, can be interpreted as a possible Eucharistic motif without doing any violence to the textual narrative itself (c.f.: 1 Corinthians 10:14-17; 11:27-34). Jesus would practice a similar feeding event at the sea of Tiberius after his resurrection (21: 1-113). At a minimum a meal of thanksgiving and celebration where Jesus provides for this people can be supported with these texts from John’s gospel (Thompson, 140-141).
The overtones of the Passover as related to God delivers God’s people from wildernesses is unavoidable to miss, regardless of where one takes the Holy Communion debate. In the opening illustration, Wendy might seek out other people who feel isolated and lonely in the community she has been replanted in. She might also connect to some of her husband’s friends and family for times of fellowship. Since she loves pets, she already does pet sitting for neighbors. While this may never fully fill the void of not being back home, it points to attempts of God providing for her. (Kysar, 92-93). It is wilderness provisions of sorts.
In John, Jesus goes to the mountain to be alone and pray by himself (6:15). This also suggests a Moses motif as suggested as early as Deuteronomy 18:5. It might feed into the crowds’ expectations of a political Messiah similar to a deliverer such as Moses’ retreat to the mountains before delivering the people from Egyptian bondage. This Messiah intends to deliver humankind from death and the grave (John 3:16-17, Kysar, 92).
The second portion of this text (c.f.: Matthew 14:22-33; Mark 6:47-51), narrates the disciples going to sea and getting into a boat when the darkness of evening arrived. As waters and winds became rough and turbulent (6:18-19), they saw Jesus’ walking on the water. “But he said to them, ‘It is I, do not be afraid.” The boat immediately reaches the destination it is going toward. The Greek word to indicate the disciples were terrified is the Greek root word “phobos,” where we get the word “phobia.” This is an extreme irrational, persistent fear. Might this be an Exodus 14 motif of crossing a body of water?
It has been suggested, (but many scholars remain unconvinced) that the walk on water epiphany moments were a literary genre used in other religious traditions (history of world religions argument) such as the Testament of Naphtali 6:1-10. In this account, it is about rescuing sailors from a storm then receiving divine intervention, rather than a focus on the “epiphany” event. Such oral stories were popular, and have been used as a source for New Testament writers. However, the differing times and persons of authorship in both the synoptic and Johan traditions of this account focus on the disciples rather than the epiphany event itself. Also, the Greek word ego emi” is also a unique Johannine term Jesus often uses for self-identification in this gospel. (Beutler, 178-179)
This act is a double sign of Jesus’ divinity. Another path to explore is how faith in Jesus can address fears people might have. One major take away point of both incidents is the human condition deprived of revelation from God, is mired in misunderstanding and possible faithlessness (Kysar, 94). Jesus does not abandon his disciples. Jesus meets them in their time of terror. [Sources: Beutler, Johannes, A Commentary on the Gospel of John, (Grand Rapids, MI: Wm. B. Eerdmans, 2013); Kysar, Robert, Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress, 1986); Thompson, Marianne M., The New Testament Library: John, (Louisville, KY: Westminster John Knox Press, 2015)].
Application
Are the provisions God provides for us good enough in a consumer society which seems to crave more and more with the sky as the limit of what fulfills our needs in life? On one hand, one might observe the level of obesity in North American communities. How would the feeding of the 5,000 apply here? On the other hand, many rust belt and struggling urban areas have “food deserts” where healthy, nutritional food is unavailable only leaving fast food and high calorie snack and fast foods as the most affordable accessible meals. Supermarkets with healthy food have fled to the suburbs. Are there ways to support healthy food programs for people in need? Even smaller, congregations could explore this outreach ministry as one way God provides higher quality of nutritional life.
Alternative Application
Possibly a modern symbol of chaos is not the waters of the sea, but rather social media, the internet, and everyone able to be a star on their own podcasts. Where do the church’s scriptures fit into truth telling in an information highway? John’s Gospel is about Jesus as the I am.”
