Gospel of John, Chapter 6, Page 1 of 11

Lecture 29, Feeding the Multitude, 6:1-15 (Aland § 146)

Translation of the Greek (Raymond Brown, Anchor )

Most reported “” in the Feeding of 5,000 occurs in all 4 Gospels Feeding of 4,000 occurs in Mark and Matthew Most scholars consider this a variant of the feeding of the 5,000. The disciples in this story have no clue how to feed a large number of people.

Location(s) of the feeding of the multitude in the Synoptics Ironically, the location of the most-reported “miracle” is uncertain. Luke locates it at , on the northeast shore of the lake. Disciples withdraw in a boat to a “desert place” (: 31 || Matt 14:13) So Mark locates it near the Sea of (Matthew follows Mark closely here) But where they withdraw from in Mark is uncertain. The last mentioned location is Mark 6:6 “teaching in cities & villages round about []”. The green grass (Mark 6:39) does not mean it was not a “desert.”

Location of the feeding in John John locates it “on the other side” (6:1). But the “other side” from where? Chapter 5 is located in , 60 miles to the south! In V. 17 we learn they are across from (which is on the north central shore) Some mss. of 6:1 read “across the to the vicinity of ” This puts the multiplication near to Tiberias, on the southwest side of the lake. Post Lecture addition: 6:23 reads “other boats came from Tiberias near the place where they ate the bread after the Lord gave thanks.” This is what most mss. say, and it appears to mean they came “from Tiberias to near the place.” However the original hand of Codex Sinaiticus1 reads “from Tiberias which was the place where . . .” This reading would put the feeding of the multitude in the area of Tiberias, on the southwest side of the lake.2 If the place of the feeding is literally “across from Tiberias” that would put it on the east bank of the lake.3

“Traditional” Location Ancient pilgrim sources, beginning with Aetheria [4th century], associate the multiplication with Heptapegon (“Seven Fountains”) or modern Et- on the northwest shore.4

John did not copy from any of the Synoptics John often contrasts with Moses. (e.g., “No one has ever seen God,” 1:18).

1 Codex Sinaiticus: A Facsimile Edition, Hendrickson, 2010, ISBN 978-1-59856-577-5; Manuscripts: Variant Readings Arranged in Horizontal Lines Against Codex Vaticanus: John, edited by Reuben Swanson (Sheffield Academic Press, 1995) p. 74; Tishendorf’s Critical Apparatus, accessed through Bibleworks 9.

2 Brown, John I-XII, 257.

3 Rudolf Schnackenburg, The According to St.John, Vol 2 (Seabury, 1980) 13, 33,34

4 Brown, John I-XII, 232. , Chapter 6, Page 2 of 11

John’s version highlights Exodus themes (e.g., the Jews . . . “murmured,” 6:41).

John mentions “the mountain” (v. 3) There is no way of localizing it, although tradition associates it with the northwest shore of the lake and a hill called “the Mount of the .” The Gospels may have simplified several localities into one which, as “the mountain,” was thought of as a Christian Sinai. John vi has the same theme as Matthew’s , namely a contrast between Jesus and Moses.5

No “Desert” in John If John knew the Synoptics, he certainly would have used their idea of a “desert” place. Mark 6:31-32,35 || Matt 14:13,15 (erēmos); :4 || Matt 15:33 (erēmia) [In :10 the story does not take place in the “desert” but near Bethsaida] Evidence that John did not copy Synoptics

John’s version is less “eucharistic” Synoptics contain 4 eucharistic verbs: take, thank / bless, break, give John contains only 3 eucharistic verbs: take / thank, give. The word “break” does not appear in John. Moloney’ homiletic linking of “fragments” to the “broken body” of Jesus is completely off target.6 John is emphatic that the Jesus body is not “broken” on the cross (19:36). The omission of “break” is a sign John’s version is less theologically developed than the Synoptics. His story represents an independent form of the oral tradition.

Johannine Features Verse 3. Jesus sits down -- not found in the synoptics. This is the posture of a teacher.

Verse 4. Only John mentions “Passover.” This is part of the theme of this section of the Gospel: Jesus replaces Jewish feasts. After the loss of the Temple and its associated ritual sacrifices, postwar Judaism was gradually adapting and domesticating these rituals. . . . The Johannine community, now excluded from the Jewish ritual celebrations [? how can one be excluded from a domestic ritual? PJM] developed a story that told of Jesus’ presence at the Sea of Galilee at Passover time . . . 7

Johannine Features: Verse 5. The Johannine Jesus cannot ask for information. After Jesus asks Philip how they are going to feed so many people, the narrator explains the question away: “He was testing Philip . . .”

Verse 9. The mention that the loaves are “barley.” Barley was cheaper than wheat. It was the “bread of the poor.” Mention of barley: indication John’s community probably used barley loaves for the eucharist This would not be considered “valid matter” in today’s Church!

5 Brown, John I-XII, 232.

6 Moloney, John, 222-223.

7 Moloney, John, 194. Gospel of John, Chapter 6, Page 3 of 11

Official Catholic teaching: If a priest uses barley today, Jesus is not “really present” Barley is also mentioned in v. 13, where the fragments are gathered up.

Verse 11. Jesus himself gives the loaves to the people In the Synoptics, he gives them to the disciples, who then distribute them Matt 14:19 || Mark 6:41 || Luke 9:16 This stresses the Johannine them of the personal relationship of every believer to Jesus

Lecture 30, Walking on the Sea, 6:16-21 (Aland § 147)

Translation of the Greek (Raymond Brown, Anchor Bible)

The story appears in Mark, Matthew, and John It does not appear in Luke. It is part of the “great omission.” See the Appendix to this lecture for the three versions in parallel.

John: not as closely tied to the feeding of the multitude There is no dismissal of the crowd in John. In Mark & Matthew, Jesus commands the disciples to depart. Mark says they departed for Bethsaida [where Luke locates the feeding!] In John the disciples depart on their own initiative. The cross the sea toward Capernaum.

Similarities The story takes place at night. The Synoptics mention “evening,” “fourth watch of the night” (3-6 a.m.) John mentions “it had already grown dark (v. 17) There is no storm (pace Moloney). The disciples are never portrayed as being in danger in this story. There is no fear until they see Jesus! There is (strong) wind in all the version, against the disciples.

Difference: Location In the Synoptics the story takes place far / several miles offshore (Mark 6:47 || Matt 14:24) In John it is not certain where the disciples are. They have rowed 3-4 miles. If they are rowing across the lake, they could be near the middle of it. However, it is entirely possible that, like many ancient sailors, they were “hugging the shore.” In v. 21, immediately after Jesus identifies himself, they are at land! If the disciples are not close to land when the first see Jesus, one has to posit a “speedboat miracle.”

Difference: John is “less miraculous” It is possible to understand John to say that Jesus was walking “beside the sea” rather than on top of it. The phrase epi tēs thalassēs can mean “upon the sea” or “beside the sea.” E.g., In :1it means “beside the sea.” Every time it occurs in the Greek OT it means “beside the sea.”8 Archbishop J. H. Bernard interprets the story in this way.9

8 Exod 14:2; 2 Sam 17:11; 1Kgs 2:46; 1 Macc 14:34.

9 J. H. Bernard, Saint John, International Critical Commentary, Vol. 1 (T & T Clark, 1929) 185. Gospel of John, Chapter 6, Page 4 of 11

This interpretation, however, does not explain the fear of the disciples after they see Jesus. Still, the miraculous is not as clear in John as it is in Mark and Matthew.

Generally John heightens the miraculous. Jesus heals the blind in the Synoptics; in John he heals a man born blind. Jesus heals those who have just died in the Synoptics; in John he raises Lazarus after 4 days! This is also evidence that John did not have a copy of Matthew or Mark. He is working from independent oral tradition.

Differences: Matthew vs. Mark & John Only Matthew has the account of Peter walking on the water. John 21:1-14 contains many structural similarities to this story

Difference: Jesus does not get into the boat (pace Moloney) There is some ambiguity as to the exact translation of the Greek of v. 21. Some translations (KJV, RSV, NIV, SP [Moloney]) Other translations render the Greek more accurately (in my opinion). They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading. (NAB)

Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading. (NET)

They were ready to take him into the boat, and immediately it reached the shore at the place they were making for. (NJB)

Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going. (NRSV)

Difference: Final Location In Matthew and Mark they end up at Gennesaret (northwest corner of the lake) This is a problem in Mark, where they had been heading for Bethsaida (6:45) northeast corner of the lake You would think somebody who walked on the water would get them to the right place! Matthew “fixes” the problem by omitting the mention of Bethsaida at the beginning of the story. In John the story will continue in Capernaum (north central location on the lake).

The self-identification of Jesus In the Synoptics egō eimi is accurately translated as “It is I.” Jesus is identifying himself. In John the phrase is ambiguous, because of its use elsewhere in the Gospel as the divine name. It functions as a self-identification, “It is I.” It also means, “.” It is impossible to capture both of these meanings in a single English translation.

Double-meaning is a Johannine literary technique. Recall the story: being born anōthen (again / from above) Recall the Woman at the Well: “living water” (flowing / life-giving)

Gospel of John, Chapter 6, Page 5 of 11

Lecture 31, Bread of Life, Part 1, 6:22-34 (Aland § 148, 149)

Translation of the Greek (Raymond Brown, Anchor Bible) Post Lecture: Video snafu during part of the translation, so no picture is available for about a minute.

Location on West Shore? Greek is ambiguous. Probably means boats came from Tiberias to near where the feeding took place. Can be understood to mean boats came near to Tiberias (which was) near where feeding took place.

Verses 22-24, a Transition. These verses set the scene for the . Moloney calls the a “Second Introduction” They serve to reunite Jesus and the crowd. We are probably not to imagine that all 5,000 crossed the sea in boats.

25. Rabbi The title is rather “modest” for someone who has just fed 5,000 people. It is obvious the questioners did not see what happened as a “sign” I.e., pointing toward the mystery of the person of Jesus.

26. . . . not because you have seen signs . . . They have seen the event. They have not perceived the sign.

29. The work of God The “work of God” is strictly Christological in John: faith in the person of Jesus. There are no detailed ethical commandments in John, such as one finds in the synoptics. 21 "You have heard that it was said to the men of old, `You shall not kill; and whoever kills shall be liable to judgment.' 22 But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, `You fool!' shall be liable to the hell of fire. 23 So if you are offering your gift at the altar, and there remember that your brother has something against you, 24 leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. . . . 27 "You have heard that it was said, `You shall not commit adultery.' 28 But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. . . . 31 "It was also said, `Whoever divorces his wife, let him give her a certificate of divorce.' 32 But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery. 33 "Again you have heard that it was said to the men of old, `You shall not swear falsely, but shall perform to the Lord what you have sworn.' 34 But I say to you, Do not swear at all, either by heaven, for it is the throne of God, . . . (Matt 5:21-34 RSV) You will look in vain in John for such specific ethical directives.

30. What sign? Here the crowd gives no evidence whatsoever or remembering the “sign” from the previous day. Has John (inexpertly) blended two separate traditions?

31. He gave them bread from heaven There is no OT quote that says exactly these words. see Exod 16:4,15; Ps 78:24; Wis 16:20 for similar ideas This introduces a typical Jewish scripture debate. Gospel of John, Chapter 6, Page 6 of 11

The OT says “he.” The people interpret “he” as Moses. Jesus will interpret “he” as “my Father.” The OT says ntn. The people are pronouncing this nātan “he gave.” Jesus is pronouncing it nōten “he gives.”

34. Give us this bread. Like the Woman at the Well, the crowd’s desires are focused on physical food at this point. This Johannine “misunderstanding” will give Jesus the opportunity to elaborate. Subject of the next lecture.

Lecture 32, Bread of Life, Part 2, 6:35-50 (Aland § 149)

Translation of the Greek (Raymond Brown, Anchor Bible)

Overview of Structure Bread of Life discourse has two parts: 6:35-50; 6:51-59.

Theories of Interpretation 10 1) Totally sapiential.11 Jesus’ teaching is the Bread of Life. There is no reference to the Eucharist. 2) Only 35-50 is sapiential; 51-59 is about the Eucharistic flesh of Jesus. 3) The whole discourse is about the Eucharistic flesh of Jesus. There is nothing about Jesus’ teaching. 4) The whole discourse is refers to both revelation

History of Interpretation Even in Antiquity there was no agreement. All of the above theories can find support among Fathers of the Church At the time of the Reformation many Reformers did not hold a Eucharistic interpretation. Neither did the Catholic champion, Cajetan.12 The Council of Trent, after much discussion, took no official position.13

Brown’s Position 35-50 refers primarily to revelation, secondarily to the eucharist 51-59 refers only to the Eucharist.

OT tradition of God’s Word as food. 3 And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know; that he might make you know that man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the LORD. (Deut 8:3 RSV) Quoted in the NT in the Q version of the Temptation story

10 Brown, John I-XII, 272. He gives a list of scholars who follow each interpretation.

11 The Latin word sapientia means “wisdom.” A “sapiential” interpretation concerns the revelation of divine Wisdom in the teaching of Jesus.

12 Brown, ibid.

13 They did not want to give ammunition to the Hussites, who were insisting that the laity receive the cup (Brown, ibid.) Gospel of John, Chapter 6, Page 7 of 11

Amos 8:11 11 "Behold, the days are coming," says the Lord GOD, "when I will send a famine on the land; not a famine of bread, nor a thirst for water, but of hearing the words of the LORD. (RSV) Sir 15:3, speaking of personified Wisdom She will feed him with the bread of understanding, and give him the water of wisdom to drink. (RSV)

Prov 9:1-6 Wisdom has built her house, she has set up her seven pillars. 2 She has slaughtered her beasts, she has mixed her wine, she has also set her table. 3 She has sent out her maids to call from the highest places in the town, 4 "Whoever is simple, let him turn in here!" To him who is without sense she says, 5 "Come, eat of my bread and drink of the wine I have mixed. 6 Leave simpleness, and live, and walk in the way of insight." (RSV) v. 1 Wisdom's banquet v. 5 “Eat of my food.” Live as Wisdom teaches “Drink of my wine." Live following the precepts of Wisdom

35. I am the bread of life The first of several Johannine “I am” statements with a predicate. :35 Jesus said to them, "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst. (RSV) John 6:41 The Jews then murmured at him, because he said, "I am the bread which came down from heaven." John 6:48 I am the bread of life. John 6:51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." :12 Again Jesus spoke to them, saying, "I am the ; he who follows me will not walk in darkness, but will have the light of life." :5 As long as I am in the world, I am the light of the world." :7 So Jesus again said to them, "Truly, truly, I say to you, I am the door of the sheep. John 10:9 I am the door; if any one enters by me, he will be saved, and will go in and out and find pasture. John 10:11 I am the . The good shepherd lays down his life for the sheep. John 10:14 I am the good shepherd; I know my own and my own know me, John 10:36 do you say of him whom the Father consecrated and sent into the world, `You are blaspheming,' because I said, `I am the Son of God'? [he actually has not said this in the FG] :25 Jesus said to her, "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, :6 Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but by me. :1 "I am the , and my Father is the vinedresser. John 15:5 I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing.

40. The Son . . . him This is in the third person. All the rest of this section is in the first person. 8x the word “I.” 8-9x “me.” several times “my.” Probably a later addition to the discourse, with the absolute use of “the Son.” Gospel of John, Chapter 6, Page 8 of 11

41. murmur An allusion to the Exodus story, where the same verb occurs (Exod 17:3; Num 11:1; 14:27,29; 17:6,20 This allusion helps readers see that John is contrasting Jesus with Moses.

47. The believer Here the emphasis is on faith in the person of Jesus and his teaching (not on physical eating).

50. Wisdom and Immortality She is a tree of life to those who grasp her, and those who hold her fast are happy.h (Prov 3:18 NABRE) Reflecting on these things, and considering in my heart That immortality lies in kinship with Wisdom (Wis 8:17 NABRE) What the OT claims for divine Wisdom, the Johannine Jesus claims for himself.

Lecture 33, Bread of Life, Part 3, 6:51-59 (Aland § 149)

Post Lecture Note: There is a problem with the sound synchronization with the picture starting about 1/3 of the way through the lecture. I spent an hour working on it, and it is better than it was at first, but I cannot get it perfect. I am not sure what the problem is. Some software glitch, I think. Anyway, I apologize for looking like a badly dubbed Japanese monster film.

Translation of the Greek (Raymond Brown, Anchor Bible)

Explicitly Eucharistic Language is no longer of “believing” but of “eating” and “drinking.”

Is this portion of the discourse historical? If we answer in the negative, and it seems that we must, then it seems impossible that the words of 51-58 which refer to the Eucharist could have been understood by the crowd or even by the disciples. They are really out of place anywhere during the ministry except at the . . . . The form of the discourse in 35-50 . . . represents a far more primitive, sapiential form of the discourse. Its secondary, eucharistic undertones stem from a Christian rethinking of the topic. The form in 51-58 represents a more radical rethinking of the discourse in which the eucharistic theme has become primary. It was added to 35-50 at a fairly late stage in the editing of the Fourth Gospel, probably in the final redaction.14

51. Living bread. “More suitable for the Eucharist. (Brown, 291)

52. flesh Anti-docetic theme. Resists any attempt to spiritualize the humanity of Jesus. (ibid.) Also resists an attempt to over-spiritualize the reality of the eucharist (292)

54. blended eschatology Other NT authors relate eucharist to final eschatology.

14 Brown, John I-XII, 287. Gospel of John, Chapter 6, Page 9 of 11

For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. (1Cor 11:26 NAB) pledge of heavenly banquet Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in kthe kingdom of God." (Mar 14:25 NAB) or I tell you [that] from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." (:18 NAB)

Summary The text of John as we now have it contains “layers” of tradition. An earlier discourse on Jesus as heavenly Wisdom incarnate. A later discourse on the importance of the Eucharist for Christians.

Lecture 34, Reactions to Bread of Life Discourse, 6:60-71 (Aland § 157-158)

Translation of the Greek (Raymond Brown, Anchor Bible)

62. If then you see the Son of Man ascending . . . 1) then your scandal will really be great! 2) then you will understand the bread of life that has come down from heaven. 3) then you will judge otherwise of my flesh.15

63. The flesh is useless. This follows most naturally on verse 50, and is evidence that 51-59 is a later insertion. This is not a later scribal insertion. (All manuscripts have this passage.) The Johannine editor is expanding earlier material. We have seen this before. In chapter 5 later “realized eschatology” is added to earlier material.

Hermeneutical Question Many Reformers used the phrase “the flesh is useless” to deny the Real Presence in the Eucharist. Brown argues that when the redactor inserted verses 51-59 before this phrase, he did not intend to denigrate the Eucharist. However, what he actually wrote can be interpreted as a negative reference to Eucharistic flesh. The question is: do we “grade” the evangelist on what he intended or on what he actually wrote.

Two schools of literary interpretation Not just of scripture One focuses on the intent of the author; the other focuses on the words themselves. Since Pius XII (1943, Divino Afflante Spiritu) Catholic interpretation has focused on the author’s intent.

Remarks on Reformation Polemics Nobody back then (Catholic or Protestant) had a clue as to the process of Gospel formation. Both sides took the discourse in John 6 as if these words had been spoken by Jesus at Capernaum.

66-69. Peter’s Confession This corresponds to the Synoptic scene at Caesarea Philippi. There Peter confesses Jesus as

15 See Brown, John I-XII, 296, for details. Gospel of John, Chapter 6, Page 10 of 11

the [] (Mark 8:29) the Messiah [Christ] of God (Luke 9:20) the Messiah [Christ], the Son of the living God” (Matt 16:16)

The title in John is “God’s Holy One.” In the OT this refers to people consecrated to God Samson (Judg 13:7; 16:17) Aaron (Ps 106:16) In the Synoptics this phrase appears in the mouth of an unclean spirit (:24)16 Post Lecture Note: Recall that in John, the first thing that Andrew tells Simon [Peter] about Jesus is that Jesus is the Messiah (:41).

70-71, Christological Insight The Johannine Jesus knows early in the ministry that one of the Twelve will betray him. See also verse 64: he knew “from the start” Judas is identified as “one of the Twelve.” Verses 68 and 71 are the first mention of “the Twelve” in John. There is no Johannine story of Jesus setting the Twelve up as a special group.

Disciples of Jesus Are Murmuring In the previous section, it was “the Jews” who were murmuring. Here it is disciples. Murmuring was not about understanding the eucharist. It was about Jesus as incarnate Wisdom. About a pre-existent Christ taking on flesh.

Christians who do not see Jesus John’s way. Those raised on the . Those raised on the . Those raised on the .

Christians have had disagreements even in NT times!

16 See Brown, John I-XII, 298, for details. Gospel of John, Chapter 6, Page 11 of 11

Appendix Walking on the Sea, #147 in Gospel Synopsis

Matthew 14:22-34 Mark 6:45-53 John 6:16-21 22Then 45Then 16When it was evening, he made the disciples he made his disciples his disciples went down to the sea, get into the boat get into the boat 17 embarked in a boat, and precede him to the other side, and precede him to the other side and went across the sea toward Bethsaida, to Capernaum. while he dismissed the crowds. 2 while he dismissed the crowd. 23 After doing so, 46 And when he had taken leave of them, he went up on the mountain by himself he went off to the mountain to pray. to pray. 47 When it was evening he was there alone. When it was evening, It had already grown dark, 24 Meanwhile and Jesus had not yet come to them. the boat, already a few miles offshore, the boat was far out on the sea and he was alone on shore. was being tossed about 48 Then he saw that they were tossed about by the waves, while rowing, 18 The sea was stirred up for the wind was against it. for the wind was against them. because a strong wind was blowing. 19 25 During the fourth watch of the night, About the fourth watch of the night, When they had rowed about 3 or 4 miles, he came toward them, walking on the sea. he came toward them walking on the sea. He meant to pass by them. 26 When the disciples saw him 49 But when they saw him they saw Jesus walking on the sea walking on the sea walking on the sea they were terrified. and coming near the boat, "It is a ghost," they said, they thought it was a ghost and they began to be afraid. and they cried out in fear. and cried out. 50 They had all seen him and were terrified. 27 At once (Jesus) spoke to them, But at once he spoke with them, 20 But he said to them, "Take courage, it is I; do not be afraid." "Take courage, it is I, do not be afraid!" "It is I. Do not be afraid." 28 Peter said to him in reply, "Lord, if it is you, command me to come to you on the water." 29 He said, "Come." Peter got out of the boat and began to walk on the water toward Jesus. 30 But when he saw how (strong) the wind was he became frightened; and, beginning to sink, he cried out, "Lord, save me!" 31 Immediately Jesus stretched out his hand and caught him, and said to him, "O you of little faith, why did you doubt?" 32 After they got into the boat, 51 He got into the boat with them 21 They wanted to take him into the boat, the wind died down. and the wind died down.

33 1 Those who were in the boat They did him homage, saying, were (completely) astounded. "Truly, you are the Son of God." 52 They had not understood the incident of the loaves. On the contrary, their hearts were hardened. 34 After making the crossing, 53 After making the crossing, but the boat immediately arrived they came to land at Gennesaret. they came to land at Gennesaret at the shore to which they were heading. and tied up there.

Common to all three Gospels Mathew & Mark, not John Matthew & John, not Mark Mark and John, not Matthew Text not highlighted is unique to each evangelist.