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 Bible) Most reported “miracle” in the Gospels 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 Bethsaida, on the northeast shore of the lake. Disciples withdraw in a boat to a “desert place” (Mark 6: 31 || Matt 14:13) So Mark locates it near the Sea of Galilee (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 [Nazareth]”. 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 Jerusalem, 60 miles to the south! In V. 17 we learn they are across from Capernaum (which is on the north central shore) Some mss. of 6:1 read “across the Sea of Galilee to the vicinity of Tiberias” 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-Tabgha on the northwest shore.4 John did not copy from any of the Synoptics John often contrasts Jesus 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; New Testament 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 Gospel According to St.John, Vol 2 (Seabury, 1980) 13, 33,34 4 Brown, John I-XII, 232. Gospel of John, 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 Beatitudes.” 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 Sermon on the Mount, 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); Mark 8:4 || Matt 15:33 (erēmia) [In Luke 9:10 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: Christology 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 John 21:1it 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.