The Feeding of the 5,000 is the third narrative episode after the third discourse, the discourse on the Parables of the Kingdom. It is a significant miracle recorded in all four gospels. There are numerous interpretations: Liberals view it as a sharing of lunches, a symbol of community love; Sacramentalists view it as a symbol of the Eucharist (the Lord's Supper); Some view it as a sign to show us that Jesus is something more than a rabbi; Others view it as a lesson on discipleship. One of the best ways to approach the story is through Biblical theology. The story evokes images of the wilderness wanderings, of God feeding his people in the desert, cf. Exodus 16. In this sense, the miracle proclaims Jesus as the "new Moses" and therefore authenticates his messianic credentials and his inauguration of the messianic banquet. This wilderness miracle is therefore a sign of the gospel. God is again calling out his remnant people and sustaining them to eternal life. Note how John develops this theme in his record of the miracle, cf. John 6. For John, feeding on Christ gives life. This feeding, expressed in the terms of eating and drinking the body and blood of Christ, is but an image for "believing", and it is believing that secures eternal life.

v13-14. The preaching ministry of the disciples had stirred up Herod Antipas and so Jesus decides to cool things down, cf. v1-2. Luke tells us that he withdrew to Bethsaida Julius on the northeast shore of lake Galilee. Jesus and his disciples obviously went by boat, but the crowds, having worked out where he was going ("a solitary place"), travelled around the lake on foot and got there first. Out of "compassion", Jesus continues his healing ministry among them.

v15-17. By late afternoon the people are hungry and so the disciples point out to Jesus that it is time to let them go home, or to go to the nearby villages for food and lodgings. Jesus tells his disciples that the people don't need to go home, but rather that the disciples should prepare to feed them. The disciples cannot see how they can do this since they have only one "plowman's" lunch. (Barley bread and pickled fish is a staple for the poor).

The condensed nature of Matthew's telling of the story prompts some commentators to suggest that he is seeking to imply that Jesus expected his disciples to perform the miracle - "You give them something to eat". This is unlikely. Jesus is more likely to be pushing his disciples to rely in faith on the one who can turn water into wine. The disciples can feed the crowd if they look to Jesus. Some commentators also see significance in the "five" and "two", eg. the five books of the Pentateuch and the two tablets of the Law. This is a bit fanciful.

v18-21. Matthew continues to condense his account of the feeding, omitting many details recorded in the other gospels. None-the-less, he makes all the important points: i] Jesus performs the miracle, not the disciples; ii] The crowd is very large. Counting adult males only, there are 5,000, so the total could be around 15,000; iii] The crowd is fully satisfied. There is food in abundance.

There is no significance in Jesus blessing the food, as it was normal Jewish practice. There is certainly significance in the satisfaction of the crowd and the twelve baskets of scraps. (The scraps are more likely to be broken portions of bread and fish ready for distribution, rather than bits and pieces of leftover food). As God provided for the twelve tribes of Israel during their wilderness journey, so he will provide in the messianic banquet, both now and in the last day. Even the scraps of his providential care are enough to sustain the needs of the new Israel.

"I want to give my Lord all the praise." These were warming words from a South African swimmer who had just won gold at the Atlanta Olympics. Yet, as I heard the words, I wondered how real they were. Was she just using "Zion speak"? Did she actually think that Jesus controlled the circumstances that gave her gold? If this was the case, the other swimmers could rightly protest such divine interference. To what extent does God's providential care for his children intrude into the circumstances of life?

When God called the people of Israel out of Egypt, he promised to take them to a land flowing with milk and honey. He had called them and so he would provide for their needs. This he did with the essentials of life, in particular, Manna. When Jesus fed the 5,000 he recalled this provision, and in so doing, pointed to a new provision for a new journey to a new land, to a banquet eternal.

Believers share in this banquet now, or probably better, we taste of it. Yet, the taste is not the good things of life; these are but the benefits of God's creation. Nor is the taste some tangible provision that enables us to better serve our Lord - food for the journey. No, the provision is a heavenly food, spiritual if you like. It is Christ himself. It is his indwelling compelling love, his enduring friendship, his determined protection from the powers of darkness.... Thus, we eat his body and drink his blood, that is, we trust him, and in this is life eternal.

1. Apply some lateral thinking and work up different interpretations for the feeding of the 5,000.

2. Consider God's providential care. To what extent do you think God cares for our physical well-being.

3. "I am with you always, to the end of the age", Matt.28:20b. Discuss, in light of this miracle.