17th Sunday of Year B

FOOD FOR THE JOURNEY (15:02) – 2003 podcast from Bishop Robert Barron on John 6:1-15

OUR SUNDAY VISITOR

OUR SUNDAY VISITOR

Key Points to the Readings

Dr. Kieran J. O’Mahony, OSA

HEARERS OF THE WORD (PDF)

Navarre Bible

SUNDAY COMMENTARY (PDF)

Raymond E. Brown

Introduction to the New Testament

Ave Maria Press

A Catholic Study of God’s Word

saint louis university

Scripture in Depth

PREACHING THE LECTIONARY by Reginald Fuller

FIRST READING:  This little story from the Elisha cycle is not widely known, but it has become quite important in recent New Testament scholarship because it provides the literary prototype of the miraculous feedings in the Gospels.

RESPONSORIAL PSALM:  The second stanza obviously connects with the Old Testament reading and the Gospel, and the common theme of both is further underlined in the refrain.

SECOND READING:There is one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all Christians, and therefore the writer, speaking in the Apostle’s name, can exhort his readers to be what they are. As in Paul himself, the imperative rests upon an indicative.

GOSPEL: In Mark’s first version of the feeding, we are told that Jesus packed the disciples off in a boat while he dismissed the crowd. The reason for this becomes clear in John’s note here: it was to prevent the disciples from being infected by the dangerous nationalistic messianic enthusiasm of the crowd.

17th Sunday of Year B

INTRODUCTION

The Hand of the Lord Feeds Us

Sharing a meal is a form of fellowship and an expression of family unity. This significance of sharing a meal applies for meals with friends and family and for sharing the Church’s family meal of fellowship with God the Father in the Eucharist.  The sacred fellowship meal of the Eucharist is a present and future reality. The Eucharist is a sharing of the life of Christ in the present in our earthly Sanctuaries, but it also points to the Banquet of the Just at the end of time in the heavenly Sanctuary (Mt 22:1-10; Rev 19:6-9).

For the next five Sundays (the 17^th through the 21^st Sundays), the focus of our readings will be on miracle feedings and teachings that prefigure the Eucharist.

Excerpts from Michal E. Hunt’s Agape Bible Study.  Material slightly reformatted. Used with permission.

First Reading

Elisha’s Multiplication of the Loaves

In the First Reading, the feeding miracle of the prophet Elisha prefigures the miraculous feedings in the Gospels. Jesus will repeat Elisha’s miracle feeding of the multiplication of barley loaves in our Gospel Reading. Both feeding miracles recall the miraculous manna God fed the children of Israel during the years traveling through the wilderness on their journey to the Promised Land (Ex 16:31-36).

Responsorial Psalm

The Lord Answers Our Needs

Response: For the hand of the Lord feeds us; he answers all our needs.

The Responsorial Psalm invites the congregation to praise God, whose mighty works are evidence of His divine Kingship. In God’s hesed, a Hebrew word meaning “covenant love,” He provides for our needs and the needs of all living things throughout the seasons of the year. Thus, we receive assurance that even when we cannot understand God’s unfolding plan, we can have confidence that all His ways and works are holy, and He is near to all who petition Him in purity, humility, and truth of heart.

Gospel

The Miracle Feeding of the More than Five Thousand

In the Gospel Reading, Jesus, like the 9^th-century BC prophet Elisha, does not have enough bread to feed a multitude. However, He organizes the meal and presides over it, as He does at our Eucharistic celebration when we break bread together as a family. Like the miracle feeding of the manna in the wilderness, Jesus is the new Moses who provides what the faithful covenant children need. In the sacred meal of the Eucharist, it is as we repeat together in the psalm reading: "The hand of the Lord feeds us; he answers all our needs."

We demonstrate our unity as One Body in Christ when we celebrate the "Thanksgiving" sacred meal of the Eucharist (Eucharistia means "thanksgiving" in Greek). "Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over ever Eucharistic celebration..." (CCC 1348). Our prayer in the miraculous feeding of the Eucharist is: "May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit" (Eucharistic Prayer III).

17th Sunday of Year B

Niell Donavan

Sermon Writer

THIS SUNDAY'S GOSPEL

Featured Commentaries

SOURCE: Made available through SCRIBD. All rights reserved.

FEASTING ON THE GOSPELS - JOHN

Limits and Possibilities

GOSPEL: What constitutes “miracle,” the movement of the Spirit, in this story and in our everyday lives? Where might there be miracles in our interactions, moments of challenge and insight, or the sharing of our lives and our food? Do we see in our public witness gifts of grace that transcend our expectations? As poet Elizabeth Barrett Browning writes, “Earth’s crammed with heaven, and every common bush afire with God: but only he who sees, takes off his shoes, the rest sit round it, and pluck blackberries.”

Regardless of how we understand “miracle,” on an ordinary plane we are also invited by this story to consider our notion of limits and possibilities. The central contrast in this episode is between Philip’s pragmatic, sensible approach that recognizes the lack of resources, and Jesus’ resourcefulness that bursts the seams of the usual and expected. Jesus sheds light on the narrow-minded, limited perspectives of his disciples. For them, perhaps, the math is obvious: five loaves plus two fish divided by five thousand equals disaster—hordes of hungry, crabby people. For Jesus, though, it appears that the problem is not hunger but rather a lack of faith and, perhaps, imagination. One envisions this phrase coursing through Jesus’ mind, a refrain found in other Gospels: “You of little faith” (Matt. 14:31b).

Might this text of feasting and abundance stir our curiosity about possibilities in our lives, our work, our calling, and our relationships—possibilities that we may have missed in our shortsightedness, our insufficient faith and imagination? Is this not a story about resourcefulness and generativity, about using what we have, and about the small gift having a large impact? Often we fail to see the entire ripple effect of even a minor kindness we offer. So it is faith, once again, that is imperative, faith that God’s power is operative, that whatever we do matters, that goodness is never in vain. This text celebrates the power of belief—as Jesus proclaimed in another Gospel, “Your faith has made you well” (Mark 5:34).

SOURCE: EXCERPT taken from FEASTING ON THE GOSPELS—JOHN. All rights reserved.

AFRICA STUDY BIBLE

Christ Can Multiply Whatever Little We Have

GOSPEL:  While Jesus was giving spiritual food to the people who followed him, he did not forget about their need for physical food. The disciples thought it would seem easier to give spiritual food than to give physical food. Certainly it is easier to preach to over five thousand people than to feed those five thousand people.

Giving physical food—or getting involved with other earthly problems—requires spending our own resources. These sometimes seem limited. Philip replied, “Even if we worked for months, we would not have enough money to feed them!” (John 6:7)

The disciples looked at the problem rather than their potential resources. Jesus looked at the resources rather than the problem. No matter how meagre our resources, when we give them entirely for the service of the Kingdom, Christ can multiply them. A boy’s lunch in the hands of Jesus can become a feast for thousands. When the need arises, we should not run away from meeting the physical needs of people. We need to give the little we have to Jesus.

Ask God to multiply your weak and imperfect efforts. Release the little you have to God, and God will do great things as he did with the boy’s loaves and fishes.

SOURCE: Excerpt taken from THE AFRICA STUDY BIBLE

PREACHER'S COMMENTARY

What Seemed So Little Became So Vastly Much

GOSPEL:  Jesus gives sacred meaning to the daily bread which graces our tables. Without Him we merely selfishly satisfy our appetites as we thoughtlessly gulp down whatever we can pick up at some fast food place. We often carelessly toss out whatever remains uneaten, filling countless garbage cans with our leftovers while two-thirds of the people of the world fiercely struggle for enough scraps to stay alive. This meal on the hillside was a sign foreshadowing that later eating and drinking which was to become a memorial of His sacrificial death. That “Last Supper” was to be a covenant that the offering of His flesh and blood, which seemed so shamefully insignificant to those non-believing bystanders, was God’s saving provision for the world’s salvation. Again what seemed so little became so vastly much.

SOURCE: Excerpt taken from THe Preacher's Commentary, Complete 35-Volume Set: Genesis–Revelation offers pastors, teachers, and Bible study leaders clear and compelling insights into the entire Bible that will equip them to understand, apply, and teach the truth in God's Word.

LIFE APPLICATION STUDY BIBLE

Age is Not a Barrier for Jesus

JOHN 6:8, 9 In performing his miracles, Jesus usually preferred to work through people. Here he took what a young child offered and used it to accomplish one of the most spectacular miracles recorded in the Gospels. Age is no barrier to Christ. Never think you are too young or old to be of service to him.

SOURCE: EXCERPT taken from LIFE APPLICATION STUDY BIBLE. All rights reserved.

17th Sunday of Year B

JOHN 1:1-14

1. After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

2. And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

3. And Jesus went up into a mountain, and there he sat with his disciples.

4. And the Passover, a feast of the Jews, was nigh.

5. When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may cat?

6. And this he said to prove him: for he himself knew what he would do.

7. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

8. One of his disciples, Andrew, Simon Peter’s brother, saith unto him,

9. There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

10. And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

11. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

12. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.

COMMENTARY

CHRYSOSTOM. (Hom. xlii. 1) As missiles rebound with great force from a hard body, and fly off in all directions, whereas a softer material retains and stops them; so violent men are only excited to greater rage by violence on the side of their opponents, whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring from Jerusalem. He went into Galilee, but not to Cana again, but beyond the sea: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

ALCUIN. This sea hath different names, from the different places with which it is connected; the sea of Galilee, from the province; the sea of Tiberias, from the city of that name. It is called a sea, though it is not salt water, that name being applied to all large pieces of water, in Hebrew. This sea our Lord often passes over, in going to preach to the people bordering on it.

THEOPHYLACT. He goes from place to place to try the dispositions of people, and excite a desire to hear Him: And a great multitude followed Him, because they saw His miracles which He did on them that were diseased.

ALCUIN. viz. His giving sight to the blind, and other like miracles. And it should be understood, that all, whom He healed in body, He renewed likewise in soul.

CHRYSOSTOM. (Hom. xlii. 1) Though favoured with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, but to them that believe not. (1 Cor. 14:22) They were wiser of whom it is said, that they were astonished at His doctrine. (Matt. 7:28) The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord’s discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people who stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude. And the passover, a feast of the Jews, was nigh. Observe, in a whole year, the Evangelist has told us of no miracles of Christ, except His healing the impotent man, and the nobleman’s son. His object was to give not a regular history, but only a few of the principal acts of our Lord. But why did not our Lord go up to the feast? He was taking occasion, from the wickedness of the Jews, gradually to abolish the Law.

THEOPHYLACT. The persecutions of the Jews gave Him reason for retiring, and thus setting aside the Law. The truth being now revealed, types were at an end, and He was under no obligation to keep the Jewish feasts. Observe the expression, a feast of the Jews, (Mat. 14:13) not a feast of Christ.

BEDE. If we compare the accounts of the different Evangelists, we shall find very clearly, that there was an interval of a year between the beheading of John, and our Lord’s Passion. For, since Matthew says that our Lord, on hearing of the death of John, withdrew into a desert place, where He fed the multitude; and John says that the Passover was nigh, when He fed the multitude; it is evident that John was beheaded shortly before the Passover. And at the same feast, the next year Christ suffered. It follows, When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread, that these may eat? When Jesus lifted up His eyes, this is to shew us, that Jesus was not generally with His eyes lifted up, looking about Him, but sitting calm and attentive, surrounded by His disciples.

CHRYSOSTOM. (Hom. xlii. 1) Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, Shew us the Father, and it sufficeth us. (c. 14:8) And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him.

AUGUSTINE. (de verb. Dom. Serm. 17) One kind of temptation leads to sin, with which God never tempts any one; (James 1:13.) and there is another kind by which faith is tried. (Deut. 13:3.) In this sense it is said that Christ proved His disciple. This is not meant to imply that He did not know what Philip would say; but is an accommodation to men’s way of speaking. For as the expression, Who searcheth the hearts of men, does not mean the searching of ignorance, but of absolute knowledge; so here, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but that He tried him, in order to confirm his faith. The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what He would do.

ALCUIN. He asks him this question, not for His own information, but in order to shew His yet unformed disciple his dulness of mind, which he could not perceive of himself.

THEOPHYLACT. Or to shew others it. He was not ignorant of His disciple’s heart Himself.

AUGUSTINE. (de Con. Evang. l. ii. c. xlvi) But if our Lord, according to John’s account, on seeing the multitude, asked Philip, tempting him, whence they could buy food for them, it is difficult at first to see how it can be true, according to the other account, that the disciples first told our Lord, to send away the multitude; and that our Lord replied, They need not depart; give ye them to eat. (Matt. 25:16) We must understand then it was after saying this, that our Lord saw the multitude, and said to Philip what John had related, which has been omitted by the rest.

CHRYSOSTOM. (Hom. xlii. s. 1) Or they are two different occasions altogether.

THEOPHYLACT. Thus tried by our Lord, Philip was found to be possessed with human notions, as appears from what follows, Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

ALCUIN. Wherein he shews his dulness: for, had he perfect ideas of his Creator, he would not be thus doubting His power.

AUGUSTINE. (de Con. Evan. l. ii. c. xlvi) The reply, which is attributed to Philip by John, Mark puts in the mouth of all the disciples, either meaning us to understand that Philip spoke for the rest, or else putting the plural number for the singular, which is often done.

THEOPHYLACT. Andrew is in the same perplexity that Philip is; only he has rather higher notions of our Lord: There is a lad here which hath five burley loares and two small fishes.

CHRYSOSTOM. (Hom. xlii. 2.) Probably He had some reason in his mind for this speech. He would know of Elijah’s miracle, by which a hundred men were fed with twenty loaves. This was a great step; but here he stopped. He did not rise any higher. For his next words are, But what are these among so many? He thought that less could produce less in a miracle, and more more; a great mistake; inasmuch as it was as easy for Christ to feed the multitude from a few fishes as from many. He did not really want any material to work from, but only made use of created things for this purpose in order to shew that no part of the creation was severed from His wisdom.

THEOPHYLACT. This passage confounds the Manicheans, who say that bread and all such things were created by an evil Deity. The Son of the good God, Jesus Christ, multiplied the loaves. Therefore they could not have been naturally evil; a good God would never have multiplied what was evil.

AUGUSTINE. (de Con. Evang. ii. c. xlvi) Andrew’s suggestion about the five loaves and two fishes, is given as coming from the disciples in general, in the other Evangelists, and the plural number is used.

CHRYSOSTOM. (Hom. xlii. 2.) And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful menb. He made the men sit down before the loaves appeared, to teach us that with Him, things that are not are as things that are; as Paul says, Who calleth those things that be not, as though they were. (Rom. 4:17.) The passage proceeds then: And Jesus said, Make the men sit down.

ALCUIN. Sit down, i. e. lie down, as the ancient custom was, which they could do, as there was much grass in the place.

THEOPHYLACT. i. e. green grass. It was the time of the Passover, which was kept the first month of the spring. So the men sat down in number about five thousand. The Evangelist only counts the men, following the direction in the law. Moses numbered the people from twenty years old and upwards, making no mention of the women; to signify that the manly and juvenile character is especially honourable in God’s eyes. And Jesus took the loaves; and when He had given thanks, He distributedc to them that were sat down: and likewise of the fishes as much as they would.

CHRYSOSTOM. (Hom. xlii. 2.) But why when He is going to heal the impotent, to raise the dead, to calm the sea, does He not pray, but here does give thanks? To teach us to give thanks to God, whenever we sit down to eat. And He prays more in lesser matters, in order to shew that He does not pray from any motive of need. For had prayer been really necessary to supply His wants, His praying would have been in proportion to the importance of each particular work. But acting, as He does, on His own authority, it is evident, He only prays out of condescension to us. And, as a great multitude was collected, it was an opportunity of impressing on them, that His coming was in accordance with God’s will. Accordingly, when a miracle was private, He did not pray; when numbers were present, He did.

HILARY. (iii. de Trin. c. 18) Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breakingd. There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things.

AUGUSTINE. (Tr. xxiv. s. 1.) He multiplied in His hands the five loaves, just as He produces harvest out of a few grains. There was a power in the hands of Christ; and those five loaves were, as it were, seeds, not indeed committed to the earth, but multiplied by Him who made the earth.

CHRYSOSTOM. (Hom. xlii. 3) Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of superabundant result. When they were filled, He said unto His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments. This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.

THEOPHYLACT. We learn too from this miracle, not to be pusillanimous in the greatest straits of poverty.

BEDE. When the multitude saw the miracle our Lord had done, they marvelled; as they did not know yet that He was God. Then those men, the Evangelist adds, i. e. carnal men, whose understanding was carnal, when they had perceived the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.

ALCUIN. Their faith being as yet weak, they only call our Lord a Prophet, not knowing that He was God. But the miracle had produced considerable effect upon them, as it made them call our Lord that Prophet, singling Him out from the rest. They call Him a Prophet, because some of the Prophets had worked miracles; and properly, inasmuch as our Lord calls Himself a Prophet; It cannot be that a prophet perish out of Jerusalem. (Luke 13:33)

AUGUSTINE. (Tr. xxiv. s. 7) Christ is a Prophet, and the Lord of Prophets; as He is an Angel, and the Lord of Angels. In that He came to announce something, He was an Angel; in that He foretold the future, He was a Prophet; in that He was the Word made flesh, He was Lord both of Angels and Prophets; for none can be a Prophet without the word of God.

CHRYSOSTOM. Their expression, that should come into the world, shews that they expected the arrival of some great Prophet. And this is why they say, This is of a truth that Prophet: the article being put in the Greek, to shew that He was distinct from other Prophets.

AUGUSTINE. (Tr. xxiv. s. 1, 2) But let us reflect a little here. Forasmuch as the Divine Substance is not visible to the eye, and the miracles of the divine government of the world, and ordering of the whole creation, are overlooked in consequence of their constancy; God has reserved to Himself acts, beside the established course and order of nature, to do at suitable times; in order that those who overlooked the daily course of nature, might be roused to wonder by the sight of what was different from, though not at all greater, than what they were used to. The government of the world is a greater miracle, than the satisfying the hunger of five thousand with five loaves; and yet no one wonders at this: the former excited wonder; not from any real superiority in it, but because it was uncommon. But it would be wrong to gather no more than this from Christ’s miracles: for, the Lord who is on the mounte, and the Word of God which is on high, the same is no humble person to be lightly passed over, but we must look up to Him reverently.

ALCUIN. Mystically, the sea signifies this tumultuous world. In the fulness of time, when Christ had entered the sea of our mortality by His birth, trodden it by His death, passed over it by His resurrectionf, then followed Him crowds of believers, both from the Jews and Gentiles.

BEDE. Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.

ALCUIN. His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i. e. our spiritual passover, by which we pass over from vice to virtue. And the Lord’s eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i. e. has compassionate respect unto them.

AUGUSTINE. (lib. lxxxiii. Quæst. q. 61. in princ.) The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i. e. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul’s vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart.

BEDE. (Hom. in Luc. c. vi.) Barley is the food of cattle and slaves: and the old law was given to slaves and cattle, i. e. to carnal men.

AUGUSTINE. (lib. lxxxiv. Quæst. qu. 61) The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.

BEDE. Or, by the two fishes are meant the saying or writings of the Prophets, and the Psalmist. And whereas the number five refers to the five senses, a thousand stands for perfection. But those who strive to obtain the perfect government of their five senses, are called men, in consequence of their superior powers: they have no womanly weaknesses; but by a sober and chaste life, earn the sweet refreshment of heavenly wisdom.

AUGUSTINE. (Tr. xxiv. 5) The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food.

BEDE. (Aug. xxiv. 5) And well is it said, But what are these among so many? The Law was of little avail, till He took it into His hand, i. e. fulfilled it, and gave it a spiritual meaning. The Law made nothing perfect. (Heb. 7:19)

AUGUSTINE. (Tr. xxiv. s. 5) By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i. e. unfolding them, made many books.

AUGUSTINE. (lib. lxxxiii. Quæst. qu. 61) Our Lord by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.

AUGUSTINE. (Tr. xxiv. s. 5) Our Lord’s question proved the ignorance of His disciples, i. e. the people’s ignorance of the Law. They lay on the grass, i. e. were carnally minded, rested in carnal things, for all flesh is grass. (Isa. 40:6) Men are filled with the loaves, when what they hear with the ear, they fulfil in practice.

AUGUSTINE. (Tr. xxiv. s. 6) And what are the fragments, but the parts which the people could not eat? An intimation, that those deeper truths, which the multitude cannot take in, should be entrusted to those who are capable of receiving them, and afterwards teaching them to others; as were the Apostles. For which reason twelve baskets were filled with them.

ALCUIN. Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world. His not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.

SOURCE: eCatholic 2000 Commentary in public domain.

17th Sunday of Year B

Second Reading

Allow the Holy Spirit to Replace Your Character Flaws

EPH 4:1-6 Even though God’s program for recovery is centered on his sovereign purposes and power, we have important responsibilities as well. What we believe about God is crucial, but so is the manner in which we live. For many of us, the recovery process is hindered by our faults, especially our stubborn pride that prevents us from taking searching and fearless inventory of our life.

Recovery is impossible until we humbly admit that we are powerless and need God’s help. As we trust God to help us, his Holy Spirit will replace our character flaws with humility, love, and patience. When God asks us to live a certain way, he provides the power we need to succeed.

SOURCE: Content taken from THE LIFE RECOVERY BIBLE notes by Stephen Arterburn & David Stoop. Copyright © 1998, 2017. Used by permission of Tyndale House Publishers, a Division of Tyndale House Ministries. All rights reserved.

GOSPEL

God Can Multiply Our Resources

John 6:1-15  Jesus often used people as channels of his grace. In feeding 5,000 hungry men (plus women and children), Jesus used a young boy’s provisions. In effecting our recovery—or others’ recovery—God allows us to have a part in what he does. When we willingly dedicate our own small resources—time, talents, or possessions—to God, he can work a miracle of recovery for us and others. God can take our limited resources and multiply them beyond our wildest expectations.

SOURCE: Content taken from THE LIFE RECOVERY BIBLE notes by Stephen Arterburn & David Stoop. Copyright © 1998, 2017. Used by permission of Tyndale House Publishers, a Division of Tyndale House Ministries. All rights reserved.