In Christianity, feeding the multitude comprises two separate miracles of Jesus, reported in the Gospels, in which Jesus used modest resources to feed thousands of followers who had gathered to see him heal the sick.
The first miracle, the "Feeding of the 5,000", is the only miracle—aside from the resurrection—recorded in all four gospels [1] (Matthew 14:13–21; [2] Mark 6:31–44; [3] Luke 9:12–17; [4] John 6:1–14). [5]
The second miracle, the "Feeding of the 4,000", with seven loaves of bread and a few small fish, is reported in Matthew 15:32–39 [6] and Mark 8:1–9 [7] but not in Luke or John.
The Feeding of the 5,000 is also known as the "miracle of the five loaves and two fish"; the Gospel of John reports that Jesus used five loaves and two fish supplied by a boy to feed a multitude. According to the Gospel of Matthew, when Jesus heard that John the Baptist had been killed, he withdrew by boat privately to a solitary place. Luke specifies that the place was near Bethsaida. The crowds followed Jesus on foot from the towns. When Jesus landed and saw a large crowd, he had compassion on them and healed their sick. As evening approached, the disciples came to him and said, "This is a remote place, and it's already getting late. Send the crowds away, so they can go to the villages and buy themselves some food." [2]
Jesus said that they did not need to go away, and therefore the disciples were to give them something to eat. They said that they only had five loaves and two fish, which Jesus asked to be brought to him. Jesus directed the people to sit down in groups on the grass. In the Gospel of Mark, the crowds sat in groups of 50 and 100, [8] and in the Gospel of Luke, Jesus's instructions were to seat the crowd in groups of 50, [9] implying that there were 100 such groups.
Taking the five loaves and the two fish and looking up to heaven, Jesus gave thanks and broke them. Then he gave them to the disciples, and the disciples gave them to the people. They all ate and were satisfied, and the disciples picked up twelve baskets full of broken pieces that were left over. The number of those who ate was about five thousand men, besides women and children.
In the Gospel of John, the multitude was attracted to Jesus because of the healing works he performed, and the feeding of the multitude was taken as a further sign that Jesus was the Messiah.
This story, which appears only in Mark and Matthew, is also known as the miracle of the seven loaves of bread and few little fishes because the Gospel of Matthew refers to seven loaves and a few small fish used by Jesus to feed a multitude. [10] According to the Gospels, a large crowd had gathered and was following Jesus. Jesus called his disciples to him and said:
I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.
His disciples answered:
"Where could we get enough bread in this remote place to feed such a crowd?"
"How many loaves do you have?" Jesus asked.
"Seven," they replied, "and a few small fish."
Jesus told the crowd to sit down on the ground. Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn gave to the people. They all ate and were satisfied. Afterward, the disciples picked up seven basketfuls of broken pieces that were leftover. The number of those who ate was four thousand men, besides women and children. After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan (or Magdala).
Heinrich August Wilhelm Meyer notes the differences between some of the details of the accounts as a means of emphasizing that there were two distinct miracles: for example, the baskets used for collecting the food that remained were twelve κόφινοιkófinoi ('hand baskets') in Mark 6:43 [11] but seven σπυρίδεςspyrídes ('large baskets') in Mark 8:8. [12] Cornelius a Lapide stated that a σπυρίςspyrís or 'large basket' was double the size of a κόφινοςkófinos. [13] An indication of the size of a spyrís is that the apostle Paul was let out of a building through a gap in the Damascus city wall in one in order to avert a plot to kill him (Acts 9:25). [13]
Meyer also comments that in the Gospel of John, the feeding of the multitude is taken as a further sign (Biblical Greek : σημεῖονsémeion) that Jesus is the Messiah, the prophet who (according to the promise in the Book of Deuteronomy (Deuteronomy 18:15)) [14] is to "come into the world" (John 6:14). [15] [16]
Justus Knecht gives some moral lessons from the miracle, stating that it shows:
Lastly, Knecht, like many commentators, draws parallels between the miracle and the Eucharist. [17]
The ichthys or ichthus, from the Greek ikhthū́s is a symbol consisting of two intersecting arcs, the ends of the right side extending beyond the meeting point so as to resemble the profile of a fish. It has been speculated that the symbol was adopted by early Christians as a secret symbol; a shibboleth to determine if another was indeed Christian. It is now known colloquially as the "Jesus fish".
The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension. Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other, and which include references to key episodes in the life of Jesus, such as the Last Supper, and the Acts of the Apostles, which includes more references to the Ascension episode than the canonical gospels also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.
The temptation of Christ is a biblical narrative detailed in the gospels of Matthew, Mark, and Luke. After being baptized by John the Baptist, Jesus was tempted by the devil after 40 days and nights of fasting in the Judaean Desert. At the time, Satan came to Jesus and tried to tempt him. Jesus having refused each temptation, Satan then departed and Jesus returned to Galilee to begin his ministry. During this entire time of spiritual battle, Jesus was fasting.
Mark 6 is the sixth chapter of the Gospel of Mark in the New Testament of the Christian Bible. In this chapter, Jesus goes to Nazareth and experiences rejection by his own family. He then sends his Apostles in pairs to various cities in the region, where they might also face rejection. Finally, Jesus goes back to the Sea of Galilee and performs some of his most famous miracles, including the feeding of the 5000 and walking on water. This chapter also gives an account of the murder of John the Baptist.
Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. This chapter details Jesus' three temptations, the start of his "Galilean Ministry", and his rejection at Nazareth, which Luke contrasts with his acclaim in nearby Capernaum.
Mark 8 is the eighth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains two miracles of Jesus, Peter's confession that he believes Jesus is the Messiah, and Jesus' first prediction of his own death and resurrection. It is the middle chapter of the gospel but its significance is variously understood: for example the Jamieson-Fausset-Brown Bible Commentary calls it a "section of miscellaneous matter", whereas many commentators treat it as a turning point where Mark's description of Jesus as teacher and miracle worker gives way to his focus on the role of Jesus' death and the difficult nature of his teachings.
Jesus walking on the water, or on the sea, is recorded as one of the miracles of Jesus recounted in the New Testament. There are accounts of this event in three Gospels—Matthew, Mark, and John—but it is not included in the Gospel of Luke. This story, following the miracle of the feeding of the five thousand, tells how Jesus sent the disciples by ship back to the "other side" of the Sea of Galilee while he remained behind, alone, to pray. Night fell and the sea arose as the ship became caught in a wind storm. After rowing against the wind for most of the night, the disciples saw Jesus walking on the water. They were frightened, thinking that they were seeing a spirit, but when Jesus told them not to be afraid, they were reassured. After Jesus entered the ship, the wind ceased, and they arrived at land.
Matthew 23 is the twenty-third chapter in the Gospel of Matthew in the New Testament section of the Christian Bible, and consists almost entirely of the accusations of Jesus against the Pharisees. The chapter is also known as the Woes of the Pharisees or the "Seven Woes". In this chapter, Jesus accuses the Pharisees of hypocrisy. Some writers treat it as part of the fifth and final discourse of Matthew's gospel.
The ministry of Jesus, in the canonical gospels, begins with his baptism near the River Jordan by John the Baptist, and ends in Jerusalem in Judea, following the Last Supper with his disciples. The Gospel of Luke states that Jesus was "about 30 years of age" at the start of his ministry. A chronology of Jesus typically sets the date of the start of his ministry at around AD 27–29 and the end in the range AD 30–36.
Matthew 14 is the fourteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the narrative about Jesus' ministry in Galilee and recounts the circumstances leading to the death of John the Baptist.
John 6 is the sixth chapter of the Gospel of John in the New Testament of the Christian Bible. It records Jesus' miracles of feeding the five thousand and walking on water, the Bread of Life Discourse, popular rejection of his teaching, and Peter's confession of faith. The final verses anticipate Jesus' betrayal by Judas Iscariot.
Luke 8 is the eighth chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys, composed both this Gospel and the Acts of the Apostles. This chapter mentions the women who supported Jesus and records some of the great miracles he performed, as well as several parables told by him.
Luke 9 is the ninth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of the twelve disciples, several great miracles performed by Jesus, the story of his transfiguration, Peter's confession and the final departure from Galilee towards Jerusalem. Scottish minister William Robertson Nicoll describes this chapter as unfolding "sundry particulars which together form the closing scenes of the Galilean ministry". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
The miraculous catch of fish, or more traditionally the miraculous draught of fish(es), is either of two events commonly (but not universally) considered to be miracles in the canonical gospels. The miracles are reported as taking place years apart from each other, but in both miracles apostles are fishing unsuccessfully in the Sea of Galilee when Jesus tells them to try one more cast of the net, at which they are rewarded with a great catch (or "draught", as in "haul" or "weight"). Either is thus sometimes called a "miraculous draught of fish".
Matthew 10:1 is the first verse of the tenth chapter of the Gospel of Matthew in the New Testament. In this verse, Jesus gathers his disciples and grants them healing powers in what is known as the commissioning the twelve apostles.
Matthew 14:23 is a verse in the fourteenth chapter of the Gospel of Matthew in the New Testament.
Calming the storm is one of the miracles of Jesus in the Gospels, reported in Matthew 8:23–27, Mark 4:35–41, and Luke 8:22–25. This episode is distinct from Jesus' walk on water, which also involves a boat on the lake and appears later in the narrative.
The Bread of Life Discourse is a portion of the teaching of Jesus which appears in chapter 6 of John's Gospel and was delivered in the synagogue at Capernaum.
Matthew 14:15-21 is a set of verses in the fourteenth chapter of the Gospel of Matthew in the New Testament.
In Christian apologetics, the argument from undesigned coincidences aims to support the historical reliability of the Bible. So named by J.J. Blunt, based on previous work by William Paley, an undesigned coincidence is said to have occurred when an account of one event in the Bible omits a piece or pieces of information which is filled in, seemingly coincidentally, by a different recording, which helps to answer inquiries raised by the first. According to this approach, undesigned coincidences often occur when one account forgoes a reason for an action which is given by a different account. In this case, so the argument goes, there was a complex unified story both authors are writing down despite gathering data from different witnesses.