Jesus feeds 5,000 people (2). Mark 6:33-45

We’re back in Mark 6 today taking another look at the feeding of the 5,000. We went through this passage last week, but to refresh our memory let’s read it again.

33 Now many saw them going and recognized them, and they ran there on foot from all the towns and got there ahead of them. 34 When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things. 35 And when it grew late, his disciples came to him and said, “This is a desolate place, and the hour is now late. 36 Send them away to go into the surrounding countryside and villages and buy themselves something to eat.” 37 But he answered them, “You give them something to eat.” And they said to him, “Shall we go and buy two hundred denarii worth of bread and give it to them to eat?” 38 And he said to them, “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.”39 Then he commanded them all to sit down in groups on the green grass. 40 So they sat down in groups, by hundreds and by fifties. 41 And taking the five loaves and the two fish, he looked up to heaven and said a blessing and broke the loaves and gave them to the disciples to set before the people. And he divided the two fish among them all. 42 And they all ate and were satisfied. 43 And they took up twelve baskets full of broken pieces and of the fish. 44 And those who ate the loaves were five thousand men. 45 Immediately he made his disciples get into the boat and go before him to the other side, to Bethsaida, while he dismissed the crowd.

Last time we saw how Jesus, without anyone asking, multiplied five loaves of bread and two fish into enough food to feed a crowd of over 5,000 people. All ate and were satisfied and there were 12 baskets full left over. Today we look at how this feeding is more than just a miracle – it’s a sign. That is, it points to something about Jesus; about who Jesus is and the salvation he brings

That this is so comes out in the very next story, in Mark 6:51-52. After Jesus walked on the water and the winds ceased these verses say –

51And they (the disciples) were utterly astounded, 52for they did not understand about the loaves, but their hearts were hardened.

Mark is saying, if the disciples had understood what the feeding of the 5,000 was about, they would not have been surprised that Jesus could walk on water. They understood that Jesus did a great miracle, but they missed something important. So what is it that they didn’t understand? This is our topic today.

And first we note that there are –

Parallels between the feeding of the 5,000 and the feeding of Israel in the wilderness

There are connections between the two. Not everything is the same for sure, but there’s enough commonality to make a link. Let’s look at this –

1. Location. The Israelites were in the wilderness. The 5,000 are in a desolate place. And Mark emphasizes this by saying it three times (vs. 31, 32, 35).

2. Organization. The Israelites were organized into groups of 1000’s, 100’s, 50’s and 10’s (Exodus 18:21; Deuteronomy 1:15). Jesus organizes the 5,000 into groups of 100’s and 50’s reminiscent of this – v. 39-40.

3. A miracle. There was a feeding miracle of bread (manna) and meat (quail) – Exodus 16. There is a feeding miracle of bread and meat(in this case fish).

4. Much food. There was an abundance of food – Exodus 16:12. Psalm 78:25 says of this, “he sent them food in abundance.” All 5,000 eat and are satisfied with much left over; 12 baskets full.

So there are broad parallels between these stories. Let’s see now what this tells us about –

Who Jesus is

  • Moses was the leader or shepherd of Israel during this feeding.
  • And Jesus is the shepherd in our passage, who teaches and feeds the multitude.

This connection between Moses and Jesus is highlighted in that Jesus alludes to Numbers 27 in v. 34 when he says that the crowd of 5,000 are “like sheep without a shepherd.” That’s because Numbers 27:16-17 is a prayer of Moses that uses shepherd language and has this phrase in it:

16Let the Lord, the God of the spirits of all flesh, appoint a man over the congregation 17who shall go out before them and come in before them, who shall lead them out and bring them in, that the congregation of the Lord may not be as sheep that have no shepherd.

This is Moses praying for a successor, another shepherd for Israel. And historically this was Joshua. But interestingly the name “Jesus” is another form of the word for “Joshua.” So the reference to this passage in v. 34 indicates that Jesus is acting as the true successor of Moses come to shepherd God’s people.

(A similar connection to Moses is made in John’s telling of the story where some in the crowd want to make Jesus king because they think he is, “The prophet who is to come into the world” – referring to Deuteronomy 18:15-19, again talking about Moses’ successor.)

And there are other messianic predictions that use shepherd language (See – Micah 5:2-4, Zechariah 13:7, Jeremiah 23:1-6). Ezekiel 34 in particular connects with the phrase “like sheep without a shepherd” because it describes the scattering of the sheep due to Israel’s bad shepherds. And then God promises in –

v. 23 – And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.

So this is a prophecy about the coming Messiah. And in Mark 6, Jesus is the Shepherd who feeds the 5,000.

All of this shepherd language and the allusions to Moses or Joshua or David as previews of the Messiah make the point that Jesus is the true Shepherd and Messiah of Israel. Who is Jesus? The feeding of the 5.000 portrays him as the Messiah.

But there’s more. Only a glance at our story shows that Jesus is much more than just a human Messiah. Who was it that fed Israel in the wilderness? It was God, not Moses. In Exodus 16:15 Moses said, “It is the bread that the Lord has given you to eat” (Also Psalm 78:23-24)

And who is it that feeds the 5,000? It is Jesus. Mark 6:41 says “Jesus broke the loaves and gave them to the disciples to set before the people. And he divided the two fish among them all.” Jesus takes up the role with the 5,000 that God held with Israel in the wilderness in creating food for God’s people. He is much greater than Moses, Joshua or David, or whoever.

That he takes up God’s role shows us that Jesus is the Son of God. He can do what only God can do. Like father, like son, Jesus is God’s son. This is who he is.

Next, we look at what this story tells us about –

The salvation Jesus brings

And first we note that the feeding of the 5,000 points back to Passover. This was the meal that remembered and celebrated Israel’s salvation from slavery. Because of the death of the Passover lamb, the firstborn of Israel were spared and everyone was freed from Egypt.

  • In our passage, in v. 39, the reference to “green grass” shows us that this happened in springtime, which is broadly when Passover occurs.
  • And we learn more specifically that this indeed happened at the time of Passover in John 6:4.

So the Passover meal is certainly in the background to help us understand this feeding miracle.

Second, the feeding of the 5,000 points forward to the Messianic banquet. This is that great meal of celebration at the end of the age that Isaiah 25:6-9 talks about –

6On this mountain the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wine . . .. 8He will swallow up death forever; and the Lord God will wipe away tears from all faces . . .. 9It will be said on that day, “Behold, this is our God; we have waited for him, that he might save us.”

Jesus talks about this event in numerous places, for instance in Matthew 8:11 he says,

I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven.

  • In our passage, in v. 39 the word “sit” can also be translated as “recline.” It’s a word used for how you sit or lay down at an ancient banquet. It’s the same word that’s used in Matthew 8:11 – “recline at table.”
  • Also in v. 39 the word used for “group” (symposia) can mean dining groups at a banquet.

This banquet terminology shows that the feeding is being presented as a preview of the still to come messianic banquet on the last day.

And then finally the feeding of the 5,000 points to the Lord’s supper. Not everything is the same, for instance in the Lord’s supper you have bread and wine and the feeding has bread and fish. (Although throughout the emphasis is on the bread and not the fish.) But despite some differences, there’s a connection.

And in fact, as I have shown you before, the Lord’s supper itself is connected to both Passover and the Messianic banquet.

Here are some connections between the Lord’s supper and the feeding:

  • Both involve reclining, that is, they are pictured as banquets – 6:39; 14:18
  • In both Jesus is the host of the meal
  • And in both Jesus performs the same actions, in the same order: he takes, blesses, breaks and gives the bread – 6:41; 14:22

That the feeding of the 5,000 is connected to the Lord’s supper shows us that the bread from the Lord’s supper (the Passover bread) which symbolizes Jesus broken body on the cross for our salvation -is also symbolized in the broken bread of the feeding miracle.

As we learn from John’s account of the feeding, Jesus is the true bread that comes down from heaven.


Who is Jesus? He is who Mark told us he was in chapter 1:1 – “the Messiah” and “the Son of God.”

And what does he do? He brings forth the salvation of the kingdom of God that Marks tells us Jesus preached in chapter 1:15. This salvation was pictured long ago in the Passover meal, predicted in prophecies of the Messianic banquet, symbolized in the Lord’s supper and also in the feeding of the 5,000.

Out to the streets and highways. Luke 14:15-24

The literary structure of Luke 14:15-24

Our Scripture today is sometimes called the parable of the great banquet. It’s part of a larger set of material in Luke 14 where Jesus is at a banquet or fancy meal in a Pharisee’s home.

And there is some tension. Have you ever been at a meal where there was tension? Jesus has just healed someone on the Sabbath right in front of them, which we know wold make them unhappy. Then he went on to criticize how they all wanted the best seats at the banquet. And then we come to our passage, where the tension increases even more.

The parable of the great banquet

Eating bread in the kingdom.

15When one of those who reclined at table with Jesus heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!”

“Eating bread in the kingdom” is a reference to the end time banquet that will take place on the final day. This is talked about in several places in Scripture (e.g. Luke 22:16; Revelation 19:9) but the root idea comes from Isaiah 25:6-8. This Scripture talks about how, after the resurrection, all God’s people will gather and have a great feast of celebration of God’s salvation and love.

Now, those at the table with Jesus were all assuming that as outstanding people of Israel, the chosen ones – and Pharisees at that, the best of the best in their minds, they would surely be a part of this. But Jesus’ parable challenges this assumption.

 The story.

16But Jesus said to him, “A man once gave a great banquet and invited many. 17And at the time for the banquet he sent his servant to say to those who had been invited, ‘Come, for everything is now ready.’

Giving “a great banquet” was a practice of the upper class in this part of the ancient world. It would have been an important social event where connections were made and strengthened.

This double action of inviting people, and then going to summon them when the meal was ready was common practice for such a banquet (for a biblical example see Esther 6:14). So the food is on the table, as it were.

By way of interpretation, here Jesus is talking about many in Israel, especially the leaders and other outstanding members of the nation, who have been invited or chosen, if you will, to take part in the kingdom banquet and God’s salvation on the final day.

18But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’ 19And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’ 20And another said, ‘I have married a wife, and therefore I cannot come.’ 21So the servant came and reported these things to his master.

These three representative excuses are all inadequate:

  • The one who bought a field could have seen it another time.
  • The one who bought the oxen could go examine them at another time.
  • The one who just got married wasn’t forbidden to come to a social event.

In any case, none were forced to accept the invitation in the first place, so to bail out at the last minute is a rude rejection of the host.

These verses speak to how many in Israel, including the leaders and other important people, didn’t have time for Jesus. Why didn’t they have time? Because they were caught up in their earthly lives with  finances and possessions – the first two examples are of people  who are relatively well off, and family with getting married and the responsibilities of family life. They were so immersed in this life that they rejected his call to the kingdom banquet.

And this is exactly what was happening in Jesus’ ministry at this stage.

Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’

He is angry at their unjustified rejection. Yet he has a meal ready and really wants to share it, so he instructs his servant to go find some other people. And the servant is to do this “quickly,” because the meal is ready.

This second round of summons focuses on the city. The “streets and lanes” refer to city streets and back alleys. More literally, both wide roads and narrow roads.

The servant is to bring in “the poor and crippled and blind and lame.” Since in this day these would have relied on begging, it makes sense that they would be found on the streets and lanes of the city. (These are the same people that Jesus teaches us to invite to banquets that we give – 14:13). Those who were more upper class rejected the invitation, so now those who are rejected by society – the lowly, needy and broken are invited to come.

These verses speak to how the elites of Israel by and large rejected Jesus, despite his calling them to come. And how those who were outcasts have responded to him, those thought to be rejected by God. (Luke 7:22)

22And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ 23And the master said to the servant, ‘Go out to the highways and hedges and urge people to come in, that my house may be filled.

The master really doesn’t want any empty seats. And so he sends out his servant a third time. If before the focus was on the streets and lanes of the city, now “the highways and hedges” seem to refer to the more rural areas outside of the city. “Hedges” can also refer to fence rows or dividers between fields.

Some translations use the word “compel,” but certainly there is no idea of force here, just as the original invitees were not forced to come. Rather the idea is that the servant is to urge them to come, perhaps especially since these others would not usually partake in such a banquet and would need some encouragement.

By way of interpretation, here Jesus speaks about continuing to find whoever to bring them in to the banquet – whether others in Israel, or later on as we see in the book of Acts, Gentiles.

Jesus’ words to the Pharisees.

24For I tell you (all), none of those men who were invited shall taste my banquet.’”

Here we see that the story has ended and Jesus is speaking directly to the Pharisees. The ‘you’ here is plural. (There is only one servant in the story and so the master’s speech is singular). Although the parable has ended, we learn here that Jesus is the master or literally “Lord” of the story. And the great meal at the end of the world is, in his words here, “my” banquet.

Can you imagine? This guy talks about the end time banquet and the host of that is sitting next to him at this earthly banquet?

Jesus is saying here that those who were chosen to be invited, who assumed they would attend, certainly the leaders and supposedly devout ones of Israel, people like the Pharisees – they refuse Jesus’ invitation. And having rejected him, they certainly won’t taste of his kingdom banquet on the final day.

What we learn from this

1. Don’t make assumptions about your place at the banquet. I won’t say much about this. But anyone can fool themselves. The key is simply this, how have you responded to Jesus’ invitation to repent and be a part of the kingdom of God?

2. Jesus’ really wants his house to be full (v. 23). The ultimate reference is to the final day and the great feast. But for now it refers to his churches, the community of his kingdom people, who celebrate his meal, the Lord’s supper, as an anticipation of that final feast.

Jesus wants every seat filled on that day, and every seat filled among his congregations who await that day. And so we have some work to do.

3. Our job is to invite people to the banquet. We are the servant in this story. As we close, let me highlight four things about being Jesus’ servant.

  • To invite we must “go out.” This phrase is used in vs. 21 & 23. We must go out into the streets and lanes; and into the highways and hedges. Into the city; and into the country, that is, all over. We can’t stay to ourselves. People will not come to our congregation if we stay to ourselves. We have to go out to them.
  • We invite all.  In the first and second summons we get the two extremes – those who are doing well on the one hand, and the poor, crippled, lame and blind on the other. These should be seen as the two extremes which include all the others in between (a merism). And the third summons doesn’t specify who is invited. The point is that no one is excluded from the invitation.
  • We are to keep inviting, even if those we most expect to respond reject the invitation. And the special emphasis of this parable is on inviting the lowly, the needy and the broken. Just as in the parable, those who are doing well in terms of this life (finances and family) often don’t see their need because they are caught up in the things of this life and thus will reject our invitation. So when this happens we make sure we are inviting those who know their needs and are more likely to come.
  • We are to urge people to come. Encourage them to come and receive of the blessings of the banquet that Jesus is giving.