Luther on Jesus Feeding the Five Thousand

The Feeding of the Multitude, by Norma A. Boeckler

LAETARE. FOURTH SUNDAY IN LENT



TEXT: John 6:1-15. After these things Jesus went away to the other side of the sea of Galilee, which is the sea of Tiberias. And a great multitude followed him, because they beheld the signs which he did on them that were sick. And Jesus went up into the mountain, and there he sat with his disciples. Now the passover, the feast of the Jews, was at hand. Jesus therefore lifting up his eyes, and seeing that a great multitude cometh unto him, saith unto Philip, Whence are we to buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred shillings worth of bread is not sufficient for them, that every one may take a little. One of his disciples, Andrew, Simon Peter’s brother, saith unto him, There is a lad here, who hath five barley loaves, and two fishes: but what are these among so many? Jesus said, Make the people sit down.

Now there was much grass in the place: So the men sat down, in number about five thousand. Jesus therefore took the loaves; and having given thanks, he distributed to them that were set down; likewise also of the fishes as much as they would. And when they were filled, he saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which remained over unto them that had eaten. When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world.

Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone.


I. THE FEEDING OF THE FIVE THOUSAND.

1. In today’s Gospel Christ gives us another lesson in faith, that we should not be over-anxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6:33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God’s Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4:4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves.

2. Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the pious, who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in John 6:26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Matthew 5:45.

Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God’s creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created.

3. That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Psalm 34:11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he hath filled with good things; and the rich he hath sent empty away.” Luke 1:53.

4. Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God’s will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings he has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow.

II. THE ALLEGORICAL INTERPRETATION.

5. That Christ by the miraculous feeding of the five thousand has encouraged us to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” John 6:26-27. In harmony with these words we will, explain also this evangelical history in its spiritual meaning and significance.

6. First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40:6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, John 4:22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit.

7. The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Philippians 3:8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Anna, neither the Pharisees nor the Scribes follow Christ and see Christ’s Signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God.

8. The five loaves signify the outward, natural word formed by the voice and understood by man’s senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Matthew 25:1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Romans 3:2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ’s works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached.

This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23:10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his: Spirit, that is, against false teachers, who teach their own wisdom.

9. The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Romans 4:2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance.

10. The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses’ books); as John 21:25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ.

11. That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers, who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God’s Word is and how doctrines do not help the least without God’s Word.

12. That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God’s laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fullness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace.

13. Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6:34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

Did Calvin Invent Dogmatics Textbooks?

http://ichabodthegloryhasdeparted.blogspot.com/2012/05/blog-post.html

"The Holy Spirit teaches man better than all the books; He teaches him to understand the Scriptures better than he can understand them from the teaching of any other; and of his own accord he does everything God wills he should, so the Law dare make no demands upon him."

Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 280. Pentecost Sunday John 14:23-31. 

 Look at Calvin's Institutes chapters at this link. Remind you of dogmatics textbooks? Barth? Braaten-Jenson? LCMS Dogma-tanic?

Luther and Melanchthon taught directly from the Scriptures. The Reformer himself placed the emphasis on the sermon (unlike today). 

Chemnitz was exceptional in answering attacks on Biblical doctrine - The Council of Trent (his Examination) - The Apology of the Book of Concord (against the Calvinist naysayers).

Gerhard-Chemnitz wrote an enormous Harmony of the Gospels.

1. Listen to a Roman Catholic priest give a sermon. He will say, "The Church teaches..."
2. Matt the Fatt speaks of "The established doctrines of the Lutheran Church [Missouri Synod]..."
3. DP Jon-Boy Buchholz speaks of "established doctrine" - established false doctrine, established only recently, but established nevertheless.

Whether called Systematic Theology (Tillich) or Church Dogmatics (Barth), each effort is an exercise in creative writing. Stan Hauerwas used to say in class, "Watch him make his move..."

One person - or a group - will put together a new publication and a few generations will analyze it, argue for and against, and eventually forget it. How many read Schleiermacher's dogmatics today - Der christliche Glaube (The Christian Faith)?

The Problem with All Dogmatics Books

Every dogmatics book lays down various theses, which either begin the argument or frame how the Scriptures must be viewed - books judging The Book. No matter how good the dogmatics book might seem to be, that is the reverse of what Luther taught, which is exactly what the faithful in the earliest years of Christianity taught. 

Jesus also taught this, as the Apostles do.

 The sects and cults that depart from Biblical truths use the claw machine for their dogma. If a verse alone or a half-verse does not work, they add "add" to the verse (as the NIV does).

Bare Root Roses Enjoying the Rain

 Mr. Lincoln is as popular as General Sherman in the South,
but no other rose has such potent fragrance.

As everyone knows, our bare root roses arrived just before our 1 inch snow blizzard plus 0 degree weather. I kept them indoors in water, then outdoors with the roots (not canes). They even grew green leaves before planting.

They popped initial red leaves and repeated rains settled the soil, so I added Stinky Peat on top, as needed.

Any rose plant, even bargain ones, are already two years old, so they produce immediately, unlike the little sprigs we get for other plants.

I was scornful about our neighbor's enormous forsythia bush. I had all kinds of mental plans for it, including a major trimming plus a generous base of Stinky Peat and compost. I was a week early, because it took some time for a full bloom. Now it is a giant column of bright yellow from bottom to top.

The daffodils have bloomed, and some grape hyacinths are popping up, with one real hyacinth in bloom. We have a few tulips but hardy bulbs are not as robust here as they are in cold climates like Michigan and Minnesota. Ranger Bob game me tender bulbs to try this year, so I have a number of them to try.

 Grape Hyacinths are not grapey or hyacinthy, but they are hardy, eager to spread, colorful, and easy to grow.

Grass is just starting to grow. Elderberry plants are growing well. We are just pulling out of winter.

The Crepe Myrtles, Joe Pye, Cinnabon Trees, and Cat Mints all look dead. They will develop later, when the weather is sunnier and warmer. Meanwhile, their roots are setting them up for the blooming cycle. Rain is their God-given liquid fertilizer to make everything happen and feed the microbes and worms.

Every plant has its season. I enjoy watching each one starting a new cycle. We can try to make them obey our schedules, but that is tricky. God's time is the best time.

Meanwhile I am tossing peanuts in the shell on the garbage cans for the squirrels. A starling landed and picked up the loose peanuts first, then took off.

The other day a starling found the shallow bird bath and had a blast dipping in the water and shaking it down his body. Many birds use that method for shallow water (feels safe) and a thorough soaking for the flight feathers that need preening.

 I had one starling bathing, and he was fun to watch. He must have immersed himself a dozen times to shake the water through his feathers.

H. Schmid - The Old Theology and Scriptural Inspiration. Alec Satin and the Lutheran Library Publishing Ministry

"I submit to the learned public this second edition, with the same wish with which I accompanied the first, viz., that my book might contribute something to render the study of the Old Theology easy, and to incite others to engage in it.

"Although entirely different, and much larger demands must at the present time be made upon a system of divinity, surely no judicious divine will deny that a most direct reference must be had, in every such system, to the Old Theology, in which the Confession of the Church has been preserved in unspotted purity, cherished with the most praiseworthy fidelity, and developed and established with the most conscientious diligence, according to the demands of theological science at that day. These estimable qualities insure for it a permanent value.


"It has, indeed, become old, and we call it the Old Theology, but it is not antiquated, and never will become so. And hence the necessity of our still making it the object of our study.

---

"The more accurate development of the doctrine of inspiration begins with Gerhard Hutterus (Loci Theologici (30)) still thus briefly expresses himself in regard to it:

“Although God did not directly write the Scriptures, but used prophets and apostles as his pen and instrument, yet the Scripture is not, on that account, of any the less authority. For it is God, and indeed God alone, who inspired the prophets and apostles, not only as they spoke, but also as they wrote; and he made use of their lips, their tongues, their hands, their pen. Therefore, or in this respect, the Scriptures also, as they are, were written by God himself. For the prophets and apostles were merely instruments.”

"This contains, however, essentially everything that we have adduced above from the later theologians. It was mainly the controversy with the Roman Catholics that gave occasion to detailed specifications; for these very well knew that they would rob the Protestant Church of all its weapons, without thereby injuring themselves, if they could cast suspicion upon the true inspiration of the Holy Scriptures. And then such discriminations were also called forth in part by the fanatics, who treated the written Word of God with little respect; partly by the Socinians and Arminians, who adhered to a merely partial inspiration of the Scriptures. In opposition to these, it became of great importance to the Lutheran theologians to defend with all earnestness the doctrine, not only of the real, but also of the verbal inspiration."

***

GJ - Ever since Bishop Stephan, the founder of harems and the Missouri Synod, certain leaders have misled people into thinking that their teaching is the same as the Old Lutherans.

CFW Walther created an enormous body of material supporting the peculiar dogma of rationalistic, late Pietism. His stunned, stoned followers have traced their errors all the way back to Walther - and no farther - ever since. If Walther edited Baier, then Baier must be 100% pure. Did Baier begin the Reformation? Can anyone recite a significant fact about Baier?

We should not wonder that the Objective Justification experts of today want to point toward sources that are barely available today while avoiding Luther, Melanchthon, Chemnitz and - the Bible in a reliable translation (not NIV or ESV or The Message).

The Appleton Fox Valley chapter of AA went bonkers when I quoted Schmid. Their beloved Mordor in Mequon cannot even tolerate the quotations from the old theologians in dogmatics class. They have to be labeled as "misleading."

 Herman Otten's handler at Mordor is also the source of Tim Glende's great thoughts in theology. John Brug loves OJ and protects the Church Growth Movement, so he fits right in with the beehive.