Feeding the multitude

Feeding the multitude is a term used to refer to two separate miracles of Jesus reported in the Gospels.

The first miracle, "Feeding of the 5,000", is reported by all four gospels (Matthew 14:13-21; Mark 6:31-44; Luke 9:12-17; John 6:1-14).

The second miracle, the "Feeding of the 4,000", with seven loaves of bread and fish, is reported by Matthew 15:32-39 and Mark 8:1-9, but not by Luke or John.

FeedingMultitudes Bernardo
Feeding the multitudes by Bernardo Strozzi, early 17th century.

The Feeding of the 5,000

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 barley loaves and two small fish supplied by a boy to feed a multitude. According to Matthew's gospel, 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."

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 of bread and two fish, which Jesus asked be brought to him. Jesus directed the people to sit down in groups on the grass. In Mark's Gospel, the crowds sat in groups of 50 and 100,[1] and in Luke's Gospel, Jesus' instructions were to seat the crowd in groups of 50,[2] implying that there were 100 such groups.

Taking the five loaves and the two fish and looking up to Heaven, he gave thanks and broke the loaves. 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, beside women and children. In John's Gospel, the multitude has been attracted around Jesus because of the healing works he has performed, and the feeding of the multitude is taken as a further sign (Greek: σημεῖον) that Jesus is the Messiah, the prophet who (according to the promise in Deuteronomy 18:15) is to come into the world" (John 6:14).[3]

Courtyard of the Church of the Multiplication in Tabgha by David Shankbone
The Church of the Multiplication in Tabgha is the site where some Christians believe the feeding of the five thousand to have taken place.

The Feeding of the 4,000

This story, which appears only in Mark and Matthew, is also known as the miracle of the seven loaves and fishes, as the Gospel of Matthew refers to seven loaves and a few small fish used by Jesus to feed a multitude.[4] 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.

"Five," they replied, "and a few small fish."

Jesus told the crowd to sit down on the ground. Then he took the five loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people. They all ate and were satisfied. Afterwards, the disciples picked up seven basketfuls of broken pieces that were left over. 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).

Some commentators note 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 'κοφινους' (hand baskets) in Mark 6:43 but seven 'σπυριδας' (large baskets) in Mark 8:8. Cornelius a Lapide stated that a 'σπυρίς' or 'large basket' was double the size of a 'κόφινος'.[5] An indication of the size of a 'σπυρίς' is that the apostle Paul was let out of a building through a gap in the Damascus city wall inside one, in order to avert a plot to kill him.[6]

In Mark 8:16-21 Jesus distinguishes the two miracles in a conversation with his apostles.

See also


  • Brown, Raymond E. (1997). An Introduction to the New Testament. Doubleday. ISBN 0-385-24767-2.
  • HarperCollins Bible Commentary (2000)
  • Kilgallen, John J. (1989). A Brief Commentary on the Gospel of Mark. Paulist Press. ISBN 0-8091-3059-9.


  1. ^ Mark 6:40
  2. ^ Luke 9:14
  3. ^ Meyer's New Testament Commentary on John 6, accessed 15 March 2016
  4. ^ John Clowes, 1817, The Miracles of Jesus Christ published by J. Gleave, Manchester, UK, page 161
  5. ^ Pulpit Commentary on Mark 8:8
  6. ^ Acts 9:25
Feeding the multitude
Preceded by
To bring a Sword
Ministry of Jesus
New Testament
Succeeded by
Walking on Water
Miracles of Jesus
Bread of Life Discourse

The Bread of Life Discourse is a portion of the teaching of Jesus which appears in the Gospel of John 6:22-59 and was delivered in the synagogue at Capernaum.The title "Bread of Life" (Greek: ἄρτος τῆς ζωῆς, artos tēs zōēs) given to Jesus is based on this Biblical passage which is set in the Gospel of John shortly after the feeding the multitude episode (in which Jesus feeds a crowd of 5000 people with five loaves of bread and two fish), after which He walks on the water to the western side of Sea of Galilee and the crowd follow by boat in search of Him.In the Gospel of John:

Jesus said to them, "Very truly, I tell you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world." They said to him, "Sir, give us this bread always." Jesus said to them, "I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty." (John 6:32-35, New Revised Standard Version)

John's Gospel does not include an account of the blessing of the bread during the Last Supper as in the synoptic gospels e.g. Luke 22:19. Nonetheless, this discourse has often been interpreted as communicating teachings regarding the Eucharist that have been very influential in the Christian tradition.Meredith J. C. Warren and Jan Heilmann have challenged the Eucharistic interpretation of this passage. Warren argues that it reflects ancient Mediterranean traditions of sacrificial meals that identify a hero with a divinity.

Heilmann argues that the imagery of eating the flesh of Jesus and drinking his blood is to be understood against the background of the conceptual metaphor.In the Christological context, the use of the Bread of Life title is similar to the Light of the World title in John 8:12 where Jesus states: "I am the light of the world: he who follows me shall not walk in darkness, but shall have the light of life." These assertions build on the Christological theme of John 5:26 where Jesus claims to possess life just as the Father does and provides it to those who follow him.

Church of St Nicholas and the Blessed Virgin Mary, Stowey

The Anglican Parish Church of St Nicholas and the Blessed Virgin Mary at Stowey within the English county of Somerset dates from the 13th century. It is a Grade II listed building.There may have been a wooden church on the site at the time of the Domesday book, although the first written record from the Bath cartulary is of 1235. The oldest part of the current stone church is the chancel at the eastern end, which now contains the altar and has a small priest's door, above which is a small carved figure. The nave was added in the 14th century. The three-stage tower, which was added in the 14th or early 15th century, is supported by diagonal buttresses and has a stair turret in the northeast corner. It has six bells which are regularly rung for services. Five of the bells are from the local foundry of the Bilbie family, to which a sixth from the Whitechapel Bell Foundry was added in 1991.

The church, which is adjacent to Stowey House, is built of the same local red sandstone, with alternating lias and red sandstone bands to the nave. It has a tiled roof above the chancel, while the nave and north porch have a slate roof. The church was altered in the 17th century, and in the 19th it underwent a Victorian restoration that included replacement of part of the roof and removal of the double-decker pulpit and a gallery.

Inside the church are wall paintings by Henry Strachey from the early 20th century. There are life-sized representations of St Nicholas and St Mary on either side of the altar. Also in the chancel are paintings of the miraculous Feeding the multitude and of disciples on the road to Emmaus. The Last Judgment is pictured over the chancel arch with an equal number of angels of light and darkness.There are also wall monuments from the mid-18th century by Thomas Paty and other sculptors, commemorating the Jones and Sandford families. The font is from the 14th century. The organ was installed in the 1930s and electrified when electricity was brought into the church in 1965. Above the entrance door is a funerary hatchment which was made to celebrate the restoration of Charles II in 1660.During the 16th or 17th century, the parish was a chapelry of Chew Magna. The parish is now part of the benefice of Clutton with Cameley, Bishop Sutton and Stowey within the archdeaconry of Bath.

Cleansing ten lepers

Jesus' cleansing of ten lepers is one of the miracles of Jesus reported in the Gospels (Gospel of Luke 17:11-19).According to Luke's account, on his way to Jerusalem, Jesus encountered ten lepers. He healed them, but only one returned to thank Jesus afterward.

According to Berard Marthaler and Herbert Lockyer, this miracle emphasizes the importance of faith, for Jesus did not say: "My power has saved you" but attributed the healing to the faith of the beneficiaries.

Exorcism of the Syrophoenician woman's daughter

The Exorcism of the Syrophoenician woman's daughter is one of the miracles of Jesus in the Gospels and is recounted in the Gospel of Mark in Chapter 7 (Mark 7:24-30) and in the Gospel of Matthew in Chapter 15 (Matthew 15:21-28). In Matthew, the story is recounted as the healing of a Canaanite woman's daughter. According to both accounts, Jesus exorcised the woman's daughter whilst travelling in the region of Tyre and Sidon, on account of the faith shown by the woman.

FNC Entertainment

FNC Entertainment (Hangul: FNC 엔터테인먼트; stands for "fish and cake") is a South Korean entertainment company established in 2006 by South Korean singer and record producer Han Seong-ho. The label operates as a record label, talent agency, music production company, event management and concert production company, and music publishing house. The label previously known as FNC Music, which only managing musicians and later changed its name to FNC Entertainment in 2012 and began to broaden their business field of entertainment. It has since January 2012, been based in its own company offices in Cheongdam-dong.

The name is based on the miracle of feeding the multitude using only five loaves and the two fish. This is because Han Sung-ho is a devout Christian, he uses the name to hope for more miracles happen for the company.

The label is home to prominent K-pop artists such as F.T. Island, CNBLUE, AOA, N.Flying, SF9, HONEYST, Cherry Bullet, and InnoVator. It also manages a number of entertainers, including Yoo Jae-suk, Jeong Hyeong-don, Lee Guk-joo, Lee Se-young, Moon Se-yoon, Noh Hong-chul, Song Eun-i, Kim Yong-man, Moon Ji-ae, Jo Woo-jong and a number of actors, including Jung Hae-in, Jung Jin-young, Jo Jae-yoon, Jung Woo, Lee Dong-gun, Park Gwang-hyun, Sung Hyuk, Yoon Jin-seo, Kim Won-hee, Kim Yeon-seo.

Fragment Society

The Fragment Society is a charitable women's society, founded in 1812 in Boston and incorporated in 1816. The members of the Fragment Society make and buy clothing to be given to those in need. It is one of the oldest continuously-operating sewing circles in the United States. They chose their name from the parable of Jesus feeding the multitude with loaves of bread and fish. Jesus reminds his disciples to leave nothing behind, “to gather up the fragments that remained, that nothing be lost.” The society celebrated their bicentennial in October 2012.

Healing a man with dropsy

Healing a man with dropsy is one of the miracles of Jesus in the Gospels (Luke 14:1-6).According to the Gospel, one Sabbath, Jesus went to eat in the house of a prominent Pharisee, and he was being carefully watched. There in front of him was a man suffering from dropsy, i.e. abnormal swelling of his body.

Jesus asked the Pharisees and experts in the law:

"Is it lawful to heal on the Sabbath or not?"But they remained silent. So taking hold of the man, he healed him and sent him on his way.

Then he asked them:

"If one of you has a child or an ox that falls into a well on the Sabbath day, will you not immediately pull it out?"And they had nothing to say.

Healing the ear of a servant

Healing the ear of a servant is one of the miracles of Jesus in the Gospels. Even though the incident of the servant's ear being cut off is recorded in all four gospels, Matthew 26:51; Mark 14:47; Luke 22:51; and John 18:10–11; the servant and the disciple are named as Malchus and Simon Peter only in John. Only Luke records that Jesus healed the servant.

The Gospel of Luke (22:49-51) describes Jesus healing the servant of a high priest during the Arrest of Jesus after one of the followers of Jesus had cut his right ear off:

When Jesus' followers saw what was going to happen, they said, "Lord, should we strike with our swords?" And one of them struck the servant of the high priest, cutting off his right ear. But Jesus answered, "No more of this!" And he touched the man's ear and healed him.

This healing episode follows the kiss of Judas and is the last miracle reported in the Canonical Gospels prior to the Crucifixion of Jesus.

Healing the paralytic at Capernaum

Healing the paralytic at Capernaum is one of the miracles of Jesus in the Gospels in Matthew (9:1–8), Mark (2:1–12), and Luke (5:17–26). Jesus was living in Capernaum and teaching the people there, and on one occasion the people gathered in such large numbers that there was no room left inside the house where he was teaching, not even outside the door. Some men came carrying a paralyzed man but could not get inside, so they made an opening in the roof above Jesus and then lowered the man down. When Jesus saw their faith, he said to the paralyzed man, "Son, your sins are forgiven."

Some of the teachers of the law interpreted this as blasphemy, since God alone can forgive sins. Mark states that Jesus "knew in his spirit that this was what they were thinking in their hearts." (2:8 Jesus said to them, "Why are you thinking these things? Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat and walk'? But that you may know that the Son of Man has authority on earth to forgive sins …" He says to the man "...get up, take your mat and go home." (8-11).

Mark's Gospel states that this event took place in Capernaum. In Matthew's Gospel, it took place in "his own town" which he had reached by crossing the Sea of Galilee, while Luke's Gospel does not specify where the miracle occurred.

Healing the royal official's son

Healing the royal official's son is one of the miracles of Jesus that appears in the Gospel of John (John 4:46-54). This episode takes place at Cana, though the official's son is some distance away, at Capernaum.

In the Gospel of John (NIV):

"Unless you people see signs and wonders," Jesus told him, "you will never believe."

The royal official said, "Sir, come down before my child dies."

"Go," Jesus replied, "your son will live."

The man took Jesus at his word and departed. While he was still on the way, his servants met him with the news that his boy was living. When he inquired as to the time when his son got better, they said to him, "Yesterday, at one in the afternoon, the fever left him."

Then the father realized that this was the exact time at which Jesus had said to him, "Your son will live." So he and his whole household believed.A similar episode appears in the Gospels of Matthew 8:5-13 and Luke 7:1-10, as Healing the Centurion's servant. While Fred Craddock treats these as the same miracle, R. T. France considers them separate miracles.

Healing the two blind men in Galilee

Jesus healing two blind men is a miracle attributed to Jesus in the Gospel of Matthew.

It follows immediately on the account of the Daughter of Jairus.

Henry Strachey (artist)

Henry Strachey (1863–1940) was an English painter, art critic and writer.

Known as Harry, he was the son of Sir Edward Strachey, 3rd Baronet, and a cousin of Lytton Strachey. He studied at the Slade School of Fine Art in London and exhibited widely between 1888 and 1923 at many galleries and shows, including the Royal Society of Artists in Birmingham (four times), the Grosvenor Gallery, the Walker Art Gallery, Liverpool (twice), the London Salon (eight times), the New English Art Club, the New Gallery (three times) and the Royal Academy (ten times).

He was an accomplished portrait painter and amongst his subjects, in 1914, was the 7 year old Brenda Capron who is better known under her married name as the artist Brenda Pye.

He executed a series of panels for the County Council's dining room at Brockwell Park in South London, "representing typical scenes of country life : Dawn, with mowers going to work in the field; Noon, two pinafored children by a spray of dog-roses in a field ; Evening, the hay in the stack ; Afternoon, labourers at tea by the side of a stream ; and a large panel of twenty feet or so, the length of the room, showing labourers at work in a wide hayfield."He was the art critic of The Spectator magazine (1896–1922). He wrote a book on "Raphael" published by G. Bell & Sons, Ltd. London in 1900, which was one of The Great Masters in Painting and Sculpture series edited by G. C. Williamson.

Inside the Church of St Nicholas and the Blessed Virgin Mary, Stowey are wall paintings by Strachey from the early 20th century. There are life-sized representations of St Nicholas and St Mary on either side of the altar. Also in the chancel are paintings of the miraculous Feeding the multitude and of disciples on the road to Emmaus. The Last Judgment is pictured over the chancel arch with an equal number of angels of light and darkness.

Jesus cleansing a leper

Jesus cleansing a leper is one of the miracles of Jesus in the Gospels, namely in Matthew 8:1–4, Mark 1:40–45 and Luke 5:12–16.

Jesus exorcising a mute

Jesus exorcising a mute is the last of a series of miracles of Jesus recorded in chapter 9 of the Gospel of Matthew. It appears in Matthew 9:32-34, immediately following the account of Christ healing two blind men (Matthew 9:27-31).

According to the Gospel of Matthew, just as the two blind men were healed by Jesus were going out, a man who was demon-possessed and could not talk was brought to Jesus. And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, "Nothing like this has ever been seen in Israel".

But the Pharisees said, "It is by the prince of demons that he drives out demons". The charge reappears, with the addition of the name of “Beelzebub” as the ruler of the devils, in Matthew 12:24.

Jesus healing in the land of Gennesaret

[[File:HealingGustaveDore.jpg|thumb|NKJV}}. According to the Gospel of Mark, as Jesus passes through Gennesaret, just after the account of him walking on water, all those who touch the edge, or Hem, or fringe of his cloak are healed:

"When they had crossed over, they landed at Gennesaret and anchored there. As soon as they got out of the boat, people recognized Jesus. They ran throughout that whole region and carried the sick on mats to wherever they heard he was. And wherever he went — into villages, towns or countryside — they placed the sick in the marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched him were healed."In both gospels, those who were sick aimed to touch the Greek: κράσπεδον, kraspedov of Jesus' garments, "the tassel which, in accordance with Numbers 15:38, the Jew wore on each of the four extremities of his cloak".First-century historian Flavius Josephus refers to the Gennesaret area as having very rich soil. The town was perhaps halfway between Capernaum and Magdala.


Jonah Kirsten Sorrentino (born June 26, 1975), better known by his stage name KJ-52, is a Christian rapper from Tampa, Florida. The "KJ" part of his name refers to his old rap alias, "King J. Mac," a name which he later described in one of his podcasts as "horribly cheesy." "52", which is pronounced "five two", not "fifty-two", is a reference to the Biblical story of Jesus feeding the multitude with five loaves and two fish, which is also sung about in his song "Push Up" from The Yearbook and in the "KJ Five Two" on It's Pronounced 'Five Two. He was awarded the Rap/Hip Hop Recorded Song of the Year for "Never Look Away" and Rap/Hip Hop Album of the Year at the GMA Dove Awards of 2007. On July 28, 2009, KJ-52 released "End of My Rope", which is the first single for his album Five-Two Television. His song "Dear Slim" is based on Eminem's song "Stan" and is a sort of personal message from KJ-52 to Eminem.

Miracles of Jesus

The miracles of Jesus are the supernatural deeds attributed to Jesus in Christian and Islamic texts. The majority are faith healings, exorcisms, resurrection, control over nature and forgiveness of sins.In the Synoptic Gospels (Mark, Matthew, and Luke), Jesus refuses to give a miraculous sign to prove his authority. In the Gospel of John, Jesus is said to have performed seven miraculous signs that characterize his ministry, from changing water into wine at the start of his ministry to raising Lazarus from the dead at the end.For many Christians and Muslims, the miracles are actual historical events. Others, including many liberal Christians, consider these stories to be figurative. Since the Enlightenment, scholars have taken a highly skeptical approach to claims about miracles.

Raising of Lazarus

The raising of Lazarus or the resurrection of Lazarus is a miracle of Jesus recounted only in the Gospel of John (John 11:1–44) in which Jesus brings Lazarus of Bethany back to life four days after his burial. In John, this is the last of the miracles that Jesus performs before the Passion and his own resurrection.

Raising of the son of the widow of Nain

The raising of the son of the widow of Nain is an account of a miracle by Jesus, recorded in the Gospel of Luke. Jesus arrived at the village of Nain during the burial ceremony of the son of a widow, and raised the young man from the dead. (Luke 7:11–17)

The location is the village of Nain, two miles south of Mount Tabor. This is the first of three miracles of Jesus in the canonical gospels in which he raises the dead, the other two being the raising of Jairus' daughter and of Lazarus.

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