Mark 8:8

The people had sufficient to eat, and they picked up seven baskets full of the broken pieces that were left.


seven times seven or seventy
pulls forgiveness into view
multiplies mercy for thousands
sets a stage for journeying

we take
we chew
we digest
we live

seven loaves of bread
augmented by seven fish
dance a blessing way
into baskets of friendship starter

we live
we chew
we digest
we give


How would the reader’s experience be changed if, instead of reading about “leftovers”, what was collected was περίσσευμα (perisseuma) or “that which abounds”, “which is in excess”.

A super-abundance has a different weight to it than a leftover.

Similarly, eating until “full” brings images of Thanksgiving excess were belts are loosened and a nap is in the offing. Here again, an option is available to have the crowd eat (be healed) until they were “satisfied”.

More can always be stuffed in. Today we call it over-consumption. This is different than having eaten enough.

Admittedly this is a retrojection into the story as there weren’t factory farms supplying international transportation of foodstuff to a grocery near you. Admittedly, also, are the multitudes of “food deserts” among the poor of today, like the poor of yester-century, that would still appreciate a moment of fullness over an experience of never having been satisfied.

Perhaps we are to only appreciate that the miracle of building community through feasts is repeatable. If these feeding stories can be Mark’s version of the prayer Jesus taught the Twelve, might they also serve as a tangible model of Matthew’s Sermon on the Mount and Luke’s Sermon on the Plain? To be able to bless G*D for food or add a blessing to already blessed food, is to have a foretaste of the rest of the beatitudes or blessings.

A thought experiment: Consider that the bottom line of life is that of being cared for, a beloved, one swimming in abundance. After every gain or loss, every curing or healing or sickness or death, there is a settling of accounts weighted toward mercy. Would you rejoice to carry many baskets of abundance to scatter as you may?

Mark 8:7

They had also a few small fish; and, after he had said the blessing, he told the disciples to serve out these as well.


the hidden will show
not easily but will

greed can hold accusations
of theft at bay for generations

eventually traces and causes
are noted understood reordered

in a small pond seven small fish
surface to make a difference

such details tell a story
blessing flows chastisement slows

a blessing begun anywhere
warms reluctant generosity


It is never easy to determine an intent of an author. There are times even they aren’t aware of what they are doing. The separation of fish from bread in this telling of a feeding story raises a question of what that may be about.

The first feeding story began with bread and fish; this story has the “little” fish as an afterthought; the last meal will have no fish and be the model for Eucharists or Communions to come with their bread and wine.

The question is whether Mark is using the belated appearance of fish to signal a change that is going on in the practice of the early church as it segues from its Jewish roots to a Gentile orientation or if it is just a stylistic happenstance.

The source of this question comes from Phillips in Levine167

Crossan has suggested [Historical Jesus, pp. 367, 398-404] that, before eucharists of bread and wine developed in Hellenistic house-churches, there has been outdoor meals of bread and fish shared among peasants, going back before Calvary. Fish are fine for Aramaic-speaking peasants, but they cannot be used in Greek sacrifices.

The question regarding Mark’s understanding of the shift of the ingredients of these formal, Jesus-led, meals is not something that can ever have a definitive response. What can be approached is a reader’s attentiveness to the sweep of the story they are encountering and their willingness to know that their reading is also a rewriting of what they have read according to the matrix of their experience base which affects the range of options available to them.

A misplaced fish was a strange place to encounter linguistic theory. May it help us not only fish for people, but for ourselves.

Mark 8:6

Jesus told the crowd to sit down on the ground. Then he took the seven loaves, and, after saying the thanksgiving, broke them, and gave them to his disciples to serve out; and they served them out to the crowd.


first step in change
process with what is available
there is no waiting
for a second course
third degree
apropos moment

sit where there is grass
stand in sand
lean on a fence
jaw palaver
get to the heart of the matter
each face is ours

with a Hammarskjöldian yes
and subsequent thanks
we feast between
selves and times
hopes and fears
toward larger homes


This crowd of Gentiles has been following Jesus for a couple of days through wilderness territory as he is wending his way back to his homeland. A time of parting has come.

Hospitality has a welcoming component with washing of feet and feeding a hungry traveler. It also has a middle time of mutual blessing. As a parting is about to take place there is a sense that those about to leave should be sent on their way full of needed resources until they can make it to their next stop.

Just before leaving his tour of Gentile territory and returning fortified for deeper and deeper wilderness experiences, Jesus again feeds a multitude.

Of import here is the feeding, not the mechanism of the feeding. There could be a whole feast or, as here, bread, but it doesn’t make any difference if it is a feast or a sharing of a last crumb that has fallen beneath the table. Hospitality is what is done in the most inhospitable of situations. Anyone who has experienced the generous hospitality of the poor or those in a non-capitalist culture knows this act of kindness. In this sense a eucharistēsas is present in every act of partnership, sharing lives and food, and a parting of people still not on the same page but connected deeper than any sign of uniformity can offer.

Whether a formal or informal parting that carries some sense of finality or a middle space between Goodbye and Hello—Sayonara, Namaste, Au Revoir, Shalem/Shalom, Adios or Blessed Be—we are at a tender moment that requires a heightened expression of a yearning for wholeness within one another that goes far beyond a quiet Peace.

Mark 8:5

“How many loaves have you?” he asked. “Seven,” they answered.


as a tempted beloved says
I hate it when my word
demands my flesh

yes indeedy
that nasty reality
is always popping up

if only we could name
what we don’t have
we could happily snack in the corner

so here’s our final answer
seven loaves
what’s that do among so many

sotto voce to each other
ixnay onyay ethay ishfay
ohyay andyay ethay orbetsay

half-a-truth half-a-truth onward
we’re not new at this rodeo
old soldiers never volunteer


There is some learning that is going on. This is hopeful for ourselves as well as for the disciples. In 6:38 the disciples had to go to find out they had 5 fish and 2 loaves. Here they know their resources—seven loaves.

The question of what resources we have for ourselves and others will keep showing up whether we read Mark as “gospel truth” or follow a “spiritual but not religious” way of being in the world. Are we a keeper of others as well as ourself?

Those who remember the first feeding story may wonder what happened to the fish? They will show up as an afterthought in verse 7. Depending on how you would prefer to reconstruct the storyline regarding the relationship between bread and fish, verses 6 and 7 might well be swapped.

LaVerdiere210 indicates:

The fish have been relegated to the perimeter of the story. In this, we note the influence of liturgical practice. The tradition in 8:1–9 has been shaped in part by a liturgical setting in which fish were no longer part of the breaking of the bread. This influence, absent from tradition represented by 6:34–44, very likely occurred prior to Mark’s Gospel.

This reminds us of the difficulty of wrestling with the text of any scriptural heritage wherein the etiology of the significance of its details are lost in the murky waters of another time and culture. Is the change in this fishing story significant or just stylistic?

Mark 8:4

“Where will it be possible,” his disciples answered, “to get sufficient bread for these people in this lonely place?”


what again
there’s nowhere to go
nothing to go with
besides they’re ingrates

they’re never satisfied
rip-off artists
future welfare queens
additionally not tithers

how can we run a PR campaign
if we’re always giving away
our profit on banquets
this is not sustainable


The response of the disciples is also the question we raise about our own lives when we run into a test that leads to wilderness living for a longer or shorter time. While seeking a deeper retreat, we do have concerns about how we will have enough “food” to satisfy at least our basic survival needs.

This question of the disciples will return to haunt as Jesus ritualizes the end of his physical presence with a meal that leaves them befuddled with blood and body images they don’t know how to deal with. Only later will they come to grips with living with a satisfied mind without Jesus’ physical presence.

This existential question is in contrast to Mark’s readers who view how the disciples responded and see it as a repetition of feeding 5,000. Mark’s genius lets us see what the disciples can’t quite grasp on their own.

Fowler in Anderson/69, supposes,

…the meaning of these stories lies less in ancient history and more in how they strike the reader who must encounter them now in the act of reading? As you might anticipate, the reader-response critic will ask, “What happens when the reader reads seemingly repetitious episodes?” And again the reader-response critic will want to consider every instance on its own terms because the rhetorical possibilities of repetition (as with any storytelling strategy) are endless. By repetition, the reader’s insight into the narrative can be built up or solidified; repetition can also weary us, confuse us, or make us suspicious. Repetition giveth and repetition taketh away. It is always wise to consider each moment of reading on its own merits.

Again, this repetition gives opportunity for us to consider our own repetitive response to our experiences to see if we are learning anything. How long have we held on to our narrative of our life and the world around? Will we notice a next opportunity for hospitality?

Mark 8:3

and if I send them away to their homes hungry, they will break down on the way; and some of them have come a long distance.”


heading home changed
takes extra stamina
let’s feast

reserves depleted
to slide through new doors
let’s feast

challenges substantial
temptations grow weed fast
let’s feast

parting wonder stressed
is reason enough
let’s feast


How shall we renew our strength? Walk and not faint? (Isaiah 40:31)

Daily bread, literal and metaphoric!

It has been a three-day workshop in healing. We came for our own and rejoiced in all the other healings as if they were our own.

Even so, it has been three days.

Matthew says directly what Mark here suggests: “I do not want to send them away” (Matthew 15:32)

A reference to Psalm 107:4f is also in order at this point: “Some wandered in desert wastes, finding no way to an inhabited town; hungry and thirsty, their soul fainted within them.”

Waetjen138­–139 raises some questions about the two feedings.

Why does Jesus wait three days in order to provide a meal for these enthusiastic and devoted gentiles? Earlier he had fed the Jewish multitudes on the very day they had joined him in the wilderness.

He goes on to speculate, as do most commentators, that there is a presaging of being resurrected after 3 days. This perspective is based on the number of days and a shift in language from eulogēsen (blessing in an Israelite crowd) to eucharistēsas (thanksgiving in a Gentile crowd).

In this feeding, after three days of accompanying Jesus without food, the gentiles will experience a foretaste of the eschatological reality of Easter. They will be renewed by the bread and the fish for their continuation “on the way.”

It is far simpler to remember Jesus’ sense of being a shepherd in the first feeding and to add to that the slowness with which he responded with a healing for the daughter of Justa, the Syrophoenician woman. Mark’s Jesus may still be working out the widening of a circle to include non-Israelites. In either case, feeding does happen.

Mark 8:2

“My heart is moved at the sight of all these people, for they have already been with me three days and they have nothing to eat;


culpa mea
I am penitent
baptized recognized
wilderness bound
I hunger for partnership
crowd and creation
these hunger with me
partners and not yet partners

we are all
three days dead
hunger pains nearly gone
there has been enough
for this emptying
practice servanting
we are real
journeys need provisions


By many measures, including self-deluded ones, America is the richest nation and yet at least half of its households are one paycheck away from bankruptcy. One emergency room visit, one extra expense, one cut in pay will show the fragility of its economy. Additionally there is credit card debt that can’t be met if ever called due.

This is a modern equivalent to having spent 3 days away from one’s usual supply lines—increasing hunger and agitation.

In such cases we’ll even hook up with a false messiah promising to always take care of us and make us great again. The cost? The Romans, the Mexicans, the Muslims, and the LGBTQ community will be done away with; Women and Blacks will be put in their place. Enlargement by exclusion has forever failed and will again, but it has a special place in an Apple Picker’s heart that will find knowledge through gluttony or any other entitlement.

Every one, including one claimed by many thousands of years later to be a True Messiah, can recognize a growing tension among those whose survival is growing more tenuous, day by day and year by year. Compassion and mercy are the only long-term tools available to move us toward a continuous Jubilee restoration.

Mark does not have a scene where Jesus gives a model prayer, but Wright101 notes that these feeding episodes are that prayer embodied. Matthew and Luke pray a day of “presence”, of daily bread, will come. Mark demonstrates that it is here.

The suffering of the crowd will find themselves supported, understood in the midst of their hunger. This is prelude to another irony when the feeder will be denied pardon from suffering and the same or another crowd will crowd around to watch the spectacle of suffering unto death. They will go from hands out for more to thumbs down.

Mark 8:1

About that time, when there was again a great crowd of people who had nothing to eat, Jesus called his disciples to him, and said,


in those and every day
crowds are hungry
deliberately disenfranchised
intentionally dispossessed
purposely enslaved to wages
sick and weakened
widows children
endangered species
. . .

designed to show status
hunger is a primary
controlled fear
of not enough
yearning for a star
qualifying entitlement
attention must be paid
protestation made
. . .


Oh,oh. It wasn’t that long ago that there was a large crowd with nothing to eat. The disciples saw both a need and a way out of the need by sending folks off to fend for themselves.

Remember where that went—“Feed them yourselves!”

It appears that Jesus isn’t going to wait around this time, but had instructions ready to go in this foreign land.

Sergeant Jesus is about to give orders to his troops and so ears are perked up.

What’s it going to be this time? How much of my tucker-bag is going to go this time? Hopefully it will be bread and fish again and leave my date supply alone! If this is feeding/eating business is going to become expected, we’re going to have to be more conscious about what we carry with us, no longer looking for hospitality as being able to offer it in a breath.

This is an example of Mark’s working in doublets. Robert M. Fowler’s chapter on “Reader-Response Criticism” in Anderson69, reminds us of the dynamic of repetition:

By repetition, the reader’s insight into the narrative can be built up or solidified; repetition can also weary us, confuse us, or make us suspicious. Repetition giveth and repetition taketh away. It is always wise to consider each moment of reading on its own merits.

Taking them on their own merits, Carrington161f places them liturgically as an echo of early church convocations at Passover (manna) and Pentecost (eucharist). He notes the possibility of confusion of two different streams of tradition and that “Mark has made the best of it…. and recorded them so… and with our Western sense of verbal logic we… made too much of a formal discrepancy.”

Mark 7:37

and a profound impression was made on the people. “He has done everything well!” they exclaimed. “He makes even the deaf hear and the dumb speak!” 


overcome with wonder
we cease wondering

the wonder-working divine
is open for business

send in your prayer
indulgence sweetened

forcing promises to come true
is strangely unsatisfying

sometime who knows when
we just justify what is

wonder without joining in
is a starvation stopgap

revealing a demanding hole
unfillable from above

a wonder yearns
for a response


When we hear the people speak we need, in particular, to hear the poor speak. The Nicaraguan peasants in The Gospel in Solentiname389 reported by Ernesto Cardenal help us hear more openly.

FELIPE: “It’s the poor little people, the common people that go around saying that. They’re grateful for what he has done for them.”

OLIVIA: “The people that were already aware, that already had their ears open and their tongues loose. They weren’t the powerful, because to the powerful the liberation of the people is not a good thing.”

When we hear that Jesus has done “everything” well, more is being referenced than Mark has reported. This is a reference to a body of work, a congruence of word and deed. This event is simply a capstone to this particular arc of a larger narrative.

Even though “astonished” here is a different word than that found with a prior parallel story of Jairus’ daughter and later description of women fleeing an empty tomb, there is an experience of transformation in the crowd as well as in the one once deaf and, therefore, effectively silenced.

Here the word of astonishment, ἐκπλήσσω (ekplēssō), has the crowd “blown away” in the sense of having received a blow to their collective and individual consciousness. This pushes us out of our usual self-possession. It is when our world view, our sense of being helpless in the hands of implacable fate, finally shifts and we are collectively able to hear anew and speak/act anew—a time of liberation.

Mark 7:36

Jesus insisted on their not telling anyone; but the more he insisted, the more perseveringly they made it known,


what a silly Jesus
clearing speech
with extravagant
poking and spitting
hiding the spoken
within parable
and the silenced
until harvest time

until paradise next
we wait in unknowing
wrapped in suffering
mute and still
any divinity obscured
stature and status bowed
quieted and tamed
awaiting a sprouting


Myers83 comments:

The inclusive Jesus can make even Gentiles “hear” and “speak” (7:37; see Isaiah 35:5f). Yet we will soon see that his own disciples remain deaf (see 8:18). This irony begins to refocus the narrative on the real mission of Jesus: to bring people out of denial toward discipleship.

While appreciating the irony, this verse would have the new hearing and speaking stand on its own without an ulterior motive. This comment is more about a subsequent church than it is the work of Jesus teaching and healing where opportunity presents. Particularly in the healings of Gentiles we have a setting right or work of merciful justice.

These last two healings are more about need taking precedence to clan or faith. We have returned to the second seed parable where the seed comes forth automatically, by night and by day. Jesus can say, “Shh!”, until he is blue in the face—to have ears opened and tongues unfettered mandates their use to go beyond a usual morality, cultural norm, or instruction to, “Shush”.

Whether this event is public or private, whether the man was healed out of compassion or as a test, the change in him is metanoic — as repentance is a change in heart and life. It must be revealed.

Discipleship today is an institutional technique of the latest in purity laws to keep power systems consistent and persistent.

Wright99, is part of the current power system but awake or open enough to recognize:

When Mark urges his readers to follow Jesus, he envisages, not a boring life of conventional religion, but things happening that would make people astonished [Ephphatha-ed]. If we’re still too deaf to hear what he is saying, the problem is perhaps with us rather than with the message [euangelion].