Intertextuality and the Sheep without a Shepherd

Introduction

As we read of the life and times of Jesus and the disciples, it gradually begins to dawn upon the consciousness that many of the incidents recorded in the Gospel records were happenings which were already pre-figured in the OT.

So these Gospel incidents, rather than being random chance events in the life of Jesus, would appear to be planned to enact in NT times matters of faith and spirituality that had already been dealt with by various OT writers.

The feeding of the 5000 is a case in point. There are clear “strategic” inter-textual links with David in Psalm 23,[1] Elisha in 2 Kings 4, and with the writings of the prophet Ezekiel in chapter 34 of his prophecy. But before proceeding further we have to make a preliminary observation.

The feeding of the 5000 is directly related to the “righteous shepherd” qualities of Jesus. The subject of righteous and unrighteous shepherds is a biblical concept of vast proportions with scriptural comments from Genesis through to Revelation – indeed, the text in Ezekiel 34 is wholly dedicated to this one subject.

So, in this column will not cover the biblical panorama of righteous and unrighteous shepherds; but rather address the clear and direct inter-textual links between 2 Kings 4, Psalm 23 and Ezekiel 34, and ask the question why these passages? All scripture references are to the KJV.

The Feeding of the 5000 – a well-documented event

The feeding of the 5000 is recorded in all 4 gospel records, (Matt 14:13-21, Mark 6:30-46, Luke 9:10-17, John 6:1-15), and must be distinguished from the feeding of the 4000, which took place later in the ministry of Jesus (Matt 15:32-39, Mark 8:1-9). There is therefore plenty of corroborative “inter Gospel evidence” from which we can work. This evidence forms the basis for the three analytical tables which follow. These tables summarise the “touch points” between our target OT passages and the various Gospel records.

David the King – Shepherded by God (Psalm 23)

Ps 23:2	…in green pastures	John 6:10	…now there was much grass in the place.
Ps 23:2	…he maketh me to lie down…	Mark 6:39	…sit (recline) by companies
Ps 23:2	…he leadeth me beside the still waters.	John 6:1	Jesus went over the Sea of Galilee[2]
Ps 23:3	…he restoreth my soul.	Mark 6:42	…they did all eat and were filled.
Ps 23:4	…yea though I walk through the valley.	John 6:3	And Jesus went up into a mountain
Ps 23:5	…thou preparest a table before me.	Mark 6:42	…they did all eat and were filled.
Ps 23:5	…my cup runneth over.	Mark 6:43	…and they took up twelve baskets full of the fragments

Psalm 23 would appear to have been written around the events of Absalom’s rebellion. The evidence for this whilst not compelling is circumstantially strong. The expression in verse 5 “thou preparest a table in the presence of my enemies” seems to accord with actions of Barzillai who met King David at Mahanaim as David fled from Absalom. Barzillai, through the ways of providence, supplied David and his entourage with every sustenance so this would seem to accord with a table prepared in a wild place with David’s enemies in the immediate environs, (2 Sam 17:27-29).

Also, the “valley of the shadow of death” could well be a reference to David’s crossing of the brook Kidron in 2 Sam 15:23, as he made his way out of Jerusalem to flee into the wilderness. Interestingly, the name Kidron means ‘dusky’ or ‘shadowy’ from a Hebrew root which means ‘blackness’, ‘darkness’ or ‘mourning’.[3]

The expression “thou makest me to lie down in green pastures beside the still waters” is consistent with the resting and recuperation of one who is being hotly pursued by his enemies, but under the shepherding of God has found a place of safety coupled with rest and sustenance to achieve physical and mental restoration.

Finally, and perhaps more conclusively, Ps 23:6 ends with David stating that “and I will dwell in the house of the Lord forever”. Interestingly, some commentators argue that this expression should be rendered rather “I will return and dwell in the house of the Lord forever”. [4] If this treatment is correct, then David a King in exile, was surely praying that he might be preserved and allowed back to Jerusalem to walk again in the precincts of the tabernacle. This would seem to fit the Absalom circumstances quite well.

If we now extrapolate these OT passages into the NT feeding of the 5000 we find at least 7 clear references the purpose of which we can posit answers for on at least two levels. Firstly, at the Jesus (as anointed) level we find the comfort that David received of God is expressly being re-presented here as available to Jesus in his ministry. The fact that Jesus enacted this miracle must have provided collateral comfort to him as God’s anointed as well as being a very effective teaching “tableau” for the progression of the Gospel message.

This collateral comfort was a necessary and required sub-text to this incident since, like David, Jesus would face the ultimate crisis in Gethsemane on the slopes of the Mount of Olives. But unlike David who ascended Olivet and then fled towards the Jordan River, Jesus would with courage and great fortitude await the mob that sought to arrest him.

Secondly, at the disciple level, the obvious Psalm 23 overtones of this incident must have conveyed to the discerning disciple that history was repeating itself, or about to repeat itself in the life of Jesus as the anointed, and ergo Jesus must therefore be the son of God. In other words, whatever the future held for Jesus personally, God would always preserve him as he had David – even presumably raising him, Jesus, from the dead if this was required, which as history would prove it assuredly was planned.

Elisha Feeds a Multitude (2 Kings 4:42-44)

2 Kgs 4:42	…brought the man of God (Elisha the Prophet) of the first fruits	John 6:14   John 6:4	…this is of a truth that prophet that should come into the world. …and the Passover a feast of the Jews was nigh[5].
2 Kgs 4:42	…twenty loaves of barley.	Mark 6:38	…five (loaves) and two fishes
2 Kgs 4:43	…what should I set this before an hundred men?	John 6:7	…two hundred pennyworth of bread is not sufficient for them!
2 Kgs 4:43	…give the people that they may eat	Mark 6:37	…give ye them to eat.
2 Kgs 4:44	…and they did eat and left thereof	Mark 6:43	…and they took up twelve baskets full of the fragments

There are obvious parallels between the ministries of Elijah / Elisha and John Baptist / Jesus. It should not surprise us therefore, that a miracle of Elisha feeding a multitude (in this case with twenty loaves) is recorded for our instruction. The first conclusion we can draw is that Elisha is here pre-figuring the later work of Jesus who replicates the miracle of Elisha but on a grander scale. This perhaps underlines the fact that Scripture records that Jesus had the Holy Spirit without measure, which matches the type of the “double portion” given to Elisha but in practical effect exceeds it.

Although the Elisha incident is only 3 verses long, the details recorded are significant when placed alongside the features of the Gospel records.

Firstly, in the Kings’ record the man brings the offering of first fruits to Elisha rather than a priest. Other than confirming the breakdown of the Levitical processes in Israel, it also shows that Elisha had in effect replaced the Mosaic provision with another order of service based more on Melchizedek than Aaron we would suggest. Elisha was perceived therefore as a prophet / priest, which we know from the NT, was pre-eminently the position and status of Jesus.

Also the offering of first fruits being 3 days after Passover was redolent of resurrection and in this context it is interesting to reflect on the words of the people in John 6:14, “…this is of a truth that prophet [-priest] that should come into the world”. I interpret this as meaning we have seen John Baptist (Elijah) as the forerunner, this Jesus must now be the greater Elisha. For those disciples who had been listening to Jesus and who also knew their OT references (2 Kgs 4:42 in particular) there was real potential that through the mention of “first fruits” they might make the connection with the rising on the third day after Passover with the death and resurrection of the latter Elisha. In conclusion of this section, we also note that, perforce, the separate miracles of Elisha and Jesus (though separated by hundreds of years) took place at more or less the same time in the annual calendar.

The second interesting feature of the Elisha miracle is the “template” of action and reaction. By this I mean the words spoken and the actions enjoined upon the participants of both incidents. In the Elisha miracle a faithful man arrives bearing a first fruit of grain in the form of 20 loaves of bread, (in the Jesus miracle a small boy with 5 loaves and 2 fishes).

However, Elisha turns to his servitor and says “give unto the people”. Elisha (other than presumably blessing the bread) does not directly involve himself in administering the bread to the recipients but rather challenges his disciple to undertake this task, who not unsurprisingly draws attention to the paucity of bread for the number of recipients. As the table above shows this pattern is repeated in the Jesus miracle, with no direct action by Jesus other than a challenge to a disciple. The reaction is the same—this time with Phillip the disciple expressing doubt that so great a multitude could be provided for by any normal means.

Perhaps the lesson being taught here (in both incidents) is that it is for the disciple to first recognise and meet the need that is clearly evident with whatever he has to offer, be it small or great, and whether it appears adequate or not. Whenever the disciple does this in faith, then the increase to meet the need will be forth coming through divine means /intervention. Also, with respect to the 20 loaves, 5 loaves and 2 fishes, neither Elisha nor Jesus created the bread or fish from nothing. The bread fishes etc. were provided by others as freely given offerings presumably from an attitude of faith without seeking pecuniary reward. We could pose questions here: what if the man / small boy had not willingly brought and shared their food? How would the miracle have unfolded then? These are questions for which no definitive answer can be found – and the value of these questions is more perhaps in their internal reflection on whether these selfless offerings were purely fortuitous occurrences, or divinely planned / foreseen happenings.

The final learning point is doubtless the fact that in both incidents there is an excess of food which is surplus to the requirements and this becomes manifestly evident at the conclusion of the miracle. This presumably is another learning point for the discerning disciple and would teach the need for faith and belief in the power of God to cover all eventualities, and whilst success in this regard may not be evident at the commencement of a task, by the time the task is finished it will certainly be.

Ezekiel Rounds on the False Shepherds of Israel

Ezek 34:2	…should not the shepherds feed the flocks	Mark 6:36	…for they have nothing to eat
Ezek 34:4	The diseased have ye not strengthened neither have ye healed that which was sick	Matt 14:14	…he healed their sick.
Ezek 34:5	…they were scattered because there is no shepherd.	Mark 6:34	…they were as sheep not having a shepherd.
Ezek 34:6	My sheep wandered through all the mountains and upon every high hill…	John 6:3	And Jesus went up into a mountain
Ezek 34:12	…in the cloudy and dark day	Mark 6:35	…when the day was now far spent.
Ezek 34:13	…and feed them upon the mountains	John 6:3	And Jesus went up into a mountain
Ezek 34:14	I will feed them in a good pasture and upon the high mountains of Israel shall their fold be…and in a fat pasture shall they feed upon the mountains of Israel.	John 6:10	…now there was much grass in the place.
Ezek 34:14	…there shall they lie in a good fold…	Mark 6:39	…sit (recline) by companies
Ezek 34:15	I will feed my flock and I will cause them to lie down	Mark 6:39	…sit (recline) by companies
Ezek 34: 25	…they shall dwell safely in the wilderness	Luke 9:10	…into a desert place belonging to the city called Bethsaida.

Ezekiel 34 has the greatest number of “touch points” with the Gospel account of the feeding of the 5000. The references particularly to mountains, pastures and sheep that are at ease (i.e. literally lying down) – supplement those of Psalm 23 and together project images of peace, plenty and security.

The new features which are introduced by the inter-textual strands from Ezekiel are summarised as follows: (1) there is no shepherd; (2) the flock has not been tended to and has nothing to eat; (3) the flock is scattered; and (4) the flock contains sick and ailing members whose needs have not been met. The Gospel account seems to address all of these issues with alacrity. Jesus as the one true shepherd in feeding, healing and guiding his first century listeners demonstrates how a true shepherd should behave.

Ultimately, he would lay down his life for the sheep at his crucifixion. His execution was of course, procured by those who professed leadership of the nation. So, it is interesting to note that, whilst the invective in Ezekiel 34 is directed primarily to the last kings of Judah, there is a quality about it which transcends a purely single application to this time. Indeed, the intertextual use in the Gospel record would seem to convey the meaning that the words of Ezekiel 34 were very much alive and applicable to the religious authorities of Jesus’ day. And it could be even further than this, since there is little doubt that Ezek 34:12 “in the cloudy and dark day” has potential eschatological overtones coupled with Joel 2 and Zephaniah 1.

Lastly, Mark 6:35 records that the “day was now far spent”. This expression whilst true of the actual time of day when the miracle occurred has, we suggest, another level of meaning. For the Roman province of Judea and indeed the whole of the Commonwealth of Judah near and far – the “day was now far spent.”

Although the Jews had managed to ingratiate themselves into the machinations and ethos of the Roman state, the high tide of which was the manipulation of Pontius Pilate to effect the crucifixion of Jesus. The days would soon come when the Roman paramour would turn on its Jewish concubine and take away its place and nation in the events of 70CE. In the feeding of the 5000 it would appear then that the one true shepherd sent from God revealed himself to the scattered sheep of the house of Israel for one last time. The sheep that heeded the warning of the shepherd were saved (in places like Pella), but as history testifies to what took place in 70CE sadly most of the flock “… became meat to all the beasts of the field” (Ezek 34:5).

Conclusion – Why These Passages?

We set ourselves a question at the commencement of this column – of all the “shepherd” references that there are in Scripture, why do these three underpin the feeding of the 5000?

We suggest there are at least two major reasons but these are probably not exhaustive of the issue.

Firstly, at the personal level, for Jesus as Messiah, it must surely have been comforting to him to enact the words of Psalm 23 and 2 Kings 4, redolent as they are of his illustrious forbears David and Elisha. He would doubtless draw strength from their trials, sufferings and triumphs, and use these for personal reflection in the day to day challenges of his own ministry. Also, enacting and fulfilling in the first century CE the words his forbears had written hundreds of years ago must also have provided great satisfaction to Jesus that the work he was undertaking was in accordance with the great plan of God and all things were going decently and in order so to speak.

Secondly, with respect to Ezekiel 34, the invective against the leaders of Judah in Ezekiel’s day now had to be finally witnessed to the whole nation in the teachings of Jesus in the first century CE. Jesus was the ultimate “lawyer” sent from God to call the nation back to the marriage contract formed and agreed to at Sinai. Indeed, as God’s primary “legal counsel”, Jesus made a final appeal to the nation that this was now the time to repent – in respect of which, a failure to adequately respond would bring upon that nation all the covenant curses of Leviticus 26 and Deuteronomy 28-29.

The feeding of the 5000 and the Shepherd-ship of Jesus are both subjects which elevate our thinking and comfort and stimulate our reasoning senses. Rather than concluding this column with meditations of covenantal judgement we shall leave the final words to Ezekiel:-

“Thus shall they know that I the Lord their God art with them and that they even the House of Israel are my people saith the Lord God. And ye my flock, the flock of my pasture are men and I am your God, saith the Lord God” (Ezek 34: 30-31).

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