From Disclosing New Worlds – Lawrence Moore
"I find it striking that Mark groups three events that belong together (the feeding of the 5,000, Jesus walking on water and the healing of the sick at Gennesaret) in ways which carry unmistakeable echoes of Psalm 23… it is merely to point out that the movement of Psalm 23 is a useful picture of the movement of the gospel passage.
"Let’s look at the parallels. To start with, having Yahweh as Shepherd means that the flock will ‘not want’. Yahweh is the Shepherd-provider, who ‘makes the sheep lie down in green pastures’. Jesus, similarly, elects to be shepherd to the people in the wilderness (v34). Not only does Jesus begin to teach them (ie give them the ‘leading’ or direction they are lacking) but, in preparation for feeding them, orders the people to sit down on the green grass (v39). It is interesting that Mark mentions the green grass specifically: they are in the wilderness, but Jesus has led them to ‘green grass’ within that hostile environment. This is a place of peace, safety and provision: it is here that the desperate ‘sheep’ will be fed.
"Psalm 23 goes on to celebrate Yahweh’s protection, even in ‘the valley of the shadow of death’. Having been fed, the disciples in the story find themselves in life-threatening circumstances. They are trying to row across the lake to Bethsaida, but unable to make any headway because they are rowing into the wind. Mark, of course, attaches narrative symbolic significance to the lake crossings. Importantly, too, storms at sea evoke the primeval chaos of Genesis 1:2, and symbolise the power of the Strong Man. That they are ‘natural’ powers is Mark emphasising symbolically that the world (which ought to be the Kingdom of God) is in the grip of powers over which human beings have no control. This is the ‘valley of the shadow of death’.
"Psalm 23 ends with a celebration of Yahweh’s goodness and mercy. To be part of Yahweh’s flock is to live a life that is truly blessed. It is to have Yahweh’s constant presence. Yahweh is the God-who-saves. The gospel passage closes with Jesus and the disciples landing at Gennesaret; the people’s response is to rush around and bring the sick people to him for healing. ‘Goodness and mercy will trail around after me all my life’, says the psalmist. In the gospel story, those who touch the trailing fringe of Jesus’ cloak are healed. Jesus is God’s goodness and mercy incarnate.
"Why does Mark make a point of recording Jesus’ reaction to the crowds in terms of being like sheep without a shepherd? Note that his reaction is driven by compassion (Mark 6:34). ‘Compassion’ is an Exodus word. Compassion is the foundation of Yahweh’s ‘goodness and mercy’; Yahweh’s liberating salvation. The story of the Exodus itself starts with Yahweh ‘hearing the groans of the Hebrew slaves’; Yahweh’s compassion is engaged, so that Yahweh ‘looked upon the Israelites, and Yahweh took notice of them’ (Exodus 2:24). Yahweh saves because Yahweh is touched by suffering. Yahweh provides bread in the wilderness because Yahweh has ‘compassion’.
"It is difficult to miss the echoes of the Exodus story here. Mark’s Jesus is the Son of God – the one whose person and actions mirror and portray God. Jesus is presented as God’s compassion and liberating power in action. His mission of the Kingdom is a mission of liberation from all that enslaves. The subsequent feeding story – the miraculous feeding of 5,000 Jewish men in the wilderness – echoes the story of Yahweh’s provision of manna in the wilderness. Jesus is present among the needy of Israel: it’s Exodus time!"