Today's reading helps us better understand what is usually called Jesus' "messianic secret." In speaking of it, people mean the fact that Jesus Himself, until the last days of His earthly ministry, almost never spoke directly about His messiahship, at least not openly. The evangelist's account takes us back to the miracle of the multiplication of the loaves (vv. 1-14). And the reaction to it, as we can see, was an attempt to proclaim Jesus "king," to make Him the leader of a new messianic movement (v. 15). This is no surprise: according to the commonly accepted ideas of that time, the Messiah was to become king, restore an independent Jewish state, and introduce in it laws corresponding to the Torah. But Jesus, of course, was not going to become the leader of any religious-political movement.

But Jesus had another, more important reason to conceal His messiahship. He Himself speaks of it directly to those who went looking for Him in Galilee: most of the people seeking a meeting with Him did so not because they thirsted for the Kingdom, but because they wanted, in time of need, always to be able to receive free bread (v. 26). Jesus, however, speaks with them about eternal life and about the main thing without which one cannot partake of it: trust in the One whom God sent into the world to give people the Kingdom (vv. 27-29).

But they do not understand Him. They ask Him: where are the proofs that Your words are true (v. 30)? And at once they give an example of what proofs would convince them: manna from heaven, as in the days of Moses in the wilderness (v. 31). Jesus again tells them that the Kingdom is greater than any miracle, and that the bread of the Kingdom is more important than manna (vv. 32-33). And again they do not understand Him.

His listeners cannot grasp that with the Savior's coming into the world a new era has begun, and that what happened to them on the shore of Lake Gennesaret was not a miracle in the sense in which manna was a miracle. Simply by being with Jesus, they found themselves in the Kingdom and lived for a while according to its laws, but, as we can see, they did not understand fully what had happened to them. That is why they ask Jesus for bread and expect to receive it just as their fathers once received manna from God (v. 34). And Jesus again and again tries to explain to them that the point is not bread, but the Kingdom and that fullness of God's life which is given there to everyone, so that no manna will be needed there anymore.

A miracle is the Kingdom's invasion of our world, the manifestation of its laws where completely different rules usually operate. But now the Kingdom is entering the world, transforming it, and the times of miracles are passing. The time of the Kingdom is beginning - open to everyone who seeks it and wants to enter.

We are used to the fact that in the Church, as in voluntary organizations, everyone who is ready to take responsibility ends up responsible for everything at once. People run to priests with every kind of question. Most Christian leaders deal with all the problems that arise in communities. The responsible person is responsible for everything.

But the apostles frame the question in a completely different way. They know what the Lord has called them to do: to preach the Word of God. They understand that it is unrealistic for them to combine the ministry of the word with "administrative matters." Therefore they make a choice, and they choose what the Lord has called them to. At the same time, they do not ignore the problem. They simply say that people are needed to deal with this specific issue. The apostles pray for those whom the Church has chosen.

It is probably important for each of us to understand that there are tasks to which the Lord calls us and which we must do, and there are other tasks, also important and necessary, for which the Lord will choose someone else. The hardest thing is probably balance. Let us pray that the Lord gives us the wisdom not to do what He has not called us to do, and to do what He calls us to do, and of course not to demand from priests and leaders that they jump higher than their heads.

We see that as the number of people in the early Church grows (the community already numbered about 8,000 people), the "amount" of love per person, if love can even be measured, decreases. Some of the "nonlocal" widows were forgotten or overlooked in the distribution of food and other necessities of life. This does not mean that people stop loving and love disappears, but it does say that those who come in are bringing with them less love and more sin than is needed to maintain the community's overall level of "burning." Yes, every person is sinful, including the one who joins the Church. And each of us, when we came into the Church, brought our share of sin and our share of love. For we know only One who is alien to sin and brought into this world only love...

But none of this means that one should not go to Church, so that there will not be more sin in it. We come to the Church and to God in order to be freed from the darkness within us; each of us is a member of the Church, without whom it cannot be complete (see 1 Cor 12:14-22). And the Church needs each of us, just as Christ needs the love and acknowledgment of every person.